PART I.

J\S I walked through the wildernefs of this world, I lighted on a certain place, where was a den (a), and I laid me down in that place to fleep; And as I flept, I dreamed a dream. I dreamed, and, behold, Cf I faw a man clothed with rags*, (land- ing in a certain place, with his face from his own houfe, a book in his hand, and a great burden upon his back." I looked ; and faw him open the book, and read therein 5 and as he read, he wept and trembledj and not being able longer to contain, he brake out with a lamentable cry (b), faying, Cf What mall I do t ?"
* Isa. lxiv. G. Luke xiv. 33. Ps. xxxviii. 4. Heb. ii. 2. Acts xvi; 31. f Acts ii. 37.
(a) The jail. Mr. Bunyan wrote this precious book in Bedford jail, where he was confined on account of his reli- gion. The following anecdote is related of him. A Quaker, came to the jail and thus addi'essed him, " Friend Bunyan, the Lord sent me to seek for thee, and I have been through several counties in search of thee, and now I am glad i have found thee." To which Mr. Bunvan replied, Friend, "thou dost not speak truth, in saying, The Lord sent thee to seek me ; for the Lord well knows that I have been in this jail for some years ; and if he had sent thee, he would have sent thee here directly."
(b) The cry of an awakened sinner, who sees his own righteousness to be as filthy rags, his soul in a state of wrath and wretchedness, exposed to everlasting destruction, feeling the burden of his sins upon his back, he turns his face from his own house, from himself, from all his false hopes and vain confidence, for refuge, and takes his Bible in his hand to di- rect him where he shall flee for refuge and salvation. The more a sinner reads therein, the more he is convinced of the
No. L A
2 THE PILGRIM S PROGRESS.
In this plight therefore he went home, and re- frained him'felf as long as he could, that his wife and children fhould not perceive his diftrefs ; but he could not be lilent long, becaufe that his trouble in- creafed : Wherefore at length he brake his mind to his wife and children j and thus he began to talk to them: " O my dear wife, faid he, and you the chil- dren of my bowels, I your dear friend am in my- self undone by reafon of a burden that' lieth hard upon me; moreover, I am certainly informed, that this our city * will be burned with fire from heaven : in which fearful overthrow, both myfelf, with thee my wife, and you, my fweet babes, fhall miferably come to ruin, except (the which yet Ifee not) fome way of efcape may be found, whereby we may be delivered. At this his relations were fore amaz- ed (c) not for. that, that they believed what he had faid to them was true, but becaufe that they thought fome frenzy diftemper had got into his head: there- fore it drawing towards night, and they hoping that fleep might fettle his pains, with all hafte they gos.
* This World.
wretched state and ruined' condition of his precious immortal soul, and of his necessity of fleeing to Christ for eternal life and salvation. As he reads, he weeps and trembles to think -what will become of him. Header, was this ever your case ? Did you ever see your sins, and feel the burden of them, so as to cry out, in the anguish of your soul, What must I do to be saved ? If not, you will look on this precious book as a ro- mance or history •which no way concerns you ; yrou can no more understand the meaning of it, than if it were wrote in an unknown tongue ; fur you are yet carnal, dead in your sins, lying in the arms of the wicked one in false security. But this book is spiritual ; it can only be understood by spi- ritually quickened souls, who have experienced that salva- tion in the heart which begins with a sight of sin, and a sense of sin, a fear of destruction, and dread of damnation. Such, and only such, commence Pilgrims from the city of destruction to the heavenly kingdom.
(c) Conviction of sin in the heart, will discover itself to those aboi-t us, by the outward conduct, and behaviour of the life.
THE PILGRIM S PROGRESS. 3
3iim to bed (d) : But the night was as troublefome, to him as the day; wherefore inltead offleeping, he fpent ic in fighs and tea;s. So when the morning was come, they would know how he did ; he told them worfe and worfe ; he alio let to talking to them again, but they began to be hardened. They alio thought to drive away his diftemper by harm and furly carriage to him : Sometimes they would de- ride ; fometimes they would chide; and fbmetimes they would quite neglect. him. Wherefore he began to retire himfelf to his chamber, to pray for and pity them; and alfo to condole his own milery : He would alfo walk folitarily in the fields, fometimes reading, and fometimes praying; and thus for fome days he fpent his time.
Now I faw, upon a time, when he was walking in the fields, that he was (as he was wont) reading in his book, and greatly disileffed, in his mind ; and as he read, he burn: out, as he had done before crying;, " * What fhall I do to be faved (e) ?"
I faw alfo that he looked this way and that way, as if he would run, yet he Hood frill, becaufe (I per- ceived) he could not tell which way to go. . I looked then, and faw a man named Evangelift coming to him,, and afked, " Wherefore doft thou cry (f) ?"
He anfwered, Sir, I perceive by the book in my hand, that I am condemned to dief. and after that to come to judgment; and I find that I am not willing to dothe fir ft, nor able J to do the fecond (g).
Acts
xvi. 30, 31. f Heb- ix. 21. Job xvi. 21. 22. X Ezek. xxii. 14.
(d) When we begin to be wise unto salvation, carnal friends pronounce us mad unto destruction ; and administer cardial physic for our sin-sick souls.
(e) No soul was ever in earnest for salvation, till there is a cry in his heart to be saved from damnation.
(f) Behold here the tender love and care of Jesus, the great Shepherd and Bishop of souls, to sin-distressed, heavy laden sinners, in sending Evangelist, that is, a preacher of the gospel grace, and glad tidings of salvation to them.
(g) A true confession of an enlightened sensible sinner,
A 2
* THE PILGRIM S PROGRESS.
Then faid Evangelift, Why not willing to die, fince this life is attended with fo many evils ? The man anfwered, Becaufe I fear that burden that is upon my back (h), will link me lowfr than the grave $ and I fhall fall into Tophet*. And Sir, if I be not fit to go to prifon, I am not fit to go to judgment, and from thence to execution -, and the thoughts of thefe things make me cry.
Then faid Evangelift, If this be thy condition, why ftandeft thou frill? He anfwered," Becaufe I know not whither to go. Then he gave him a Parch- ment Roll, and there was written within, {C Fly f from the wrath to come (ij.."
The man therefore read it, and looking upon Evangelift very carefully, faid whither muft I fly? Then faid Evangelift, pointing his finger over a very wide field, Do you fee yonder Wicket-gate J ? The man faid, No: Then faid the other, Do you fee, yonder § fhining light (k) ?. He faid, I think I do. Then faid Evangelift, Keep that light in your eye, and go up directly thereto, fo fhall thou fee the gate; at which when thou knockeft, it fhall be told thee what thou fhalt do. So I faw in my dream that the man began to run : Now he had not run far from his own door, but his wife and children perceived it, began to cry afcer him to return ||, but the man put \ih fingers in his ears, and run on crying, " Life ! life I
*-Tsa. xxx. 33, f Matt. Hi. 7, % Matt. vii. 14.
§ Ps. cxix. 1. 5, 2, 2. Pet. 1. 12.' || Luke xiv. 28.
(h) The conviction of the Spirit of God in the heart, make a ma feel the insupportable burden of sin upon his back, and to dread the wrath of God revealed from heaven against sin.
(i) The gospel never leaves a convinced sinner in the miserable situation in which it finds him, without hope and relief; but points hirn to Jesus for safety and salvation, that he mav fly from himself and the wrath he feels in himself, to the fulness of the grace of Christ, signified by the Wicket- Gate.
(k) Christ and the way to him, cannot be found without the word. The word directs to Christ, and the Spirit shines into the heart, whereby the sinner sees Christ in tha word This makes God's word precious.
jE KMIIIIIP^IIIH
- W f/®™*^ .I.rrrl,„u-t1,ri,1,v,'„\. »
THE PILGRIM S PROGRESS. 3
Eternal Life ! So he looked not behind him*, but fled towards the middle of the plain (1).
The neighbours alfo came out to fee (m) him run, and as he. -un, fome mocked, others threatened, and fome cried after him to return j and among thofe that did fo, there were two that was refolved to fetch him back by force. The name of the one was Ob- ftinate, and the name of the other Pliable. Now by this time the man was got a good diftance from them; but however they were refolved to purfue him, which they did, and in a little time they overtook him. Then faid the man, f* Neighbours, wherefore are ye come ?" They faid, To perfuade you to go back with us; but he faid, That can by no means be : You dwell, faid he, in the city of Deftru&ion, (the place alio where I was born) I fee it to be fo : And dying there, fooner or later, you will fink lower than the grave, into a place that burns with fire and brimftone : Be content, good neighbours, and go along with me (n)."
What, faid Obftinate, and leave our friends and our comforts behind us !
Yes, faid Chriftian, (for that was his name) be- eaufe that cc all which you fhall forfake j-," is not worthy to be compared with a little of that, that I am feeking to enjoy ; and if you will go along- with me, and behold it, you ihall fare as I myfelf, for there, where I go, is enough and to fpare J, come, and prove my words\
* Gen. xix. 17. f 2 Cor. iv. IS, + Luke xv. 17.
(1) When a sinner begins to fly from destruction, carnal relations will strive to prevent him ; but it is wiser to stop our ears against the reasonings of flesh and blood, than to parly with them. Carnal affections cannot prevail over spii, ritual convictions. The sinner who is in earnest for salvation, will be deaf to invitations to go back. The more he is soli- cited by them, the faster he will fly trom them.
(m) They who fly from the. wrath to come, are a gazing stock to the world.
(n) The genuine spirit, of a sinner, convinced of sin, and fleeing from destruction. He would gladly persuade other poor sinners to go with him. The least spark of grace from God in the heart disco\crs itself in good will to nieu.
& THE PILGRIM'S PROGRESS.
Obft. What are the things you feek, fmce you leave all the world to find them ?
Chr. I feek an cc Inheritance incorruptible, unde-' filed, and that fadeth not away*," and it is laid up in heaven j- and fafe there, to be bellowed, at the time appointed, on them that diligently feek it. — Read it fo, if you will, in my book.
Obft. Tufh, faid Obftinate, away with your book ; will you go back with us or no ?
Chr. No ; not I, faid the other ; becaufe I have laid my hand to the plough t.
Obft. Come then, neighbour Pliable, let us turn again, and go home without him : There is a com- pany of thole crazy-headed coxcombs, that when they take a fancy by the end, are wifer in their own eyes than feven men that can render a reafon.
Pli. Then faid Pliable, don't revile; if what the good Chriftian fays is true, the things he looks after are better than ours; my heart inclines to go with my neighbour.
Obft. What! more fools ftill ? Be ruled by me, and go back ; who knows whither fuch a brain-fick fellow will lead you ? Go back, go back, and be wife (o).
Chr. Nay, but do thou come with thy neighbour Pliable ; there are fuch things to be had which I fpoke of and many glories befides : if you believe not me, read here this book, and for the truth of what is ex- prefifed therein, behold all is confirmed by the blood of him that made it §.
Pli. Well neighbour Obftinate, faith Pliable, I begin to come to a point : I intend to go along with this good man, and caft in my lot with him; but, my good companion, do you know the way to this defired place ?
* 1 Pet. i. 4. f Heb if. % Luke \k: 62.
§ Heb. ix. 17—21.
(o) He who never became a fool in the eyes of the world for Christ, is not yet made wise unto salvation through the faith of Christ.
THE PILGRIM'S PROGRESS. *i
Chr. I am directed by a man whofe name is Evan- gelift, to fpeed me to a little gate that is before us, where we mail receive inftructions about the way.
Phi. Come then, good neighbour, let us be going; then they went both together.
Obft. And I will go back to my place, faid Obfti- nate : I will be no companion of fuch milled fantas- tical fellows (p).
Now I faw in my dream, that when Obftinate was going back, Chriftian and Pliable went talking over the plain ; and thus they began their difcourfe :
Chr. Come neighbour Pliable, how do you r* I am glad you are perfuaded to go along with me; had even Obftinate himfelf but felt what I have felt of the power and terrors of what is yet unfeen, he would not thus have lightly given us the bag.
Pli. Come neighbour Chriftian, fince there are none but us two here, tell me now farther, what the things are, and how to be enjoyed whither we are going ?
Chr. I can better conceive of them with my mind, than fpeak of them with my tongue ; but fince you are defirous to know, I will read of them in my book.
Pli. And do you think that the words of your book are certainly true ?
Chr. Yes veriiy, for it was made by him that cannot lie*.
Pli. Well faid, what thingsare they ?
Chr. There is an endlefs kingdom to be inhabited, and everlafting life to be given us, that we may inhabit that kingdom for everf.
Pli. Well faid ; and what elfe ?
Chr. There are crowns of glory to be given us ; and garments that will make us fhine like the fun in the firmament of heaven ?
Pli. This is very pleafant. And what elfe { ?
* Tit. i.2. f Isa. xlv. 17. 2?. % 2 Tim. iv. S.
(p) Here see the different effects which the gospel truths have upon natural men. Obstinate totally rejects them. Pli- able hears of them with joy, believes somewhat of them for a season, and accompanies Christian a little way.
$ THE PILGRIM^ PROGRESS.
Ch. There fliall be no more crying, nor forrow; for he that is owner of the place will wipe all tears from our eyes *.
Pli. And what company {ball we have there ?
Chr. There we fhall be with feraphims and che- rubims, creatures that will dazzle your eyes to look on them f . There alfo we fhall meet with thoufands that have gone before us to that place; none of them are hurtful, but loving and holy, every one walking in the fight of God, and (landing in his prefence with, acceptance for ever: in a word, there we fliall fee the elders with their golden crowns J ; there we fhall fee the holy virgins with their golden harps §; there we fhall fee men, that by the world were cut in pieces, burnt in flames, eaten of beafts, drowned in the feas, for the lOve that they bare to the Lord of the place : all well and clothed with immortality, as with a garment [|.
Pli. The hearing of this is enough to ravifh one's heart; but are thefe things to be enjoyed ? How fhall we get to be fharers thereof?
Chr. The Lord, the governor of the country, hath, recorded * *, that in this book, the fubftance of which is, if we be truly willing to have it, he will beftow it upon us freely.
Pli. Well, my good companion, glad am I to hear of thefe things; come on, let us mend our pace (q).
*Isa. xv. 8. "Rev. vii. 16, 17. xxi. 4. f Isa. iv, 2. I. Thes. iv. 16. 17. "Rev. v. 11. $ Rev. iv. 4-. § Rev. xiv. 1. 5. J| John xii. 35. 2 Cos. v, 2. 4. ** Isa. Iv. 12. John vi. 37. Key. xxi, 6. xxii. 17.
(q) Here see the fleshly joys and flashly comforts of tem- porary professors : he is too hot to hold ; too light (havin^ never felt the burden of his sins) to travel far. Our Lord describes such as the stony ground hearers. They receive the word with joy ; the word hath no root in their hearts ; thev believe awhile ; but in times of temptation fall away. Luke viii. 13. So did Pliable at the Slough of Despond. — This signifies those desponding fears and despairing doubts which beset us, arising from unbelief of God's word, the sug- gestions of satan and the carnal reasoning of our corrupt na- ture against the revealed truths, and precious promises of God. These try the reality of our convictions, and the since- rity of them.
THE PILGRIM'S PROGRESS. 9
Chr. I cannot go fo fall as I would, by reafon of this burden that is on my back.
Now I faw in my dream, that juft as they had ended this talk, they drew nigh to a Miry Slough that was in the midft of the plain, and they being heedlefs did both fall fuddenly into the bog. The name of the Slough of Defpond. Here therefore they wallowed for a time, being grievoufly bedaubed with dirt: and Chriftian, becaufe of the burden that was on his back began to fink in the mire.
Pli. Then, faid Pliable, Ah ! neighbour Chriftian, where are you ?
Chr. Truly faid Chriftian, I do not know.
Pli. At this Pliable* began to be offended, and angrily faid to his fellow, Is this the happinefs you have told me all this while of ? If we have fuch ill fpeed at our firft fetting our, what may we expect betwixt this and our journey's end ? May I get out again with my life, you mail poffefs the brave country alone for me. , And with that he gives a defperate ftruggle or two, and got out of the mire on that fide of the Slough which was next to his own houfe, fo away he went, and Chriftian faw him no more (r).
Wherefore, Chriftian was left to tumble in the Slough oi Defpond alone; but ftill he endeavoured to . ftruggle to that fide of the Slough that was farthefb from his own houfe, and next to the Wicket-gate (s) : the which he did, but could not get out becaufe of the burden that was upon his back: but I beheld in my dream, that a man came to him, whofe name was Help (t), and afked him, What he did there ?
(r) It is enough to be Pliable ; for the first trial he met with cooled his courage, damped his joy, killed his faith, and sent him back to the City of Destruction.
(s) Christian, in trouble, seeks still to get farther from his own house. See the difference between a truly convinced sinner, and a pliable unconverted professor ; one keeps his face toward Christ for hope and help ; the other flies back for com- fort to the City of Destruction.
(t) The arm of Christ's omnipotent grace, reached forth to snatch poor sinners from destruction ; for he says of them,
" Thou hast destroyed thyself, but in me is thine help •.,' >
llos. xiii. 9. B
'10 THE PILGRjm's PROGRESS.
Chr. Sir, faid Christian, I was bid to go this way by a man ca!|ed Evangelift, who directed me alio to yon+, der gate, that I might efcape the wrath to come.- — And as I was going thither, I fell in here.
Help. But why did you not look for the (u) fteps ?
Chr. Fear followed me fo hard, that I fled the next way, and fell in.
Help. Then faid he, give me thine hand j fo he gave him his hand, and * he drew him out, and fet him upon found ground, and bid him go on his way.
Then I (lepped to him that plucked him out, and faid, Sir, wherefore, fmce over this place is the way from the City of Deftru&ion to yonder Gate, is ic that this plat is not mended, that poor travellers might go thither with more fecurity ? And he faid unto me, This Miry Slough is fuch a place as cannot be mend- ed : it is the descent whither the fcum and filth that attends conviction for fin doth continually run, and therefore is it called the Slough of Defpond ; for (till as the finner is awakened about his loft condition, there arifes in his foul many fears and doubts, and difcouraging apprehenfions, which of all them get together, and fettle in this place. And this is the re'afon of the badnefs of this ground.
It is not the j pleafure of the King that this place fhould remain fo bad; his labourers alfo, have, by the directions of his Majefty's furveyors, been for above thefe fixteen hundred years employed about this patch of ground j if perhaps it might have been mended : yea, and to my knowledge faid he, here have be*en fw.allowed up at lealt, twenty thoufand cart loads.; yea, millions of wholefome inftruclionsj that have at all feafons been brought from all places of the King's dominions (and they that can tell fay, They are the beft materials to make good the ground of the place) if fo be, it might have been mended, but
* Ps. xl. 2. f I Isa. xxxv. 3, 4.
(u) The great and precious promises of God,, which are in Christ Jesus to poor, needy and distressed sinners,
THE PILCRIM's PROGRESS. II
it is the Slough of Defpond ftill ; and fo will be when they have done what they can (x).
True, there are, by the direction of the Law-giver certain good and fubftantial fteps, placed even through the very midft of this Slough; but at fuch time as this the place does much fpue out its filth, as it doth againft change of weather, thefe Steps are hardly fcen, or if they be, men through the dizzinefs of their heads, ftep befides ; and then they are bemired to purpofe, notwithstanding the Steps be there ; but the ground is * good when they are once got in the gate (y).
Now I faw in my dream, that by this time, Pliable was got home to his houfe : So his neighbours came to vifit him ; and fome of them called him wife man for coming back ; and fome called him fool for haz- arding himfelf with Chriftian ; others again did mock him at his cowardlinefs ; faying, fc Surely, fince you began to venture, I could not have been fo bafe as to have given out for a few difficulties :" fo Pliable fat fneaking amongft them. But at laft he got more confidence, and then they ail turned their tales, and began to deride poor Chriftian behind his back. And thus much concerning Pliable.
Now as Chriftian was walking folitarily by him- felf, he efpied one afar off", crofting over the field to meet him, and their hap was to meet juft as they were eroding the way to each other. This gentle- man's name was Mr. Worldly Wifeman, he dwelt in the town of Carnal Policy, a very great town, and alfo hard by from whence Chriftian came. This man having fome knowledge of him (for Chriftian's fetting forth from the City of Deftruc"lion was much noifed
* 1 Sam. xiii. 22.
(.x) Signifying, that there is nothing but despondency and despair in the fallen nature of sinful man : the best that we can do, leaves us in the Slough of Despond, as to any hopes in ourselves.
(y) That is the Lord Jesus Christ. We never find good ground, -nor safe sounding, nor comfortable walking, till we enter into possession of Christ by faith, and till our feet are sat upon Christ, who is the Rock of ages,
B 2
12 THE PILGRIM'S PROGRESS.
abroad, not only in the town where he dwelt, but alfo began to be the town-talk in fome other places) Mr. Worldly Wifeaian therefore having fome guefs of him, by beholding his laborious going, by behold- ing his iighs and groans, and the like, began to enter into fome talk with Chriftian.
World. How now good fellow, whither away ■ after this burdened manner.
Chr. A burdened manner indeed, as ever, I think poor creature had ! And whereas you afked me Whither away ! I tell you, Sir, I am going to yon- der Wicket-gate, before me ; for there, as I am in- formed, I (hall be put in a way to be rid of my heavy burden.
World. Haft thou a wife and children ?
Chr. Yes, but I am fo laden with this burden, that I cannot take that pleafure in them as formerly, me- thinks I am as if * I had none.
World. Wilt thou hearken to me, if I give thee a good counfel ?
Chr. If it be good I will ; for I (land in need of good counfel.
World. I would advife thee, then, that thou with all fpeed get thyfelf rid of thy burden ; for thou wilt never be fettled in thy mind till then ; nor canft thou enjoy the benefits of the bleffings which God hath bellowed upon thee, till then.
Chr. That is thac which I feek for, even to be rid of this heavy burden; but get itoffmyfeifl cannot: nor is there a man in our country, that can take it off my ihoulders : therefore am I going this way, as I told you, that I may be rid of my burden (z).
World. Who bid thee go this way to be rid of thy burden ?
Chr. A man that appeared to me to be a very great and honourable perfon ; his perfon ; his name, as I remember, is Evangelift.
* 1 Cor. vii. 29. (z) A glimpse of the Wicket-gate, or of deliverance from the guilt of sin by Christ, will make the sinner reject all other ways, and press on towards Christ only.
THE PILGRIM'S PROGRESS. 13
World. Bcfhrew him for his counfel, there is not a more dangerous and troubldome way in the world, than is than unto which he hath directed thee; and that thou fhalt find, If thou wilt be ruled by his counfel. Thou halt met with fomething (as I per- ceive already) I ice the dirt of the Slough of Defpond is upon thee; but that Slough is the beginning of the forrows that do attend thofe that go on in that way; hear me, I am older than thou; thou art like to meet with, on the way which thou goefr, weari- fomenefs, painfulnefs, hunger, perils, nakednefs, fword, lions, dragons, darknefs, and in a word, death, and what not! Thefe things are certainly true, having been confirmed by many testimonies. — And why mould a man fo carelefsly caft away himfelf, by giving heed to a ftranger ?
Chr. Why, Sir, this burden upon my back is more terrible to me, than are all thefe things which you have mentioned : nay, methinks I care not what I meet with in my way, if fo be I can alfo meet with deliverance from my burden (a).
World. How earned thou by the burden at firft ?
Chr. By reading this book in my hand.
World, (b) I thought fo ; and it has happened ■unto thee as to other weak men, who meddling with things too high for them, do fuddenly fall into thy diffractions; which diftr^ctions do not only unman men (as thine I perceive have done thee) but they run them upon defperate ventures, to obtain they know not what.
Chr. I know what I would obtain j it is eafe from my heavy burden.
World. But why wilt thou fcek for eafe this way, feeing fo many dangers attend it? efpecially fince (hadft thou but patience to hear me) I could direct thee to the obtaining what thou de fire it, without the dangers that thou In this way wilt run thyfelf into. Yea, and the remedy is at hand. Befides, I will add,
(a) Such is the frame of the heart of a young christian.
(b) Mr. Worldly Wiseman does not like that men should be serious in reading the Bible.
24 the pilgrim's progress.
that inftead of thefe dangers, thou flialt meet with much safety, friendship, and content.
Chr. Pray, Sir, open this fecret to me.
World, Why in yonder village (the village is named Morality) there dwells a gentleman, whofe name is Legality, a very judicious man, (and a man of very good name) that has fkill to help men off with fuch burdens as thine from their fhoulders ; yea to my knowledge, he hath done a great deal of good this way, and befides he. has fkill to cure thofe that are fomewhat crazed in their wits with their burdens (c). To him, as I faid, thou mayeit go, and be helped prefently. His houfe is not quite a mile from this place, and if he fhould not be at home himfelf, he has a pretty young man to his fon, whofe name is Civility, that can do it (to fpeak on) as well as the old gentleman himfelf; there, I fay, thou mayefh be eafed of thy burden; and if thou art not minded to go back to thy former habitation, as indeed I would not wifli thee, thou mayeft fend for thy wife and children to thee to this village, where there are houfes now ftanding empty, one of which thou may eft have at a reaionable rate; provifions is there alfo cheap and good ; and that which will make thy life more happy is, to be fure there thou flialt live by honeft neighbours, jn credit and good falhion.
Now was Chriftian fomewhat at a ftand; but prefently he concluded, If this be true, what this gentleman hath faid, my wifeft courfe is to take his advice; and with that he thus further fpake.
Chr. Sir, which is my way, to this honed man's houfe ?
(c) Mr. Worldly Wiseman prefers Morality to Christ the Strait Gate. This is the exact reasoning of the flesh. Carnal reason ever opposes spiritual truth. The notion of Justifi- cation by our own obedience to God's law, ever works in us, contrary to the law of justification by the obedience of Christ. Self-righteousness is as contrary to the faith of- Christ, as in- dulging the lusts of the flesh. The former is the white devil of pride, the latter the black devil of rebellion and disobe- dience. See the awful consequences of listening to the reason- ings of the flesh !
THE PILGRIM'S PROGRESS. 15
World. Do you fee yonder * high hill ?
Chr. Yes very well. .
World. By that hill you muft go, and the firft houfe you* come at is his.
So, Christian turned out of his way, to go to Mr. Legality's houfe for help (d); but behold, when he was got now hard by the hill, it feemed fo high, and alio that fide of it that was nexc the way fide did hang fo much over that Chriftian was afraid to venture farther, leaft the hill fhould fall on his head ; wherefore there he flood (till and knew not what to do. Alfo his burden now feemed heavier to him than while he was in his way.f There came alio flafhes of fire out of the hill, that made J Chriftian afraid that he fhould be burned; here therefore he fweat and did quake for fear. And now he began to be forry that he had not taken Mr. Worldly Wifeman's counfels. And he faw (e) Evangelift coming to meet him ; at the fight alfo of whom he began to blufh for fhame. So Evangelift drew nearer and nearer; and coming up to him, he looked upon him with a fevere and dreadful countenance, and thus began to reafon with Chriftian.
Evan. What doft thou here, Chriftian? faid he; at which words, Chriftian knew not what to anfwer j wherefore at prefent he flood fpeechlefs before him. Then faid Evangelift farther, Art thou not the man that I found crying without the walls of the City of Deftruflion.
Chr. Yes, dear Sir, I am the man.
Evan. Did not I direcl thee the way to the Wicket- gate ? . Chr. Yes, dear Sir, faid Chriftian.
* Mount Sinai. f Exod. xix. 19. $ Heb. xii. 21.
(d) And a sad turn it proved to him ; for he turned from the work of Christ, for salvation, to his own works and obe- dience ; so did the Galations of old. Mark the consequence ; Christian is afraid that Mount Sinai, all the dreadful curses of the law, would fall on his head.
(e) Evangelist findeth Christian under Mount Sinai, and looketh severely upon him. See the effect of disobeying the Gospel,
16 THE PILGRIM'S PROGRESS.
Evan. How is it then that thou art fo quickly turn- ed afide ? For thou art now out of the way.
Chr. I met with a gentleman fo foon as I had got over the Slough of Defpond, who perfuaded me that I might, in the Village before me, find a man that could take of my burden. Evan. What was he ?
Chr. He looked like a gentleman (f), and talked much to me, and got me at laft to yield; fo I came hither; but when I beheld this hill, and how it han^s over the way, I fuddenly made a ftand3 left, it fhould fall on my head.
Evan. What faid that Gentleman to you ? Chr. Why, he aiked me whither I was going? And I told him.
Evan. And what faid he then? Chr. He aiked me if I had a family? And I told him. But, faid I, I am fo loaded with the burden that is on my back, that I cannot take pleafure in them as formerly.
Evan. And what faid he then ? Chr. He bid me with fpeed get rid of my burden ? and I told him it was eafe I fought. And, laid I, I am therefore going to yonder gate, to receive fur- ther direction how I may get to the place of deliver- ance. So he faid that he would fhew me a better way, and fhorter, not fo attended with difficulties as the way, Sir, that you {et me in; which way, faid he, will direct you to a Gentleman's houfe that has fkill to take offthefe burdens: fo I believed him (g), and turned out of that way into this if haply I might be
(f) Beware of taking men by their looks. They may look as gentle as lambs, while the poison of asps is under their tongues ; whereby they infect many souls with perni- cious errors and pestilent heresies, turning them from Christ and the hope of justification and eternal life, through him only to look and rely upon their own works, in whole or in part, for salvation.
(g) As the belief of the truth, lies at the fountain of the hope of eternal life, and is die cause of any one becoming a pilgrim ; so the belief of a lie, is the cause of any one's turn- ing out of the way which leads to glory.
THE PILGRIM'S PROGRESS. 17
foon eafed of my burden. But when I came to this place, nnd beheld things as they are, I (topped for fear, as I laid of danger: but I now know not what to do(h).
Evan. Then (faid Evangelift) ftand ftill a little, that I may fhew thee the words of God. So he flood trembling. Then faid Evangelift, * See that you refufe not him that fpeaketh ; for if they efcaped not, who refuted him that fpake on earth, much more fhall not we efcape, if we turn away from him that fpeaketh from heaven. He faid moreover f, Now the juft fhall live by faith ; but if any man draw back, my foul fhall have rvo pleafure in him. He alio did thus apply them} thou art the man that art running into this mifery : thou haft begun to rejeft the counfel of the Moft High, and to draw back thy foot from the way of peace, even almolt to the hazarding of thy perdition (1).
Then Chriftian fell down at his feet as dead, crying, "Wo is me, for I am undone!" At the fight of which, Evangelift caught him by the right hand, fay- ing, All manner of fin and blafphemies, fhall be for- given unto men: be not faithlefs but believing : then did Chriftian again a little revive, and flood up tremb- ling, as at firft, before Evangelift (k).
Then Evangelift proceeded, faying, Give more earned heed to the things that I fhall tell thee of,
* 1 Johniv. f Col. vi. 12.
(h) Legality will bring the soul to perplexity; and cause him to stop for fear, unless he is suffered to go on, blinded by pride and self-righteousness, to his own destruc- tion.
(i) See the danger of turning from the faith of Christ, to trust in any degree to our own works for justification and eternal life. Beware of Legal teachers, and of thy own legal spirit.
(k) See the glory of gospel grace to sinners. See the amazing love of Christ in dying for sinners, O remember the price, which obtained the pardon of your sins, at nothing less than his most precious blood ! Believe his wonderful love. — Rejoice in his glorious salvation. Live in the love of him, in the hatred of your sins, and in humbleness of mind before him. C
18 TH£ PILGRIM S PROGRESS.
1 will now (hew thee who it was alfo that deluded thee, and who it was alfo to whom he fent thee.— The man that met thee, is one Worldly Wifeman, and rightly he is fo called; partly *, becaufe he favoured! only of the doctrine of the world; (therefore he always goes to the town of Morality to church) and partly -j-, becaufe he lovcth that doctrine bed ; for it faveth him from thecrofs; and. becaufe he is of this carnal temper, therefore he feeketh to prevent my ways, though right. Now there are three things in this man's counfel, that thou mun: utterly abhor:
i.« His turning thee out of the way.
2. His labouring to render the crofs odious to thee.
3. And his letting thy feet in that way that leadeth unto the miniftration of death (1).
Firft, thou mult abhor his turning -thee out of the way; yea, and thine own confenting thereto; be- caufe this is to reject the counfel of God for the fake of a counfel of a Worldly Wifeman. The Lord fays, J Strive to enter in at the (trait; gate, the gate to which I fend thee; § for ftrait is the gate that leadeth unto life, and few there be that find it. From this little Wicket-gate, and from the way thereto, hath this wicked man turned thee, to the bringing of theealmoftto deitruction ; ha:e therefore his turning thee out of the way, and abhor thyfelf for hearkening to him. , • -
Secondly, Thou muft abhor his labouring to render the crofs odious unto thee ; for thou art to || (f prefer it before the treafures in Egypt;5' Befides, the King of Glory hath told thee, tc that he that will fave his life- (hall lofe it:" and, cc he that comes after him, and hates not his father, and mother, and wife, and chil-
* Luke xiii. 24. f Matt. vii. 13, 14.
% Heb. xi. 25, 26. § viii. 35, John xii. 25. || Matt. x. 39.
(1) Gospel comfort cannot be enjoyed, till the soul is convinced of the evil, and rejects the doctrine of Legality, so as to be justified by grace at first, and by works at last ; for this is confounded grace and Avorks, so as to exalt our •vile selves, and to dishonour precious Christ and his glorious righteousness. This detestable heresy abounds greatly in the present day.
THE PILCRIM's PROGRESS. 19
dren, and brethren, and fillers, yea, and his own life alio, he cannot be my difciple." I fay, therefore, for a man to labour to perfuade thee that, that be thy death, without which, the Truth hath laid, thou canft not have eternal life : this doctrine thou mufl abhor.
Thirdly, Thou mufl hate his fetting of thy feet in the way that leadeth to the rniniilration of death. — And for this thou mud confider ,to whom he fent thee, and alfo how unable that perfon was to deliver thee from thy burden.
He to whom thou waft fent for eafe, being by- name Legality, is the fon of the * bond woman, which now is in bondage with her children, and is, in myftery, this mount j Sinai, which thou hall fear will fall upon thy head. Now if fhe with her children are in bondage, how canft thou expect by them to be made free ? This Legality, therefore, is not able to fet thee free from thy burden. No man was ever yet rid of this burden by him ; no, nor ever is like to be: ye cannot be juftified by the works of the law ; for by the deeds of the law no man living can be rid of his burden ; therefore Mr. Worldly "VVifeman is an alien, and Mr. Legality a cheat: as for his fon Civility, notwithflanding his fi mpering looks, he is but a hypocrite, and cannot help thee. Believe me, there is nothing in all this noife, that thou haft heard of thefe fottifh men, but a defign to beguile thee of thy falvation, by turning thee from the way in which I had fet thee (m). After this, Evangeliil called aloud to the heavens for confirma- tion of what he had faidj and with that there came words and fire out of the mountain under which poor Chrillian flood, that made the hair of his nefh fland up, the words were thus pronounced, " J As many
* Lukexiv. 36. Gal. iv. 21. 27. f The bond-woman. X Gal, ii. 10. (m) The gospel pays no respects to demure looks, and a sanctified face ; but pronounces such cheats, hypocrites, and beguilers, who turn souls from the cross of Christ, and the way of him, to trust in any- wise their own works for justification and salvation.
C2
2(3 the pilgrim's progress.
as are of the works of the law are under the curfe $'* for it is written, " Curfed is every one that continueth not in all things which are written in the book of the law to do them." (n).
Now Chriftian looked for nothing but death, and began to cry out lamentably, even curfing the time in which he met with Mr. Worldly Wifeman •, ftill calling himfelf a thoufand fools for hearkening to his counfelj he alfo was greatly afhamed to think that this Gentleman's arguments, flowing only from the fleih, mould have the prevalency with him as to caufe him to forfake the right way. This done, he applied himfelf again to Evangelift in words and fenfe as follows :
Chj-. Sir, (o) what think you? Is there hope? May I now go back, and go up to the Wicket-gate? Shall I not be abandoned for this, and fent back from thence afhamed ? I am forry I have hearkened to this man's counfel. But may mv fin be forgiven ?
Evan. Then faid Evangelift to him, thy fin is very great, for by it thou naft committed two evils ; thou haft forsaken the way that is good to tread in forbidden paths ; yet will the man at the gate receive thee, for he has Good-will" for men: only faid he, take heed that thou turn not afide again, left thou perifh from the way, when his wrath is * kindled but a little. Then did Chriftian addrefs himfelf to go back; and Evangelift, after he had killed him, gave him one fmile, and bid him Good fpeed : (p) So
* Psalm ii. lilt. Matt. vii. 3.
(n) Legality is a great enemy to the cross of Christ, as Licentiousness ; for it keeps the soul from coming to, believing in, and trusting wholly to the blood of Christ for pardon, and the righteousness of Christ for justification ; so that it keeps the soul in bondage, and swells the mind with pride, while Licentiousness brings a scandal on the cross.
(o) Christian inquires if hemay jet be happy. Legal hopes will bring on distress of soul, and despondency of spirit, as well as outward sins : there is no hope of a sinner's being- comforted by the cross of Christ, till he is made sensible of this.
(p) Nothing but the gospel of Christ can direct our steps in the right way, and bring peace and comfort to our souls.
THE PILGRIM'S PROGRESS. 21
he went on with hade, neither fpake he to any man by the way; nor if any afked him, would he vouch- safe an anfwer. He went like one that was all the while treading on forbidden ground, and could by no means chink himfdf fafe, till again he was got into the way which he left to follow Mr. Worldly Wifeman's counfel. So in procefs of time Chriitian got up to the gate. Now over the gate there was written, * you."
He knocked therefore more than once or twice (q) faying,
tf May I now enter here ; Will he within


" Not fail to sing his lasting praise on high.'"
At laft there came a grave perfon to the gate, named Good-will, who afked, Who was there? and whence he came ? and what he would have ?
Chr. Here is a poor burdened Sinner, I come from the City of DeftrucTion, but am going to Mount Zion, that I may be delivered from the wrath to come: I would therefore, Sir, fince I am informed that by the gate is this way thither, know if you are willing to let me in.
Good-will, (r) I am willing with all my heart, faid he; and with that he opened the gate,
* Matt. vii. 3.
It salutes us with a che'arful smile, a kiss, of peace, and a blessing of consolation ; and hence it wings our speed to Christ and holiness.
(q) This is praying and pleading in faith with God for mercy and forgiveness of sin through the blood of Jesus Christ.
(r) The gate will be opened to broken hearted sinners. Here behold the love of Jesus, in freely and heartly receiv- ing every poor sinner who conies unto him. No mo.tter how vile they have been, nor what sins they have committed ; he loves them freely and receives them graciously. For he has nothing but good will to them, Hence the heavenly host sang it his birth, Good will towards men. Luke ii. 14.
22 THE PILGRIMS PROGRESS.
So when Chriftian was ftepping in, the other gave him a pull (s) : then faid Chriftian. What means that ? The other told him, a little diftance from this gate, there is erected a (hong caftle, of which Belzebub is the captain; from thence both he, and them that are with him, fhoot arrows at thofe that come up to the gate, if haply they may die before they can enter in.
Then faid Chrillian, I rejoice and tremble. So •when he got in, the man of the gate afked him who directed him thither.
Chr. Evangelift bid me come hither and knock (as 1 did) and he laid, that you, Sir, would teil me what 1 mult do.
Good -will. An open door is before thee, and no man can Hi ut it.
Chr. Now I begin to reap the benefit of my hazards.
Good-will. But how is it you come alone ?
Chr. Becaufe none of my neighbours faw their dan- ger, as I faw mine.
Good-will. Did any of them know of your coming?
Chr. Yes, my wife and children faw me at the firit, and called afrer me to return again : alfo fome of my neighbours ftood crying and calling after me to return; but I put my fingers in my ears, and fo came on my way.
Good-will. But did none of them follow you to per- fuade you to go back ?
Chr. Yes, both Gbftinate and Pliable : but when they faw they could not prevail, Obitinate went railing back, but Pliable came with me a little way.
Good-will. But why did he not come through?
Chr. We indeed went both together until we came to the Slough of Defpond into the which we alfo fud- denly fell. And then was my neighbour Pliable dif- couraged, and would not venture farther (t). Where- (s) Every saved sinner is a brand plucked out of the fire by the loving arm of Christ, Zach. iii. 2.
(t) A man may have company when he sets out for hea- ven, and yet go thither alone. " Many are called hut few are chosen." Matt. xx. 16.
THE PILGRIM'S PROGRESS. 23
fore getting out again on that fide next to bis own houfe, he told me I mould poffefs the brave Country alone for him : So he went his way,- and I came mine. He after Obftinate, and i to this gate.
Good-will. Then laid Good-will, Alas, poor man ! is the Celeftial glory of fo fmall eireem with him, that he counted it not worth running the hazard of a few difficulties to obtain it ?
Chr. Truly, faid Chriftian, I have faid the truth of Pliable, and if I mould alfo fay alfo the truth of my felf, it will appear there is no difference between him and myfelf. It is true, he went back to his own houfe, but I alfo turned afide to go in the way of death, be- ing perfuaded thereto by the carnal arguments of one Mr. Worldly Wifeman. (u)
Good- will. Oh ! did he light upon you ? What, he would have had you feek for eafe at the hands of Mr. Legality ! they are both of them very cheats. — But did you take his counfel?
Chr. Yes, as far as I durft: I went to find out Mr. Legality, until I thought that the mountain that rtands by his houfe would have fallen upon my head ; where- fore there I was forced to flop, (x)
Good-will. That mountain has been the death of many, and will be the death of many more : It is weil you efcape being darned in pieces by it.
Chr. Why truly I do not know what had become of me there, had not Evangelift happily met me again as I was mufing in the midft of my dumps; but it was God's mercy that he came to me again, or elfe I had
(u) Where there is. grace in the heart, it will take shame to itself, and give all the glory to God's sovereign grace, for any difference there is between us and others. Free-grace, kills free-will pride, and lays the sinners low, while it exalts Christ, and causes sinners to triumph in his righteousness and salvation.
• (x) Though Jesus knows what is in man, and all his ways, yet he will bring the soul to confession unto him. See the loving heart of Christ to sinners, and the tree communi- cations he admits to be with himself. Oh ! ye his people, pour out your heart before him; 6 Jesus is a refuge for us Psalm. Ixii. s.
24 the pilgrim's progress.
never come thither. But now I am come, fuch a one1 as I am, more fit indeed for death by that mountain, than thu.s to ftand talking with my Lord : but oh I what a favour is this to me, that yet I am admitted entrance here 1 (y)
Good -will. We make no objections againft any, notwithstanding all that they have done before they came hither *. They in no wife are eaft out ; and therefore, good Chriftian, come a little way with me, and I will teach thee about the way thou muff, go. Look before thee; doft thou fee this narrow way? That is the way thou muft go, it was caft up by the patriarchs, prophets,' Chrift and his apoftles, and it is as (trait as a rule can make it j this is the way thou muft go.
Chr. But faid Chriftian (z) are there no turnings nor windings, by which a ftranger may lofe his way ?
Good- will. Yes, there are many ways, but, down this, and they are crooked and wide : but thus thou may'st diftinguifh the right from the wrong, the right only being -f trrai t and narrow.
Then 1 faw in my dream, that Chriftian afked him farther, If he could not help him off with the burden that was upon his back ? For as yet he had not got rid thereof, nor could by no means get it off without help.
He told him, as to thy burden, be content to bear it,
* John vi. 17. f Matt. vi. 14.
(v) It is a sure sign of a genuine work of grace, when the heart ascribes all to grace. Here is no talk of being faithful to grace: no ascribing any thing to his own free will or power, but his escaping from destruction, and being yet in the way of salvation, and wholly resolved in the grace of the gospel the mercy of God, and into his free favour and almighty power it is. sweet to converse with Jesus, of his free grace to wretched and unworthy sinners. Do you not find it so ?
(z) Christian afraid of losing his way ; a blessed sign of a gracious, heart, when it possesses good jealousy.
THE PILGRIM'S PROGRESS, 25
until thou comesttothe Place of (a) Deliverance ; for there it will fall from thy back of itself.
Then Christian began to gird up his loins, and to address himself to his journey. So the other told him, That by that he was gone some distance from the gate, he would come to the house of the Inter- preter, at whose door he should knock, and he would shew him excellent things. Then Christian took his leave of his friend, and he again bid him Good speed.
Then he went on till he came to the house of the Interpreter (b), where he knocked over and over, at last one came to the door, and asked who was there ?
Chr. Sir, here is a traveller, who was bid by an ac- quaintance of the good man of this house, to call here for my profit; I would therefore speak with the mas- ter of the house : so he called for the master of the house, who after a little time came to Christian, and asked him what he would have (c) ?
Chr. Sir, said Christian, I am a man that am come from the City of Destruction, and am going to the Mount Zion; and I was told by the man that stands at the gate, at the head of this way, that if I called here you would shew me excellent things, such as would be a help to me on my journey.
Inter. Then said the Interpreter, Come in ; I will shew thee that which will be profitable to thee (d). So he commanded his man to light the candle, and bid Christian follow him : so he had him into a private
(a) There is no deliverance from the guilt and burden of sin, but by the death and blood of Christ. Here observe, that though a sinner, at his first coming to Christ, finds some comfort and encouragement, yet he may not have a clear sense of pardon and assurance of the forgiveness of his sins, but he tnay still feel the burden of them. But by his faith in Jesus will be putting his Lord in mind of them.
(b) Christian comes to the house of the Interpreter: which means the Lord the Spirit, the teacher of the people. . '
(c) Christians go too often to consult with men, instead of the Lord himself; this is a fault and a folly.
(d) O how loving, how condescending, is the Spirit of God to poor miserable sinners.
D
26 THE PILGRIM S PROGRESS,
room and bid his man open a door; the which when he had done. Christian saw the picture of a very grave person hang up against the wall; and this was the fashion of it : he had his eyes lifted up to heaven, the best of books in his hands, the law of truth was written upon his lips, the world was behind his back ; he stood as if he pleaded with men, and a crown of gold did hang over his head.
Chr. Then said Christian, What meaneth this ?
Inter. The man whose picture this is, is one of a thousand ; he * can beget children, f travail in birth with children, and nurse them himself when they are born. And whereas thou seest him with his eyes lifted to heaven, the best of books in his hands ; and the law of truth written upon his lips; it is to shew thee, that this work is to know and unfold dark things to sinners :- even as also thou seest him stand as if he pleaded with men ; and whereas thou seest the world as cast behind him, and that a crown hangs over his head ; that is to shew thee, that slighting and despising the things that are present, for the love that he hath for his Masters service, he is sure in the world that comes next to have glory for his reward. Now said the Interpreter, .1 have shewed thee this picture first, because the man whese picture this is, is the only man whom the Lord of the place whither thou art going has authorised to be thy guide in all difficult places, thou mayest meet with in the way : wherefore take heed to what I have shewed thee, and bear well in thy mind what thou hast seen ; lest in thy journey thou meet with some that pretend to lead thee right* but their way goes down to death (e) 1
* 1 Cor. iv. 15. f Gal. iv. Iff. (e) This is a true picture of a gospel minister .'one whom the Lord die Spirit has called and qualified for preachino- the everlasting gospel. He is one who dispises the world, fs dead to its pleasures and joys 1 his chief aim is to exalt and glorify the Lord Jesus, his atoning blood, justifying righteous- ness, and finished salvation ! and his greatest glory is to bring sinners to Christ, to point him out as the one way to them, and to edify and build up saints in him. But there are many who profess to do this, but turn- poor sinners out of the
THE PILGRIM S PROGRESS. 27
Then he took him by the hand, and led him into a very large Parlour that was full of dust, because never swept; the which after he had reveiwed a little
while, the Interpreter called for a man to sweep.
Now when he began to sweep, the dust began abundantly to fly about, that Christian had almost therewith been choaked. Then said the Interpreter to a damsel that stood by. Bring hither the water, and sprinkle the room ; the which when she had done, it was swept and cleansed with pleasure.
Chr. Then said Christian, What means this ?
Inter. The Interpreter answered, This Parlour is the heart of a man that was never sanctified by the sweet grace of the gospel ; the dust is his original sin and inward corruptions that have defiled the whole man. He that began to sweep at first, is the law ; but she that brought the water, and did sprinkle it, is the gospel. Now whereas thou sawest, that as soon as the first began to sweep, the dust did so fly about, that the room by him could not be cleansed, but that thou wast almost choaked therewith ; this is tr shew thee, that the Law, instead of cleansing the heart, by its washing from sin * doth revive, put f strength into, and + increase it in the soul, even as it doth dis- cover and forbid it, for it doth not give power to subdue it.
Again, as thou sawest the Damsel sprinkle the room with water, upon which it was cleansed with pleasure ; this is to shew thee, that when the gospel comes in the sweet and precious influences thereof to the heart* then even I say, even as thou sawest the Damsel lay the dust by sprinkling the floor with water, so is sin vanquished and subdued, and the soul made clean,
* Rom. vii. 6. f 1 Car. xv. 56. * Eom. v. 20.
way and point them to a righteousness of their own for justifi- cation in whole or in part. Of these the Spirit teaches us to beware : the former, he leads and directs souls to love and esteem highly for their labours and faith in the Lord, and zeal for his honour and glory, and for the salvation of souls,. Take heed what you hear. Mark iv. 24
D2
28 THE PILGRJM S PROGRESS.
through the faith of it, and consequently * fit for the King of glory to inhabit (f).
I saw, moreover, in my dream, that the Interpre- ter took him by the hand, and had him into a little room, where sat two little children, one in each chair. The name of the eldest was Passion, and the name of the other Patience, Passion, seemed to be much discontented ; but Patience was very quiet. Then Christian asked, what is the reason of the discontent of Passion ? The Interpreter answered, the governor of them would have him stay for his best things till the beginning of the next year ; but he will have all now ; but Patience is willing to wait.
Then I saw one that came to Passion and brought him a bag of treasure, and poured it down at his feet : the which he tools: up and rejoiced therein, and withal laughed Patience to scorn. But I beheld but awhile, and he had lavished all away, and had nothing left him but rags.
Chr. Then said Christian to the Interpreter, Ex- pound this matter more fully to me.
Inter. So lie said, These two lads are figures ; Pas- sion will have all now, this year ; that is to say, in this world ; so are the men of this world : they must
* John xv. 3. Eph. x. 26. Acts. xv. 9. Rom. xvi. 24—26. John xv. 13.
(f) Now judge by this, whether you are under the lawa Or the gospel. Have you ever found in yourself what is here described ? 1st. Of the law, have you ever felt your itists and corruptions irritated and sin made to abound in you as t'i vour' perception and feeling, by the commandment working in. von. all manner of concupiscence ? for without the law sin was dead, Rom. vii. 3. Has the application of the law to your conscience made sin to revive in you, so as that you. died to all your former hopes of being justified by your obedience to the law ? If Hot, you are yet dead in sin, and cleave to legal hopes and vain confidence. But if through the law you are become dead to the law, has the gospel come to you with its reviving, comforting, sanctifying influence ? Has it made Christ's blood and righteousness precious to your soul, and given you the victory of faith over the law, sin," and death. If so, go on' your Way rejoicing. •
THE PILGRIM'S PROGRESS. 29
have all their good things now, they cannot stay till next year; that is, until the next world: for their portion of good. The proverb, " A bird in the hand is worth two in the bush," is of more authority with them than are all the divine testimonies of the good of the world to come. But as thou sawest, that he had quickly lavished all away, and had presently left him nothing but rags ; so will it be with such men at the end of this world (g).
Chr. Then said Christian, Now I see that Patience has the best wisdom, and that upon many accounts. 1. Because he stays for the best things. 2. And also because he will have the glory of his, when the other has nothing but rags.
inter. Nay, you may add another, to wit, the glory of the next world will never wear out; but these are suddenly gone. Therefore Passion had not so much reason to laugh at Patience, because he had his own things first, as Patience will have to laugh at Passion, because he had his best things last ; for first must give pbce to last, because last must have its time to come ; but last gives place to nothing ; for there is not another to succeed ; he therefore that hath his portion first, must needs have a time to spend it; but he that has his portion last must have it lastingly : therefore it is said * " Dives, in thy lile-time thou receivedst thy good things, and likewise Lazarus evil things : but now he is comforted, and thou art tormented."
Chr. Then I perceive it is not best to covet things that are now, but to wait for things to come.
Inter. You say the truth : j- " for the things that are seen are temporal ; but the things that are not seen,
* Luke xvi. f 1 Cor. iv. 18.
(g) Carnal men seek nothing more than the gratification of their senses ; their end will be the loss of all things, and the destruction of their own souls. But the just live by faith on Jesus, and in hope of joys to come; their end will be glori- ous ; for they shall receive the end of their faith, the salva- tion of their souls, and the everlasting enjoyment of Christ in glory.
30 the pilgrim's progress.
eternal j" but though this be so, yet since things present, and our fleshly appetite, are such near neigh- bours one to another ; and, again, because things to come, and carnal sense, are such strangers one to another: therefore it is, that the first of these so sud- denly fall into amity, and that distance is so continually between the second (h).
Then I saw in my dream, that the Interpreter took Christian by the hand, and led him into a place where was a fire burning against a wall, and one standing by it, always casting much water upon it, to quench it; yet did the fire burn higher and hotter.
Then said Christian, What means this ?
The Interpreter answered, This fire is the work of grace that is wrought in the heart ; he that casts water upon it, to extinguish and put it out, is the Devil ; but in that thou seest the fire notwithstanding burns higher and hotter, thou shalt also see the reason of that. So he had him about to the backside of the wall, where he saw a man with a vessel of oil in his hand of which he did also continually cast (but secretly) into the fire (i).
Then said Christian, What means this ?
The Interpreter answered, That is Christ, who continually with the oil of his grace maintains the work already begun in the heart : by the means of which, notwithstanding what the Devil can do*, the
* Cor. xii. 9.
(h) Here see the preciousness and glory of faith . it qauseth the soul to make a proper estimate, and set a due value on things: it pierceth through the objects of time and sense^ and fixes upon glory and eternity. This is the proper cha- racter of every heaven-born soul; the just shall live by faith. Heb. ii. 4. This is a life of heaven upon earth.
(i) Some having never been at the backside of the wall to see how the work of grace is kept up in the soul by Christ, ascribe it to other causes, as man's faithfulness, &.c. which their pride and folly devise. Hence they ignorantly assert, that a work of grace may come to nothing, and the subjects of Christ's grace may perish. But they do err, not knowing the scriptures, nor the power of Christ's love and grace to, sinners.
THE PILGRIM S PROGRESS. 31
souls of his people prove gracious still. And in that thou sawest, that the man stood behind the wall to maintain the fire; this is to teach thee, that it is hard for the tempted to see how the work of grace is maintained in the soul (k).
I saw also that the Interpreter took him again by the hand, and led him into a pleasant place, where was built a stately palace, beautiful to behold ; at the sight of which Christian was greatly delighted ; he saw also upon the top thereof certain persons walking who were clothed all in gold.
Then said Christian, May we go in hither?
Then the Interpreter took him and led him up towards the door of the palace; and, behold, at the door stood a great company of men, as desirous to go in, but durst not. There also sat a man a little distance from the door, at a table side with a book, and his ink-horn before him, to take the name of him that should enter therein : he saw also, that in the door-way stood many men in armour to keep it, be- ing resolved to do the men that would enter what hurt and mischief they could. Now was Christian somewhat in amaze : at last, when every man started back for fear of the armed men, Christian saw a man of a very stout countenance come up to the man that sat there to write, saying, £f Set down my name, Sir j" the which when he had done, he saw the man draw his sword, and put an helmet upon his head, and rush toward the door upon the armed men, who laid upon him with deadly force :
(k) What then has the sinner, who is the subject of grace, no hand in keeping up the work or' grace in his heart? No. It ispiain, Mr. Bunyan was no Arminian ; he did not ascribe any of that glory to the work and power of the creature, which is due solely to the Lord, who is the Alpha and Omega, the first and the last ; the beginner, carrier on, and finisher of this work in sinners hearts; and never can his work be extin- guished there, till Satan's water is more powerful to (juench, than Christ's oil and grace are to keep the fire burning. Poor sinner, believe this, and love, praise, and rejoice in thy Lord : for he loves with an everlasting love, he saves with an everiast • in;:: salvation,
32 THE PILGRIM S PROGRESS.
but the man, not at all discouraged, fell to cutting, and hacking most fiercely. So after he had (1) re- ceived and given many wounds to those that attempted to keep him out, he cut his way through them all, and pressed forward into the palace ; at which there was a Dleasant voice heard from those that were within, even of those that walked upon the top of the palace saying,
i( Come m, come irr;
" Eternal glory thou shaltwin."
So he went in, and was clothed with such garments as they. Then Christian smiled, and said, I think verily I know the meaning of this (m).
Now said Christian, let me go hence. Nay, stay (said the Interpreter) till I have shewed thee a little more, and after that thou shalt go on thy way. So he took him by the hand again, and led him into a very dark room, where there sat a man in an iron cage.
Now the man, to look on, seemed very sad ; he sat with his eyes looking down to the ground, his hands folded together, and he sighed as if he would break his heart. Then said Christian, What means this? At which the Interpreter bid him talk with the man (n).
Then said Christian to the man, What art thou ? The man answered, I am what I was not once (o).
(1) We must through much tribulation enter into the kingdom of God. Acts xiv. 22.
(m) Such is the spirit and disposition of a soul who is de^ termined to win Christ, and enjoy the kingdom of glory. In- spite of all opposition he resolutely forces his way, and presses towards the mark, for the prize of his high calling of God in Christ Jesus, Phil. iii. 14. He is not content with a few iazy w ishes, or languid hopes ; for the kingdom of heaven suffered* violence, and the violent take it by force, Matt. xi. 12.
(n) The Holy Spirit would have us take warning by the sad examples of others. Hence be sets before us in the scrip- ture, the dreadful things which have befallen professors, that we may see our danger, be bumble and watchful, and pray to the Lord to keep us from falling away.
(o) Most dreadful change ! Think of it with trembling'. Thou standeth by faith ; be not high minded, but fear.
THE PILGRIM'S PROGRESS. 33
Chr. What wad thou once ?
]\Ian. The man faid, I was once a fair * and flouriihing profeflbr, both in mine own eyes, and alfo in the eyes of others : I once was, as I thought, fair for the Celeftial City, and had then even joy at the thoughts that I fhould get thither (p)j
Chr. Well, but what art thou now ?
Man. I am now a man of defpair, and am fhut up in it, as in this iron cage. I cannot get out ; O now I cannot (q).
Chr. But how earned thou in this condition ?
IVlan. I left off to watch, and beibber; I laid the reins upon the neck of my lulls ; I finned againft the light of the world, and the goodnefs of God : I have grieved the Spirit, and he is gone,- I tempted the devil, and he has come to me; I have provoked God to anger, and he has left me ; I have fo hardened my heart, that I cannot repent.
Then faid Chriftian to the Interpreter, But is there no hopes for fuch a man as this ? Afk him, laid the Interpreter.
Chr. Then faid Chriftian, Is there no hope, but you mud be kept in the Iron Cage of Defpair?
Man. No, none at all.
Chr. Why the Son of the blefTed is verv pitiful.
Man. I have \ crucified him to my myfelf afrefh; I have defpifed his J perfon, I have defpifed his ri-ghte- oufnefs ; I have counted his blood an noly things I have done § defpite to the fpirit of grace : there- fore I fhut myfelf out of all the promifes, and there now remains to rhe nothing but threatnings, dread- ful threatnings, fearful threatnings of certain judg-
* Luke viii. 13. r Heb. vi. 6,
% Luke xix. 14. § Heb. x. 28, 29.
(p) Soaring professors, beware. See how far this man went; see what he thought of himself; see what others thougiit of him; yea, he felt great joy. in himself; at the thought of getting to heaven : but despair seized on him. " Let us watch and be sober."
(qj A more dreadful state on this side of hell cannot be,
E
S4
ment and fiery indignation, which mail devour me as an adverfary (s).
Chr. For what did you bring yourfelf into this con- dition.
Man. For the lulls, pleafures, and profits of this world; in the enjoyment of which, I did then pro- mife myfelf much delight: but now every one of thofe things alfo bite me, and gnaw me like a burning worm.
Chr. But canft thou not repent and turn ? Man. God hath denied me repentance. His word gives me no encouragement to believe ; yet, himfelf hath fhut me up in this iron cage ; nor can all the men in the world let me out. O eternity ! eternity ! how mall I grapple with the, mifery that I muft meet with in eternity.
In-f. Then faid the Interpreter to Chriftian, Let this man's mifery be remembered by thee, and be an ever- lafting caution to thee.
Chr. Well, faid Chriftian, this is fearful ! God help me to watch and be fober, and to pray that I may ihun the caufe of this man's mifery (t). Sir, is it not time for me to go on my way, now (u) ?
Int. Tarry till I fhall mew thee one thing more, and then thou fhalt go on the way.
So he took Chriftian by the hand again, and led him into a chamber, where there was one rifing out of bed; and as he put on his raiment, he fhook and trembled.
(s) It is exceeding difficult to draw the line here, so as not to encourage in sin, or not discourage broken-hearted sinners from entertaining hope in Christ. Many have written the same bitter things against themselves as here, but to whom they have in no-wise belonged.
(t) Reader, thou hast constant need to put up this prayer for thyself. Thou art in a body of sin, has a most deceitful and desperately wicked heart, and are exposed to the world's snares, and satan's devices.
(u) Why in such haste, Christian ? Poor, dear soul, he had yet got the burden of his sins upon his back ; this urged his speed. He wanted to get to the cross, to be delivered of his faurd.en : but the Spirit had many things to shew him first, which would be profitable to him hereafter.
THE PILGRIM S PROGRESS. 35
Then faid Chriftian, Why doth this man thus tremble ? The Interpreter then bid him to tell Chriftian the rea- sons of his fo doing. So he began and faid, This night as I was in my fleep, I dreamed, and behold the heavens grew exceeding black; alio it thundered and lightened in mo'l fearful wife, that it put me into an agony : So I looked up in my dream, and faw the clouds racked at an unuiual rate* upon which I heard a great found of a trumpet, and faw alfo a man fit upon a cloud, attended with the thoufands of heaven : they were all in flaming fire, alfo the heavens were in a burning flame. I heard then a voice, faying, Arife ye dead and come to judgment ; and with that the rocks rent, the graves opened, and the dead that were therein, came forth; f fome of them were exceeding glad, and looked upward ; and fome fought to hide themfelves under the mountains ; then they faw the man that fat upon the cloud open the book, and bid the world draw near. Yet there was, by reafon of a fierce flame which iilued out from before him, a con- venient diftance betwixt him and them, as betwixt the judge and the prilbners at the bar J. I heard it alfo proclaimed to them that attend on the man that fat on the cloud, § ie Gather together the tares, the chaff and Hubble, and cad them into the burning lake; and with that the.bottomlefs pit opened, juft whereabout I flood : out of the mouth of which there came in an abundant manner, fmook and coals of fire, with hide- ous noifes. It was alfo faid to the fame perfons |[, f{ Gather my wheat into the garner," And with that
I faw many catched up ** and carried away into the clouds, but I was left behind. I alio fought to hide myfelf, but I could not, for the man that fat upon the cloud flili kept his eye upon me f -j- ; My fins alfo came into my mind; and my conscience did accufe me on every fide. Upon this I awaked from my fleep,
* 1 Cor. xv. 1 Thess. iv. Judge xv. John v. 28. 2 Thess. i. x. Rev. x\\
II — 14. f Isa. xxiv. 21. Mich. vi. 16. 17. Ps. v. 8—23. t Mai. iii.2. 3. 3J>an. vii. 9, 10. § Mark iii. 13. xiv. 38. Mai. iv. I. || Luke iii. If, ** 1 Thess. vi- 16, 17. ft Rom. ii. 14, 15.
E2
36 the pilgrim's progress.
Chr. But what was it that made you fa afraid of this fight ?
Man. Why, I thought that the day of judgment was come, and that I was not ready for it: but his frighted me the moft, that the angels gathered up feveral, and left, me behind; alfo the pit of Hell opened her mouth juft where I flood. My confcience too affli&ed me; and, as I thought, the Judge had always his eye upon me, fhewing indignation in his countenance.
Then faid the Interpreter to Chriftian, haft thou confidered all thefe things ?
Chr. Yes, and they put me in hope and fear (y).
Int. Well, keep all thefe things fo in thy mind, that they may be as goads in thy fide, to prick thee forward in the way thou muft go. Then Chriftian hegan to gird up his loins, and to addrefs hunfclf to his journey. Then faid the Interpreter, the Comforter be always with thee, good Chriftian, to guide tt.ee in the way that leads to the City. So Chnlban .vent on. his way faying,
el Here I have seen things rare and profit,
fc Things pieasant, things to make me stable .,•
" In what I have begun to take in hand ;
il Then let me think on them and understand
C* Wherefore they shewed me were, and let me be
" Thankful, O good, Interpreter to thee."
Now I faw in my dream, that the highway up which Chriftian was to go, was fenced On either fide wi h a •wall, and that wall was called * Salvation. Up this way, therefore did burdened Chriftian run, but not without great difficulty; becaufe of the load on his back (z).
* Isa, xxv. 1.
(y) Where there is a gospel hope, there will be godly tear ; both are necessary ; "both are the graces of the Holy Spirit. Fear makes us cautious ; hope animates us.
(z) Our up-hill difficulties, is the way to the greatest comforts. Burdens are more felt, when comforts are near at band,
THE PILGRIM S PROGRESS. 37
He ran thus till he came to a place fomewhat af- cending, and upon that place ilood a Crofs, and a little below in the bottom, a Sepulchre. So I law in my dream, that juft as Chriftian came up with the Crofs, his burden loofed from off his (boulders, and fell from off his back, and began to tumble, and io continued to do, till it came to the mouth of the Sepulchre, where it fell in, and I faw it no more (a).
Then was Chriftian glad and lightfome, and faid with a merry heart, (C He hath given me reft by his forrow, and life by his death." Then he flood ftill a while to look and wonder; for it was very furprizing to him, that the fight of the Crofs mould thus eafe him of his burden. He looked therefore, and looked again, even till the fprings that were in his head fent the* waters down his cheeks. Now, as he flood looking and weeping, behold three mining-ones came to him and faluted him with ic Peace be to thee:" fo the flrft faid to him, f (i Thy fins be forgiven thee." the se- cond " dripped him of his rags," and J clothed him with change of raiment; the third alio " fet a (b) mark on his forehead," and gave him a roll with a feal upon it which he bid him look on as he ran, and that he fhouid give it in at the Celeftial Gate; fo they went their wav §. Then Chriftian gave three leaps for joy, and went on ringing :
'■ Thus far did I come laden with ray sins ; tc Nor could ought ease the grief I was in, ie Till I came hither ; What a place is this ? te Must here the burden fall from off my back ? " Must here the strings that bind it to me crack ? " Blest cross ! blest sepulchre ! blest rather be il The Man that there was put to shame for me !'•*
* Zach. xii. 10. f Mark ii. 2. % Zaeh. iii. § Eph. i. 13.
(a) Christian had faith ; he believed that there was re-- demption in the blood of Christ; even forgiveness of sin, be- fore he came up to the cross ; but now he finds and feels the comfort of it : He has now the jov of faith ; the guilt of his sins is taken off his conscience, and he is filled with all joy and peace in believing.
(b) Here is the love and grace of God the Father, God
S3 the pilgrim's progress.
I faw in my dream, that he went on thus, even until he came at the bottom, where he faw, a little out of the way, three men fail afleep, with fetters upon their heels : The name of the one was Simple, another Sloth, and the third Prefumption (c).
Chriftian then feeing them lie in this cafe, went to them, if peradventure he might wake them ; and cried, You are like them that fleep on the top of a * mail, for the dead fea is under you, a gulph that hath no bot- tom : Awake, therefore, and come away; be willing alfo, and I will help you off with your irons. He alfo told them, If he that goeth about like f a roaring lion comes by, you will certainly become a prey to his teeth. With that they looked upon him, and began to reply in this fort, (d) Simple faid, " I fee no danger:'' Sloth laid, "Every tub muft ftand upon its own bottom:'* And fo they laid down to fleep again, and Chriftian went on his way.
Yet he was troubled to think, that men in that dan- ger mould fo little efteem the kindnefs of him that io freely off-red to help them, both by the awakening of them, coimfelling of them, and proffering to help them off with their irons (e). And as he was troubled there- abouts, he fpied two men come tumbling over the wall, on. the left hand of the narrow way; and they made up apace to him. The name of the one was For-
* Prov. xxiii. .24. f Pet. v. 8.
the Son, and God the Holy Ghost. Pray mind when God pardons the sinner through the blood of Christ, he also clothes .[him with the righteousness of Christ, Those who. deny the imputation of Christ's righteousness, never saw the purity of the law ; their own nakedness, nor abhorred the filthy rags of their own righteousness.
(c) The Lord shews us the misery and danger of other professors, to give us warnings by the way, and to stir us up to watchfulness.
(d) There is no persuasion will do, if God opcneth not the eyes Remember, all is of grace. It is God's grace that quickens, enlightens, converts, justifies, preserves, sanctifies^ and glorifies. Well may Pilgrims sing every step,
O to grace what mighty debtors, Daily, hourly, Lord, are we !
(e) A Christian spirit feels for others dangers,, and aira& and strives to be profitable to them.
the pilgrim's progress. 39
malift, and the name of the other Hypocrify. So as I faid, they drew up unto him, who thus entered with them inlo difcourfe.
Chr. Gentlemen, whence came you, and whither go you ?
Form, and Hyp. We were born in the land of Vain- glory, and are going for praife to Mount Sion.
Chr. Why came you not in at. the gate which ftand- ethatthe beginningoftheway ? Know you notthat it is written, *-That " he that cometh not in by the door, but climbeth up fome other way, the fame is a thief and a robber ?"
Form, and Hyp. They faid, to go to the gate for en- trance, was by all their countrymen thought too far about and therefore their ufual way was to make a (hort cut of it, and to climb over the wall as they had done. Chr. But will it not be counted a trefpafs againft the Lord of the city, whither we are bound, thus to violate his revealed will ?
Form, and Hyp. They told him (f),that as for that he need not trouble his head thereabout; for what they did, they had cuftom for it, and could produce, if need were testimony that would witnefs it, for more than a thoufand years.
Chr. But, faid Chriftian, will your practice Hand a trial at law ?
Form, and Hyp. They told him, that cuftom, it be- ing of fo long (landing as above a thoufand years, would doubtlefs now be admitted as a thing legal by an im- partial Judge ; and befides, laid they, if we get into the way, what matters which way we get in? If we are in, we are in : thou art but in the v/ay, who, as we per- ceive, came in at the gate ; and we are alio in the way that come tumbling over the wall : wherein now is thy condition better than ours ?
Chr. I walk by the rule of my Matter, you walk by the rude working of your fancies. You are counted thieves already by the Lord of the way, therefore I
* Johns i. (f) They that come in the way, but not by the door, think that they can say something in vindication of their own practice.
40 the pilgrim's progress/
doubt you will not be found true men at the end of the way. You come in by yourfelves, without his direction ; and mall go out by yourfelves, without his mercy (g).
To this they made him but little anfwer ; only they bid him look to himfelf. Then I faw that they went on every man in his way, without much conference one with another; fave that thefe two men told Chriftian, that as to laws and ordinances, they doubted not but: they mould as confcientioufly do them as he; there- fore faid they, we fee not wherein thou differed from us, but by the coat that is on thy back, which was, as we trow, given thee by fome of thy neighbours, to hide the mame of thy nakednefs (h).
Ghr. By * laws and ordinances you will not be faved fince you come not in by the door. And as for this coat that is on my back, it was given me by the Lord of the place whither I go; and that, as you fay, to co- ver my nakednefs with. And I take it as a token of kindnefs to me; for I had nothing but rags before; and befides, thus I comfort myfelf as I go: Surely, think I, when I come to the gate of the city, the Lord thereof will know me for good, fince I have his coat on my back; a coat that he gave me freely in the day that he ftript me of my rags. I have moreover a mark in my forehead, of which perhaps you have taken no- tice, which one of my Lord's mod intimate affociates fixed there in the day that my burden fell off my Ihoul- ders. I will tell you moreover, that I had then given me a roll fealed, to comfort me by reading, as I go on the way; I was alfo bid to give it in at the Celeftial Gate, in token of my certain going in after it; all which
*. Gal. i. I.
(g.) Here is the essential difference between a real chris- tian and formal hypocrites ; he takes the word of God for the warrant of his faith, and the rule of his conduct, which they reject : for they are left under the power of their natural will and carnal reason, and hence they brave it out for a season, with vain hopes and confidences.
(h) The glorious robe of ^Christ's righteousness, which is imputed to and put upon every believer, is sneered at and held in contempt by formal professors, who see not their nakedness and want of covering.
THE PILGRIM'S PROGRESS. 4l
things I doubt you want them and will want them, be- caufe you came not in at the gate (i).
To chefe things they gave him no anfwer; only
they looked upon each other, and laughed (k).
Then I Taw that they went on all, fave that Chriftian kept before, who had no more talk but with himfelf, and that fomenmes fighingly (1), and fometimes com- fortably, alfo he would be often reading in the roll (m), that one of the Shining-ones gave him, by which he was refrefhed.
I beheld them that they all went on till they came to the foot of the hill (n) Difficulty, at the bottom of which was a spring. There were alfo in the fame places two other ways, befides that which came ftraight from the gate ; one turned to the lefc hand, and the other to the right, at the bottom of the hill, but the narrow way lay right up the hill, and the name of the going up the fide of the hill; is called Difficulty. Chriftian now went to the * fpring, and drank thereof to refreih himfelf, and then began to go up the hill 5 facing :
if The hill though high, I covet to ascend,
" The difficukv will not me offend,
" For I perceive the way to life lies here ;
li Come, pluck up heart, let's neither faint nor fear ;
* Isa. xiix. 12.
(i) Where there is the witness of the Spirit, and the zeal of the Spirit, that soul will also glory in the righteousness of Christ : for tin's is the. joy of faith, that Christ is the Lord our Righteousness Jer. xxxiii. 6. In vain do men talk of in- ward comforts, who reject the clothing of Christ's righteous- ness.
(k) Vain-glorious fools laugh at Christ's humble Pilgrims.
(I) -What! sighing already, and just pardoned? One should expect that he was all joy, nothing but joy. O these are sighs of love, which strangers to spiritual joy know no- thing of
(m) This means the assurance which he had from the .Spirit, of thVfree love, free grace, free pardon, free justifica- tion, of Christ to his soul.
(n) tie came to the hill difficulty:1 a wav unpleasing to flesh and blood, which proves and tries, the sincerity of our faith, and the earnestness of our souls, in our pilgrimage. No. 2. If
4$ THE pilgrim's progress.
li Better, though difficult, the right way to go, " Than wrong, tho' easy, where the end is woe (o)/' The other two alfo came to the foot of the hill ; but when they faw that the hill was fteep and high, and that there were two other ways td go j and fuppofing alio that thefe two ways might meet again with that up which Chriftian went, on the other fide of the hill j therefore they were reiolved to go in thofe ways. — ■ Now the name of one of thofe ways was Danger, and the name of the other Deftruclion. So the one took the way which is called Danger, which led him into a great wood* and the other took directly up the way to Deftruclion, which led him into a wide field, full of dark mountains, where he {tumbled and fell, and rofe no more (p).
I looked then after Chriftian, to fee him go up the hill, where I perceived he fell from running to going-, and from going to clambering upon his hands and knees, becaufe of the fteepnefs of the place. Now about the midway to the top of the hill was a pleafane arbour made by the Lord of the hill for the refremment of weary travellers : thither therefore Chriftian got where he alfo fat down to reft him; then he pulled his roll out of his bofom, and read therein to his comfort 5 he alfo now began afrefti to take a review of the coat or garment that was given him as he ftood by the crois. Thus pleafmg himfelf awhile, he at laic fell into a {lumber, and thence into a fa ft fleep, which detained him in that place until it was almoit night j and in his fleep his roll fell out of his hand (q). Now as he was fleeping, there came one to
(o) Depend upon it pilgrim, some great blessing is at hand, when thou hast some great difficulty to grapple with and to overcome.
(p) formalist and hypocrites, as they come easy into the way of profession, without any convictions of sin to cause them to fly to Christ the wicket-gate, so they find the easiest path to flesh and blood, and perish in the end.
(q) Happy for Christian that he did not fall into the dream of his own sinless perfection, so as to take up with a fool's paradise j nor get into Antinomian notions, so as to sleep in a false security without his roll.
THE PILGRIM 3 PROGRESS. 43
him and awaked him, faying*, " Go to the- ant thou sluggard; confider her ways and be wife :" and with that Christian suddenly frarted up, and fpeed on his way, and went apace till he came to the top of the hill (r).
Now when he was got up to the top of the hill, there came two men running to meet him amain ; the name of the one was (s) Timorous and of the other Mistrust : to whom Chriflian faid, Sirs, whalt is the matter, you run the wrong way ? Timorous anfwered. That they were going to the City of Zion, and had got up that difficult place; but faid. he, the further we go the more danger we meet with; wherefore we turned and are going back again.
Yes, faid miftruft, for juft before us lie a couple of lions in the way (whether fleeping or waking we know not); and we could not think, if we came within reach, but they would prefently pull us in pieces.
Chr. 1 hen faid Chriftian, you make me afraid ; but whither fhall I flee to be fafe ; If I go back to my own country, that is prepared for fire and brim- flone, and I fhall certainly perifh there; If I can. get the celeftial City, I am fure to be in safety there (t); I mult venture; to go back, is nothing
* Prov. vi. 6
(r) The Lord loves his people too well to let them sleep the sleep of death; though he may suffer them to sleep to the loss of their comfort ; this is a great grief and distress to then- souls,
(s) Timorous and Mistrust are great enemies to the Christian's faith, and bring up an evil report of his way. Listen not to them, but look to God's truth and faithfulness.
(t) Christian shakes off fear by sound scriptural reason- ing : even the reasoning of faith, against the fear of the flesh, and mistrust or unbelief. We have always a sure word of prophecy, whereunto we shall do well to take heed. When dangers beset, and fears assault, remember whose ye are, and whom ye serve : look to the way you are in, and :he end of your faith, even the salvation of jom; soul. Study the word of God and obey it.
F 3
44 the pilgrim's progress.
but death; to go forward, is fear of death, and life everlafting beyond it; I will yet go forward. So Miftruft aud Timorous ran down the hill, and Chriftian went on his way. But thinking again of what he had heard from the men, he felt in his bofom for his roll, that he might read therein, and be comforted; but he felt and found it not. Then ■was Chriftian in great diftrefs and knew not what to do; for he wanted that which ufed to relieve him, and that which mould have been his pafs into the Celeftial City. Here therefore he began to be much (u) perplexed, and knew not what to do; at laft he bethought himfelf that he had flept in the arbour that is on the fide of the hill; and falling down upon his knees, he afked God forgivenefs for that this foolifh facl, and then went back to look for his roll. But all the way he went back, v ho can fufHciently fet forth the forrOW of Chrift"ans'S heart ? Sometimes he fighed, fometimes he wepr, and oftentimes he chid himfelf for being fo foolifli to fall aQeep in that place which was erected only for a little refrelhment for his wearinefs. Thus there- fore he went back, carefully looking on this fide and on that, all the way as he went, if happily he might find the roll that had been his comfort fo many times in his journey. He went thus till he came again in fight of the arbour where he fat and flept ; but that fight renewed his forrow the more, by bringing again, even afrefn, his evil of fleeping into his mind (x). Thus therefore he went on be-
(u) He is perplexed for his roll: this is right. If we suffer spiritual loss, and are easy and unconcerned about it, it is a sad sign that we indulge carnal security and vain con- fidences. Many go on so, till they sink into a downright Autinomian spirit. O beware of this ; for many who abhor the name, yet have drunk into the spirit of it, and hence live and walk without spiritual communion with God the Father and his Son Jesus Christ.
(x) Look to your spirits, Christians. See if you have not after- sorrow for former indulgences. But it is far better to be crying, " O wretched man that I am," than to be alive to carnal confidences, and dead to the spirirual comforts.
THE PILGRIM'S PROGRESS, 45
wailing his finful fleep, faying tc O wretched man that I am!" that I fhould fleep in the day-time! that I fliould deep in the midft of difficulty ! that I fhould lo indulge the flefb, as to ufe that reft for eafe to my flefh, which the Lord of the hill hath erected only for the relief of the fpirits of pilgrims.
How many fieps have I taken in vain 1 (Thus it happened to Ifrael, for their iin they were fent back again by the way of the Ked Sea) and I am made to tread thofe fteps with forrow which I might have trod with delight, had it not been for this finful fleep. How far might I have beer: on my way by this time! I am made to tread thofe fteps thrice over, which I need to have trod but once : yea, now alfo I am like to be benighted, foi the day is almolt fpent : O that I had not ftept i
Now by this time he was come to the Arbour again, where for awhile he fat down and wept;' bur at laft (as Providence would have it) looking forrowfully down under the fettle there he efpied his roll ; the which he with trembling and hafte catched up and put into his bofom. But who can tell how joyful this man was when he had gotten his roll again ? For th;s roll was the affurance of his life, and acceptance at the defired haven. There- fore he laid it up in his bofom, gave God thanks for directing his eye to the place where it lay, and wnth joy and tears betook himfelf again to his journey (y). But O how nimble now did he go up the relt of the hill ! Yet, before he got up the fun went down upon Chriflian ; and this made him again recall the vanity of his fleeping to his remembrance ; and thus he again began to condole with himfelf; O thou fin- ful fleep ! how for thy fake am I like to be benighted
(y) This means a fresh sense of the love and peace of God, and joy in the Holy Ghost, through faith in Christ Jesus. Mind with what alacrity and speed Pilgrim now pur- sues his journey. . O this rich blessing of assurance is not enough prized, and too little sought for by professors. But how can any be content without it ? It is impossible for them to be happy, and to rejoice in the Lord, without area], scrip- tural assurance of his love and favour,
46 the pilgrim's progress,
in my journey ! I tnuft walk without the fun, dark- nefs may cover the path of my feet, and I mud hear the noife of doleful creatures, becaufe of my finfuj Deep ! Now alfo he remembered the ftory that Miftrufi and Timorous told him of, how they were frightened with the fight of the lions. Then faid Chriftian to himfeif again, thefe beads range in the night for their prey j and if they fhould meec with me in the dark, how mould I fhift them! How mould I efcape being by them torn in pieces? Thus he went on his way ? but while he was thus bewail-, ing his unhappy mifcarriage, he lifted up his eyes, and behold there was a very (lately palace before him, the name of which was Beautiful, and it flood juft by the highway fide (z).
So I law in my dream, that he made hade and went forward, that if poffible he might get lodging there. Now before he had gone far, he entered into a very narrow p adage, which was about a furlong off the porter's lodge ; and looking very narrowly before him as he went, he efpied two lions in the way (a). Now, thought he, I fee the danger that Miftrufi: and Timorous were driven back by. (The lions were chained, but he faw no chains.) Then he was afraid, and thought alfo himfeif to go after them, for he thought nothing but death was before him ; but. the porter at the lodge, whofe name is Watchful, perceiving that Chriftian made a halt as if he would go back, cried unto him, faying, * Is thy ilrength 10 fmall ? Fear not the lions for they are chained, and are placed there for trial of faith, where it is, and for difcovery of thofe that have none : keep in the midit of the path, and no hurt fhall come unto thee.
* Mark xiii.
(z) This means a visible church of Christ, to which he might be joined, and enjoy the blessing- and comfort of the communion of saints.
(a) The two lions may signify to us, the roaring of the devil and the world against us : but both are chained, they cannot go one link beyond what our God. permits. Some- times we rnav see the chain, and unscriptura! fears may beset us. But this is the watch-word of our Lord, Fear not.
THE PILGRIM'S PROGRESS. 47
Then I faw that he went on trembling for fear of the lions ; but taking good heed to the directions of the Porter, he heard them roar, but they did him no harm. Then he clapt his hands, and went on till he came and flood before the gate where the Porter was (b). Then faid Chriftian to the Porter, Sir, What houfe is this ? And may I lodge here to- night ? The Porter anfwered, This houfe was built by the Lord of the hill, and he built it for the relief and lecurity of pilgrim's. The Porter alfo afked whence he was, and whither he was going ?
Chr. I am come from the City of Deftruction, and am going to Mount Zionj but becaufe the fun is now fet, I defire, if I may, to lodge here to-night.
Por. What is your name ?
Chr. My name is now Chriftian, but my name at the fir ft was Gracelefs (c) : I am come of the race of Japheth *, whom God will perfuade, to dwell in the tents of Shem.
Por. But how doth it happen that you come fo late? The fun is fet.
Chr. I had been here fconer, but that wretched man that I am, I flept in the Arbour that ftands on the hill fide (d) ! Nay, I had, notwithstanding that, been here much fooner, but that, in my fleep, I loft my evidence, and came without it to the brow of the hill, and then feeling for it, and finding ic not, I was forced, with fbrrow of heart, to go back
* Gen. ix. 27.
(b) A minister of Christ, cue who is watchful for the good of souls. O how precious are they to Pilgrim's hearts I iSee the sweet encouragement and blessed advice Pilgrim ob- tained from him.
(c) O soul, did you ever know that this was your name ? Has thou tasted that the Lord is rich in grace to graceless sin- ners ? O then sing of free grace, aud unmerited love every step of thy Pilgrimage.
(d) Look well to your roil. Beware of losing your as- surance. See the evil of it ; it keeps the soul back. Many have lost it, and have never found it till at the end of their life.
4& THE PILGRIM S PROGRESS*
to the place where I flept my deep, where I found it, and now I am come (e).
Por. Well, I will call out one of the virgins of this place, who will, (if fhe likes your talk) bring you into- the reft of the family, according to the rules of the houfe. So Watchful the Porter rang a bell, at the found of which came out of the door of the houfe a grave and beautiful damfel named Difcretion (f), and afked why fhe was called ?
The Porter anfwered, This man is on a journey from the City of Deftruction to Mount Zion j but being weary and benighted, he afked me if hp might lodge here to-night : fo I told him I would call for thee, who, after difcouffe had with him, mayeft do as feem^th thee good, even according to the law of the houfe.
Then fhe afked him, whence he was, and whi- ther he was going ? And he told her. She afked him alfo, how he got into the way ? and he told her. Then fhe afked him, what he had feen and met with in the way ? And he told her. And at laft fhe asked his name ? So he faid, It is Chriflian : and I have fo much the more a defire to lodge here to- night, becaufe by what I perceive, this place was built by the Lord of the hill, for the relief and fecu- rity of pilgrims : fo fhe fmiled, but the water flood in her eyes: and after a little paufe, fhe faid, I will call two or three more of my family. So fhe ran to the door, and called on Prudence, Piety, and Charity,' who, after a little more difcourfe with him, had him into the family j and many of them meeting him at the threfhold of the houfe, faid, Come in,' thou bleffed of the Lord : this houfe was built by the Lord of the hill, on purpofe to entertain fuchi pilgrims in. Then he bowed his head, and followed
(e) None ought to be admitted into the church of Christ, but such as can give good evidence that they are the children of God by faith in Christ Jesus, and are sincere Pilgrims in the way of the heavenly city.
(f) Admitting members in churches, should be done with discretion,,
THE PILGRIM'S PROGRESS, £9
them into the houfe : to when he was come in and fat down, they gave him fomething to drink, and confented together, that until fupper was ready fome of them mould have fome particular difcourfe with Chriftian, for the beft improvement of the time, and they appointed Piety, and Prudence, and Chanty, to difcourfe with him; and thus they be- gan, (g).
Piety. Come, good Chriftian, fince we have been fo loving to you, to receive you into our houfe this night, let us, if perhaps we may better ourfelves thereby, talk with you of all things that have happened to you in your pilgrimage.
Chr. With a very good will, and I am glad that you are fo well difpofed.
Piety. What moved you at first to betake yourfelf to a Pilgrim's life?
Chr. I was driven out of my native country by a dreadful found that was in my ears; to wit, that un- avoidable deftruc~tion did attend me, if I abode in that place where I was.
Piety. But how did it happen that you came out of your country this way ?
Chr. It was as "Ood would have it, for when I was under the fear of deftru&ion, I did not know whither to go ; but by chance there came a man, even to me, as I was trembling and weeping, whofe name isEvangelift, and he directed me to the Wicket- gate, which e\Cc I fbould never have found, and fo fet me into the way that hath led me directly to this houfe.
Piety. But did you not come by the houfe of the Interpreter.
Chr. Yes, and did fee fuch things there, the re- membrance of which will ftick by me as long as I live ; efpecially three things, to wit, How Chrift in defpite of Satan, maintains his work of grace in the heart ; how the man had finned himfelf quite out of hope of God's mercy $ and alfo the dream of
(g) The blessedness of savoury, experimental conversation with Fellow-Pilqrims. G
5# THE PILGRIMS PROGRESS.
him that thought in his sleep the day of judgment was- come (h).
Piety. Why, did you hear him tell his dream?
Chr. Yes, and a dreadful one it was, I thought it made my heart ache as he was telling of it} but yet I am glad I heard it.
Piety. Was this all you faw at the houfe of the In- terpreter ? ■
Chr. No, he took me and had me where he mewed me a (lately palace, and how the people were clad in in gold that were in it ; and how there came a ven- turous man, and cut his way through the armed men that Hood at the door to keep him out -, and how he was bid to come in, and win eternal glory ? rnethought thofe things did ravifli my heart ! I would have (laid at that good man's houfe a twelve month, but that I knew I had farther to go.
Piety. And what faw you elfe in the way ?
Chr. Saw I Why, I went but a little farther, and I faw one, as though in my- mind, hang bleeding upon a tree : and the very fight of him made my burden fall off my back (for I groaned under a very heavy burden, but then it fell down from off me.) It was a ilrange thing to me, for I-never faw fuch a thing before : yea, and while 1 flood looking up (for then I could not forbear looking,) three Shining- ones came to me : another ftript me of my rags, and gave me this embroidered coat which you fee ; and the third fet the mark which you fee in my forehead, and gave me this feal roll (and with that he plucked it out of his bofom) (i).
Piety, But you faw more than this, did you not ?
(h) Hope and fear should accompany us every step of our journey. Without true piety there can be no real Chris- tianity. The Lord shews U3 many things in our way, con- cerning the cases of others, to make us fear falling away ; •while he displays the glory of his grace in keeping his saintsy te animate our hope in his power, and trust in his grace. Look unto Jesus,
(i) A blessed scripture experience of what the Lord had done for his soul : quite necessary for every one, before ad-
THE PILGRIM'S PROGRESS. b\
Chr. The things that I have told you were the belt, yet ibme other matters I faw, as namely, I law three men, Simple, 'Sloth, and Prcfumption, lie afleep a little out of the way as I came, with irons upon their heels ; but do you think I could not awake them; I alfo faw Formalin: and Hyporcify come tumbling over the wall, to go (as they pre- tended) to Zion, but they were quickly loft, even as I myfelfdid tell them; but they would not believe: but above all, I found it hard work to get up this hill, and as hard to come by the lions mouths ; and truly if he had not been for the good man, the Porter that ftands at the gate, I da not know but that after all, I might have gone back again; but now, I thank God, I am here, and I thank you, for receiving of me.
Then Prudence thought good to ask him a few ques- tions, and defirehis anfwerto them.
Prud. Do you not think fometimes of the country from whence you came ?
Chr. Yea, but with much iliame and deteftation : truly had I been mindful of that country from whence I came out, I might have had opportunity to have re- turned : but now I defire a better country ; that is a heavenly one.
Prud. Do you not yet bear away with you fome of the things that then you were converfant with- all(k).
Chr. Yes, but greatly againfi: my will; efpecially my inward and carnal cogitations, with which all my countrymen, as well as myfelf, were delighted, but now all thole things are my grief; and might I but chufe mine own things, I would chufe never to
mission into the Church of Christ. For want of this, many who arc joined, proveof no profit to other souls, and get no good to their own.
^'k) Prudence must be joined to piety. Christian pru- dence should be visible in every step of the Christian : for, says Solomon. i( I wisdom dwell with prudence," Prov." viii. 12. And, " the wisdom of the prudent is to understand his way," Prov. xiv. S. His path is peace, and his end salva- tion. G 2
B§ *fHE pilgrim's phog&ess,
think of thofe things more ; but when I would be do-* ing of that which is bell, that which is worft, is with me.
Prud. Do you not find fometimes, as if thofe things Were vanquished, which at other times are your per- plexity ?
Chr. Yes, but that is but fel do m ; but they are to me Qolden Hours, in which fuch things happen to me.
Prudo Can you remember by what means you find your annoyance, at times, as if they were van- quished ?
Chr. Yes, when I think of what I faw at the crofsf that will do it ; and when I look upon my embroider- ed coat, that will do it; and when I look into the roll that I carry in my bolbm, that will do it : and wveti my thoughts wax warm about whither I am going, that will do it (1).
Prud. And what is it that makes you fo defirous to go to Mount Zion ?
Chr, Why, there I hope to fee him a^ive that di hang dead on the crofs : and there I hope to be rid all thofe things that to this day are in me and an an- noyance to me ; there they fay there is no* death, and there I (hall dwell with fuch company as I like bt ft. For, to tell you truth, I love him, becaufe I was by liim eafed of my burden ; and I am weary of my in- ward ficknefs. I would fain be where I (ha'l die no more, and with the company that (hall continually cry, Holy, holy, holy (m).
* Isa. xxv. 8. Rev. xxi. 41
(1) Mind this, By believing his pardon by the blood, his justification by the righteousness of Christ, the free everlast- ing love of God to him, by the. witness of his Spirit, and the glory of heaven to which he is going, are what strengthens th& Christian's heart against all his lusts and corruptions.
(m) A sight of Christ by faith, begets longing of souls to see him in glory. A sense of his pardoning love makes us long to be with him ; a desire of being perfectly freed from the very being of sin, ever accompanies a true and lively faith in him, and manifests that we profess a most holy faith, judexx.
THE PILGRIM'S PROGRESS. 53
Tkeri faid Charity to Chriftian, Have you a family ? Are you a married man?
Chr. I have a wife and four fmall children.
Char. And why did you not bring them along with you?
Chr. Then Chriftian wept, and faid, Oh ! how willingly would I have done it ! but they were all of them utterly averfe to my going on Pilgrimage fn}«
Char. But you fhould have talked to them, and have endeavoured to have fhewn them the danger of being left behind.
Chr. So I did ; and told them alfo what God had * Ihewn to me of the destruction of our city; but I feemed to them as one that mocked, and they believed me not.
Char. And did you pray to God that he would blefs your counfel to them ?
Chr. Yes, and that with much affeclion ; for you muft think that rny wife and poor children were very dear unto me.
Char. But did vou tell them of your own forrow, and fear of deftruction ? for I fuppole that deftruction was vifible enough to you.
Chr. Yes, over, and over, and over. They might alfo fee my fears in my countenance, in my tears, and alio in my trembling under the apprehenfion of the judgment that did hang over our heads ; but all was not fufiricient to prevail with them to come with me.
Char. But what could they fay for themfelves, why they came not ?
Chr. Why, my wife was afraid of lofing this world; and my children were given to the foolilh delights of youth: fo what by one thing, and what by another, they left me to wander in this manner alone.
* Gen. xix. 14.
(n) So the spirit of a Pilgrim manifests itself, in love to those of his own house, by earnestly wishing, striving, and praying, if by any means he can prevail on them to flee from destruction, and come to Jesas for salvation.
54 THE PILGRIM'S PROGRESS.
Char. But did you not by your vain life damp all •that you by words ufed by way of perfuafion to bring them away with you (o) ?
Chr. Indeed I cannot commend my life, for I am confcious to rnyfelf of many failings therein: I know alfo, that a man by his converfation may foon overthrow what by argument or perfuafion he doth labour to fallen upon others for their good. Yet this I can fay, I was very wary of giving them occa- fion, by any unfeemly action, to make them averfe to going on pilgrimage. Yea, for this very thing, they would tell me that I was too precife; and that I denied myfelfof things (for their fakes) in which they faw no evil. Nay, I think I may fay, that if what they faw in me did hinder them, it was my great tendernefs in -finning againft God, or of doing any wrong to my neighbour.
Char. Indeed * Cain hated his brother, bccaufe his own works were evil, and his brother's righteous, and if thy wife and children have been offended with thee for this, they thereby (hew themfelves to be impla- cable to good f ; and thou haft delivered thy foul from their blood (p).
Now I faw in my dream, that thus they fat talking together until flipper was ready. So when they had made ready, they fat down to meat. Now the table was furnifhed with fat things, and with wine that was well refined \ and all their talk at the table was about the Lord of the hill ; as namely, about what he had done, and wherefore He did what He did, and why He had built that houfe ; and by what they faid, I perceived that he had been a great Warrior, and had fought with and flain J
* 1 John iii. 12. f Ezek. iv. 19. % Heb. ii. 14, 15.
Co) O soul consider this deeply : it is the. lite of a Chris- tian that carries more conviction and persuasion than his words.
(p) Hence see the necessity of a Christian's giving good evidence, that he is really possessed of those graces of piety, prudence, and charity of love, before he can enjoy the com- munion of saints.
the pilgrim's progress. 55
him that had the power of death, but not without great danger to himfelf, which made me love him the more.
For, as they faid, and, as I believe (faid Chriftian) he did it with the lofs of fo much blood : but that which put glory of grace into all he did, was that he bid it out of pure love to his country. And befides, there were fome of them of the houfehold that faid, they had been and fpoke with him fmce he died on the crofsjand they have attefted, that they did it from his own lips, that he is fuch a lover of poor pilgrims, that the like is not to be found from eaft to weft.
They moreover gave an inftance of what they affirmed, and that was, he had dripped himfelf of that glory, that he might do this for the poor ; and that they heard him fay and affirm, "That he would not dwell in the mountain of Zion alone." They faid moreover, that he had made many pilgrims princes, though by nature they were beggars born, and their original had been the dunghill.
Thus they difcourfed together till late at night; and after they had committed thfmfelves to their Lord for protection, they betook themfelves to reft, the Pil- grim they laid in a large upper chamber; whole win- dow opened towards the fun-rifing the name of the chamber was Peace, where he flept till break of day, and then he awoke and fung,
" Where am I now ! Is this the love and care
" Of Jesus for the men that pilgrims are,
" Thus to provide ! that I shall be forgiven,
" And dwell already the next door to heaven (r) ?"
So, in the morning, they all got; 'up and, after fome more difcourfe, they told him, that he mould- not depart till they had Ihewn him the rarities of that
(r) A sinner never sleeps safely and comfortably till he has found peace with God ; but " being justified by faith, we have peace with God (and peace in our consciences) through, our Lord Jesus Christ." Rom. v. 1.
56 the pilgrim's progress,
place. And, firfl, they had him into the Study (s) where they (hewed him records of the greateft antiquity; ir* which, as I remember in my dream, they fhewed him firft the pedigree of the Lord of the hill, that he was the Son of the ancient of days, and came by that eter- nal generation: here alfo were more fully recorded the acts that he had done, and the names of many hundreds that he had taken into his fervice; and how he had placed them in fuch habitations, that could neither by length of days, nor decays of nature, be diffolved.
Then they read to him fome of the worthy acts that fome of his fervants had done; as that they had fubdued kingdoms, wrought righteousnefs, obtained promifes, flopped the mouths of lions, quenched the violence of fire, * efcaped the edge of the fword, out of weaknefs were made ftrong, waxed valiant in fight, and turned to flight the armies of the aliens.
Then they read again in another part of the re- cords of the houfe, where it was fhewed how willing their Lord was to receive into his favour any, even any, tho' they in paft time had offered great affronts to his perfon and proceedings. Here alfo were feveral other hiftories of many other famous things both ancient and modern ; together with pro- phecies and predictions of things that have their certain accomplifhment, both to the dread and amazement of enemies, and the comfort and lolace of pilgrims (t),
The next day they took him, and had him into the armoury, where they fhewed him all manner of fur-
* Heb. ix. 33. 34.
(s) Christ, and meditation on Christ, on his birth, his life, his works his death, his atonement, righteoiisness, and salva- tion are the delight of Christian souls.
(t) Many not only slight but speak contemptibly of the everlasting love and covenant of the Grace of God ; hence they never get established in their souls, but live in a waver- ing and fluctuating state, trusting to and living upon their own frames and feelings. But here Christian is shewn the comfortable plan and certain accomplishment of God's pur-» poses and decrees.
THE PILGRIM'S PROGRESS. 57
niture which the Lord had provided for pilgrims, as fword, (hield, helmet, breaft-plate, all prayer, and (hoes that would not wear out. And there was here enough of this to harnefs out as many men, for the fervice of their Lord, as there be (tars in the heaven for multitude.
They alfo (hewed him fome of the engines with which fome of his fervants had done wonderful things. They fhewed him Mofes's rod, the hammer and nail with which Jael flew Sifera, the pitchers, trumpets, and lamps too, with which Gideon put to flight the armies of Midian. They then (hewed him the ox's goad, wherewith Shamgar flew fix hun- dred men. They (hewed him alfo the jawbone with which Sampfon did (uch mighty feats ; they (hewed him moreover the fling' and (lone with which David flew Goliah of Gath ; and the fword alfo with which their Lord will kill the man of fin, in the clay that he (hall rife up to the prey. They (hewed him be- fides many excellent things with which Chriftian was much delighted (x). This done they went to their reft again.
Then I faw in my dream, that on the morrow he got up to go forwards, but they defined him to flay til! the next day alfo ; and then, faid they, we will (if the day be clear) (hew you the Delegable Moun- tains; which, they faid, would yet further add to his comfort, becaufe they were' nearer the de'lred haven, than the place where at prefent he was: fo he confented and (laid. When the morning was up, they had him to the top of the houfe, and bid him look * fouth : fo he did ; and, behold, at a great dillance, he faw a mod plcafant mountanious country, beautified with woods, vineyards, fruits of all forts, flowers alfo, with fprings and fountains, very delectable to behold. Then he afked the name of the country 1 They faid, It was Immanuel's Lan 1 :
* fsa. xxiii. 16, 17 (x) Contemplation on the things of old, recorded, in the word ot God, is the joy and glory of faith, animates nope, and causeth the soul to press forward in the Christian race.
H
58 the Pilgrim's progress.
and it is as common, faid they, as this bill is to and for all the pilgrims. And when thou corned there from thence thou mayeft fee to the gate of the Ce- leftial City, as the fhepherds that iive there will make appear (y).
Now he bethought himfelf of letting forward, and they were willing he mould. But'hrif, laid they, let us go again into the armoury. So they did; and when he came there;, they harnefTed him from head to foot, with what was of proof, left perhaps he mould meet with aflaults in the way; He being therefore thus accoutred (z) walked out with his friends to the gate, and there he afked the Porter, if he faw any pilgrims pafs by ? Then the Potter anf- wered, Yes.
Chr. Pray did you know him ? faid he.
Port. I aiked his name, and he told me it was Faith- ful.
Chr. Oj faid Chriflian, I know him: he is rny townfman, my near neighbour, he comes from the place where I was born : How far do you think he may be before ?
Port. He is got by this time below the hill.
Chr. Well faid Cnriftian, good Porter, the Lord be with thee, and add to all thy bleffi-ngs much increafe for tbekindncfs thou haft fhewn to me (a).
Then he began, to go forward: but Difcretion, Piety, Charity, and Prudence, would accompany him down to the foot of the hill. So they went on toge- ther, reiterating their former difcourfes, till they came to go down the hill. Then faid Christian, ss- it was difficult coming up, fo far as I can fee it is dangerous going down. Yes, faid Prudence,
(v) All this is descriptive of those spiritual and experi- mental views which souls are favoured with, by the preaching ©f the word of grace, iii a visible church of Christ.
(z) See what this christian armour is in, Ephes. vi. 1-3, &©.■
(a) Christians love the ministers of Christ, and bless them
and pray for them, because the Lord has made them proBtable
fo their souls, in edifying, comforting, and establishing then>
in the faith of his love, and the hope of his salvation.
THE PILGRIM S TROCRESS.
fo it is ; for it is a hard matter for a mm to go down into the Valley of Humiliation, as thou art now, and to catch no flip by the way ■ therefore, faid they, are we come our. to accompany thee clown the hill. So he began to go down but very wearily, yet he caught a flip or two (b).
Then I faw in my dream, that thofe good compa- nions (when Chriilian came down to the bottom of the hill) gave him a loaf of bread, a bottle of wine, and a duller of raifins ; and then he went his way.
But now, in this Valley of Humiliation, poor Chris- tian was hard put to it; for he had gone but a little way, before he efpied a foul fiend coming over the field to meet him : his name is Apollyon. Then did Chriftian begin to be afraid, and to call in his mind whether to go. back or (land his ground. But he confidered again, that he had no armour for his back, and therefore thought that to turn the back to him might give him greater advantages, with eafe to pierce him with his darts ; therefore he refolved to venture and (land his ground : for, thought he, had I no more in mine eye, than the faving of my life, it would be the beft way to ftand.
So he went on, and Apollyon met him. Now the moniler was hideous to behold, he was clothed with icales like a fifn (and they are his pride :) he had wings like a dragon, feet like a bear, and out of his belly came fire and fmoke, and his mouth was as the mouth of a lion. When he was came up to Chris-; tian, he beheld with adifdainful countenance, and thus began to queflion him (c).
(b) Thus it is after a Pilgrim has been favoured with any special and peculiar blessing-, there is a danger of his be- ing puffed by them, and exalted on the account of them, so was even holy Paul: therefore, the messenger of satan was permitted to buffet him, 2 Cor. xii 7. In our present mixed state, the Lord knows, it would not be best for us, .always' to dwell on the mount of spiritual joy ; therefore, for the good of the soul, the flesh must be humbled, and kept low, lest spiritual pride prevail.
(c) .Do not be terrified though you meet satan and he assault you in the most terrible form; but mind' this before,
H 2
60 THE PILGRIM'S PROGRESS.
Apol. Whence come you ? and whither are you bound ?
Chr. I am come fi;om the City of DeftrucYion, which is the place of all evi], and am going to the City of Zion.
Apol. By this I perceive that thou art one of my fubr jects, for all thac count. y is mine, and I am the prince and god of it. How is it tr.en that thou haft run away from thy king ? Were it not that I hoped thou - maveft do me more fervice, 1 would ftrike thee now at one b!ow, to the ground.
Chr. I was born indeed in your dominions, but your fervice was hard, and your wages fuch as a man could not live on : for the wages of fin is death * : therefore, when I was come to years, did as other con- fiderate perrons do, lookout, if perhaps I might mend myfelf (d).
Apoi. There is no prince that will thus lightly lofe his fubjecis, neither will I as yet lofe thee; but fince thou dom plain eft of thy fervice and wages, be content to go back; what our country will afford, I do here promiie to give thee.
Chr. But I have let myfelf to another, even to the King of Princes; and how can I, with fairnefs go back with thee ?
Apol. Thou haft done this according to the proverb, Change a bad for a worfe ; but it is ordi- nary for thofe that have profeffed themfelves his fer- vants, after a while to give him the flip, and return again 'to me. Do thou fo too, and all fhali be well (e).
* Rom. vi. 23. satan is suffered to attack Pilgrim, his Lord had provided and fitted him with an armour; the armour of God where- ivith he could stand his ground, conquer satan, and repel all, his fiery darts.
(d) AW this is the effect of bche\ing God's word, and the conviction which it brings to the mind of the evil of sin of the deplorable state the sinner finds himself in, and of the grace and salvation of the Son of God.
f.e) Here the father of lies delivers a most awful truth ; but, like himself, backs it with a lying promise. Most dread- ful to think of, to set out in the profession of Jesus, and again
THE PILCRIM'S PROGRESS. 61
Chr. I have given him my faith, and fvvorn my alle- giance to him : how then can I go back from this, and not be hanged as a traitor?
Apol. Thou didft the fame to mc, and yet I am willing to pafs by all, if now thou wilt yet turn and so hack.
Chr. What I proinifed thee was in my nonage ; and befides, I count that the prince under whofe banner, now I ftand, is able to preferve me ; yea, and to pardon alio what I did as to my compliance with thee ; and befides, (O thou deftroying Apollyon) to [peak truth, I like his fervice, his wages, his fervants, his govern- ment, his company, and country, better than thine ; and therefore leave off to perfuade me farther, I am his fervant and I will follow him.
Apol. Confider again, when thou art in cold blood, what thou art like to meet v/ith in the way that thou goeft. Thou knoweft, that for the mod: part his fer- vants come to an ill end, becaufe they are tranfgrefTors againft me and my ways. How many of them have been put to ihameful deaths ! and befides thou coun- ted his fervice better than mine, whereas he never came yet from the place where he is, to deliver any that fervcd him out of their hands: but as for me, how many times, as all the world very well knows have I delivered, either by power or fraud, thofe that have faithfully ferved me from him and his, though taken by them ; and fo I will deliver thee (f).
Chr. His forbearing at prefent to deliver them, is on purpofe to try their love, whether they will cleave to him to the end : and as for the ill end thou fayeft they come to, that is moft glorious in their account ; but, for prefent deliverance, they do not much expect it, for they ftay for their glory, and then they mall
to turn back to the service of satan! yet how common is this! Such reject Christ's truth ; and believe the devil's lie, " that all shall be Veil." But their end is ill and their death dam- nation.
(f) Mark the many subtile ways, and artful reasonings of satan, to prevent Pilgrims from persevering in the way, of the Lord. Happy for us not to be ignorant of satan1 s devices,
62 the pilgrim's progress.
have it, when their Prince comes in his, and the glory of the angels (g).
Apol. Thou haft already been unfaithful in thy fer- vice to him ? and now doft thou think to receive wages of him?
Chr. Wherein, O Apollyon, have I been unfaithful to him?
Apol. Thou didft faint at firft fetting out, when thou was almoft choaked in the Gulph of Defpond j thou didfl attempt wrong ways to be rid of thy burden, whereas thou fhouldft have flayed till thy Prince had taken it off. Thou didil fmfuily fleep, and lofe thy choice things. Thou was almoft perfuaded to go back at the fight of the lions: and when thou talkeft of thy journey, and of what thou haft heard and feen, thou art inwardly defirous of vain-glory, in all that thou fay eft or doft (h).
Chr. All this is true, and much more which thou haft left out j but the Prince, whom I ferve and hon- our, is merciful' arid ready to forgive; but befides, thefe infirmities pofTefTed me in my country : for there 1 fucked them in, and I have groaned under them, been forry for them, and have obtained pardon of my Prince (i).
Apol. Then Apollyon broke out into a grievous rage, faying, I am an enemy to this Prince; I hate
(p) Here is the precious reasoning of faith. Well might Paul say, " Above all (or over all) taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one," Eph. vi. 16.
(h) Satan is justly stiled the accuser of the brethren of Christ, Rev. x. 12. for he accnseth them before God, and, 1o their own consciences. " But they overcome him by the blood of the Lamb and by the word of their testimony." Rev. xii. 1 1. namely, " that they have redemption in the blood of Christ, even the forgiveness of their sins, Eph. i. 7.
(i) That this is the best way to own satan's charges, i they be true, yea to exaggerate them also, to exalt the riches of the grace of Christ, above all, in pardoning all of them freely. By thus humbling ourselves, and exalting Christ, satan pan get no advantage over us, though this will put him. into a rage against us.
THE PILGRIM'S PROGRESS. 63
his perfon, his Jaws, and people ,• I am come out on purpofe to withftand thee.
Chr. Apollyon beware what you do; for lam in the king's highway, the way of holinefs, therefore take heed to yourfelf.
Apol. Then Apollyon ftraddled quite over the whole breadth of the way, and faid, I am void of fear in this matter: prepare thyfelf to die; for I fwear by my infernal den, that thou fhalt go no farther : here will I fpill thy foul.
And with that he threw a flaming dart at his bread ; but Chnftian had a Ihield in his hand, with which he caught it, and fo prevented the danger of that (k).
Then did Christian draw ; for he faw it was time to beftir him ; and Apollyon as fall made at him, throw- ing darts as thick as hail; by the which notwithstand- ing all that Christian could do to avoid it. Apollyon wounded him in his head, his hand, and foot. — This made Chriftian give a little back ; Apollyon, therefore followed his work amain, and Chriftian again took courage, and refitted as manfully as he could. This fore combat lafted for about half a day, even tili Chris- tian was almoft quite fpent; you mutt know, that Chriftian, by reafon of his wounds, mult needs grow weaker and weaker (1).
Then Apollyon, efpyinghis opportunity, began to ga- ther up clofe to Chriftian, and wreftling with him, gave
(k) The shield of faith: the belief of what Christ has done for him, was to him, what he had done in him, and that he was in Christ, pardoned, justified and sanctified. This glorious confession of faith honours Christ, repels and quenches all the tiery darts of satan, and gets the victory over him This is what Peter exhorts to " resist the Devil, stedfast in the faith/' 1 Pet.v. 9
(I) We may think this is hard work, why should a Christian be so severely attacked by satan ? The Lord does not give us armour to be useless, but to fight with, and prove its excellency, and in the use of it to experience his almighty power and unchangeable love : for though we are weak he is almighty to strengthen us, therefore we are called upon to be *'* strong in the Lord, and in the power of his might," Eph, vi. to.
46 THE PILGRIM'S. PROGRESS.
him a dreadful failj and with that Chriftian's fwofd fkw out of his hand. Then fa id Apollyon, I am sure of thee now: And with that he had almoft prefsed him to death -, so that Christian began to defpair of life. But as God would have it (m), while Apollyon was fetching his last blow, thereby to make a full end of this good man, Chriftian nimbly reached out his hand for his fword, and caught it, saying, * Re- joice not againft me, O mine enemy! when I fall, J fhall arife; and with that gave him a deadly thruft, which made him give back a.s one that had received his mortal wound. Chriftian perceiving that, made at him, again, laying, -j- Nay in all these things we are more than couquerors, through him that loved us. And with that Apollyon fpread forth his dragon's wings and fped him awuy, that Chriftian faw him no more.
In this combat no man can imagine, unlefs he had feen and heard as I did, what yelling and hide- ous roaring Apollyon made all the time of the fight $ he fpake like a dragon ; and" on the other fide, what lighs and groans burft from Chriftian's heart. I never law him ail the while give ib much as one pleafant look, till he perceived he had wounded Apollyon with his two edged fword; then, indeed he did fmile, and look upward but it was the dreadfulleft fight that ever 1 law.
So when the battle was over Chriftian faid, „ I will here give thanks to him that hath delivered me ouc of the mouthrof the lion, to him that did help me a- gainft Apollyon." And fo he did; faying,
" Great Beelzebub, the captain of this fiend, " Design' d my ruin ; therefore to this end " He sent him harness' d out ; and he with rage, " That hellish was, did fiercely me engage :
' * Mic. vii, 8. f Rom. viii. 8,9. Jam. 7.
(m) Mind that the Lord does not look on, as a mere spectator of our conflicts, but he strengthens us in every evil day and in every fight of faith, and brings us off at last more than conquerors through his love.
THE PILGRIM S PROGRESS.
• But blcsse-l Michael helped me, ami F, " Bv dinf. of sword, did quickly make him : " Tlierefore to him Jet nie give lusting praise " And thanks, and bless his holy name always."' Then there came out to him a hand with lb me of the leaves of" the tree of Jife, the which Chriftian took and applied to the wounds that he had received in the battle, and was healed immediately (o). Pie alfo fat down in that place to eat bread, and to drink of the bottle that was given him a little before ; fo being refreihed, he addreffed himfelf to his journey, with his (p) fvvord drawn in his hand ; for he faid, I know not but fome other enemy may be a: hand. — But he met with no other affront from Apoliyon quite through the valley.
Now at the end of this valley was another called the Valley of the Shadow of Death, and Chris- tian muft needs go through it, becaufe the way to the celeftial city lay through the mid ft of it : Now this valley is a very folitary place. The prophet* Jeremiah thus defcribes it: A wildernefs, a land of cjefarts and of pits: a land of drought, and of the Shadow of Death a land that no man (but a Chriftian) paffeth through (r), and where no man dwelt.
Now here Chriftian was worfe put to it than in his fight with Apoliyon; as by the fequel you fliall fee.
I favv then in my dream, that when Chriftian was got to the borders of the Shadow of Death : there met him two men, children of them that brought aq, -j- evil re- port of the good land, making hade to go back (s)j to whom Christian fpake as follows:
i Jer. ii. 9. f Num. xiij.
(o) No matter what wounds we get in our conflicts with Satan, for Jesus will heal them all.
(p) Conflicts with Satan make Christians wary, and va- lue their sword, so as to walk with the sword of the spirit, the word of God, in their hands.
(r) None but the heart of a Christian knows the bitterness of God's hiding away his face.
(s) Such we frequently meet ; who sense of sin, true faith, real hope, and sincere love to Christ j
66 THE PILGRIM S PROGRESS;
Chr. Whither are you going?
Men. They faid Back"! Back: And would have you to do fo too, if either life or peace is prized by you
Chr. Why! What's the matter ? faid Chriftian.
Men. Matter! faid they, we were going that way as you are going, and went as far as we durft ! and indeed we are almoft pad coming back : for had we gone a little farther, we had not been here to bring the news to thee
Chr. But what have you met with ? laid Chris- tian.
Men. yVhy we were aim oft in the * Valley of the Shadow of Death, but that by good hap, we alfo looked before us and faw the danger before we came to if,
Chr. But what have you feen ? laid Chriftian.
Men. Seen ! Why the Valley itfelf, which is as dark as pitch 3 we alfo faw there the hobgoblins, fatyrs, and dragons of the pit: we heard alfo in that Valley a con- t nually howling and yelling, as of people under un- utterable mifery, who there fat bound in affliction and irons ; over that Valley hang the difcouraging clouds of confufion : death alfo doth always fpread his wings over it f . In a word, it is every whit dreadful, being utterly without order.
Chr. Then faid Chriftian, I perceive not yet, by what you have laid, but that this is my way to the de- fi red haven J.
Men. Be it thy way, we will not choofe it for ours (t).
* Ps. xliv. 29. xvii. 19. f Job. iii. 5. x. 22. J -Jer. ii. 5.
and as sure as they go back from a profession, they bring up an evil report of the way to the kingdom of Christ.
(t) Sec what it is, when men are left to will and choose, for themselves ; they prefer their own ways, though it be to destruction : their wills are averse to God's, and they choose death in the error of their life : but the faithful soul is under the reign of grace, and he chooses to obej' the will of God.
THE PILGRIM'S PROGRESS. t"-7
So they parted ; and Chriftian went on his way, but full with his fword drawn in his hand ; for fear left he fhould be aiTaulted.
I faw then in mv dream, Co far as this Valley reach- ed, there was on the right hand a very deep ditch* : that ditch is it, into which the blind have led the blind in all ages, and have both there miferably per:ihed (u). Again, behold, on the left hand, there was a very dangerous quag, into which if even a good man falls, he finds no bottom for his foot to ftand on : into that quag king David once did fall, and had, no doubt, therein been fmothered, had not he that is able plucked him out.
The path way was here alfo exceeding narrow, and therefore good Chriftian was the more put to it; for when he fought, in the dark, to fhun the ditch on the one hand, he was ready to tip over into the mire, on the other: alfo when he fought to efcape the mire, without great carefulnefs he would be rea- dy to fall into the ditch (x). Thus he went on, and I heard him here figh bitterly; for befides the danger mentioned above, the path-way was here fo dark, that oft-times, when he lifted up his foot to Cez forward, he knew not where, or upon what, he fhould fet it nexu.
About the midft of the Valley, I perceived the mouth of hell to be, and it ftood alfo hard by the way-fide : Now, thought Christian, what mail I do? And ever and anon the flame and fmoke would come out in fuch abundance, with fparks and hideous noifes (things that cared not for Chriftian's fword, as did Apollyon before,) that he was forced to put up
* Ts. lxiii. Ik
(u) The ditch on the right hand is error in principle, into which the blind, as to spiritual truths, blind guides, lead the biiml, who were never spiritually enlightened. The ditch on the left hand means outward sins and wickedness, which many fall into. Both are alike dangerous to pilgrims ; but the Lord will keep the feet of his saints, 1 Sam li. 9-
(x) A tender conscience is as much afraid of corrupt principles, as sinful practices. This manifests the sincerity or the soul, even when a Christian walks in darkness.
I 2
68 the pilgrim's progress.
his fword, a!nd betake himfelf to another weapon, called * All prayer :■ So he cried, in my hearing, O Lord I befeech thee, deliver my foul. Thus he ■went on a great white,, yet ftill the flames would be reaching towards him: Alfo he heard doleful voices, and rufhrogs to and fro, fa that fo-metimes he thought he fhould be torn to pieces,- or trodden down like mire in the ftreets. This frightful fight was feen and thefe dreadful noifes- were heard by him for fe- veral miles together j and commg to a place, where he thought he heard a company of fiends (y) coming forward to meet him, he ftopt, and began to mufe what he had beft to do ; fometimes he had half a thought to go back; then again he thought he might be half way through the valley : he remem- bered alfo how he had already vanquished many a danger; and that the danger of going back might be much more than for to go forward; fo he refolved to go on : yet the fiends feemed to come nearer and nearer : but when they were come even- aim oft at him, he cried out with a mod vehement voice, " I will walk in the ftrength of the Lord God :" fo they gave back, and came no further.
One thing I would not let flip, I took notice that now poor Chriftian was fo co-founded, that he did not know his own voice > and thus I perceived it: juft when he was come over againft the mouth of the barning-pif, one of the wicked-ones got behind him, and llept up foftly to him, and whifpering fuggefted many grievous blafphemies to him, which he verily thought had proceeded from his own mind. This put Chriftian more to it than any thing that he had met with before, even to think that he fhould bafpheme him that he loved fo much before, yet, if he could have helped it, he would not have done it:
* jEphes. vi. IS. Ps. cvi. 3,
(y) But it may be asked, why doth the Lord suffer hi^ children fo walk in such darkness ? It is for his glory he tries their faith in him, and excites prayer to him ; but his love abates not in the least towards them, since he lovingly enquires after them.
THE PILGRIM'S PROGRESS. 63
but he had not the difcretion, either to flop his ears, or to know from whence thole blafphemies came (z).
When Chriftian had travelled in this difconfolate condition fome confiderable time, he thought he heard the voice of a man, as going before him, faying, * Though I walk through the valley of the fhadow of death, I will fear no ill, for thou art with me (a).
Then he was glad, and that for thcfe reafons ;
Firfly Becaufe he gathered from thence, that fome who j- feared God, were in the Valley as weil as him- felf.
Secondly, for that he perceived God was with them, though in that dark and difmal (late, and why not, thought he, with me? Though by region of the impediment that attends this place, I cannot perceive it.
Thirdly, for that he hoped (could he overtake them) to have company by-and-by. — So he went, and called. to him that was before : but he knew not what to anfwer; for that he alfo thought himfelf to be alone. And by-and-by the day broke : Then faid Chriftian, " He hath turned the fhadow of death into the morn- ing'^ (b).
Now morning being come, he looked back, nor, out of defire to return, but to fee by the light of the day, what hazards he had gone through in the dark : So he law more per fed ly the ditch that was on the
* Ps. xxiii.4. f Jobix. 10.
(2) Now here the conscience manifests its tenderness, by abhorring the evil of Satan's suggestions. O what high access has the enemy of our peace and holiness to our hearts 1 But the Lord is also nigh, to save to the utmost all who trust in him ; he will hear their cry, and save them, Ps. civ. lir
(a) The experience of other saints is very encouraging for the soul finds that others have gone before him in dreadful dark, and dreary paths.
(b) To walk in darkness, and not to be distressed for it, argues stupidity of the soul. To have the light of God's countenance shine upon us, and not to rejoice and be thankfuj for it,, is impossible.
76 the pilgrim's progress.
one hand,' and the quag that was on the other; alfo how narrow the way was which led betwixt them both: alio how he faw the hobgoblins, and fatyrs and dragons of the pit, but all afar off, for after break of day they came not nigh, yet they were difcovered to him, according to that which is written, cc He dif- covereth deep things out of • darknefs, and bringeth to light the fhadow of death *.
Now was Chriftian much affected with his deli- verance from all the dangers of his folitary way : ^vhich danger though he feared them more before, yet he faw them more clearly now, becaufe the light of the day made them confpicuous to him : and about this time the fun was riling, and this was another mercy to Chriftian, for you rnuft note, that though the firft part of the valley of the Shadow of Death was dangerous, yet this fecond part, which he was yet to go, was, if poffible, far more dangerous (c) : for from the place where he now ftood, even to the end of the valley, the way was all along fet fo full of fnares, traps, gins, and nets here, and fo full of pits, pitfalls, deep holes, and fhelvings down there, that had it been dark, as it was when he came the firft part of the way, had he had a thoufand fouls, they had in reafon been caff away; bur, as I faid, juft ■now the fun was riling. Then faid he, fC His candle fhineth on my hand, and by this light I go through darknefs" f.
In -t his light he came therefore to the end of the Valley. Now I faw in my dream, that at the end of this Valley lay blood, bones, afhes, and mangled bodies of men, even of pilgrims that had gone this way formerly : and while I was mufing what mould be the reafon, I efpied a little before me a cave, where two giants, Pope and Pagan, dwelt in .old time ? by whofe power and tyranny the men whofe
* Job xii. 22 f Job xxix. 3.
(o) This means the raging of Romish persecution fon- dle truth's sake, and those dreadful deaths -which the martyrs suffered in the cause of Christ, and his glorious gospel and precious salvation. But here Christian had the blessed light uf the "lorious Reformation.
THE PILGRIM'S PROGRESS. 71
bones, blood, afhes. Sec. lay there, were cruelly pu$ to death. But by this place Chritlian went without, much danger, whereat I fomewhat wondered; buc I have learnt fmce, that Pagan has been dead many a day ] and as for the other, though he be yet alive, He is, b) reafon f age and alio of the many fhrewd brufhea that he met with m his younger days grown, lb crazy and {tiff in his joints that he now can do little more than Ik- in his cave's mouth, grinning at Pilgrims as they go by, and biting his nails becaufe he cannot" come at them (d).
So 1 faw that ChriiHan went on his way ; yet at the fight of the Old Man, that fat at the mouth of the cave, he could not tell what Lo think, efpecially be- cauic he.'fpake to hirn though he could not go after him 3 faying," You will never mend, till more of you be burnt." But he held his peace, and fet a good face on it, and fo went by, and catched no hurt. — Then fang Chnitian,
" O world of wonders ! (I can say no less)
" That I should be preserv'd in that distress
" That I have met with here ! O blessed be
el That hand that from it hath delivered me!
" Dangers in darkness, devils ; hell, and sin,
M Did compass me while I this vale was in :
" Yea, snares, and pits, and traps, and nets did lie
li My path abont, that worthless, silly I,
" Might have been catch' d, cntangl'd and cast down,
" But since I live, let Jesns wear the crown,"
Now, as Chriftian went on his way, he came to a little ascent, which was calf up on purpofe that Pi- grims might fee before them. Up there, there* fore, Chriftian went; and looking forward, he faw Faithful before him upon his journey. Then faid,
(d) Pagan daikncss has been expelled from our Ian.d by the light of the glorious gospel. Romish superstition and idolatry, and all the corrupt doctrines of that church, with the Pope's power and supremacy, are abolished by the blessed Reformation. O may we protectants see our great mercies, be truly thankful to God for them, and study to walk worthy of them.
72 THE PILGRIM^ PROGRESS.
Chriftian aloud, " Ho^ ho; To hot (lay and I will be your companion. " At this Faithful looked behind him ; to whom Chriftian cried again, (C Stay, flay, till I come to you" But Faithful anfwered, « No, lam upon my life, and the avenger of blood is be- hind me" (g).
At this Chriftian was fomewhat moved, and put-, ting to all his ftrength, he quickly got up with Faith- ful, and did alfo over-run him ; fo the laft was firft Then did Chriftian vain-glorioufly fmile, becaufe he had gotten the (tart of his brother; but not taking good heed to his feet, he fuddenly (tumbled and fell, and could not rife again, untiil Faithful came up to help him (h).
Then! faw in my dream, they went very lovingly on together, and had fwget difcourfe of all things that had happened to them in their Pilgrimage j and thus Chriftian began*
Chr. My honored and well-beloved brother Faith- ful, I am glad that I have overtaken you ; and that God has tempered our fpirits (i), that we can walk as companions in this fo pleafanc a path.
Faith. I had though!:, dear FViend, to have had your company quite from our town, but you did get the frart of me; wherefore I was forced to come thus much cf the way alone.
Chr. How Song did you ftay in the City qf De- ftruction., before you fet out afper rne on your Pil- grimage ?
(g) It is gopd to beware and be jealous of what company we fall into. M;uiy have joined hurtful professors instead of profitable Pilgrims.
(h) How soon doth spiritual pride shew its curled head, at thinking we have outstripped' another ; Then cbingcr is near, a fall is, at hand, to humble us. The yery persons hand we nepd to help us whom we thought wc had exceeded.
(i) Two cannot walk together, except they are agreed that they are poor miserable sinners ; that Christ is a precious Savjonr ; and that they both alike accept salvation and eter- nal life from him only.
THE PILGRIMS PROGRESS. 73
Faith. Till I could (lay no longer (k) ; for there was great talk prefently after you were gone out, that our city would, in a fhort time, with fire from heaven, be burned down to the ground.
Chr. What ! did your neighbours talk fo ?
Faith. Yes, it was for a while in every body's mouth.
Chr. What ! and did no more of them but you come out to efcape the danger ?
Faith. Though there was, as I faid, a great talk thereabout, yet I do not think they did firmly believe it. For in the heat of the difcourfe, I heard fome of them deridingly fpeak of you and your defperate jour- ney (for fo they called this your Pilgrimage:) but I did believe, and do ftiil, that the end of our city will be with fire and brimftone from above j and therefore I have made my efcape.
Chr. Did you hear no talk of neighbour Pliable ?
Faith. Yes, Chriftian, I heard that he followed you till he came to the Slough of Defpond j where, as fome faid, he fell in : but he would not be known to have done fo : but I am fure he was foundly bedaubed with that kind of dirt.
Chr. Arid what faid the neighbours to him ?
Faith. He hath finee his going back, been had greatly in derifion, and that among all forts of people; fome do mock and defpife him, and fcarce will any fet him on work. He is now feveri times worfe than if he had never gone out of the city.
Chr. But why fhould they be fo fet againft him3 fince they alfo defpifed the way that he forfook ?
Faith. O, they fay,- hang him ; he is a turncoat ! he was not true to his profeflion ; I think God has ftirred up even his enemies to hiss at him, and make him a proverb *, becaufe he hath forfaken the way.
* Jer. xxix. 18. 19.
(k) This is the case with every Pilgrim. From the powerful convictions which he has from above, of his state and danger, he is urged by necessity to flee from the wrath i® tome.
K
74
Chr. Had you no talk with him before you came out ?
Faith. I met him once in the fireets, but he leered away on the other fide, as one afhamed of what he had done : fa I fpake not to him (1).
Chr. Well, at my firft fetting out, I had hopes of that man ; but now I fear he will perifh in the over- throw of the city : * for it hath happened to him ac- cording to the true proverb. The dog is turned to his vomit again j and the fow that was wafhed, to her wallowing in the mire.
Faith. They are my fears of him too; but who can hinder that which will be?
Chr. Well, neighbour Faithful, faid Chriftian,, let us -leave him, and talk of things that more immedi- ately concern ourfelves. 1 ell me now what you have met with in the way as you came : for 1 know you have met with fome things, or elfe it may be writ for a won- der.
Faith. I efcaped the Slough that I perceived you fell into, and got up to the gate without that danger (m) ; only I met with one whofe name was Wanton, that had like to have done me a mifchief.
Chr. It was well you efcaped her net : Jofeph was hard put to it by her f, and he efcaped her as you did? but it had like to have coft him his life, — But what did Ihe do to you ?
Faith. You cannot think (but that you know forne- thing) what a flattering tongue (he had j fhe lay at me hard to turn afide with her, promifing me all man- ner of content (n).
* 2 Pet. ii. 2?. f Gen. xxxix. 11. 13.
(1) Apostates from the profession of Christ cannot look the followers of Christ boldly in the face ; some convictions will follow them, till their hearts are hardened, and their eonciences seared.
(m) Though no sinner will flee from the wrath to come to Christ for salvation, till the Spirit has convinced him of sin, and deserved wrath and destruction : yet all do not fall under the like dreadful despondency of soul, at first setting out.
(n) Fleshly lusts will plead hard, and promise fare. Happy to look to the Lord tor povver against them, and to eye his precious promises that we may escape them,
THE PILGRIMS PROGRtSs.
Chr. Nay, fhe did not promife you the content of a good conicience.
Faith. You know what I means all carnal and flelhly content.
Chr. Thank God you have efcaped her : f abhorred of the Lord fhall fall into her ditch."
Faith. Nay, I know not whether I did wholly efcape her or not (o).
Chr. Why, I trow, you did not confent to her de- fires ?
Faith. No, not to defile myfelf, for I remembered an old writing that 1 had feen, which faid, *' f Her fteps take hold of hell." So I fliut mine eyes, becaufe I would not be bewitched with her looks :• — Then fhe railed on me, and I went my way.
Chr. Did you meet with no other affaults as you came ?
Faith. When I came to the foot of the hill called Difficulty, I met with a very aged Man, who afked me what I was ? and whither bound ? I told hims that I was a Pilgrim, going to the Celeilial City, Then faid the old man, Thou looked like an honed fellow ; wile thou be content to dwell with me, for the wages that f mall give thee ? Then I afked him his name, and where he dwelt ? He faid, His name was Adam the firft (p), and that he dwelt in the town of Deceit, I afked him then, what was his work ? And what the wages that he would give ? J He told me, that his work was many delights ; and his wages, that I fhould be his heir at laft. I farther afked him, what houfe he kept, and what other fervants he had ? So he told me, that his houfe was maintained with all the dainties in the world; and that his fervants were thofe of his own beget-
* Prov. xxii. 14. f Prov. v. v. Job xxxi. 1. % Ephes. iv. 29.
(o) A jealous conscience is grieved for the secret inclin. ing of the flesh to lust, and can hardly quite itself of guilt. This makes the cleansing blood of Christ exceeding precious, when the soul is sunk into humility and self-loathing.
(p) That is original sin, or in-dwelling corruption, which has infected our whole nature. K 2
76 THE PILGRIM S PROGRESS.
ting-. Then I afked how many children he had ? He faid, that he had but three daughters, * The Luft of the Flefh j the Luft of the Eyes, and the Pride of Life ; and that I fhould marry one of them if I would. Then I afked how long time he would have me live with him ? And he told me, As long as he lived himfelf.
Ch. Well, and what concluflon came the old man and you to the laft ?
Faith. Why, at firft I found myfelf inclinable to go to the man, for I thought he fpoke very fair : but looking on his forehead, as I talked with him, I faw there written, " Put off the old man with his deeds." (q).
Chr. And how then ?
Faith. Then it came burning hot into my mind, whatever he faid, and however he flattered, when he got me home to his houfe, he would fell me for a flave. . So I bid him forbear to talk, for I would not come near the door of his houfe. Then he reviled me, and told me, that he would fend fuch a one after me, that fhould make my way bitter to my foul. So I turned to go away from him • but juft as I turned my- felf to go thence, I felt him take hold of my flefh, and give, me fuch a deadly twitch back, that i thought he had pulled part of me after himfelf (r) : This made me cry out for mercy, O wretched man! So I went on my way up the hill.
Now when I had got above half way up, I looked behind me, and faw one coming after me, fwift as the wind ; fo he overtook me juft about the place where the fettle ftands.
i 1 Jolin ii. 16.
(q) Blessed is the man who does dot consult with flesh and blood, but looks to and obeys what is written by the Lord,
(r) Though original sin is hard to be born, it is good to be sensible of its evil. Though it makes us cry. " 0 wretched!" yet it tends to keep up a sense of our want of Christ, and of the worth of him, and that nothing less than the Qod-man Christ Jesas can be our salvation.
THE PILGRIM'S PROGRESS. 77
Chr. Jufl: there, faid Chriftian, did I fit down to reft me } but being overcome with deep, I there loft my roll out of my boiom.
Faith. But, good brother, hear me out: So foon as the man overtook me, he had but a word and a blow, for down he knocked me, and laid me for dead. But when I was a little come to myfelf again, I afked him, wherefore he ferved me fo. He faid, becaufe of my fecret inclining to Adam the firft (s) : and with that lie ftruck.me another deadly blow on the bread, and beat me down backward : fo I lay at his foot as dead as before. When I came to myfelf again ; I cried him mercy j but he faid, I know not how to {hew mercy ; and with that knocked me down again. He had doubt- lefs made an end of me, but that one came by, and bid him forbear.
Chr. Who was it that bid him forbear •?
Faith. I did not know him at firft, but as he went by, I perceived the holes in his hands and his fide; then I concluded that he was our Lord. So I went up the hill.
Chr. The man that overtook you was Mofes. He fpareth none, neither knoweth he how to (hew mercy to thofe that transgrefs his law.
Faith. I know it very well ; it was not the firft time that he had met with me. It was he that came to me when I dwelt fecurely at home, and that told me he would burn my houfe over my head, if I (laid there (t).
Chr. But did you not fee the houfe that flood there on the top of the hill, on the fide of which Mofes met you I
(s) This is afterwards explained to be Moses, or the law of God. Think not that the law reacheth only to outward actions ; nay, but it reacheth to the thoughts and intents of the he;irt. It knocks a man's hopes down, and curses him to death, even only for secret inclining to lust. So strict, so spiritual, so pure, is the holy law of God.
(t) The sinner who never had a threatening fiery visit from Moses, is yet asleep in his sins, and secure in his soul, though under the curse and wrath ot" the fiery law of God.
78 THE PILGRIM'S PROGRESS.
Faith. Yes, and the lions too, before I came to it : but for the lions, I tnink they were afleep; for it was about noon : and becaufe I had fo much of the day before me, I paffed by the porter and came down the hill.
Chr. He told me indeed, that he faw you go by but I wifn you had called at the houfe, for they would have ihewedyou fo many rarities, that you would fcarce have forgot them to the day of your death. But pray tell me, Did you meet nobody in the Valley of Hu- mility ?
Faith. Yes, I met with one Difcontent, who would willingly have perfuaded me to go back again with him : His reafon was, for that the Valley was altoge- ther without Honour. He told me moreover, that there to go was to difoblige all my friends, as Pride, Arrogancy, Self-conceit, Wordly-glory with others, who, he knew, as he faid, would be very much of- fended, if I made fuch a fool of myfelf as to wade through this Valley (u).
Chr. Well, and how did you anfwer him ?
Faith. I told him, That although all thefe that he named might claim a kindred of me, and that rightly (for indeed they were my relation, according, to the flcfti) yet fince I became a Pilgrim, they have difowned roe, as I alfo have rejected them, and therefore they were to me now no more than if they had never been of my lineage; I toid him moreover, that as to the Valley, he had quite mifreprefented the thing; Cf for before Honour is Humility, and a haughty fpirit before the fall." Therefore, faid I, I had rather go through this Valley to the honour that was fo accounted by the wifeft, than chufe that which he efteemed moft worthy our affections. -
Chr. Met you with nothing elfe in that Valley ?
Faith. Yes, I met with Uiame ; but of all the
(u) Here observe the different experience of Christians, in regard to the enemies they meet with. We do not read that Christian was attacked by Discontent, as Faithful was j but yet Faithful reasoned, and got the better of this enemy. Many Pilgrims go on much more contented than others.
the pilgrim's progress. 79
men that I met with in my Pilgrimage, he I think bears the wrong name. The other would be faid nay, after a little argumentation, and fomewhat elfe : but this bold-faced Shame would never have done.
Chr. Why, what did he fay to you ?
Faith. What, why he objected againil Religion itfelf ; he faid, 1: was a piirfiij, low, fneaking bufi- riefs for a man to mind Religion ; he faid, that a ren- der confcience was an unmanly thing; and that for a man to watch over his words and ways, fo as to tie up himfelf from that hectoring libertv which the brave fpirits of the time accultom themfelves unto, ■would make him the ridicule of the times. He ob- jected alfo, that few of the mighty, rich, or wife *, were ever of rny opinion ; nor any of them neither, before they were perfuaded to be fools and to bt of a voluntary fondnefs to venture the lofs of all, for no- body elfe knows what. He moreover objected the bafe and low eftace and condition of thofe that were chiefly the Pilgrims of the times in which they lived ; alfo their ignorance, and want of underftanciing in all natural fciences. Yea, he did hold me 10 it at that rate alfo, about a great many more things than here I relate j as that it was a fhame to fit whinning and mourning under a fermon, and a fhame to come fighing and groaning home: that it was a fhame to afk my neighbour forgivenefs for petty faults, or to make reftitution where I have taken from any. He faid alfo, that religion made a man grow ftrange to the great, becaufe of a few vices (which he calied by finer names) and made him own and reipect the bale becaufe of the fame religious fraternity ? And is not this, faid he, a fhame (w) ?
* 1 Cor. ii. 26. iii. 1 1. Phil. iii. 7, 9. John vii. 4S.
(w) Nothing can be a stronger proof that we have lost the image of God, than that shame which is natural to us, concerning the things of God. This shame, joined to the shame of man, is a very powerful, enemy to God's truths, Christ's glory, and our soul's comfort. Better at once get out of her pain, by declaring boldly for Christ and his cause, than stand shivering on the brink or' profession, even dreading the loss of our good name and reputation.
80 THE PILGRIM'S PROGRESS*
Chr. And what did you fay to him?
Faith. Say ! I eould not tell what to fay at fir ft.- Yea, he put me fo to it, that my blood came up in my face j even this Shame fetched it up, and had al- moft beat me quite off. But, at laft, I began to confider, that, 4£ that which is highly efteemed among men, is had in abomination with God"* And I thought again, this fhame tells me what men are 5 but it tells me nothing what God, or the word of God is. And I thought, moreover, that at the day of doom we fhall not be doomed to death or life, ac- cording to the hectoring fpirits of the world, but ac- cording to the wifdom and law of theHigheft. There- fore thought I, what God fays is bed, though all the men in the world are againft it; feeing then that what God prefers is religion : feeing God prefers a tender conference; feeing they that make themfelves fools for the kingdom of heaven, are wifeft: and that the poor man that loveth Chrift, is richer than the greats ell man in the world that hates him j Shame, depart, thou art an enemy to my falvation j ihall I entertain thee againft my fovereign Lord ? How then Ihall I look him in the face at his coming? Should I know be afhamed of his ways and lervants f, how can I ex- pect the. blefTing! But indeed this fhame is a bold villains I could fcarce fhake him out of my com- pany yea, he would be haunting of me, and con- tinually whifpering in the ear, wkh fome one or other of the infirmities that attend religion ; but at laft I told him, it was but in vain to attempt further in this bufinefs; for thofe things that is difdained, in thofe did I fee moft glory : and fo at laft I got paft this importunate one. And when I had maker* him off, then I began to fing :
"The trial that those men do meet withal, "That are obedient to the heavenly call, "Are manifold and suited to the flesh, "And come, and come, and come again afresh "That now, or some time else, we by them may
* Lute. iv. 15. f Matt. viii. 33.
THE PILGRIM S PROGRESS.
(i O let the pilgrims, then,
*.' Ue vigilant, and quit themselves like men.'"
Chr. I am glad, brother, that thou didft withftknd this villain fo bravely ; for of all villains, as thou fay eft, I think he has the wrong name ; for he is fo bold as to follow us in the ftreets, and to attempt to put us to' fhame before all men; that is, to make us afnamed of that which is good ; (x) but if he was not himfeif auda- cious, he would never attempt to do as he does. Bur Jet us ftill refifthim; for notwithftandingal! his brava- does, he promoteth the fool, and none elfe. " The wife (hall inherit glory, (faid Solomon) but fharne fhall be the promotion of fools."*
Faith. I think we rauft cry to him for help againil Shame, who would have us to be valiant for truth upon the earth.
Chr. You fay true: But did you meet nobody elfe in that valley?
Faith. No, not I; for I had fun-mine all the reft of the way through that, and alfo through the Valley of the Shadow of Death.
Chr. It was well for you; I am fure it fared' far otherwife with me; and that too for a long feafon. As foon alrrioft as I entered into that valley, 1 had a dread- ful combat with that foul fiend Apollyon ; yea, [ thought verily he would have killed me, efpecially when he got me down, and crufhed me under him, as if he would have crufhed me to pieces : for as he threw rne, my fword flew out of my hand ; and he then told me he was fure of me; but I cried to God, and he heard me, and delivered me out of all my troubles/
* Prov. iii 35,
(x) Christian's experience perfectly agrees in regard to shame. No one ever set out for glory, but tie was attacked bv shame in the wav. Giving way to shame, prevents much glory being brought to the Lord Jesus, who is not ashamed to call us though we arc utterly unworthy the least of his favours, Bre- thren, Heb. ii. 11. Alas! shame to us, we are prone to glorv in our shame, and to be ashamed of Christ, of his words, and of his wars which are our greatest glory,
L
82 the pilgrim's progress.
Then I entered into the Valley of the Shadow of Death, and had no light for alraoft half the way through it. I thought I mould have been killed there over and over again : but at laft day brake, and the fun rofe, and I went through that which was behind with far more eafe and quiet.
Moreover, 1 faw in my dream, that as they went on, Faithful (as he chanced to look on one fide) faw a man whofe name is Talkative, walking at a diflance behind them 3 (y) for in this place there was room enough for them all to walk. He was a tall man, and fomething more comely at a diftance than at hand : to this man Faithful addreffed himfelf in this manner:
Faith. Friend, whither away ? Are you going to the heavenly country ?
Talk', I am going to the fame place.
Faith. That is well \ then I hope we may have your good company \
Talk. With a very good will I will be your com- panion.
Faith. Come on then, and let us go together, and let os fpend our time in difcourfing of things that are profitable.
Talk. To talk of things which are good, to me is very acceptable, with you or any other: and I am glad that i have met with thofe that are inclined to fo good a work: for to tell the truth, there are but few that care thus to fpend their time, as they arc in their travels, but choofe much rather to be fpeaking of things to no profit ; and this hath been a trouble to rne.
Faith. This is a thing indeed to be lamented j for what thing fo worthy of the ufe of the tongue and mouth of men on earth, as are the things of the God of heaven.
Talk. I like you wonderfully well, for your fayings are full of conviction ; and I will add, What things
(v) There is a great difference between having notions of, and being able to talk about, the doctrines of grace, and ex- periencing the grace and power of those doctrines in the heart,
ng tne grao yourselves,
Look to vourselves, 2 John 8.
THE PILGRIM'S PROGRESS. 83
fp pleafant, and what fo profitable, as to talk of the things of God ?
What things fo pleafant, that is, if a man hath any delight in things that are wonderful; for inftance: If a man doth delight to talk of the hiftory, or the mys- tery, of things -, or if a man doth love to talk of mira- cles, wonders, or figns: where fhall he find things re- corded fo delightfully, and fo fweetly penned, as in the holy fcriptores ?
Faith. That's true; but to be profited by fuch things in our talk fhotild be our chief defign.
Talk. That is what I have faid; for to talk of fuch things is molt profitable : for by lb doing a man may get knowledge of many things : as of the vanity of earthly things, and the benefit of things above. Thus in general. But more particularly : By this a man may . learn the neceffity of the new birth; the infufficiency of our works ; the need of Chrift's righteoufnefs, &c. Befides, by this a man may learn what it is to repent, to believe, to pray, to fufTer, or the like; by this alfo a man may learn what are the great promifes and confolations of the gofpel 10 his own comfort. Farther, by this a man may learn to refute falfe opi- nions, to vindicate the truth, and alfo to inftru-ct the ignorant, (z).
Faith. All this is true, and glad am I to hear thefe things from you.
Talk. Alas! the want of this is the caufe why fo few underftand the need of faith, and the neceffitv of a work of grace in their foul, in order to eternal life; but ignorantlv live in the works of the law, by which a man can by no means obtain the kingdom of heaven.
(z) This is a picture to the life of many formal worship- pers. Hence observe: A mere professor may learn, like a parrot, to talk of sound doctrines, and he may have a sound judgment about them; while his heart is rotten, as to any ex- perience of them, love to them, and the power and influence of them upon his affections and his life. Many call Christ their master now, whom he will condemn hereafter as their judge.
84 THE PILGRIM'S PROGRESS.
Faith. Eut, by your leave, heavenly knowledge of theie things is the gift of God; no man attaineth to them by human induftry, or only by lire hearing of them.
Talk. All this I know very well. For a man can receive nothing, except it be given him from heaven ; all is of grace, not of works : 1 could give you an hun- dred jcriptures for the confirmation of this.
Faith. Weil then, faid Faithful, what is that one. thing which we fhall at this time found our difcourfe upon ?
Talk. What you will: I will talk of things heavenly, or things earthly ; things moral, or things-evangelical ; things facred, or things profane ; things pad, or things to come ! foreign, or things at home ; things more el- iential, or things circumftantial ; provided that all be done to profit.
Faith. Now did Faithful begin to wonder; and flap- ping to Chnftian, (for he walked all this while by him- fd(j) he faid to him, but foftly, What a brave compa- nion have we got I iurely this man will make a very excellent pilgrim !
Cnr. At this Chnftian rnodefidy fmiled, and faid, This man, with whom you are fo taken, will beguile, with that tongue of his, twenty of them who know him ftot.
Faith. Do you know him then ? Chr. Know him ! Yea, better than he knovtfs himfelf. Faith. Pray, what is he?
Chr. His name is Talkative; he dwelleth in our town; I wonder that you mould be a ftranger to him, I confider that our town is large.
Faith. Whofe fon is he ; and whereabouts does he dwell ?
Chr. He is the fon of one Say-well, he dwelt in Prating-row; and is known of all that are acquainted with him, by the name of Talkative of Prating row; rnd notwishltanding his fine tongue, he is but a forry f( How. (a)
(a) Are we not forbid to speak evil of any man ? Titns hi. 2- Is not Christian guilty of this? No; for where the glory of God and honour of the gospel is at stake, and there is
THE PILGRIM S PROGRESS. 85
Faith. Weil he feems to be :t very pretty man.
Chr. That is, to them vc-ho have not a thorough ac- quaintance with him; for he is belt abroad; near home he is ugly enough. Your laying that he is a pretty man, brings to my mind what I have obferved in the wo:k of the painter, whole pictures fhew belt at a diftance, but very near are more unpleafing.
Faith. But I am ready to think you do but je'ft, be- caufe you fmiled.
Chr. God forbid that I mould juft (although I fmiled) in this matter, or that i mould accufe any one falfely - I will give you a farther difcovery of hirn ; This man is for any company, and for any talk ; as he taiketh now with you ; fo will he talk when he is on the ale- bench ; and the more drink he hath in his crown, the more of thefe things he hath in his mouth. Religion hath no place in his heart, or houfe, or converfation ; all he hath lieth in his tongue, and all the ufe of it to him, is to make a noife with.
Faith. Say you fo ! Then I am in this man greatly deceived.
Chr. Deceived! you may be fure of it : remember the proverb, "They fay, and do not :"* but the king- dom of God is not in word, but in power. He taik- eth of prayer, of repentance, of faith, and of the new birth: but he knows but only to talk of them. I have been in the family, and have obferved him bath ac home and abroad ; and I know what I fay of him is the truth. His houfe is as empty of religion as the white of an egg is of favour. There is there neither prayer, nor any fign of repentance for fin ; yea, the brute, in bis kind, ferves God far belter than he. He is the very ftain, reproach, and fhame, of religion, to all that know him;-)- it can hardly have a good word in all the end of the town where he dwells, through him. Thus fay the common people that know him, " A faint abroad,
* Malt, xxiii. 1 Cor. iv. 20. f Roni. ii. 24, 251
clanger of a brother's beiri g deceived by a mere talkative, loose, wicked professor ; here it is right, and the nature of thiiVgs re- quires it, -that we should detest and exn bin a -becom- ing spirit,
f> THE PILGRIMS PROGRESS.
J
and a devil at home." His poor family finds it fo, he is fuch a churl; fuch a railer at, and lb unreasonable with his fervants, that they neither know what to do for, or how to fpeak to him. Men that have any deal- ings with him, fay, It is better to deal with a Turk than with him, for fairer dealing- they mall have at their hands. This Talkative (if it be poffible) will go beyond them, defraud, beguile, and over-reach them. Befides, he brings up his fens to follow his fleps ? and ifhe finds in any of them afooiifh timorousnefs, (forfo he calls the fir ft appearance of a tender confeience) he calls them fools and blockheads, and by no means will employ them in much, or fpeak to their commendation before others. For my part, I am of opinion, that he has by his wicked life, caufed many to (Tumble and fall ; and will be, if God, prevents not, the ruin of many- more, (c)
Faith. Well, my brother, I am bound to believe you ; not only becaufe you fay you know him, but ajfo becaufe, like a Chriftian, you make your reports of men. For I cannot think that you fpeak thefe things of ill-willj but becaufe it is even to as you fay. '
Chr. Had I known him no more than you, I might perhaps have thought of him as at the firfi: you did t yea, had he received this report at their hands only that are enemies to religion, 1 fhould have thought it had been a (lander, (a lot that often falls from bad men's mouths upon good men's names and profeflions :) But all thefe things, yea, and a great many more as bad, of my own knowledge, I can prove him guilty of. Befides, good men are alhamed of him;, they can neither call him brother nor friend : the very
(c) Read this and tremble, ye whose professions lie only on your tongues, but who never knew the love and grace of Christ in your souls. O how do you trifle with the grace of God, with precious Christ, and with the holy word of truth } O what an awful account have you to give hereafter to a holy, heart-searching God ! — Ye true pilgrims .of Jesus, read this, and give glory to your Lord, for saving you from resting iia barren notions, and" taking up with talking of truths.
THE PILGRIM'S PROGRESS. 87
naming of him among them makes them blufh, if they know him.
Faith. Well, I fee that faying and doing are two things, and hereafter I fhall better obferve this dif- tinction.
Chr. They are two things indeed, and are as divers as are the foul and the Body ; for as the body without the foul is but a dead carcafe, fo faying, if it be alone, it is but a dead carcafe alfo. The foul of religion is the practical par: :
" Pure religion, and undented before God and the tc their afflictions, and to keep himfelf unfpotted from *' the world."
This Talkative is not aware of; he thinks that hear- ing and faying will make a good Chriftian and thus he deceiveth his own foul. Hearing is but as the fowingof the feed ; talking is not fufficient to prove that fruit is indeed in the heart and life 5 and iet us affure our- felves, that at the day of doom men fhall be judged according to their fruits f it will not be laid then., Did you believe ? but, Were ye doers, or talkers only ? (d) and accordingly fhall they be judged. The end of the world is compared to our harveft ; and you know men at harveft; regard nothing but fruit. Not that any thing can be acceptable that is not of faith j but I fpeak this to fhew you how in ngnificant the profeffion of Talkative wiii be at that day.
Faith. Tiiis brings to my mind that word of Mofes, by which he defcribed the bead that is clean. J He is fuch a one that parteth the hoof, and cheweth the cud; not that parteth the hoof only, or that cheweth the cud only. The hare cheweth the cud, but yet is
* James, i. 27. Seever. 2, 3, 23. 26. f See Matt. xiii. 28. % Lev. xi. Duet. xiv.
(d) Although the salvation of a sinner is by grace, through faith in Christ, and not by works of righteousness done before he is accepted through the beloved, yet not the hearers, or talk- ers, of the word, but the doers of it, shall be justified in the day of judgment. James i. 22. 25.
88 THE PILGRIM S PROGRESS.
unclean, becaufe he parteth not the hoof. And this truly resembleth Talkative $ he cheweth the cud, he feeketh knowledge, he cheweth the word ; but he di- videth not the hoof, he parteth not with the way of Tin- ners; but as the hare, he retaineth the foot of a dog or bear, and therefore he is unclean.
Chr. You have fpoken, for ought I know, the true gofpel krJe. of thofe texts. * And I will add another thing : Paul called forne men, yea, and thofe great talkers too, lounding brafs, and tinkling cym- bals ; that is, as he expounds them in another place ; things without life, giving sound. Things without life, that is, without the true faith and grace of the gofpel ; and confequently things that fhall never be placed in the kingdom of heaven among .thofe that are the children of life ; though their found, by their talk, be as it were the tongue or voices of an angel.
Faith. Well, I was fond of his company at firft, but I am as fick'of it now. What fhall I do to be rid of h i m ?
Chr. Take my advice, and do as I bid you, and vou fhall find that he will foon be fick of your com- pany too, except that God (hail touch his heart, and turn it.
Faith. What would you have me do ?
Chr. Why, go to him, and enter into fome ferious discourfe about the power cf religion ; and afk him plainly when he was approved of it, (for that he will,) whether this thing be fet up in his heart, houfe, or his eonverfation ? (e)
Faith. Then Faithful ftept forward again, and fa id to Talkative, Come, what cheer ? How is it now ?
* Cor. xiii. 1, xiv. 7
(fc) Without this all is empty notion, mere sound, and una- vailing profession. Men only take up fancy for faith ; the form of godliness instead of the power ; and the old nature is dressed up in the specious appearance of new pretentions. True faith
will ever shew itself by its fruits a real conversion, by the life, and conversion.
THE PILGRIM'S PROGRESS. 89
Talk. Thank you well : I thought we fhould have had a great deal of calk by this time.
Faith. Well, if you will, we will fall toir now ; and fince you left ic with me to ftate the queftion, let it be this: How doth the faving grace of God difcover itfelf, when it is in the heart of man ?
Talk. I perceive, then, that our talk muft be about the power of things : Well, it is a very good queftion, and I mall be willing to anfwer you. And take my anfwer in brief, thus : Firft, where the grace of God is in the heart, it caufeth there a great outcry againft fin. Secondly, —
Faith. Nay, hold; let us confider one at once : I think you fhould rather fay, it fhews itfelf, by inclining the foul to abhor its fin.
Talk. WThyj what difference is there between crying out againft fin, and abhorring of fin?
Faith. O 1 a great deal *. A man may cry out againft. fin out of policy, but he cannot abhor it but by vir- tue of a godly antipathy againft it. I have heard many cry out againft fin in the pulpit, who yet can abide it well enough in the heart, houfe, and conver- sation, Jofeph's miftrefs * cried out with a loud voice, as if fhe had been very holy; but fhe would willingly, notwithstanding that, have committed un- clean;, efs with him. Some crv out againft fin, as a mother cries out againft her child in her lap, when fhe calleth it flut and naughty girl, and then falls to hug~ ging and killing it.
Talk. You are on the catch, I perceive.
Faith. No, not I, I am only for fetting things right. But what is the fecond thing whereby you will prove a difcovery of a work of grace in the heart ?
Talk Great knowledge of gofpel myfterics.
Faith. This fign fhould have been firft ; but firft or 1 aft, it is alfo falfe ; for knowledge, great know- ledge, may be obta.ned in the myfteries of the gofpel, and yet no work of grsce in the foul, j- Yea, if a man have all knowledge, he may yet be nothing, and
* Gen. xixxlx. 14. + 1 Cor. xiii,
H
90 THE PILGRIM'S PROGRESS.
fo confequently be no child of God. When Chrirt faid, " Do you know all thefe things ?" and the dif-> ciples had anfwered, Yes : he added, " Bleffed are ye if ye do them." He doth not lay the blelTed in the knowing of them, but in the doing of them. For there is a knowledge that is not attended with doing : (i He that knoweth his mailer's will, and doeth it not," &c. A man may know like an angel, and yet be no Chriftian: therefore your fign of it is not true. Iadeed^ to know, is a thing that pleafeth talkers and boafters j but to do, is that which pleafeth God. Not that the heart can be good without knowledge: for without that the heart is naught.
There are therefore two forts of knowledge ; know- ledge that refteth in the bare fpeculafion of things, and knowledge which is accompanied with the grace of faith and love ; which puts a man upon doing the will of God from the heart : the firft of thefe will ferve the talker ; but without the other the true Chriftian is not content. , " Give me underftanding, and I (hall keep thy law; yea, I mall obferve it with my whole heart, Pfa. cxix. 34.
Talk. You are upon the catch again; this is not for edification., (f)
Faith. Well, ifyoupleafe, propound another fign how this work of grace difcovereth itfelf where it is.
Talk. Not I, fori fee we fhall not agree.
Faith. Well, if you will not, will you give me leave to do it?
Talk. You may ufe your liberty.
Faith. A work of grace in the foul difcovereth itfelf, either to him that hath it, or toftanders by.
To him that hath it thus:* it gives him conviction of fin, efpecially the defilement of his nature, and the fin of unbelief, (f°r the fake of which he is fure to be
* Jobnxvi. 8. Rom. vii. 24. John xvi. 9: Mark vj. 16. Ps. xxjcviii. 18.
(f) Yes, but it certainly is for self-examination and soul- direction. Better so, than to be edified in false hopes and soul- decei vines.
THE PILCRIM S PROGRESS. 91
damned* if he findech not mercy at God's hand, by faith in Jefus Chrift.) This fight and fcnfe of things workcch in him forrow and fhame for fin : * he findeth, moreover, revealed in him the Saviour of the world, and the abfolute neceffity of clofing with him for iife, at the which he findeth hungerings and thriftings after him; to which hungerings, &c. the promifc is made. Now according to the ftrength or weaknefs of his faith in his Saviour, fo is his joy and peace, fo is his love to holinefs, fo are his defires to know him more, and alfo to ferve him in this world. But though I fay, it dif- covereth itfelf thus unto him, yet it is but feldom that he is able to conclude, that this is a work of grace,be- caufe his corruptions, and his abufed reafon, make his mind to misjudge in this matter; therefore in him that hath thiswork, there is required avery found judg- ment, before he can with fteadinefs conclude that this is a work of grace.
To others it is thus difcovered : 1. By an experimental confeffion of his faith in Chrift, j* 2. By a life anfwerable to that confefllon ; to wit, a life of holinefs; heart holinefs, family holi- nefs, (if he hath a family,) and by converfation-holi- nefs in the world ; which in the general teacheth him inwardly to abhor his fin, and himfelf for that, in fe- cret; to fupprefs it in his family, and to promote holi- nefs in the world ; not by talk only, as an hypocrite or talkative perfon may do, but by a practical fubjeclion in faith and love to the power of the world, (g) And . now, Sir, as to this brief defcription of the work of grace, and alfo of the difcovery of it, if you have aught to ob- ject, object; J if not, then give me leave to propound to you a fecond queltion.
* Jet. xxxi. 19. Psa. li. 3. f Rom. x. 10. Phil. iii. 8. Matt. ix.9. % Job xxiv. 25.
(g) This, and this only, is what will evidence that we are real disciples of Christ, honour his name, and his truths, and recommend his religion in the world. Without this power of godliness, we have only a name to live, while we are dead to the power of the gospel. Examine yourself; look to your ways.
M2
92 the pilgrim's progress.
Talk. Nay, my part is not now to object, but to hear, let me therefore have your fecond queftion.
Faith. It is this: Do you experience this firfc part of the defcription of it ? and doth your life and converfa- tion teftify the fame ? Or, ftandeth your religion in word or tongue, and not in deed and truth ? Pray, if you are inclined to anfwer me in this, fay no more than you know the God above will fay Amen to ; and alfc nothing but what your confcience can juftify you in : V For not he that commended) himfelf is approved, but whom the Lord commendeth." Befides, to fay, I am thus, and thus, when my converfat'on and all my neigh- bours tell me I lie, is great wickednefs. (h)
Talk. Then Talkative at firft began to blufh ; but, recovering himfelf, thus he replied : You come now to experience, to confcience, and God] and to appeal to him for juftification of what is fpoken : This kind of difcourfe I did not expect ; nor am I difpoied to «ive anfwer to fuch questions, becaufe I count not royfelf bound thereto, unlefs you take Upon you to be a cate- chizer; and though you mould do this, yet I may re- fufe to make you my judge'. But 1 pray, will you tell me why you afk me iuch queftions ? (i)
Faith. Becaufe I faw you forward to talk, and be- caufe I know not that you had aught elfe but notion. Befides, to tell you all the truth, I have heard of you, that you are a man whofe religion lies in talk, and that your converfation gives this your profeffion the lie. They fay you are a fpot among Chriftians; and that religion fareth the worfe for your ungodly converfa- tion j that fome already have (tumbled at your wicked ways, and that more are in danger of being deftroyed
(h) Blessed faithful dealing! O that it was more prac- tised in the world, and in the church! How then would vain talkers be detected in the one, and driven out of the other !
(i) Heart searching, soul-examining, and close-question- ing of the conduct of life, will not do with talkative professors. Ring a peal on the doctrines of grace, and many will chime in with von; but speak closely how grace operates upon the heart, arid influences the life to follow Christ in self denying obe- dience, they cannot bear it : they are offended with you, and will turn away from you, and call you Legal.
THE PILGRIM'S PROGRESS. 93
thereby ; your religion, and an ale-houfe, and cove- tousnefs, and uncleannefs, andfwearing, and lying, and vain company keeping, &c. will (land together. The proverb is true of you, which is faid of a whore, to wit to all profeffors.
Talk. Since you are fo ready to take up report, and to judge fo rafnly as you do, I cannot but conclude you are fome peevifh or melancholy man, not fit to be dif- courfed with ; fo adieu, (k)
Chr. Then came up Chritlian, and faid to his bro- ther, I told you how it would happen ; your words and his lufts could not agree. He had rather leave your company than reform his life \ but he is gone, as I faid : Let him go, the lofs is no man's but his own ; he faved us the trouble of going from him; for he continuing (as I fuppofe he will do) as he is, he would have been but a blot in our company: befides, the apoftle fays, tc From fuch withdraw thyfelf."
Faith. But I am glad we had this little difcourfe with him: it may happen that he will think of it again; however, I have dealt plainly with him, and fo am clear of his blood, if he perifh. (1)
Chr. You did well to talk fo plainly to him as you did ; there is but little of this faithful dealing with men now a days, and that makes religion to (link fo in the noftrils of many, as it doth ; for there are thefe talkative fools, whofe religion is only in word, arid are debauched and vain in their converfation, that (being fo much addmitted into the fellowfhip of the godly,) do puzzle the world, blemifh Chriftianity, and grieve the fincere. I wifh that all men would deal with fuch as you have done ; then mould they either be made more comfoi table to religion, or the com- pany of faints would be too hot for them.— — Then did they fay.
(k) Where the heart is rotten, it will ward off conviction, turn from a faithful reprover, condemn him, and justify itself
(i) Mind this. These are right principles to act from, and right ends to act to, in faithfully reproving, or aiming t oorty.ict, our fellow -sinners. Study and pursue these.
94 THE PILGRIM'S PROGRESS.
" How Talkative at first lifts up his plumes! '■' How bravely doth he speak! How he presumes " To drive down all before him! But so soon *e As Faithful talks of heart-work, like the moon, " That's past the frill, into the wane he goes : " And so with all, but he that heart- work knows."
Thus they went on, talking of what they had {een by the way; and fo made that way eafy, which would otherwife, no doubt, have been tedious to them: for they went through a wildernefs. (m)
Now when they were got almoft quite out of this wildernefs, Faithful chanced to call his eye back, and efpied one coming after them, and he knew him. O ! faid Faithful to his brother, who comes yonder? Then Chriftian looked, and faid, It is my good friend Evan- gel ift. Aye, and my good friend too, faid Faithful for it was he that fat me in the way to the Gate.
Now Evangelift came up unto them, and thus faluted them :
Evan. Peace be with you, dearly beloved ; and peace be your helper.
Chr. Welcome, welcome, my good Evangelift! the fight of thy countenance brings to my remembrance thy ancient kindnefs, and unwearied labours for my eternal good.
Faith. And a thoufand times welcome, faid good Faithful ; thy company, O fweet Evangelift, how defi- rable is it to us poor pilgrims ! (n)
Evan. Then faid Evangelift, How hath it fared with you, my friends, fince the. time of our laft parting ? What have you met witivand how have you behaved yourfelves? (o)
(m) Spiritual observations and conferences on past expe- riences are very profiting and enlivening to the soul. They very often change the wilderness of dejection into a garden of delights, and so beguile the weary steps of pilgrims through tedious paths.
(n) A sincere and cordial love for gospel-ministers, under a sense of their being made instrumental to our soul's profit, is a sure and blessed sign of a pilgrim's spirit.
(o) To enquire after soul concerns, and soul-experiences, and prosperity, should always be the business of fuithfuUninis-
THE PILGRIM'S PROGRESS. 95
Then Chriftian and Faithful told him of all things that had happened to them in the way; and how, and with what difficulty, they had arrived at that place.
Evan. Right glad am I, faid Evangelift, not that you have met with trials, but that you have been victors, and for that you have notwithstanding many weak- nefTes, continued in the way to this very day. | I fay, right glad am I of this thing, and that for mine own lake and yours; I have fowed, and you have reaped ; and the day is coming, when both he that lowed and they that reaped, (hall rejoice together;* that is, if you hold out; for in due time ye (hall reap, if you faint not. The crown is before you, and it is an incorruptible one ;\ fo run, that you may obtain it. Some there be that fet out for this crown, and after they have gone far for it, another comes in, and takes it from them : hold fall therefore that you have, let no man take your crown : you are not yet out of the gun-ihotof the devil: you have not refilled unto blood, ftriving againft fin : let the kingdom be always before you, and believe ftedfaftly concerning the things that are inviiible. Let nothing that is on this fide the other world get within you; and above all, look well to your own hearts, and to the lulls thereof, for they are de- ceitful above all things, and defperately wicked ; fet your faces like a Mint: you have all power in heaven and earth on your fide, (p)
Chr. Then Chriftian thanked him for his exhorta- tion; bu;. told him withal, that they would have him fpeak farther to them for their help the reft of the way ;
* John iv. 36. Gai. vi. 9. f 1 Cor. ix. 24—27. Rev. iii. 1 1.
ters of Christ ; but is not this sadly neglected ? O how often do ministers visit and depart without close, savoury, experimental converse with their people \ Hence both sutler present loss, and much harm in the consequence, v
(p) Here is a blessed -word of encouragement, of warning, and exhortation to bestedfast in faith, joyful in hope, watchful over our hearts, and to abound in the work of the Lord. All this is constantly necessary for pilgrims. Faithful ministers will give advice, and pilgrims will be thankful for such.
96 THS PILGRIM'S PROGRESSo
and the rather, for that they well knew that he was a prophet, and could tell them of things that might hap- pen unto them, and how they might refift and over- come them. To which requeft Faithful alfoconfented, SoEvangelift began as followeth :
Evan. My fons, you have heard in the words of the truth of the gofpel, that you mud through many tribulations enter into the kingdom of heaven ; and again, That in every city bonds and afflictions abide you. And therefore you cannot expecl that you mould go long on your pilgrimage without them, in Tome fort or other. You have found fomething of the truth of thefe teftimonies upon you already, and more will immediately follow j for now, as you fee, you are al- moft out of this wildernefs, and therefore you will foon come into a town, that you will by-and-by fee before you ; and in that town you will be hard befet with enemies, who will ftrain hard but they will kill you; and be you fure that one or both of you rauft ieal the teftimony, which you hold, with blood ; but be you faithful unto death, and the King will give you a crown of life, lie that fhall die there, although his death will be unnatural, and his pains perhaps great, he will yet have the better of his fellow, not only becaufe he will arrive at the Celeftial City fconeft, but becaufe he will efcape many jniferies that 'the other will meet with in the reft of his journey. But when you are come to the town, and fhall find fulfilled what I have here related, then remember your friend, and quit yourfelves like men, and commit the keeping of your fouls to your God in well-doing, as unto a faithful Creator, (q)
Then I law in my dream, that when they were got out of the wiidernefs, they prefently faw a '* town be-
* Psa. xxxix. 5. 6. Ixii. 9. Eccles. i. 2.
(q.) Woe unto them that fold their hands, and fall asleep in strong- confidence. You see what hard work yet lay before these pilgrims. Let us ever remember, " this is not our rest." We must be pressing forward, fighting the good fight of faith, labouring to enter into that rest which remaineth for the peo- ple of God : looking diligently, .lest we fail of the grace of God, Heb. xii. 5.
THE PILGRIMS PROGRESS,, 97
fore them, and the name of that town is Vanity; and at that town there is a fair kept called Vanity-fair- it is kept all the year long] it beareth the name of Vanity- fair, beeaufe .lie town where it is kept is lighter than vanity; and alio, beeaufe all that is there fold, 'or that cometh thither, is vanity. As is the faying of the wife, cr All that cometh is vanity."
This fair is no new erected bufinefs, but a thing of ancient (landing : I will mew you the original of it.
Almoft five thoufand years agone, there were pil- grims walking to the Celeftial City, as thefe two honeft perfons are; and Beelzebub, Apollyon, and Legion, with their companions, perceiving by the path that the pilgrims made, that their way to the city lay through this town of Vanity, they contrived here to Qt up a fair; a fair, wherein mould be fold all forts of vanity, and that it mould laft all the year long; therefore, at this fair are fuch merehandifes fold, as houfes, lands, trades, places, honours, preferments, titles, countries, kingdoms, lulls, pleafures; and delights of all forts, as whores, bawds, wives, hufbands, children, matters, fer- vants, lives, blood, bodies, fouls, filver, gold, pearls, precious (tones, and whatnot.
And, moreover, at this fair there is at all times to be feen jugglings, cheats, games, plays, fools, apes, knaves and rogues, and that of every kind.
Here are to be feen too, and that for nothing, thefts, murders, adulteries, falie-fwearers, and that of a blood- red colour, (r)
And as in other fairs of lefs moment, there are fe- deral rows and ftreets under their proper names* where
(r) A just description of this wicked world. How many, though they profess to be pilgrims, have never yet set one foot out of this fair, but live in it ah the year, round ! They walk according to the course of this world, Eph. ii. 2. for the g^od of this world hath blinded their minds, 2 Gov. i.v. 4. But all those whom Jesus saves by grace, " he delivers from this present evil world." Gal. i- 4. You cannot be a pilgrim, if you are not delivered from this evil world and its vanities ; for if you love the world, if it has your supreme affections, the love of God is not in you, I John ii. 15. you have not one gram o precious faith in the blessed Jesus. N
98 THE PILGRIM'S PROGRESS.
fuch and fuch wares are vended : fo here likewife you have the proper places, rows, itreets, (viz. countries and kingdoms,) where the wares of this fair are fooneft to be found.* Here is the Britain row, the French row, the Italian row, the Spanifh row, the German row, where feveral forts of vanities are to be fold. But as in other fairs, fomeone commodity is as the chief of all the fair,foasthe ware of Rome and her merchandifeis greatly promoted in this fair : only our Englifh nation with lbme others, have taken a diflike thereto, (s).
Now, as I faid, the way to the Celeftial City lies juft through the town where this lufty fair is kept ; and he that will go to the city,-]- and yet not go through this town, muft needs go out of the world. The Prince of princes himfelf, when here, went through this town to his own country, and that upon a fair-day too : yea, and as I think, it was Beelzebub, the chief lord of this fair, that invited him to buy of his vanities; yea, would have made him lord of the fair, would he but have done him reverence as he went through the town ; yea, be- caufe he was fuch a perfon of honour, Beelzebub had him from itreet to ftreet, and mewed him all the king- doms of the world in a little time, that he might, if pomble, allured that Blefied One to cheapen and buy fome of his vanities; but he had no mind to the mer- chandife, and therefore left the town without laying out fo much as one farthing upon thele vanities. This fair, therefore, is an ancient thing, of long Handing, and a very great fair.
Now, thefepilgrims, as I faid, muft needs go through
* Ezek. x-xvih •{• 1 Cof. v. 10.
(s) The doctrine of the Church of Rome. It is much to be wished, that the vile Romish ware, of man's bartering with God, and purchasing a title to heaven, by his performing of himself conditions of salvation, meriting heaven by his good ■works, and procuring justification by his own obedience, to the exalting his pride, and the debasing the work and glory of Christ, were totally rejected by us, and banished from us. But, alas ! these proud, unscriptural notions, too much prevail among us.
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this fair. Well fo they did ; but, behold, even as they entered into the iair, all the people in the fair were moved, and the town itfelf, as it were, in a hubbub about them ; and that for feveral reafons : For,
Firft, The pilgrims were clothed with fuch kind of raiment as was diverfe from the raiment of any that traded in that fair. The people, therefore, of the fair, made a great gazing upon them : fome faid they were outlandifh men.
Secondly, And as they wondered at their apparel, fo they did likewife at their fpeech ; for few could under- fland what they faid ; they fpake the language of Ca- naan ; but they that kept the fair were the men of this world : fo that from one end of the fair to the other,, they feemed barbarians to each other.*
Thirdly, But that which did not a little amufe the snerchandizers, was, that thefe pilgrims fet very light by all their wares; they cared not fo much as to look upon them ; and if they called upon them to buy, they would put their fingers in their ears, and cry, " Turn away mine eyes from beholding vanity ;" and look upwards, fignifying, that their trade and traffic was in heaven.
One chanced mockingly, beholding the carriages of the men, to fay unto them, What will ye buy? But they looking gravely upou him, We buy the truth. f(t)
* 1 Cor. ii. 7, 8. f Prov. xxffi. 23.
(t) An odd reply. What do they mean ? That they are neither afraid nor ashamed to own what was the one object of their soul's pursuit : The Truth. Understand hereby, that the whole world, which lieth in wiekedness, is deceived by a lie, and is under the delusion of the father of lies. In opposition to this, all believers in Christ are said to be of the truth, I John in. 19. They know and believe that capital truth which God spake from heaven, " This is my beloved Son, in whom I am well pleased," Mat. iii. 17.
This truth— that Jesus is the Son of God, and our only Saviour, — lies at the foundation of all their hope ; and to get more and more acquainted with him, is the grand object of their pursuit. For this the world hates them ; and Satan, who
N2
100 THE PILGRIM'S PROGRESS.
At this there was an occafion taken to defpife the men the more; fome mocking, fome taunting, fome fpeaking reproachfully, and fome calling upon others to finite them, At laft things came to an hubbub, and there was great ftir in the fair, infomuch, that all order was confounded.
Now was word prefently brought to the great one of the fair, who quickly came down, and deputed fome of his moft trufty friends to take thofe men into an exa- mination about whom the fair was aimoft overturned. So the men were brought to examination ; and they that fat upon them afked them, whence they came, whi- ther they went, and what they did there in fuch an un- yfual garb ? The men told them3 that they were pil- grims and ftrangers in the worlds and that they were going to their own country, which was the heavenly Jerufa'em $ and that they had given no occafion to the men or the town, nor yet to the merchandizers, thus to abufe them, and to flop them on their journey $ except it was for this, that, when one afked them what they would buy, they faid they would buy the truth. But they that were appointed to examine them, did not be- lieve them to be any other than beldams, and mad, or elfe fuch as came to put all things into coafufion in the fair (u). Therefore they took them, and beat them, and bsfmeared them with dirt, and then put them into the cage, that they might be made a fpectacle to all the men of the fair. There therefore they lay for-fome time, and were made the object of any man's fporr, or malice, or revenge; the great one of the fair laughing ftill at all
'is an enemy to this truth, stirs up the world against them." — f' For (says our Lord) they are not of the world, even as I am not of the world." John xvii. 16.
(u) If we have nothing about us, to distinguish us from the rest of the world, which lieth in wickedness, and for which they will hate and despise us, we have no reason to conclude that we are new creatures in Christ Jesus' . If we are Christ.'s, we must become tools for Christ, and be counted as mad, by those who know not Christ ; for, if alive to Christ, we shall be crucified to the world. " VVoe be unto you, if all men speak w
THE PILGRIM'S PROGRESS. 101
mat befel ihem : but the men being patient, and not rendering railing for railing, but contrariwife bleUing, and giving good wprdsfor bad, and kindnefs for injuries done, feme men in the fair, that were more obferving and lefs prejudiced than the reft, began to check and blame the baler fort for their continual abufes done by them to the men : they therefore in angry manner let fly at them again, counting them as bad as the men in the cage, and telling them they feemed confederates, and mould be-made partakers of their misfortunes. The others replied, that for aught they could fe-e, the men. were quiet and fober, and intended nobody any harm ; and that there were many that traded in their fair that were more worthy to be put ieto the cage, yea, and pillorv too, than were the men that they hadabufed.
Thus after divers words had paffed on bofh fides (the men behaving thcmfelves ail the while very wifely and foberly before them,) they fell to fome blows among themfelves, and did harm one to another (x). Then were thefe two poor men brought before their ex- aminers again, and there charged as being guilty of the late hubbub, that had been in the fair. So they beat them pitifully, .and hanged irons upon them, and led them in chains up and down the fair, for an ex- ample and terror to others, left any mould fpeak in their behalf, or join themfelves unto them,
But Chriftian and Faithful behaved themfelves yec more wifely; and received the ignominy and fhame that was caft upon therm with fo much meeknefs and pa- tience, that it (y) won to their fide (though but few in
(::) It is common for the world to be divided in their opi- nions about pilgrims. A Christian conduct and oehaviour will put to silence the gainsaying of some wicked men : and some- times win others to become followers of Christ. O pilgrims, look wull to your spirit, temper, and conduct towards the men of this world, who keep Vanity-fair all the year.
(y) It is acting in the spirit and temper of Christ that will gain adversaries over to him ; whereas a contrary spirit is a dishonour to Christ, a reproach to hiscause^ never did good to others, nor leit the soul in the solid possession of the peace of Christ.
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companion of the reft,) feveral of the men in the fair. This put the other party yet into a greater rage, info- much that they concluded the death of thefe two men. Wherefore they threatened, that neither cage nor irons mould ferve their turns, but that they mould die for the abufe they had done, and for deluding the men of the fair.
Then were they remanded to the cage again, until further order mould be taken with them. So they put them in, and made their feet fad in the flocks.
Here therefore they called again to mind what they had heard from their faithful friend Evangelift, and were the more confirmed in their ways and fufferingsby what he told them would happen to them. They alfo now comforted each other, that whofe lot it was to fuffer, even he fhould have the bell of it ; therefore each man fecretly wifhed that he might have that preferment : but committing themfelves to the all-wife difpofal of Him that ruleth all things, with much content they abode in the condition in which they were, until they mould be otherwife difpofed of.
Then a convenient time being appointed, they brought them forth to their trial, in order to their condemna- tion. When the time was come, they were brought before their enemies, and arraigned. The judge's name was Lord Hate -good: their indictment was one and the fame in fubftance, though fomewhat varying in form; the contents whereof were thefe:
" That they were enemies to, and difturbers of their " trade : that they had made commotions and divifions e " dangerous opinions, in contempt of the law of their f
Then Faithful began to anfwer, Th.at he had only fet himfelf againft that which had fet itfelf againft
(z) You see youv calling, brethren. Has no such indict- ment been ever brought against you ? Then it is to be feared, what Pharoahsaid to the Israelites may be said to you, " Ye are idle in the ways of the Lord ; ye want love to his name, fer- vency for his truth, and zeal for his glory and the good of pre-? cious souls.
THE PILGRIM'S PROGRESS. 103
Him that is higher than the higheft. And, faid he, as for difturbance, I make none, being myfelf a man of peace ; the parties that were won to us, were won by beholding our truth and innocence, and they were only tnrned from worfe to the better. And as to the king you talk of, fince he is Beelzebub, the enemy of our Lord, I defy him and all his angels.
Then proclamation was made, That they that had aught to fay for their Lord the king, againft the pri- foner at the bar, mould forthwith appear, and give in their evidence. So there came in three witneffes, to wit Envy, Superftition, and Pickthank ; thefe were then afked if they knew the prifoner at the barj and what they had to fay for their lord the king againft him ?
Then flood forth Envy, and faid to this effect : My Lord, I have known this man a longtime, and will at- tefl upon my oath before this honourable bench. That he is —
Judge. Hold; give him his oath.
So they fware him. Then faid, My lord, this man, nothwithftanding his plaufable name, he is one of the vileft men in our country ; he neither regardeth prince nor people, law nor cuitom j but doth all that he can to poffefsail men with certain of his difloyal notions which he in the general calls, " Principles of faith and holinefs." And, in particular, I heard him once my- self affirm, that Chriflianity and the cuftoms of our town of Vanity were diametrically oppofite, and could not be reconciled. By which faying, my lord, he doth at once not only condemn all our laudable doings, but us in doing of them, (a)
Judge. Then did the judge say to him. Haft thou any more to fay ?
(a) The spirit of wisdom asks, " Who is able to stand before envy ? Prov. xxvii. 4. Envy is the very temper of the de- vil. It is natural to us all. But why should the childen of this world envy Gods' children ? for they are strangers to the spiri- tual good things they enjoy. They neither seek them, nor care for them, but laugh and deride them. Herein the very spirit ef satan is manifest. He envied Christ, being the Son of God
J 04- THE PILGRIM'S PROGRESS.
Envy. My lord, I could fay much more, only I would not be tedious to the court. Yet, if need be, when the other gentlemen have given in their evidence, rather than any thing fhall be wanting that will difpatch him, I will enlarge my teftimony againil him.
So he was bid to (land by.
Then they called Superftition, and bid him look upon the prifoner ; they alfo aflted, what he could fay for their lord the king againlt him ? Then they fwarehim fo he began :
Super. My lord, I have no great aquaintance with this man, nor do I defire to have further knowledge of him ? however, this I know, that he is a very peftilent fellow, from fome difcourfe that the other day I had with him in this town. I heard him fay, that our reli- gion was naught, and fuch by which a man could by on means pleafc God. Which faying of his, my lord, your Jordfhip very well knows what neceflarily thence will follow, to wit, that we ftill do worfhip in vain, are yet in our fins, and finally fhall be damned : and this is that which I have to fay. (b).
Then was Pickthank fworn, and bid fay what he knew in behalf of their lord the king, againlt the prifoner at the bar.
Pick. My lord, and you gentlemen all ; this fel- low I have known of a long time, and have heard him fpeak things that ought not to be fpoken j for he hath railed on our noble prince Beelzebub, and hath
he stirred up Judas to betray him, and the Jews for envy deli- vered him, Matt, xxvii. 18. And the same spirit works in all the children of Satan against the children of God.
(b) Superslition. or false devotion, is a most bitter enemy to Christ's truth and his followers. This fellow's evidence is very true : for, as the lawyers said of Christ's doctrine. " Master, thus saying, thou reproachest us also." Luke xi. 45. so false worshippers, who rest in forms, and rights, and shadows, are stung to the quick at those who worship God in the spirit, rejoice in Christ Jesus, and have no confidence in the flesh. Such a conduct pours the utmost contempt upon all the will- worship, and doctrines, and Superstitions, of carnal men.
THE PILGRIM'S PROGRESS. 105
fpoken contemptibly of his honourable friends, whofe names are che Lord Old Man, the Lord Carnal Delight the Lord Luxurious, the Lord Delire of Vain-Glory, my old Lord Letchery, Sir Having Greedy, with all the reft of our nobility; and he hathfaid moreover, That if all men were of his mind, ifpoffible, there is not one of thefe noblemen mould have any longer a being in this town. Befides, he hath not been afraid to rail on you my Lord, who is now appointed to be his judge, calling you an ungodly villain, with many other fuch like vilifying terms, with which he has befpattered moft of the gentry of our town (c).
When this Pickthank had: told his tale, the judge directed his fpeech to the prifoner at the bar, faying Thou renegade, heretic, and traitor, haft thou heard, what thefe honeft gentlemen hath witneffed againft thee ?
Faith. May I fpeak a few words in my own de- fence ?
Judge. Sirrah, Sirrah, thou deferveft to live no longer, but to be (lain immediately upon the place 5 yet that all men may fee our gen'tlenefs towards thee let us hear what thou haft to fay.
Faith. 1. I fay then, in anfwer to what Mr. Envy hath fpoken, I never faid ought but this, That what rule or laws, or cuftoms, or people, were flat againfi: the word of God, are diametrically oppofite to Chris- tianity. If I have faid amifs in this, convince me of my error, and I am ready here before you to make my recantation.
2. As to the fecond, to wit, Mr. Superftition, ancf his charge againft me, I laid only this, That in the
(c) As soon as the poor sinner says, " O Lord our Goct other lords besides thee have had the dominion over me; but by thee alone will I make mention of thy name," Isa. xxiv. 13. your officious Pickthanks are always ready to bear testi- mony against him: and a blessed testimony this is, it is well worth living to gain, and dying in the cause of. If we are real disciples of Christ, we shall, as he did, testify of the workl that the works thereof are evil, and the world will hate us for \m sated, Johnvii. 7,
©
106 .THE PILGRIM'S PROGRESS.
worm ip of God there is required a divine faith; but there can be no divine faith without a divine revelation of the will of God. Therefore, whatever is thruft into the worfhip of God, that is not agreeable to divine revelation, cannot be done by an human faith, which faith will not be profitable to eternal life.
S. As to what Mr. Pickthank hath faid, I fav, (avoiding terms, as that I am faid to rail, and the like) that the prince of this town, with all the rabblement his attendants by this gentlemen named, are more fit for being in hell, than in this town and country and fo the Lord have mercy upon me (d).
Then the judge called to the jury who all this while ftood by to hear and obferve) Gentlemen of the jury, you fee this man about whom fo great an uproar hath been made in this town: you have alfo heard what thefe worthy Gentlemen hath witnefTed againft him; alfo you have heard his reply and confefiion ; it lieth now in your breads to hang him, or fave his life; but yet I think meet to in fir ucl you into our law.
There was an acPmade in the days of Pharaoh the Great, fervant to our prince, that left thofe of a con- trary religion fhould multiply, and grow too ftrong for him, their males fhould be thrown into the river. There was alfo an acl y made in the days of Nebu- chadnezzer the Great, another of his fervants; that whoever would not fall down and worfhip his golden image fhould be thrown into a fiery furnace. There was alfo an act made in the days of Darius J, That whofo for fome time called upon any God but him ihould be caft into the lion's den. Now the fubftanceof thefe laws this rebel hath broken, not only in thought (which is not to be borne) but alfo in word and deed; which mu ft therefore needs be intolerable.
For that of Pharoah, his law was made upon a fup- pofuion, to prevent mifchief, no crime being yet ap-
*Exod. I. t Dan. iii. + Dan. vi.
(d) This is the Christian's plea and his glory. While he knows the tender mercies of the wicked are cruel, Prov. xii. "!0. yet lie also knows that the merciful kindness of the Lord, is great, and the truth of the Lord en dure th for ever, Ps. cxvii. 2.
THE PILGRIM S PROGRESS. 107
parent; but here is a crime apparent. For the fecond and the third, yon fee he difputeth againft our religion and for the treafon he confefled, he deferveth to die the death.
Then went the jury out, whofe names were Mr. Blindman, Mr. No-good, Mr. Malice, Mr. Love- luft, Mr. Live-loofe, Mr. Heady, Mr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-light and Mr. Implacable; who every one gave in his pri- vate verdid againft him among themfelves, and after- wards unanimoufly concluded to bring him in guilty before the judge. And fir ft among themfelves Mr. Blindman the foreman faid, I fee clearly that this man is an heretic. Then faid Mr. No-good, Away with fuch a fellow from the earth. Ay, faid Mr. Malice, for I hate the very looks of him. Then faid Mr. Love- luft, I could never endure him. Nor I faid Mr. Live- loofe, for he would always be condemning my way. Hang him hang him, faid Mr. Heady. A forry fcrub faid Mr. High-mind. My heart rifeth againfl: him faid Mr. Enmity He is a rogue faid Mr. Liar. — Hanging is too good for him, faid Mr. Cruelty. Lee us difpatch him out of the way, faid Mr. Hatelight. Then faid Mr. Implacable, Might I have all the world given me, I could not be reconciled to him : therefore let us forthwith bring him in guilty of death (e). And fo they did; therefore he was prefently condemned to be had from the place where he was, to the place from whence he caroe, and there to be put to the moft cruel death that could be invented.
They therefore brought him out to do with him ac- cording to their law ; and firft they fcourged him, then they buffeted him, then they lanced his flefh with
(e) A blessed verdict ! well worthy of every pilgrim to obtain Reader, do you profess to be one ? See then that you study to act so as to gain such a verdict from such a jury ! and then be bure that Christ will soon pronounce upon thee his Euology, O brave! " Well done, thou pood and faithful servant, enter thou into the joy of thv Lord," Matt. xxv. 21, O 2
108 FHE pilgrim's progress.
knives : after that they ftoned him with {tones, then pricked him with their fwords : and at laft of all, they burnt him to allies at the ftake. Thus came Faithful to his end.
Now I faw, that there flood behind the multitude a. chariot and a couple of horfes waiting for Faithful, who (fo foon as his adverfaries had difpatched him) was taken up into it, and ftraightway wascarried up through the clouds, with found of trumpet, the neareft way to the Celeftiql Gate. But as for Chriftian, he had fome refpite, and was remanded back to prifon ; fo he there remained for afpace; but He that over-rules all things, having the power of their rage in his own hand, fo ]brought it about, that Chriftian for that time efcaped them,, and went his way.
And as he went he fung, faying:
" Well Faithful, thou hast faithfully profest
" Under thy Lord, with whom thoushaltbe blest;
*' When faithless ones, with all their vain delights,
" Are crying out under their hellish plights,
" Sing, Faithful, sing, and let thy name survive ;
" For though they kil'fd thee, thou art yet alive."
Now I faw in my dream, that Chriftian went not forth alone ; for there was one whofe name was Hope- ful, (being fo made by the beholding of Chriftian and Faithful in their words and behaviour, in their fufferings at the Fair) who joined himfelf unto him, and enter- ing into' a brotherly covenant, told him that he would be his companion. Thus one died to bear teftimony of the truth, and another riles out of his afhes to be a companion with Chriftian in his pilgrimage (f). This Hopeful alfo told Chriftian, that there were many more of the men in the Fair that would take their time and follow after.
(f) I ha%-e often recorded it with thankfulness, that though |n the dreary dav of my pilgrimage, the Lord hath taken away a dear and faithful christian' friend, yet he has always raised tip another. A very great blessing this,, for which christians can never be thankful enough.
THE PILGRIM'S PROGRESS. 109
So I Taw, that quickly after they were got out of the Fair, they overtook one that was going before them, whole name was By-ends ; fo they laid to him, What countryman, Sir ! and how far go you this way ? He told them, that he came from the town of Fair-fpeech, and he was going to the CeleRial City, but told them not his name.
From Fair-fpeech! faid Chriftian: is there any good that lives there*?
By-ends. Yes, faid By-ends, I hope. Chr. Pray, Sir, what may I call you ? By-ends. I am a Itranger to you, and you to me: if you be going this way, I mail be glad of your com- pany : if not, I muft be content.
Chr. This town of Fair-fpeech, faid Chriftian, I have heard of, and, as I remember, they fay, it is a wealthy place.
By-ends, Yes, I will allure you that it is, and I have very many rich kindred there.
Chr. Pray who are your kindred there, if a man may- be fo bold.
By-ends. Almoft the whole town : and in particu- lar my Lord Turn-about, my Lord Time-ferver, my Lord Fair-fpeech (from whofe ancestors that town firft took its name: alfo Mr. Smoothman, Mr. Facing- both-ways, Mr. Any-thing; and the parfonofour parifh. Mr. Two-tongues was my mother's own bro- ther by father's fide : and, to tell you the truth, I am become a gentleman of good quality, yet my great grandfather was a waterman, looking one way and row- ing another, and I got mo ft of my eftate by the fame occupation.
Chr. Are you a married man ?
By-ends. Yes, and my wife is a very virtuous wo- man, and the daughter of a virtuous woman ; me was my Lady Feigning's daughter, therefore fhe came of a very honourable family, and is arrived at fuch a pitch of breeding, that fhe knows how to carry to all, even to prince and peafant. It is true we fomewhat differ
* Prov. i, 23.
110 THE PILGRIM'S PROGRESS.
in religion from thofe of the ftri&er fort, yet but in two fmall points : firft, we never drive againft wind and tide. Secondly, We are always mod zealous when religion goes in his fiiver flippers: we love much to walk with him in the ftreet, if the fun mines and the people applaud him (g).
Then Chriltian ftept a little afide to his fellow Hope- ful, laying, It runs in my mind that this is one By- ends of Fair-fpeech ; and if it be he, we have as very a knave in our company as dwelleth in all thefe parts.
Then faid Hopeful, Afk him, methinks he mould not be am'amed of his name. So Chriftian came up with him again, and laid, Sir, you talk as if you knew fomething more than all the world doth : and if I take not my mark amifs, I deem I have half a guefs of you : Is not your name Mr. By-ends of Fair-fpeech ?
By-ends. This is not my name, but indeed it is a nick-name that is given me by fome that cannot abide me j and I mud be content to bear it as a reproach, as ether good men have borne theirs before me.
Chr. But did you never give an occafion to men to call you by this name ?
By-ends. Never, never ! that worft that ever I did to give them an occafion to give me this name was, that I had always the luck to jump in my judgment with the prefent way of times, whatever it was, and by chance was to get thereby; but if things are thus catt upon me, let me count them a bleffing ; but let not the malicious load me therefore with reproach (h).
(g) Is not this too much the case with professors of this day ? The Spirit of truth says, " All who live godly in Christ Jesus, shall suffer persecution," 2 Tim. iii.2. But how many act as if they had found the art of making the Spirit of truth a liar ? for they can so trim and shape their conduct, as they vainly think, to follow Christ, and yet to keep in with the world, which is at enmity against him. A most fatal, soul-de- ceiving error !
(h) How artful, how delusive, are the reasonings of such men. O beware of this spirit. In opposition to this, watch and pray earnestly that ye may not be double-minded, but sincere until the dav of Christ.
THE PILGRIMS PROGRESS. Ill
Chr. I thought indeed that you were the man that I heard of; and to tell you what I think, I fear this name belongs to you more properly than you are willing we mould think it doth.
By-ends. Well, if you will thus imagine, I cannot help it: you will find me a fair company-keeper, if you will ftill admit me your afibciate.
Chr. If you will go with us, you muft go againft wind and tide; the which, I perceive, is againft your opinion : you muft alfo own religion in his rags as well as when in his filver flippers; and ftand by him too when bound in irons, as well as when he walketh the ftreets with applaufe.
By-ends. You muft not impofe, nor lord it over my faith ; leave me to my liberty, and let me go with you.
Ch. Not a ftep farther, unlefs you will do in what I propound as we.
Then faid By-ends, I fhall never defert my old principles, fince they are harmlefs and profitable. If I may not go with you, I muft do as I did before you overtook me, even go by myfelf, until fome overtake me that will be glad of my company (i).
Then I faw in my dream, that Christian and Hope- ful forfook him, and kept their diftance before him ; but one of them looking back, faw three men follow- ing Mr. By-ends, and behold as they came up with him, he made them a very low congee; and they alfo gave him a compliment. The men's names were Mr. Hold-the-world, Mr. Money-love, and Mr Save-all; men that Mr. By-ends, had formerly been acquainted with ; for in their minority they were fchool-fellows, and taught by one Mr. Gripeman, a fchool-mafter in Love-gain, which is a market-town in the county of Coveting, in the north. This fchool-mafter taught them the art of getting, either by violence cozenage,
(i) Mind how warily these pilgrims acted to this deceit- ful professor. They did not too rashly take up an ill opinion against him : but when they had full proof of what he was, they did not hesitate one moment, but dealt faithfully with him, and conscientiously withdrew from him. Love should always move slowly in receiving a report, but ever deal faith- fully when it is plain that men are not wjiat they profess to be.
jl2 THE PILGRIM'S PROGRESS*
flattery, lying, or by ^putting on a guife of religion % and thefe four gentlemen had attained much of the art of their matter, fo that they could each of them have kept fuch a fchool themielves.
Well, when they had, as I faid, thus" faluted each other, Mr, Money-love faid to Mr. By-ends. Who are they upon the road before us ? (for Chriftian and Hope- ful were yet within view.)
By-ends. They are a couple of far countrymen, that after their mode are going on pilgrimage.
Money-lover Alas I Why did they not ffay, that we might have had their good company ? for they, and we, and you, Sir, 1 hope, are going on pilgrimage.
By- ends. We are fo, indeed ; but the men before us are fo rigid, and love fo much their own notions, and do alfofo lightly efteem the opinion of others, that let a man be never fo godly, yet if he jumps not with them in all things, they thruit him quite out of their company.
Mr. Save-all. That's bad ; but we read of fome that are righteous over much, and fuch men's rigidnefs pre-' vails with them to judge and condemn all but them- felves ; but I pray what and how many were the things1 wherein you differ ?
By-ends. Why they, after their headftrong manner, conclude that it is their duty to rum on their journey all weathers, and T am for waiting for wind and tide.—' They are for hazarding all for God in a clap, and I am for taking all advantages to fecure my life and eftate. They are for holding their notions, though. all; other men be againft them; but I am for religion in what, and fo far as the times and my fafety will bear it. They are for religion, when in rags and contempt £ b»t 1 am for him when he walks in his golden dippers, in the fun- mine, and with applaufe (k).
Mr. Hold-the-world. Ay, and hold you there (till,
(k) Notwithstanding.B}' -end's could' be reserved and upon his guard with faith pilgrims, yet he can speak out boidly to" those of his 4o\vn spirit and character. 0 the treacherous deceivings of the desperate wickedness of the human heart f Who can know it r No One, but the heart-searching -God.-
the pilgrim's progress. 113
good Mr. By-ends; for, my part, I can count him but a foo], that having the liberty to keep what he has fhall be so unwife as to loofe it. Let us be wife as ferpents ; it is beft to make hay while the mines; you fee how the bee lieth flill all winter, and beftirs her only when me can have profit with pleafure, God fends fometimes rain, and fometimes fnnfhine : if they be fuch fools to go through the fir ft, yet let us be content to take fair weather along with us. For my part, I like that religion beft, that will ftand with the fecurity of God's good bleffings unto us; for who can imagine, that is ruled by this realon, fince God has beftowed upon us the good things of this Life, but that he would have us keep them for his fake ? Abraham and Solomon grew rich in religion. And Job fays, that a good man mail lay up gold as duft. But he muft be fuch as the men before us if they be as you have defcribed them.
Mr. Save-all. I think that we are all agreed in this matter, and therefore there needs no more words about it.
Mr. Money-love. No, there needs no mor^ words about this matter indeed; for he that believes neither fcripture nor reafon (and you fee we have both on our fide) neither knows his own liberty, nor feeks his own fafety
Mr. By-ends. My brethren, we are, as you fee, going all on pilgrimage, and for our better diverfion from things that are bad, give me leave to propound unto you this queilion :
Suppofe a man a minifter, or a tradesman, &c. mould have an advantage lie before him, to get the good bleffings of this life, yet fo that he can by no means .come by them, except in appearance, at leaft, he be- comes extraordinary zealous in fome points of religion that he meddled not with before ; may he not ufe this means to attain his end, and yet be a right honeft man ?
Mr. Money-love. I fee the bottom of your queftion and, with thefe gentlemen's good leave, I will endea- vour to fhape you an anfwer; And firft, to fpeak to your queftion, as it concerns a minifter himfelf. Sup*
P
1X4 THE PILGRIM'S PROCESS.
pofe a minifter, a worthy man, pofleffed but of a very fmall benificej and has in his eye a greater, more fat and plump by far j he- has alfo now an opportunity of getting it, yet fo as by being more ftudious, by preach- ing more frequently and zealoufly, and becaufe the temper of the people requires it, by altering fome of his principles 3 for my part, I fee no reafon but a man may do this (provide he has a call) ; ay, and a great deal more befides, and yet be an honed man. For why ?
1 . His defire of a greater benefice is lawful (this can- not be contradicted) fince it is fet before him by Pro- vidence; fo then he may get it if he can, making no queftion for confcience-fake.
2. Befides, his defire after that benefice makes him more ftudious, a more zealous preacher, &c. and fo makes him a better man, yea, makes him better improve his parts, which is according to the mind of God.
3. Now as for his complying with the temper of his people, by deferring, to ferve, fome of his principles, this argueth, 1. That he is of a felf-denying temper 2. Of a fweet and winning deportment. 3. And fo more fit for the minifterial function.
4 ! conclude then, that a minifter that changes a fmall for a great, fhould not, for fo doing, be judged as covetous; but rather, fince he is improved in his parts and induftry hereby be counted as one that purfues his call, and the opportunity put into his hand to do good.
And now to the fecond part of his queftion, which concerns the tradefman you mentioned; Suppofe fuch a one to have but a poor employ in the world, but by becoming religious, he may mend his market, perhaps get a rich wife, or more and far better cuftomers to his fhop. For my part, I fee no reafon but this may be lawfully done. For why?
1. To become religious is a virtue^ by what means foever a man becomes fo.
2. Nor is it unlawful to get a rich wife, or more cuf- tom to my fhop.
3. Befides the man that gets thefe by becoming reli- gious, gets that which is good of them that are good, by becoming good himfelf , fo then here is a good wife.,
THE PILCRIM S PROGRESS. 115
and good cuftomers, and good gain, and all thefe by becoming religious, which is good: therefore, to be- come religious to get all thefe, is a good and profitable defign (k).
This anfwer, thus made by this Mr. Money-love to Mr. By-end's queftion, was highly applauded by them all; wherefore they concluded upon the whole, that it was mod wholefome and advantageous. And becaufe as they thought, no man was able to contradict it, and becaufe Chriftian and Hopeful yet were within call, they jointly agree to affault them with the queftion as foon as they overtook them -, and the rather becaufe they had oppofed Mr. By-ends before. So they called after them, and they (lopped and flood ftill till they came up to thern : but they concluded, as they went, that not Mr. By-ends, but old Mr. Hold-the-world, fhould propound the queftion to them, becaufe, as they fuppofed, their anfWer to him would be without the remainder of that heat that was kindled between Mr. By-ends and them, at their parting a little before.
So they came up to each other, and after a fhort fa- lutation, Mr. Hold-the-world propounded the queftion to Chriftian and his fellow, and bid them anfwer to it if they could.
Chr. Then faid Chriftian, Even a babe in religion may anfwer ten thoufand fuch queftions. For if it be unlawful to follow Chrift for loves, as it is, John vi. how much more abominable is it to make of him and religion a ftalking-horfe to get and enjoy the world. Nor do we find any other than heathens, hypocrites, devils, and witches, that are of this opinion,
(k) Here is worldly wisdom, infernal logic, and the so- phistry of satan. We hear this language daily from money- loving professors, who are destitute of the power of faith, and the reasoning of godliness. But in opposition to all this, the Holy Ghost testifies, " the love of money is the root of all evil." 1 Tim. vi. 10. and a covetous man is an idolator? Col. iii. 5. Hear this, and tremble, ye avaricious professors. Re- member ye followers of the Lamb, ye are called to let your conversation be without covelousness, Heb. xiii. 5. Your Lord testifi.es, " Ye cannot serve God and mammon," Luke xvi. 13. P 2
116 THE PILGRIM'S PROGRESS.
i. Heathens; for when Hamor and Shechem had a mind to the daughter and cattle of Jacob, and faw that there was no way for them to come at them, but by be- coming circumcifed ; they faid to their companions, If every male of us be circumcifed, as they are circum- cifed fhall not their cattle, and their fubftance, and every bead of theirs be ours? Theirs daughters and their cattle were that which they fought to obtain, and their religion the ftalking-horfe they made ufe of to come at them. Read the whole ftory, Gen. xxxiv. 20—23.
i. The hypocritical Pharifees were alfo of this reli- gion: long prayers were their pretences; but to get widows houfes was their intent, and greater damna- tion from God was there judgment, Luke xx. 46. 47.
3. Judas the devil was alfo of this, religion ; he was religious for the bag, that he might bepoffeffed of what was therein ; but he was loft, caft away, and the very fon of perdition.
4. Simon the witch was of this religion too; for he would have had the Holy Ghoft, that he might have got money therewith, and his fentence from Peter's mouth was according, Acts xvi. 19 — 22.
5. Neither willitgooutof my mind, but that thatman who takes up religion for the world, will throw away religion for the world; for fo furely as Judas defigned the world in becoming religious, fo furely did he alfo fell religion and his Mafter for the fame. To anfwer the queition therefore affirmatively, as I perceive you have done; and to accept of, as authentic, fuch anfwer, is both heathenifh, hypocritical, and devilifh; and your reward will be according to your works. Then they ftood ftareing one upon another, but had not wherewith to anfwer Chriftian. Hopeful alfo ap- proved of the foundnefs of Christian's anfwer; fo there was a great filence among them. Mr. By-ends and his company alfo daggered and kept behind, that Chris- tian and Hopeful might out-go them. Then faid Chris- tian to his fellow : If thefe men cannot ftand before the fentence of men, what will they do with the fentence of God? And if they are mute when dealt with by
THE PILGRIM'S PROGRESS. 117
vefTels of day, what will they do when they mall be rebuked by the flames of a devouring fire (1) ?
Then Chriftian and Hopeful outwent them again, and went till they came at a delicate plain, called Eafe, where they went with much content; but that plain was narrow, fo they were quickly got over it (m). Now at the farther fide of that plain was a little Hill called Lucre, and in that Hill a filver Mine, which fome of them that had formerly gone that way, becaufe of that rarity of it, had turned afide to fee; but going too near the brink of the pit, the ground being deceit- ful under them, broke, and they were flain : fome alio had been maimed there, and could not, to their dying- day, be their own men again.
Then I faw in my dream, that a little off the road, over-againft the Silver Mine, ftood Demas (gentleman* like) to call paffengers to come and fee ; who laid to Chriftian and his fellow, Ho ! turn afide hither, and I will fhew you a thing.
Chr. What thing is fo deferving, as to turn us out of the way ?
Demas. Here is a filver Mine, and fome digging in it for treafure; if you will come, with a little pains you may richly provide for yourfelves.
Hope. Thenfaid Hopeful, Let us go fee.
Chr. Not I, faid Chriftian, I have heard of this place before now, and how many there have been
(1) Here see the blessedness of being mighty in the scrip- ture, and the need of that exhortation, " Let the word of Christ dwell in you richly," Col. iii. 16. For the word of God is quick and powerful, and sharper than a two-edged sword, it pierces through all the subtle devices of satan, and the cunning craftiness of carnal professors, and divided asun- der the carnal reasonings of the flesh, and the spiritual wisdom which cometh from above.
(m) In this plain, some fall asleep and dream of sinless Perfection, and talk in their sleep, that they are free from sin, and that is a destroyed root and branch, so that it has no being in them. But real pilgrims go through this plain of ease, sen- sible tbat they arc still sinners.
118 THE PILGRIM'S PROGRESS*
flain; and befides that, treafure is a fnare to thofe that feek for it: and hinder them in their pilgrimage (n).
Then Chriftian called to Demas, faying, Is not the place dangerous ? Hath it not hindered many in their pilgrimage ?
Demas. Not very dangerous, except to thofe that are carelefs; but withal he bluihed as he fpake.
Chr. Then faid Chriftian to Hopeful, Let us notftir a ftep, but ftill keep on our way.
Hope. I will warrant you when By-ends comes up, if he hath the fame invitation as we, he will turn in thi- ther to fee.
Chr. No doubt thereof, for his principles lead him that way, and a hundred to one but he dies there.
Demas. Then Demas called again, faying, But will you not come over to fee ?
Chr. Then Chriftian roundly anfwered, faying, De- mas, thou art an enemy to the right ways of the Lord of this way*, and haft already been condemned for thine own turning afide, by one of his Majefty's judges : and why feekeft thou to bring us into the like con- demnation ? Befides, if we at all turn afide, our Lord the King will certainly here thereof, and will there put us to fname, where we would ftand with boldnefs be- fore him.
Demas cried again, That he alio was one of their fraternity ; and that if they would tarry a little, he alfo himfelf would walk with them.
Chr. Then faid Chriftian, What is thy name ? Is it not the fame by which I have called thee.
Demas. Yes, my name is Demas ; I am the fon of Abraham.
Chr. I know you: Gehazi was your great grandfa- the f, and Judas your father, and you have trod in their
* 2 Tim. it. 10. f 2 Kings v. 20. Matt. xxvi. 14. xxvii. I, 2, 3, 4, 5, 6.
(n) See the value of a faithful friend. But how few act so faithfully? How few professors will bear it? What! hold a man back from getting money ? O how few are aware that povetousness is idolatry ; and attend to our Lord's double caution, " Take heed;, and beware of covctousness,w Luke %\i. 15.
THE PILGRIM'S PROGRESS. 119
fteps; it is but a devilifh prank that thou ufeft : thy father was hanged for a traitor, and thou deferveft no better reward. Allure thyfelf, that when we come to the King, we will tell him of this thy behaviour. — Thus they went their way.
By this time By-ends and his companions were come again within fight, and they at firft beck went over to Demas. Now, whether they fell into the pit by look- ing over the brink thereof, or whether they went down to dig, or whether they were fmothered in the bottom by the damps that commonly arife, of thefe things I am not certain ; but this I obferved, that they never were feen again in the way (o). Than fang Chriftian,
" By-ends and silver Demas both agree ; " A sharer in his lucre ; so these do " Take up in this world ; and no farther go."
Now I faw, that juft on the other fide of this-plain, the pilgrims came to a place where ftood an old Monu- ment hard by the highway fide, at the fight of which they were both concerned, becaufe of the ftrangenefs of the form thereof, for it feemed to them as if it had been a woman transformed into the fhape of a pillar; here therefore they ftood looking, and looking upon it ; but could not for a time tell what they mould make thereof, at laft Hopeful efpied written upon the head thereof, a writing in an unufual hand ; but he being no fcholar, called to Chriflian (for he was learned) to fee if he could pick out the meaning: fo he came, and after a little laying the letters together, he found the fame to be this, " Remember Lot's wife." So he read
(o) Here you see the end of double-minded men, who vainly attempt to temper the love of money with the love of Christ. They go on with their art for a season, but the end makes it manifest what they were. Take David's advice, Fret not thyself because of evil doers;" Psalm xxxvii. i. " Be not thou afraid when one is made rich, and the glory of his house is increased," xlix. 16. But go thou into the sanc- tuary of thy God, read his word, and understand the end of these men,
120 THE PILGRIM S PROGRESS,
it to his fellow ; after which they both concluded. thae that was the * pillar of fait into which Lot's wife was turned, for looking back with a covetous heart, when fhe was going from Sodom for fafety, Which fudden and amazing fight gave them occafion of this difcourfe
Chr* Ah, my brother ! this is a feasonable fight ; it came opportunely to us after the invitation which De- mas gave us to come over to view the hill Lucre; and had we gone over, as he defired us, and as thou waft inclined to do (my brother) we had, for ought I know, been made like this woman, a fpectacle for thofe that mall come after, to behold.
Hope. I am forry that I was fo foolim, and am made to wonder that I am not now as Lot's wife ; for wherein was the difference between her fin and mine; She only looked back, and I had a defire to go fee ; let grace be adored, and let me be afhamed, that ever fuch a thing fhould be in mine heart (p).
Chr. Let us take notice of what we fee here, for our help for time to come: this woman efcaped one judgment, for fhe fell not by the deftruction of Sodom ; yet (he was deftroyed by another; as we fee, fhe is turned into a pillar of fait.
Hope. True, and Ihe maybe to us both caution and example; caution, that we fhould fhun her fin; or a fign'of what judgment will overtake fuch as fhall not be prevented by this caution : fo Corah, Dethan, and Abiram, with two hundred and fifty men that perilhed in their fin, did alfo become f a fign or example to be- ware. But above all, I mufe atone thing, to wit, how ■Demas and his fellows can ftand fo confidently yonder to look for that treafure, which this woman, but for looking behind her after (for we read not that fheftept
* Gen. xix. 26. f Numb. xxiv. 9, 10.
fp) Such is the effect of the grace of God in the heart of a pilgrim ; while on one hand he sees the propensity of his evil nature to every sin which has been committed by others, and is humbled, he also confesses, that by no power of his own, he is preserved, but ever gives all the glory to the God of all grace, by whose power alone he is kept from falling. (C Thou standest by faith, be not high-minded but fear," Rom. xi. 20* v
THE PILGRIM'S PROGRESS. l2l>
one foot out of the way,) was turned into a pillar of fait j efpecially fince the judgment which overtook her did make her an example, within sight of where they are: for they cannot choose but see her, did they but lift up their eyes.
Cnr. It is a thing to be wondered at, and it argueth that their hearts are grown desperate in the case j and I Cannot tell who to compare them to so filthy, as to them that pick pockets in the presence of the judge, or that will cut purses under the gallows. It is said of the men of Sodom, that they were finners exceedingly, because they were finners before the Lord,* that is, in his eye£ fight, and notwithstanding the kindness that he had shewed them for the land of Sodom was now like the garden of Eden f heretofore. This therefore provoke^ him the more to jealously, and made their plague as hot as the fire of the Lord out of heaven could make it. And is most rational to be concluded, that such (even such as these are that shall fin in the fight, yea and that too in despite of such examples as are set continually be^- fore them to caution them to the contrary,) must be par- takers of the feverest judgments*
Hope. Doubtlefs thou haft faid the truth ; but what a mercy is it, that neither thou, but especially I, am not made myself this example ? This ministereth occafion, to us to thank God, to fear before him, and always to remember Lott's Wife.
I faw, then, that they went on their way to a pleasant river ; which David the king called the river of God, £ but John, the river of the water of life.(q) Now their
* Gen xiii. 13. f Ver. 10. j Psa. Ixvii.
Rev. xxii. 1. Ezek. xlvii.
(([) By this river, which is called a pure river of water of life, clear as erysta', proceeding out of the throne of God and of the Lamb, " Kev. xxii 1 . We may understand, the clear and comfortable views which they were favoured with ofGod's infi- nite love mercy and grace. This river of God, this water of life, was as clear as crystal, the)7 could see in it God's glory shiri. in;j; in the face of Jesus Chri-t, and view their own interest in U to their inexpressible joy. This is the river, "the stream^ where- of make glad the city of God.,'1 Ps». Ixvi. i. The .streams whicfc No. 4 O.
122 THE PILGRIMS PROGRESS.
way lay just upon the bank of this river; here there^ fore Chritian and his companion walked with great delight; they drank alfo of the water of the river which was pleafant, and enlivening to their weary fpirits; besides, on the banks of this river, on either fide were green trees for all manner of fruit : and the leaves they are to prevent surfeits, and other diieafes that are incident to those that heat their blood by tra- vels. On either side of the river was also a meadow, curioufly beautified with lilies ; and it was green all the year long. In this meadow they lay down and slept • for here they might lie down safely.* When they awoke, they gathered again of the fruit of the trees, and drank again of the water of the river, and then lay down again to sleep. Thus they did several days and nights. Then they fang:
" Behold ye, how these chrystal streams do glide,
" To comfort pilgrims by the highway side.
-• The meadows green, besides their fragrant smell,
(l Yield danties for them: and he that can tell
" What pleasant fruit, yea leaves these trees do yield,
*? Will sooii sell all that he may buy this field."
So when they were disposed to* go on (for they were not as yet at their journey's end.) they ate and drank, and departed. -
Now I beheld in my dream, that they had not jour-
* Psa. Kxiii. Isa. xiv. 30.
flow from this river of love are, repentance unto life, the pardon of all past sins, the sanctincntion of the soul, and eternal glory, with every good thing in the way to it.
All these those pilgrims now enjoyed, or were entitled to and ,aii these every fellow-citizen of the saints is called to enjoy, in ins pilgrimage to Zion. These arc precious privileges. This river of life proceeded out of the throne of God and the Lamb, tor God hath chosen us in Christ, and blessed us with all spiri- tual blessings in him ; and they are all freely communicated from his infinite love to us, out of' Christ's fulness. O now happy, peaceful, and joyful, arc we pilgrims, when the spirit takes of the things of Christ, shews them to us, and blesses us with a (sense for interest jn all the love of God.
THE PILGRIM S PROGRESS. I23
fieyed far, bur the river and the way for a time parted : at which they were not a liltle forrry, yet they durft not go out of the way. Now the way from the river was rough, and their feet tender by reafon of their travels : * " So the fouls of the pilgrims were much difcouraged becaufe of the way." Wherefore (till, as they went on they wifhed for a better way (r). Now a little before them, there was on the left hand of the road a meadow, and a ftile to go over inco it, and that meadow is called By-path meadow, (s) Then faid Chriftian to his fellow, If this meadow lieth along by our way tide, let us go over into it. Then he went to the ftile to fee j and, behold, a path lay along by the way on the other fide of the fence. 'Tis according to my wifh said Chris- tian, here is the eafielt goin and let us go over.
Hope. But how if this path mould lead us out of the way ?
Chr. That's not likely, faid the other. Look, doth it not go along by the way fide ? So Hopeful being perfuaded by his fellow, went after him ever the ftile. When they were gone over, and were got into the, path they found it very eafy for their feet ^ and withal,
* IS u nib. xxi. 4
(r) Pilgrims have their discouragements as well as their joys \ on which account they are in danger of complaining, instead of rejoicing; but yet they ought to take their way as they fijid it sometimes rough, at others smooth, though they may at times be sorry to part with, their comforts, and wish the way was smooth- er ; so they did here. Lotlheir wishes were answered ; but mark, the consequences. Lord lead me in the way everlasting.
(s) Beware of this By Path Meadow j it is on the left-hand. O how many are walking securely, confidently, and comforta- bly in it, while every step they take endangers th>ir destruction The transition into it is easy : for it lies close to (lie right way, only you must get over a stile ; that is, you must quit Christ's way of the daily crass and denying of self, and live at ease, and then 3*ou arc in By Path Meadow di.ectlv.
(t) Ah ! how easy are our eyes deceived, our hearts mistaken, iQfi our feet perverted from the right way 1 Shepherd of Israel thou kuowest to err is human ; keep us from erring, guide us cnotinually, and when we do stray, Lord, reclaim us.
I&4 TflE PILGRIM'S PROGRESSr
looking before them, «fpied a man walking as thif, did, (and his name was Vain-Confidence ;) fo they call- ed after -him, and afked him, whither that way led ? He faid, To the celeftial Gate. Look i faid Chriftian, did I not tell you fo ? By this you may fee we are right ; fo they followed, and we went before them. But behold, the night came on, and it gr6w very dark : To that they that were behind loft the fight of him that were before.
Me therefore that went before (Vain -Confidence by name) not feeing the way before him, fell into a deep pit,* which was there made on purpofc by the prince 06 thofe grounds, tocatch vain glorious fools withal, and Was dalbed in pieces with his fall, (u)
Now Chriftian and his fellow heard him fall. So, they called to know the matter, but there was none to anfwer, only they heard a groaning. . Then faid Hope- ful, Where are we now ? Then was his fellow iilcnt, and miftrufting that he had led him out of the way 1 and now it began to rain, and thunder, and ligh- ten, in a moft dreadful manner: and the waters rofe amain, (x)
Then Hopeful groaned himfelf, faying,, O that I had kept on my way !
Chr. Who would have thought that this pattawould have led us out of the way ?
Hope. I was afraid of it at the very ftrft, and there- fore gave you that gentle caution. 1 would have fpoken plainer, but that you are older than I.
Chr. Good brother, be not offended $ \ am forry I thave brought thee out of the way, and that I have put
* Isa. ix. 16;
(u) " There is a way that seems right unto a man but the end thereof are the ways or death." Prov. xiv. 12. Vain-confidence* Jn this very way ; O how easy do professors get into, it ; > ea real ^pilgrims are prone also to take up with it, owing to that prone- tiess to pride and self righteousness which works in their fallen nature. See the end of it, and tremble. For it leads to dark- less, and ends in death. Lord humble our proud hearts, and empty us of self righteousness, pride and vain-con fidence.
(x) Getting into By-Path meadow, and walking in vain confi- dence will Mirely bring on {errors* tbimdecings, and lightning* fcroNS mount Hi»a1\
TH1 PILGRIM'^ PROGRESS, t2$
thee into fuch imminent danger: pray, my brother, for- give mcj I did not do it of any evil intent, (y)
Hope. Be comforted, my brother, for I forgive thee; and believe too that this (hall be for our good.
Chr. I am glad I have met with a merciful brother j but we muft not ftand thus, let us try to go back again.
Hope. But, good brother let me go before.
Chr. No, if you pleafe, let me go firft, that if there be any danger, I may be firft therein, becaufe by my means we are both gone out of the way.
Hope. No, faid Hopeful, you fhall not go firft; for your mind being troubled, may lead you out of the way again. Then for their encouragement, they heard the voice of one faying, " Let thine heart be towards the highway: even the way that thou wenteft, turn, again." * But by this time the waters were greatly rifen, by reafon of which the way of going back was very dangerous. (Then I thought, that it is eafier go- ing out of the way, when we are in, than going in when we are out.) Yet they adventured to go back ; but it was fo dark, and the flood was fo high, that jn their going back they had like to have been drowned nine or ten times.
Neither could they, with all the fkill thay had, get again to the ftile that night. Wherefore at laft, light- ing under a little fhelter, they fat down there till the day-break *. but being weary, they fell afleep.
Now there was, not far from the place where they lay, a caftle, called Doubting Caftle, the owner whereof
f Jer. xxxi. 2C
(y) Here see, that as Christians are made helpful, so also, through ignorance or inattention, they are liable to prove hurt- ful to each other. But observe how grace works 1 It humbles, it makes the soul confess ar.d be sorry for its errors ; here is no reviling one .mother, but a tender sympathy and feeiino- con- cern for each other. O the mighty power or that grace and truth which came by Jesus Cnrist ! how does it cement souls. in the fellowship of iove 1
(z) No sooner are Christians made sensible of their unfaithful- ness and disobedience to God, than they are again encouraged ♦tap©- for pardon and salvation through Christ.
l2o THE PILGRIM'S PROGRESS.
was "Giant Defpair, (a) and it was in his grounds they* now were Deeping ; wherefore he getting up in the morning early, and walking up and down his fields, caught Chriftian and Hopeful afkep in his grounds. Then, with a grim and furly voice, he bid them awake, •and afked them whence they were, and what they did in his grounds ? They told him they were pilgrims, ^and that they had loft their way. Then faid the Giant, Yod have this night trefpaffed on mc, by trampling end lying on my ground, and therefore you mult go along with me.
So they were forced to go, becaufe he was ftronger than they. They aifo had but little to fay, for they knew themfelves in a fault. The. Giant therefore drove them before him, and put them into his caille in a very dark dungeon, nafty and hanking to the fpirits of thefe two. men. Here then they lay from Wednefday morn- ing til1 Saturday nighr, without one bit of bread, or drop of drink, or light, or any to ask how they did ; they were therefore here to evil cafe, and were far from friends and acquaintance. Now in this place Chriftian had double forrow, becaufe it was through his unadvifed hafte that they were brought into this diftrcfs. (b)
Now Giant Defpair had a wife, whofe name was Diffidence: So when he was gone to bed, he told his wife what he had done : to wit, That he had taken a couple 'of prifoners, and call them into his dungeon,
(a) Sooner or later Doubting Castle will be the prison, and Giant Despair die keeper., of all those who turn aside from the path of duty, however painful to flesh and blood, to get an ea* sier way to the kingdom " Our God is a jealous God ; ever jealous of his own glory, and of the honour of his beloved Son*
(b) What! so highly favoured Christians in Doubting Cas- tle ? is it possible, after having travelled so far in the way of salvation, seen so many glorious things in the way, experienced so much of the grace and love of their Lord, and having so often proved his faithfulness, yet after all this to get into Doubting Castle ?j Is not this strange ? No ; for as the strongest Christians are liable to err, and get out of the way, they are, then beset wit.h very gre.it and. distressing doubts. But though in Doubt-* jug Castle, y.et it is their peculiar mercy not to be shut up iiv the rren cage of Despair.
THF pilgrim s progress.
for trefpafilng on his grounds. Than be afked her alio what he had belt to do further to them. So The afkrJ him what they were, whence they carnej and whit h^r they were bound ; and he told her. Then (he coeril - led him, that when he arofe in the morning he fliottfti beat them without mercy. So when he aroie, He gettetli him a grievous crab-tree cudgel, and goes down into the dungeon to them, and there firft falls to rating them as if they were dogs, although thev never gave him a word of diftate. Then he falls upon them, and beats them fearfully, in fuch fort, that they were not ab!e tb help themfelvesj or turn them upon the floor. This done, he withdraws, and leaves them there to condole their mifery, and to mourn under their diftrefs : fo all that day they {pent their time in nothing but fighs and bitter lamentations.
The next night (he talked with her hufband about them further, and underftanding that they were vet alive, did advife him to counfel them to make away wjt.h them- felves : fo when morning was come, he goes to them in a furly manner, as bifcre, and perceiving them to be very fore with the (tripes that he had given them the ■ day before, he told them, That fmee they were never 'ike. to comeout of that phce, their only way would be forth- with to make an end of themfelves, either with knife, haiter, or potfon : For why, fa id he} fhould you clroofe life, feeing it is attended with fo much bitternefs ? But they dcrfirecl him to let them go ; with which he looked ugly upon them, and ruuYmg to them, had doubt'efs m.ade an end of them himfeif, but that he fell into one of his fir?, (for he fometimes in fun-fhiny whether feil into fits,) and loft for a time the life of ins hand : where- fore he withdrew, and left them as before to confider what ro Co, Then did the prisoners con'fult between themlelves, whether it were bed to take his coun'el or ho ; and thus they began to difcourfe : (c)
(c) Seethe fruit of evil reasoning, Where is now their lore
to, and dependence upon,1 titer Lord ? Alas ! ah seems .is if at
the last gasp. But observe, under their prevailing distress and
' black depondency? even when despair had almost made an e;jd
;Ot them, thev had' a lucid interval' when Great LV'oair \vas
128 ttfE PILGRlM*9 PROGRESS.
Chiv Brother, faid Chriftian, what fhall we do ? The life that we now live is miferable ! for my part, I know not whether it is beft to live thus, or to die out of hand. * " My foul choofeth ftrangling rather than life," and the grave is more eafy for me than this dungeon ! mail we be ruled by the Giant ? (d)
Hope. Indeed our prefent condition is dreadful, and death would be far more welcome to me, than thus for ever to abide. But let us Confider : the Lord of the country to which we are going hath faid, '• Thou male do no murder; no, not to another manTs perfon; much more than we are forbidden to take the Giant's counfel, to kill ourfelvcs. Befides, he that kills ano- ther, can but commit murder upon his body; but for one to kill himfelf, is to kill body and foul at once. And moreover, my brother, thou talked of ease in the grave; but haft forgotten the hell, whither for cer- tain the murderers go ? For no murderer hath eternal life, &c. and let us confider again, that all the law is not in the hand of Giant Defpair : others, fo far as I can underftand, have been taken by him, as well as we; and yet have efcaped out of his hands. Who knows; but that God, who made the world, may caufe that Giant Defpair may die, or that at fomc time or other, he may forget to lock us in ; or that he may in a fnort time have another of his fits before us and may lofe the ufe of hi* limbs; and if ever that mould come to pafs again, for my part I am refolved to pluck up the heart of a man, and try my utmoft to get from under his hand, (e) I was a fool thaff
• Job. vii. 15. ed with a fit ; so that they were not left of God to total despair. Nor is the Lord unmindful of such as look to him for help, how. ever tli'ey may have grieved his holy Spirit, Isa. liv. 7, 8. 2 Cor. iv. i.
(d) Poor Christian, what! tempted to destroy thyself! Lord, what is i>. an i But see, despairing. souls, mark the truth of that word. " There hath no temptation taken you, but such as is com* mon to man '; but God is Faithful, who will not suffer you to be tempted above that ye are able ; but will with the temptation also make away to escape, that ye may be able to bear it. 1 Cor x. 13.
(e) Mark how vile unbelief robs a Christian of his courage, f*eason, aiuKgraefiii. put one, single thought of the love4 po*re«"|
THE PILGRIM S PROGRESS. 129
I did not try to do it before; but however, my brother, let us be patient, and endure a while; the time may come that may give us a happy releafe : but let us not be our own murderers.
With thefe words Hopeful atprefent didraoderate the mind ofhis brother: io they continued together (in the dark) that day in their fad and doleful condition.
Well, towards the evening the Giant goes down into the dungeon again, to fee if his prifoners had taken his counfei ,• but when he came there he found them alive; and, truly, alive was all : for now, what for want of bread and water, and by reafon of the wounds they re- ceived when he beat them, they could do little but breathe. But, I fay, he found them alive ; at which he fell into a grievous rage, and rold them, That feeing they had difobeyed his counfei, it mould be worfe with them than if they had never been born.
At this they trembled greatly, and I think that Chris- tian fell into a fwoon ; but coming a little to himfelf again, they renewed their difcourfe about the Giant's counfei, and whether yet they had bed take it or no. Now Chriftian again feemed to be for doing it, but Hopeful made his fecond reply as followeth :
Hope. My brother, faid he, remembereft thou not, how valiant thou haft been heretofore ? Apollyon could not crufh thee, nor could all that thou didft, hear, or fee, or feei, in the Valley of the Shadow-of Death; what Jiardfhips, terror, and amazement, haft, thou already gone through; and art thou now nothing but fear? Thou fecit that I am in the dungeon with thee, a far weaker man by nature than thou art; alfo this Giant has wo-jnded me as well as thee, and hath alfo cut off the bread and water from my mouth, and with thee I mourn without the light. Buc let us exercife a little more patience: remember how thou playedft the man at Vanity-Fair, and was neither afraid of the chain nor the cage, nor yet of bloody death; where- fore let us, at lead to avoid the fhame, (for it becomes
And i;racc, of God in Christ, ele-rates the Christian's mind with a hope of speed v deliverance.
R
130 the pilgrim's progress.
not a Chriftian to be found thus,) bear up with patience as well as we can. (f).
Now night being come again, and the Giant and his wife being in bed fhe afkad him concerning the pri- fbners, and if they had taken his counfel : to which he replied, They are fturdy rogues, they choofe rather to bear ail hardfhips than to make away with themfelves. Then faid fh* take them into the caftle-yard to mor- row, and {hew them the bones and fculls of thofe that thou haft already difpatched, and make them believe, eJre a week comes to an end, thou wilt alfo tear them in pieces, as thou haft done their fellows before them.
So when the morning was come, the Giant goes to them again, and takes them into the caftle-yard, and (hews them as his wife had bidden him. Thefe, faid he, were pilgrims, as you are, once ; and they trefpaffed in my grounds, as you have done; and when I thought fit, I tore them in pieces ; and fo within ten dayt I will do you. Go, get you down to your den again, and with that he beat them all the way thither. They lay therefore all the day on Saturday in a lamentable cafe, as before. Now, when night was come, and when Mrs. Diffidence and her husband the Giant were got to bed, they began to renew their difcoure about their pri lon- ers ; and withal, the old Giant wondered that he could neither by his blows nor counfel bring them to an end. And with that his wife replied, I fear, faid ihe, that they
(f) Here isthe blessing of a hopeful companion. Here is ex- cellent counsel. Let vain professors say what they may against looking back to past experiences, it is most certain! y good and right cautiously so to do ; though not to encourage present sloth and presumption, but to excite fresh conficler.ee of hope in the Lord. We have David's example, and Paul's word, to encourage us to this ; says David, the Lord who delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me outof the handofthibuncircumciseu Philistine," 1 Sam. xvii. 37. And says Paul, " We have the sentence of death in our- selves; that we should not trust in ourselves, but in God, who raised the dead." — There mind the alone object of faith and hope, and see the reasoning on past experiences of God's mercy nor he it is " who delivers us from so great a death ; and doth deliver, in whom we trust that he will yet deliver us, 2 Cor. i. 10*
?ME PILORIM'S PROGRESS. 131
live in hopes that iome will come to relieve them, or that they have pick-locks about them; by the means of which they hope to efcape. And fayeft thou fo, my dear ? faid the Giant ? I will therefore fearch them in the morning.
Well, on Saturday about midnight they began to pray and continued in prayer till almoft break of day. (g)
Now, a little before it was day, good Chriftian as one half amazed, brake our in this paffionate fpeech : What a fool (quoth he) am I, thus to 1 e in a (linking dungeon, when I may as well walk at liberty ? I have a key in my bofom, called promife, that will, I am perfuaded, open any lock in Doubting Caftle. Then faid Hopeful, That's good news, good brother? pluck it out of thy bofom, and try. (h)
Then Chriftian pulled it out of his bofom, and be- gan to try at the dungeon door, whole bolt (as he turn- ed the key) gave back, and the door flew open with ease, and Chriftian and Hopeful both came out. Then he went to the outward door that leads into the caftle- yard, and with his key opened that door alfo. After that he went to the iron gate, for that muft be opened too : bur that lock went very hard, yet the key did open it. Then they thruft open the gate to make their
(g) What ! pray in custody of Giant Despair, in the midst of Doubting Castle, and when their own folly brought them there too ! Yes. Mind this, ye pilgrims ; ye are exhorted, " I will that men Fray every where — without doubting," I Tim. ii. 8. We can bt: in no place, but God can hear ; nor in any circumstance, but God is able to deliver from. And be assured when the spirit of prayer comes, deliverance is nigh at hand. So it was here.
(h) Precious Promises ! The promise of God in Christ are the life of faith, and the quickeners of prayer. O how oft do we neglect God's great and precious promises in Christ Jesus, while doubts and fears keep us prisoners! So it was with these pilgrims : they were kept under hard bondage of soul for four days. Hence see what it is to grieve the Spirit of God, and dread it. For hn only is the Comforter. And if he withdraws his influences, who or what can comfort us ? Though precious promises are revealed in the word, yet we can get no comfort % from them but by the grace oithe Spirit Ra
132 THE PILCRIM S PROGRESS.
efcape with fpeed, but that gate as it opened made fuch a cracking, that it waked Giant Defpair, who haftily riling to purfue his pufoners, felt his limbs to fail, for his fits took him again, lb that he could by no means go after them. Then they went on, and came to the King's high-way, and fo were fafe, becaufe they were out of his jurifdiction. (i)
Now when they were gone over the ftile, thev began to contrive with themfelves, what they mould do at that il ile. to prevent thofe that mould come after them from falling into the hand of Giant Dffpair. So they confented to erect there a pillar, and to engrave upon the ftije of it this fentcnce: *' Over this ftile is the way " to Doubting Caftle, which is kept by Giant Defpair, *c who delpifcth the King of\ the Ceieftial Country, and *c feeks to deftroy his holy Pilgrim's."
Many therefore that followed after read what was written, and efcaped the danger, (k) This done, they fang as follows :
" Out of the way we went, and then we found
" What 'twas to tread upon forbidden ground ;
" And let them that come after have a care,
u Lest heedlessness make them as we to fare ;
" Ce'st they for trespassing his prisoners are,
" Whose castle's Doubting, and whose name's Despair."
They went then till they came to the DeleeTable Mountains, which mountains belong to the Lord of
(i) Mi.nd, though the Spirit works deliverance, and brings comfort, yet it is bv means of the word of promise ; for as we depart from and dishonour God by unbelief, so we come back to. and !-ionour him, by believing his word of grace to us in his beioved Son. lu this way the spirit brings deliverance;
(k) The recording our owri observations, and the expe- rience we have had of' God's dealing with our souls, is made of peculiar use to our fellow Christians. But let us ever take freed of exaiting- self, ever remembering, that all Christian ex- perience is to humble the soul and exalt the Saviour. We *ee here these two pilgrims', by their own folly, got into Doubt- ing Castle; bur. it was by Uc it. So this piiiar was a rbomento to their shame, while it was 41 monument of God's free favour in Christ to them.
THE PILGRIM S PROCRESS. I33
that hill of which we have fpoken before; fo they went up to the mountains to behold the gardens and orchards, the vineyards and fountains of water ; where alfo thev drank and wafhed themfelves, and did freely cat of the vineyards. Now there were, on the tops of thofe mountains, fhepherds feeding their flocks; and they stood by the highway-side. The pilgrims there- fore went to them, and leaned upon their ftaffs, (as 's common with weary pilgrims, when they (land to talk with any by the way,) they afked, Mountains are thefe ? and whofe be the fheep that feed upon them ?" (1)
Shep. Thefe mountains are Emmanuel's land, and they are within fight of this city; and the fheep are alfo his, and he laid down his life for them. *
Chr. Is this the way to the Celeftial City ?
Shep. You are j aft in the way. • Chr. How far is it thither ?
Shep. Too far for any, but thofe who (hall get thither indeed, (rn)
Chr. Is the way fife or dangerous ?
Shep. Safe for [hofe for whom it is to be fafe ; tf but tranfgreffbrs j- fhail fall therein," (n)
* John x. 11, 14, 15. f Hos. xiv. 9.
(!) Sec the ups and downs, the sun-shine a >d clouds, the prosperity and adver.-ity, which Christians go through in tiieir wav to the promised land. Lately, these two pilgrims were bewailing their state in Doubting Castle under Giant Despair, now thev are come to delectable mountains, where all is clear, perfect, and joyful hope. So that God's word is now com- i'ortabfr fulfilled upon them; see Isaiah xlix. 9, io, II. "I will make all my mountains a wav, and mv highways shall be exalted."
(m) () how manv professors grow weary of the way, fall t, a ,d fail of coining to the end ! though the way be too far, too straight^ and too narrow, for many who set out, and never Isold on to the end ; yet all who are begotteu by the word of grace, and bom of the Spirit of truth, may persevere unto the end, being kept by the mighty power of God, through faith, unto eternal salvation, 1 Pet. i. 5.
, (n) It is safe fqr all those who are truly converted to God, and now live by faith in Christ, and in holy obedience to his will. Look to yourselves, 2 John 8.
134 ?HE pilgrim's progress.
Chr. Is there in this place any relief f on pilgrims that are weary and faint in the way ?
Shep. The Lord of thefe mountains hath given us a charge," not to be forgetful to entertain ftrangers j" * therefore the good of the place is before you.
I faw alfo in my dream, that when the fhepherds per- ceived they were wayfaring men, they alfo put queftions to them, (to which they made anfwer, as in other places as, Whence came you 5 and, How got you in the way ? and, By what means have you fo persevered therein ? For, but few of them that begin to come hither, d® fhew their face on thefe mountains. But when the fhepherds heard their anfwers, being pleafed therewith, chey look- ed very lovingly upon them, and faid, Welcome to the Delectable Mountains.
The fhepherds, I fay* (whofe names were Know- ledge, Experience, Watchful, and Sincere,) took them by the hand, and had them to their tents, and made them partake of that which was ready at prefent. (o) They faid, moreover, We would that you mould ftay here a while, to be acquainted with us, and yet more to folace yourfelves with the good of the Delectable Mountains. They then told them, that they were con- tent to ftay. So they went to their reft that night, be- caufe it was very late.
Then I faw in my dream, that in the morning the fhepherds called up Chriftian and Hopeful to walk with them upon the mountains ; fo they went forth with them, and walked awhile, having a pleafant prof- pect on every fide. Then faid the fhepherds one to another, fhall we fhew thefe pilgrims fome wonders ? So when they had coacluded ro do it, they had them firft to the top of an hill, called Error, which was very fteep on the farther fide, and bid them look down to the bottom. So Chriftian and Hopeful
* Heb. xiii. 1. 2. (o) Precious names ! — What is a pilgrim without knowledge ? what is head-knowledge without heart experience ? and watch- fulness and sincerity ought to attend us every step. When these graces are in us and abound, they make delectable mountains indeed.
the pilgrim's progress. i 35
looked down, and faw at the bottom feveral men darn- ed all to pieces by a fail that they had from the top. Then faid Chriftian, What meancch this ? The fhep- herds anfwered, Have you not heard of them that were made to err, by hearkening to Hymeneus and Philetus,* as concerning the faith of the refurrecTion of the body ! They anfwered. Yes. Then faid the Ihepherds, Thofe that you fee dalhed in pieces at the bottom of this mountain are they; and they have continued to this day unburied, as you fee, for an example for others to take heed how they clamber too high, or how they come too near the brink of this mountain, (p)
Then I faw they had them to the top of another mountain, and the name of this is Caution, and bid them look afar off(q). Which when they did they perceived as they thought feveral men walking up and down among the tombs thhat were" there: and they perceived that the men were blind, becaufe they (tumbled forne- times upon the tombs, and becaufe they could not get out from among them. Then faid Chriftian, What means this 1
The ihepherds then anfwered, Did you not fee, a little, below thefe mountains, a ftile that led into a mea- dow on the left hand of this way ? They anfwered, Yes. Then faid the Ihepherds, From that ftile there goes a path that leads directly to Doubting Caftle, which is kept by Giant Defpair, and thefe men (point- ing to them among the tombs) came once on pilgrim-^ age as you do now, even til! they came to that fame stile. And becaufe the right way was rough in that
* iTim.ii. 17, 18.
(p) Fine spun speculations and curious reasonings lead men fiora simple truth and implicit faith into many dangerous and destructive errors. The word records many instances of sucb, for our caution. Be warned to study simplicity and godly sincerity.
(q) It b well for us to be much on tins mount. We have constant need of caution. Take heed and beware, says our Lord, watch and pray. Paul takes the Corinthians up to this Mount Caution, and shews them what awful Lniivgs have hap- pened to professors of old ; and he leaves this solemn word for vss — " therefore let him who thinketh be staudetb take need lest he fall." I Cor. x. 12.
I3@ THE PILGRIM'S PROGRESS*
place, they chofe to go out of it into that meadow, and there were taken by Giant Defpair* and caft into Doubt- ing Caftle; where, after they had been a while kept in the dungeon, he at laft did put out their eyes, and lead them among thofe tombs, where he has left them to wander to this very day, that the faying of the wife man might be fulfiled, " He that wandereth oat of the way of underftanding, fnali remain in the congregation of the dead."* Then Chriftian and Hopeful looked upon one another, with tears gufhing out, but yet faid nothing to the fhepherds. (r)
Then I faw in my dream, that the fhepherds had them to another place in a bottom, where was a door in the fide of a hill ; and they opened' the door, and bid them look in. They looked in therefore, and faw. •what within it was very dark and fmookyj they alfo thought that they heard there a rumbling noife, as of fire, and a cry of fome tormented, and that they fmelt the fcent of brimftone. Then faid Chriftian, What means this? The fhepherds told them, This is a by- way to hell, a way that hypocrites go in at; namely, fuch as fell their birth-right, with Efau j fuch as fell their Mailer, with Judas ; fuch as blafpheme the gof- pel, with Alexander; and that lie and diffemble, with Ananias and Sapphirahis wife.
Then faid Hopeful to the fhepherds, I perceive that thefe had on them, even, every one, a ihew of pilgrim- age, as we have now ; had they not ?
Shep, Yes, and held it a long time too.
Hope. How far might they go on pilgrimage in their days, fince they notwithftanding were thus miferably caft away ?
* Pro v. xxi, 16.
(r) Do we sec others fall into perdition by the very sam sins and follies, from which God has reclaimed us ? What must we resolve this into, but his long-suffering goodness and mercy towards us ; therefore are we not consumed. And surely it is enough to make one's eyes gush out withte irs, and to melt or.r hard hearts into fervent love, to look back upon the many, singular instances of God's peculiar favour to us. O call them to inind, and bo thankful !
THE PILGJUM's PROGRESS. 137
Shep. Some farther, and fome not fo far as thefe mountains, (s)
Then faid the pilgrims one to another, " We have need to cry to the ftrong one for ftrength."
Shep. &ye, and you will have need to ufe it, when you have it, too.
By this time the pilgrims had a defire to go forwards, and the fhepherds a defire they mould ; fo they walked together towards the end of the mountains. Then faid the fhepherds one to another, Let us here fhew the pilgrims the gates of the Celeftial City, if they have fkill to look through our perfpective glafs. The pil- grims then lovingly accepted the motion : fo they had them to the top of an hill, called Clear, and gave them the glafs to look.
Then they tried to look, but the remembrance of that laft thing that the fhepherds had fhewed them, made their hands fhake ; by means of which impediment they could not look ftead'ily through the glafs ; (t) yec they thought they faw fomething like the gate, and alfo fome of the glory of the place. Then they went away, and fang :
** Thus by the shepherds secrets are reveal'd, " Come to the shepherds then, if you would see " Things deep, things hid, and that mysterious be."
When they were about to depart, one of the fhepherds gave them them " beware of the flatterer." The third bid them
(s) Thus we read of some who Were once enlightened, and have tasted of the heavenly gift, and were made partakers of the world to come, Heb. vi. It is hard to say how far, nor bow long a person may carry on a profession, and yet fall away, and come short of the kingdom at last'. This should excite to dili- gence, humility, and cireu inspection, ever looking to Jesus to keep us from falling.
(t) The glass of God's word of grace ■and truth held up bv the hand of faith to the eye of the soul. So Paul speaks ; bo- hoiding as in a glass (the gospel) the glory of the Lord, &c. 2 Cor. iii. 18. But unbelieving doubts and fears will make the baud tremble, and the sight dim. S
Ij8 THE PILGRIM'S PROGRESS.
" take heed thac they flept not upon the enchanted ground." And the fourth bid them " Good fpeed." So I awoke from my dream.
And I flept and d .earned again, and faw the fame two pilgrims going down the mountains along the high- Way towards the city. Now a little below thefe moun- tains, on the left hand, lieth the country of Conceit, (u) from which country there comes into the way in which the pilgrims walked, a little crooked lane. Here there- fore they met with a very brisk lad, that came out of that country ; and his name was Ignorance. So Chris- tian afked him from what parts he cartie, and whither he was going ?
Ignor. Sir, I was born in the country that lieth off ,theie, a little on the left-hand, and am going to the Celettjal City.
Chr. But how do you think to get in at the gate I for you may find fome difficulty there.
Ignor. As other good people do, faid he.
Chr But what have you to fhew at the gate, thac the gate fhould be opened to you I
Ignor. I know my Lord's will, and have been a good liver ;I pay every man his own ; 1 pray, fa ft, pay tithes, and give alms, and have left my country for whither I am going, (x)
(u) This country we are all born in ; and are all ignoramus's by nature. Some live long in the country or Conceit, and n. any end their days in it. Are you come out of it ? So was Ignorance ; but he breathed his native air. So long as any sinner thinks he can do any thing towards making himself righteous before God, his name is Ignorance, he is full of self* conceit, and destitute of the faith of Christ.
(x) Now is it not very common to hear professors talk at this rate? Yes, and many who make a very high profession too ; their hopes are plainly grounded upon what they are ui themselves, and how they differ from their former selves and other sinners, instead of what Christ is to us, and what we are in Christ. Hut the profession of st'cli is begun with an igno- rant, whyle, self-righteous heart; it is continued in pride, self- seeking, and self-exalting, and ends in awful disappointment. J'or such are cailed bv our Lord thieves and robbers ; they rob Imu of tue glory of his grace, and the gift of his imputed righ- teousness.
THE PILGRIM'i PROGRESS. I $$
Chr. But thou earned not in at the wicket- gate that Is at the head of this way; thou earned in hither through that fame crooked lane, and therefore, I fear, however thou mayefl: think of thyfelf, when the reckoning-day fhall ccme, thou fhalt have laid to thy charge that thou art a thief and a robber, inftead of getting admittance into the city.
Ignor. Gentlemen, ye be utter ftrangers'to me, I know you not ; be content to follow the religion of your country, and 1 will follow the religion of mine. I hope all will be well. And as for the gate that you talk of, all the world knows tbat it is a great way off our coun- try. I cannot think that any man in all our parts do fo much as know the way to it ; nor need they matter whether they do or no, fince we have as you fee, a fine pleafant green lane, that cornes down from our country the next way into it.
When Chriftian faw the man was wife in his Qwrt conceit, he faid to Hopeful whifperingly, •■ There is more hope of a fool than him."* And faid moreover, " When he that is fool walketh by the way, his wisdom faileth him, and he faith to every one, that he is a fool,"-}- What, fhall we talk farther with him, or out go him at pre fen t, and fo leave him to think of what he hath heard already, and then (top for him again afterwards, and fee if by degrees we can do any good to him i Then laid Hopeful,
ic Let Ignorance a little while nou' muvj
" On what is said, and let him not refuse

" StiH ignoiant of what's the chicfest i\ un.
" God saith, those that luAimlorscin-i;:^ Uawi..
u (Altho' he made them) them lie will not saw."":.
Mope. Fie farther added, it is not f*ood, I think, to liiy to him "flll at once ; let us pais him by, if you will, and talk to him anon, even as he is able to bear it.
So they went both on, and Ignorance he came after. Now when they had palled him a Little way, they enured
" * Prov. xxvi. 12. f Eccl. x. 3. ♦ [los. iv. G. Pro v. v. 23, , S 2
I4O THE PltGRlJii's PROGRESS.
into 3 very dark lane, where they met a man wfoorri fever* devils had bound With feveri ftro'ng cords, and were carrying him back to the door that they faw on the fide of the hill. Now good Chriftian began to tremble, and fo did Hopeful his companion; yet as the devils Jed away the man, Chriftian looked to fee if he knew him ; and he thought it might be one Turn- away, that dwelt in the town of Apoftacy : but he did hot perfectly fee hh face, for he did hang his head like a thief that is found. But being gone part, Hopeful looked after hint and efpied on his back a paper with this infcription^ *•' Wanton profeffor, and damnable apoftate," (y) Then faid Chriftian to his fellow, Now I call to remembrance that which was told me, of a thing that happened to a good man hereabout. The name of rhe man was Littler faith, but a good man, and he dwelt in the town of Sincere. The thing was this : At the entering in at this paffage, there comes down from Broad- way Gate a lane, called Dead Man's Lane; fo called, becauie of the murders that are commonly done there; and this Little ]Faith going on pilgrimage, as we do now, chanced to fit down there, and flepc ; now there happened at that time to come down theLanefromBroad-way Gate, three iturdy rogues, and their names were Faint-Heart, Mis- truft, and Guilt, threerbrothers, and they efpying Lit- tle-Faith, where he was, came galloping up with i"pe'ed$. Now the good man was juft awakened from his fleep, and was getting up to go on his journey. So they came up all to him, and with threatening language bid him Hand. At this L/ittle-Fa'th looked as white as a clour, and had neither power to right nor fly. Then, faid Faint- Heart, Deliver thy purfe. But lie making no hafte to do it, (for he was loth to lole his money) Miftruft ran up to him, and thrufijng h's hand into hij pocket, pulled
(y) O beware of a light, tricing spirit, and a wanton beha- viour. It is often the forerunner of apostaey from God. It. rnakes one tremble to hear those wljo profess to follow Christ in the regeneration, crying, What harm is there m this game, and the other diversion? They plainty discover what spirit they are got into. The warmth of love is gone, and they ate become cold, dead, and carnal. O how many instances of tjiese abound ?
THfe PILGRIM'S PROGRESS. \^\
out thence a bag of filver. Then he cried out Thieves ! Thieves! With that Guile, with a great club that was in his hand, (truck Little-Faith on the head, and with that blow felled him flat to the ground ; where he lay bleeding as one that would bleed to death. Ail this while the thieves (food by. But at laft, they hearing that fome were upon the road, and fearing left it fliould be one Great-Grace, that dwells in the citv of Good Confidence, they betook themfelves to their heels, and Jeft this good man to fhift for himfelf. Now after a while Little-Faith came to himfelf, and getting up, made a fhift to fcrambie on his way. This was the it dry. (z)
Hope. But did they take from him all that ever he had ?
Chr. No: the place where his jewels were, they ne- ver ranfacked ; fo thole he kept iVill. But, as I was told, the good man was much afflicted for his lofs -, * for the thieves got moft of his fpending-money. That which they got not, as I faid, were jewels, alfo he had a little odd money left, but fcarce enough to bring him to his journey's end j nay, if 1 was not mis-informed, he was forced to beg as he went, to keep himfelf alive, (for his jewels he might not ft 11.) But beg and do what he .could, he went, as we fay, with many a hungry belly the molt part of the reft of the way. (a)
* I I'et. iv. IS.
(z) Where there is a faint heart in God's cause, and mistrust of God's truths, there wili be gudt in the conscience, and but Jitde faith in the heart ; and tiese rogues will prevail over and rob such souls of the comforts of God's love and of Christ's sal- vation. O how many are overtaken bv these, in sleepv tits and careless frames, and plundered ! Learn to be wise from others harm.
(a) By Irs jewels, we miv understand those radical graces of the Spirit, Faith, Hope, and Love. By his spending-ulonev, understand the sealing and earnest of the Spirit in his heart, i Cor. i. -2-2. Of this, di viue-assuianee and the sense of the pe.ic'e and jovr in the Hole Ghost, lie was robbed, so that though lie still went on in the ways of the Lord, yet he dragged an but heavily and uncomfortably; for though sale in Jesus, yet lie was net happy in himself. O, how much evil and distress are brought upon us by neglecting to watch and pray.
I42 the pilgrim's progress,
Hope. But is it not a wonder they got not from him his certificate, by which he was to receive his admittance 4t the Celestial Gate ?
Chr. it is a Wonder; but thiy got not that i though they miffed it not through any good cunning of his ; for he being difmayed with their coming upon him, had neither power nor skiff to hide any thing : fo it was more by good Providence than by his endeavour, that they * miffed of that good thing, (b)
Hope. .But it mufcieeds be a comfort to him, that they got not his. jewels; from him.
Chr. It might have beemgreat comfort to hira, had he ufcd ifas he mould : but they that told me the story, faid, thai* he made but little. pfe of it all the reft of the way ; and that became of the difmay that he had in the taking away his money j indeed he forgot it in a great part of the reft of h:s journey : and betides, when at any time it came into his mind, and he began to be comforted therewith, then would fsefn thoughts of his lofs come again upon him, and thofe thoughts would fwallow up all.
Hope. Alas, poor man! This could not but be a great grief to hirn !
Chr.' Grief! aye, a grief indeed. Would it not have been fo to any of us, had we been ufed as he,jo be rob- bed and wounded too, and that in a ftrange place, as he was ? It is a wonder he did not die with grief, poor heart: I was told that he fcattered almofr. all the reft: of the way nothing but doleful and bitter complaints: telling alfo to all that overtook him, or that he overtook in the way as he went, where he was robbed, and how;
* 2 i'im. i. 14. 2 Pet. ii 9. (b) What was this good thing ? His precious faith, whose author, fini her. and object is precious Jesus. And where he gives this precious gift of faith, though it be but little, evert as a grain, of mustard-seed, not all the powers of earth and he can rob the heart of it. Christ prated for his disciple, that his faith should not fail, or be totally lost ; therefore though Pe@f lo^t his comforts for a season, yet not his faith totally, nor his soul eternally ; for, says Xesus of all his dear flock, yea, of those of little faith too, " none shall pluck them out. of my hand j" there is our blessed security, not in ourselves but. ia our Lord.
THE PILGRlM'l PROGRESS. J 43
who they were that did it, and what he loft; how he was wounded, and that he hardly efcaped with his life, (c)
Hope. But it is a wonder that his necessity did not put him upon felling or pawning fome of his jewels, that he might have wherewithal to relieve himfelf in his journey.
Chr. Thou talkest like one upon whofe head is the Ihell to this very day : for what mould he pawn them r or to whom mould he sell them ? In all that country where he was robbed, his jewels were not accounted ofj nor did he want that relief which could from thence be adminiftered to him. Befides, had his jewels been mifs- ing at the gate of the Celeftial City, he had (and that he knew well enough) been excluded from an inheri- tance there, and that would have been worfe to him than the appearance and villany of ten thoufand thieves.
Hope. Why art thou fo tart, my brother? Efau, fold his birth-right, and that for a mefs of pottage,* and that birth-right was his greateft jewel j and if he, why might not Little-Faith do fo too ?
Chr. Efau did fell his birth-right indeed, and fo do many befides, and by fo doing exclude themfelves from the chief blemng, as alfo that caitiff did j but you muft put a difference between Efau and Little-Faith, and alfo betwixt their eftates. Efau's birth-right was typical, but Little-Failh's jewels were not fo. Efau's belly was his god, but Little- Faith's belly was not fo. Efau's want lay in his flefbly appetite, Little-Faith's did notfo: be- fides Efau could fee no farther than to the fulfilling of his lulls ! " For I am at the point to die, (faid he) and
* Hdb. xii. 16,
(c) Here is a discovery of true, though it be but little faith. It mourns its loss of God's presence, and comforts of his Spirit, iind laments its folly foe skening, when it should have been watching and praying. He that pines under the sense of the loss of Christ's love, has faith in his heart, and u measure of Iovq to Christ in his soul ; though he goes on his way weeping, yet he shall find joy in the end. Hold on, Little-Faith ; U remem- ber thou hast •* strong Lord, the very same as much-Faith has, and the same gracious faithful promise to hang upon, and the same glory to hope for.
'|4g THE -P\LGlMitf's PROGRESS.
what good w\\\ this birth-right dome? * But Uttle-* W a,khj though \t was his lp,t to have but a little faith, was by his little faith kept from fuch extravagances,, (d) and made to fee and prize his jewels more* than to fell them as, ^fau did his birth-right. You read not any- where that Efau had faith, no not fo much as a little i therefore no marvel, if where the flefh only bears fway, (as it will in the man w^iere no faith is to refift) if he fells liis birth-right, and his foul and all, and that to the devi] o,f hell : (or it is with fuch as it is with the afs, J % who in her ocpafion cannot be turned away." Whea their minds are fet Upon their iufts, they will have them whatever they coft ; but Little-Faith was of another temper, his mind was on things divine : his livelihood was upon things ^hat aje fpiritual, and from above; therefore, to what end Ihoujd he that is of fuch a tern-, per fell his jewels (had there been any that would have bought them) to fill his mind with empty things ? WilJ a man give a penny to fill his belly with hay ? or car* you perfuade the turtle dove to live upon carrion like the cr-ow I Tho' faithlefs ones for carnal lufts can pawn, or mortgage, or fell, what they have, and themfejves outright to booti yet they that have faith* faving faith, though but a little- qf \{, cannot do fo. Here therefore^ my brother, §§ thy miltake.
Hope- \ a^ynjowledge it; hut yet ycmr fevere reflec* tiqn had a I mo (I made me angry.
Chr. Why, I did but compare thee to fame of the birds that are of the brifker. fort, who will run to and fro in untrodden paths with the mell upon their heads: but pafs by that, and confider the matter under debate, and all mail be well betwixt thee and me.
Hope. But Chriftian, thefe three fellows, I am per- Tu acted in my heart, are but a company of cowards j
* Gen, xxv. Z2. £ ^er« & 24.
(d) Faith is said to he obtained by lot, 2 Peter i. 1. O ye ©P little faith, wherefore do ye doubt ? Remember, it is your unspeakable mercy not to be left shut up in unbelief. What you have it by lot of free grace, by free gift. Bless the giver, and glory in the righteousness of our God and Saviour Jesus Christ. ' ••
THE PILGRIM'S PROGRESS. I45
would tliey have run elfe, think you, as they did, at the noife of one that was coming on the road ? Why did not Little-Faith pluck up a great heart? He might, methinks, have ftood cne brufh with them, and have yielded when there had been no remedy.
Chr. That they are cowards many have faid, but few have found it fo in the time of trial. As for a great heart, Little-Faith had none ; and I perceive by thee my brother, hadst thou been the man concerned, thou art but for a brufh, and then to yield. And verily, fince this is the height of thy ftomach, now they are at a dis- tance from us, fhould they appear to thee, as they did . to him, they might put thee to fecond thoughts, (e)
But confider again they are but journeymen thieves, they ferve under the king of the bottomless pit j who, if need be,\vill come unto their aid himfelf,and his voice is " as the roaring of a lion."* I myfelf have been en- gaged as this Lit-Je-Faith was, and I found it a terrible thing. Thefe three villains fet upon me and I begin- ning like a Christian to refift, they gave but a call, and in came their master; I would (as the saying is) have given my life for a penny ; but that, as God would have it, I was clothed with armour of proof. Aye, and yet, though I was fo harnessed, I found it hard work to quit myfelf like a man ; no man can tell what in that combac attends us, but he that hath been in the battle himfelf. (f)
* 1 Pet. v. 8.
(e) Ah S how easy is it to talk when enemies are out of sight ! We too often wax valiant in our own esteem, when we have con- stant need to humble ourselves under the mighty hand of God, knowing what mere nothings we are in ourselves. It makes a Christian speak tartly, when one sees self-exaltings in another Paul frequently speaks thus, from warm zeal for Christ's glory and strong love to the truth as it in Jesus Christ.
(f) Who can stand in the evil day of temptation, when be- set with Faint-heart, Mistrust, and Guilt, backed by the power of their master, Satan. No one, unless armed with the whole armour of God ; and even then the power of such infernal foes makes it a hard fight to the Christian. But this is our glory the Lord shall fight for us, and we shall hold our peace ; we shall be silent as to ascribing any glory to ourselves, knowing our very enemies are part of ourselves, and that we have more
T
I46 THE PILGRIM'S PROGRESS.
Hope. Well, but they ran, you fee, when they did but suppofe that one Great-Grace was in the way,
Chr. True, They have often fled, both they and their matter, when Great-Grace hath but appeared; and no marvel, for he is the King's champion ; but I trow, you will put fame difference between Little-Faith and the King's champion. All the King's subjects are not his companions : nor can they when tired, to fuch feats of war as he. Is it meet to think that a little child mould handle Goliath as David did ? or, that there mould be the strength of an ox in a wren ? Some are ftrong, fome are weak; fome have great faith, fome little j this man was one of the weak,and therefore he went to the wall(g). I Hope. I would had it beenGreat-Grace for their fakes. I Chr. If it had been he, he might have had his hands full ; fori muft tela you,althoughGreat-Grace is excellent good at his weapons, and has, and can, fo long as he keeps them at the fword's point, do well enough with them; yet if they get within him, even Faint-heart, Miftruft, or the other it will go hard but they will throw up his heels. And when a man is down, you know, what can he do ?
Whcfo looks well upon Great-Grace's face, shall fee thofe fears and cut there, that mall easily give demon- itration of what I fay. Yes, once I heard that he mould fay, (and that when he was in the combat) " We de- fpaired even of life." (h) How did thefe sturdy rogues and their fellows make David groan, mourn and roar r Yea Mordecai and Hezekiah too, though champions in their days, were forced to bestir them when by thefe
than conquerors over all these (only) through HIM who loved us: Rom. viii. 27.
(g) Pray mind this, ye lambs of the flock, whose knowledge is small, and whose faith is weak ; O never think the God ye believe in, the Saviour ye follow, is an austere master, who ex- pects more from you than you are able. When he calls for your service, look to him for strength ; expect all power and for every good work out of the fulness of Christ ; the more you receive from him, the more you will grow up in him, and be devoted to him.
(Ii) Now here you see what is meant by Great-Grace, who is so often mentioned in this book, and by whom so many va- liant things were done. We read, " With great power tl e
THB PILGRIM S PROGRESS. I47
aflaulted ; and yet notwithstanding, thcyhad their coats foundly brufhed by them. Peter upon a time, would go try what he could do ; but though forhe do fay of him, that he is the prince of the apollles, they handled him fo that they made him at laft afraid of a forry girl.
Besides, their king is at their whiftle j he is never out of hearing : and if at any time they be put to the worst, he, if possible, comes in to help them : and of him it is faid,* " The sword of him that slayeth at him cannot hold; the fpear the dart, nor the habergson; he es- teemeth iron as straw, and brass as rotten wood. The arrows cannot make him fly ; fling-stones are turned, with him, into stubble ; darts are counted as stubble; he laugheth at the ihakingof a fpear," What can a man do in this cafe ? It is true if a man could at every turn have Job's horse, and had fkill and courage to ride him, he might do notable things, j- " For his neck is clothed with thunder; he will not be afraid as the grasshopper; the glory of his noftrils is terrible; he paweth in the valley, rejoiceth in his strength, and goeth out to meet the armed men. He mocketh at fear, and is not affrighted, neither turneth back from the (word, The quiver rattleth against him, the glittering fpear and the fhield. He swalloweth the ground with fierce- ness and rage, neither believeth he thac it is the found of the trumpet. He saith among the trumpets, Hah, Hah, and he fmelleth the battle afar off, the thunder of the captains and the fhoutings."
But for such footmen as thee and I are, let us never desire to meet an enemy, nor vaunt as if we could do better, when we hear of others that they have been foil- ed, nor be tickled at thoughts of our manhood, for fuch commonly come by the word when tried. Witness Pe- ter, of whom I made mention before ; he would swag- ger, aye, he would ; he would as his vain mind prompc-
* Jobxli. 26— 29. \ Job xxxix. 19— 26.
apostles witnessed of the resurrection of Jesus." Why was it ? Because — " Great Grace was upon them all " Acts iv. 3 >. So you see all is of grace, from first to last, in salvation If we do great things for Christ, vet, not unto us, but unto the great grace of our Lord be. all the glory.
I 4.8 THE PILGRIM'S PROSRESS.
ed to say, do better, and stand more for his Mafter, than all men j but who io foiled and run down by thefe villians as he (i)
When therefore we hear that fuch robberies are done on the King's highway, two things become us to do : fir ft, to go out harnefTed, and to be sure to take a fhield with us ; for it was for want of that, that he who laid so luftily at Leviathan could not make him yield 5 and indeed, if that be wanting, he fears us not at all. Therefore he that had fkill hath faid, " Above all, take the fhield of faith, wherewith ye mail be able to quench all the fiery darts of the wicked."*
It is good alio that we desire of the King a convoy, yea, that he will go with us himself. This made David rejoice when in the valley of the Shadow of Death : and Mofes was rather for dying where he stood, than to go one ftep without his God. 7 O my brother, if He will but go along with us, what need we be afraid of ten thoqfands that mall fet themselves against us ? J but without Him, the proud helpers fall under the slain. (k)
I, for my part,have been in the fray before now ; and though (through the goodness of Him that is belt; I am, as you fee, alive, yet canno tboaft of my manhood. Glad shall I be, if I meet with no more fuch brunts; though I fear we are not gone beyond all danger.
* Eph. vi. 16 f Exod. xxxiij, li % Ps. iti 5 — 8.
xxvii. 1 — 3. Deut. xxxu 30. Isa. x. 4,
(i) From this sweet and edifyang c •uversatini, learn not to think more highiv of yourself than you ought to think ; but to think sober! v, according; to the measure of faith which God hath dealt to you, Rom. xn. 3. Now it is of the very essence of faith to lead us out of all self-confidence and vain vaunting. For we know not how soon Faint-heart, Mistrust, and Guilt. may spring up in us. set upon us, and rob us of our comforts and spoil our joys.
(k) But iiow contrary to this, is the waik and conduct of some who profess to he pilgrims, and yet can wilfully and deliberately go upon the devil's ground, and indulge them- selves in carnal pleasures and sinful diversions ? Such evuieniy declare in plain language, that they desire not the presence of God, hut that he s!k uid depart from them : but a day will come, which will bring on terrible reflections of mind for such things.
THE PILGEIM'S PROCRESS. l4G
since the iion and the bear have not as yet devoured me I hope God will also deliver us from the next uncir- curncised Philiftine. Then fang Chriftian :
11 Poor Little-Faith ! hast been among the thieves ! * Wast robb'd ! Remember this, whoso believes. " And get more faith ; then shaUyou victors be, " Over ten thousand, else scarce over three."
So they went on, and Ignorance followed. Thev went then till they came at a place where they faw a way put itself into their way, (1) and seemed withal to lie as straight as the way which they should go ; and here they knew not which of the two to take for both seemed straitgh before them; therefore here they stood still to consider. And as they were thinking about the way, behold a man (black of flesh, but covered with a very light robe ;) came to them, and asked them why they flood there ? They answered they were going to the Celeftial City, but knew not which of thefe ways to take. Follow me faid the man, it is thither that I am going. So they followed him in the way that now came into the road, which by degrees turned, and turned them fo from the City that they desired to go to that in a little time their iaces were turned away from it, yet they followed him. But, by and by, before they were aware, he led them both within the compafs of a net, in which they were both i'o entangled, that they knew not what to do j and with that the white robe fell off the black man's back; they then faw where they were, Wherefore there they lay crying fome time, for they could not get themfelves out (m)
(i) By this way, and a way, it is plain the author means the way of self-righteousness, and the way of imputed righteous- ness of Christ. The former sticks fast and cle.ives close to pilgrims all their days. Whenever we turn aside to it, wc get out of the way to the city, yea, we see by degress their faces were turned away from it, and they were entangled in the net of pride and folly.
(ni) Luther was wont to caution against the white, devil, as much as the black one ; for Satan transforms himself into an angel of light, and his ministers as ministers of righteousness,
150 THE PILGRIM'S PROGRESS.
Chr. Then faid Chriftian to his fellow, Now do 1 fee myfelf in an error. Did not the fhepherds bid us be- ware of the flatterer ? As is the faying of the wife man, fo we have found it this day, ce A man that fiattereth his neighbour, spreadeth a net for his feet."*
Hope. They alfo gave us a note of directions about the way, for our more certain finding thereof; but therein we have alfo forgotten to read, and have not kept ourfelves from the paths of the deftroyer. Here David was wifer than we ; for faith he, " Concerning the works of men, by the word of thy lips, I have kept me from the paths of the deftroyer. "f
Thus they bewailed themfelves in the net. At lafl they espied a shining one coming towards them, with a whip of small cord in his hand. When he was come to the place where they were, he asked them whence they came, and what they did there ! They told him, that they were poor pilgrims going to Zion, but were led out of their way by a black man clothed in white, who bid us, faid they, follow him, for he was going thither too. Then faid he with the whip, It is the flatterer, a falfe apoftle, that hath transformed himfelf into an an- gel of light J. So he rent the net, and let the men out. Then faid he to them, Follow me, that I may fet you in your way again; fo he led them back to the way which they had left to follow the Flatterer. Then he afked them faying, Where did you lie the laft night ? They faid, With the fhepherds upon the Delectable Moun- tains. He asked them then. If they had not a note of directions for the way ? They anfwered, Yes. Bur did you, faid he, when you were at a ftand, pluck out and
* Prov. xxix. 5. f Ps. xvii.4. t 2 Cor. xi. 13. 14. Mat. xxiii. 27.
2 Cor. xi. 14, 15. And how do they deceive souls ? By flattery. Leading poor sinners into a tine notion of some righteous cha- racter they have in themselves, what great advances they have made, and what high attainments they have .arrived to, even to he perfect in themselves, to be free from sin, and full of nothing but love. &c. O such flatterers and deceivers awfully abound m this day, deceiving the ignorant, and beguiling the unstable* Theto ate black men clothed in white,
THE PILGRIMS PR0CRESS. I5I
read your note ? They answered, No. He asked them, Why they faid, They forgot. He asked moreover, If the fhepherds did not bid them beware of the Flatterer? They anfwered, Yes: but we did not imagine, faid they, that this fine-fpoken man had been he. (n)
Then I faw in my dream, that he commanded them to lie down; which when they did, he chaftifed them fore, to teach them the good way wherein they Ihould walk:* and as he chastised them he faid, "As many as I love, I rebuke and chaften ; be zealous, there/ore, and repent, "-f This done, he bid them go on their way, and take good heed to the other directions of the (hep- herds. So they thanked him for all his kindnefs, and went foftly along the right way finging,
" Come hither, you that walk along the way,
" See how the pilgrims fare, that go astray ;
11 They catched are in an entangled net,
" Cause they good counsel lightly did forget ;
" 'Tis true, they rescu'd were, but yet you see,
" They're scourg'd to boot ; let this your caution be."
Now, after a while, they perceived afar off, one coming foftly and alone, all along the highway to meet them. Then said Chriftian to his fellow, Yonder is a man with his back towards Zion, and he is coming to meet us.
Hope. I fee him, let us take heed to ourfelves now, left he mould prove a flatterer alfo.
* Deut. xxv. 22. Cor. iv. 17. f Re*> »'»• '9- Heb. xii. 6,
(n) By this shining one, understand the loving Lord the Holy Ghost, the leader and guide of Christ's people. When they err and stray from Jesus, the way, and are drawn from him as the Truth, the Spirit conies with his rod of convic- tion and chastisement, to whip souls for their self-righteous- ness and folly, back to Christ, to trust wholly in him, to rely only on him, and to walk in some fellowship with him. So he acted by the Galatian church, who was the flattered into a no- tion of self-righteousness and self-justification So David, when he found himself near lost, cries out — " He restoreth my soul, he leadeth me in paths of righteousness for his name's sake," J'sa. xxiii.3.
5'2 THE PILGRIM'S PROGRESS.
So he drew nearer, and nearer and at lad came up to them. His name was Atheift, and he afked them whither they were going ?
Chr. We are going to Mount Zion.
Then Atheift fell into a very great laughter*
Chr. What is the meaning of your- laughter ?
Atheift. I laugh to fee what ignorant perfons you are to take upon you fuch a tedious journey, and yet are like to have nothing but your travel for your pains.
Chr. Why, man, do you think we shall not be re- ceived ?
Atheift. Received ! there is not fuch a place as you dream of in all this world.*
Chr. But there is in the world to come.
Atheist. When I was at home in mine own country, I heard as you now affirm, and from that hearing went out to fee, and have been feeking this city thefe twenty years, but find no more of it than I did the firft day I fet out.
Chr. We have both heard and believe that there is fuch a place to be found.
Atheift. Had not I, when at home, believed, I had not come thus fartofeek j but rinding none, (and yet I should, had there been fuch a place to be found, for I have gone to feek it further than you,) I am going back again, and will seek to refrefh myfelf with the things that I then caft away, for hopes of that which I now fee is not.
Chr. Then faid Chriftian to Hopeful his companion, Is it true which this man hath faid ?
Hope. Take heed, he is one of the flatterers : re- member what it hath coft us once already for our hear- kening to fuch kind of fellows. What ! no Mount Zion ? Did we not fee from the Delectable Mountains, the gate of the City ? Alfo, are we not now to walk by fai^h ! Let us go on, (faid Hopeful) left the man with the whip overtakes us again, (o)
* Psa. liii.l. f Eccl. x. 15.
(o) See how we are surrounded with different enemies No soonef have they escaped the self-righteous flatterer, but they
THE PILGRIM'S PROGRESS. J 5?.
You fhould have taught me that lefion, which f will round you in the ears withal : " Ceafe, my Ton, to here the inftruction that caufeth to err from the words of knowledge j"* I fay, my brother, ceafe to here him, and let us believe to the laving of the foul.
Chr. My brother, I did not put the queftion to thee, for that I doubted of the truth of your belief myfclf, but to prove thee, and to fetch from thee a fruit of the ho- nefty of thy heart. As for this man, I know that he is blinded by the god of this world. Let thee and me go on knowing that we have belief of the truth, and no lie is of the truth. f
Hope. Nowl do rejoice in the hope of the glory of God. So they turned away from the man, and he, laughing at them, went his way.
I faw then in my dream, that they went till they came into a certain country, whofe air naturally tended to make one drowfy, if he came a ftranger into it. And here Hopeful began to be very dull and heavy to ileep; wherefore he faid unto Chriftian, I do now begin to grow fo drowfy, that I can scarcely hold open my eyes: let us lie down here and take one nap.
Chr. By no means, faid the other, left fleeping we never wake more.
Hope. Why, my brother? Sleep is refreshing to the labouring man, we may be refrefhed, if we take a nap.
Chr. Do you not remember, that one of the fhepherds bid us beware of the Enchanted Ground f He meant by that, that we mould beware of fleeping; wherefore let us not deep, as others do, J but let us watch and be ibber. (p)
* Piov. xix, 27. f I John ii. 21. J T licss. v. 6.
meet with the openly profane and licentious mocker. Aye, and he set out, and went far too, yea, farther than they ; but be- hold he has turned his back upon all, and though he had been twenty years a seeker, vet now he proves, he has neither faith nor hope, but" ridicules alias delusion. Awful to think of! O what a special mercy to be kept believing and persevering, and not regarding the ridicule of apostates !
(p) O Christian, beware of sleeping on this enchanted ground ! When all things go easy, smooth, and weil we are
154 THE PILGRIM S PROGRESS.
Hope. I acknowledge myfelf in a fault, and had I been here alone, I had by sleeping run the danger of death. I fee it is true what the wife man faith, " Two are better than one."* Hitherco hath thy company been my mercy, and thou (halt have a good reward for thy labour.
Chr. Now then, faid Chriftian, to prevent drowfinefs in this place, let us fall into good difcourfe.
Hope. Y7ith all my heart faid the other.
Chr. Where (hall we begin ?
Hope. Where God began with us: but do you begin3 if you pleafe.
Chr. I will fing you firft a fong.
"When saints do sleepy grow, let them come hither, "And hear how these two pilgrims talk together, "Yea, let them learn of them in any-wise "Thus to keep open their drowsy slumbering eyes. "Saints fellowship, if it be manag'd well, "Keeps them awake, and that in spite of hell." (p)
Chr. Then Chriftian began, and faid, I will afk you a question. How came you to think at firft of fo do- ing as you do now ?
Hope. Do you mean, how came I at firft to look after the good of my foul.
* Eccl. iv. 9.
prone to grow drowsyin soul. How many are the calls in the word against spiritual slumber! and yet how many professors through the enchanted air of this world, are fallen into the deep sleep of formality ! Be warned by them to cry tojhy Lord to keep thee awake to righteousness, and vigorous in the ways of thy Lord. . ■
(p) Observation fully evinces this truth, and when the soul slumbers, the tongue is mute to spiritual converse, and the truths of Jesus freeze on the lips; while the man is all ear to hear, and all tongue to talk of vain, worldly and trifling things. Beware of such sleepy professors. You are in danger of catch- ing the infection ; you are sure to get no spiritual edification from them; and there is little hope of being profitable to them; but be sure to be faithful to them, and prize the company of lively Christians
THE PILGRIM'S PROGRESS. h$ $
Chr. Yes, that is my meaning.
Hope. I continued a great while in the delight of thofe things which were feen and fold at our Fair; things which I believe would have, had I continued in them ftill, drowned me in perdition and destruction.
Chr. What things were they ?
Hope. All the treafures and riches of the world. Alfo, I delighted much in rioting, revelling, drinking, fwearing, lying, uncleannefs, fabbath-breaking, and what not, that tended to deftroy the foul. But I found at laft, by hearing and confidering of things that are divine, which indeed I heard of you, as alfo of beloved Faithful, that was put to death for his faith and good living in Vanity-Fair, " That the end of thefe things is death."* And that for thefe things fake, the wrath of God cometh on the children of difobedience.f
Chr. And did you prefently fall under the power of this conviction ?
Hope. No, I was not willing prefently to know the evil of fin, nor the damnation that follows upon the commiffion of it ; but endeavoured, when my mind firft began to be fnaken with the word, to fhut mine eyes againft the light thereof.
Chr. But what was the caufe of your carrying of ic thus to the firft workings of God's Spirit upon you?
Hope. The caufes were, J. I was ignorant that this was the work of God upon me. I never thought that by awakenings for fin, God at firft begins the conver- fion of a finner. 2. Sin was yet very fweec to my flefh, and I was loth to leave it. 3. I could not tell how to part with mine old companions, their pretence and actions were fo deferable unto me. 4. The hours in which convictions were upon me, were fuch troyble- fome and fuch heart-trightening hours, that I could not bear, no not fo much as the remembrance of them upon my heart. (r)
* Rom. vi. 2 : . 23. •{■ Eph. v. G.
(r) Here you see, as our Lord says, " It is the Spirit who qniekeneth, the flesh profiteth nothing," John vi. 63. The tietjt, or our earrutl nature, so far from profiting in the Work U 2
I56 THE PILGRIM'S PROGRESS.
Chr. Then, as it feems, fometimes you got rid of your troubles?
Hope. Yes, verily, but it would come into ray mind again, and then I would be as bad, nay worfe, than I was before.
Chr. Why, what was it that brought your fins to mind again?
Hope. Many things; as,
1. If I did but meet a good man in the ftreets ; or,
g. If I have heard any read in the Bible ; or,
3. If mine head did begin to ache ; or,
4. If J were told that fome of my neighbours were fick ; or,
5. If I heard the bell toll for fome that were dead; or,
6. If I thought of dying my fe)f; or,
7. If I heard that fudden death happened to others;
8. But efpecially when I thought ofmyfelf, that I mutt come quickly to judgment.
Chr. And could you at any time, with eafe, get off the guilt of fin, when by any of thefe ways it came upon your"
Hope. No, not I; for then they got fader hold of my confeience j and then, if I did but think of going back to fin, (though my mind was turned againft it) it would be double torment to me.
Ch. And how did you then ?
Hope. I thought I muft endeavour to mend my life ; for ellV, thought I, I am fure to be damned.
Chr. And did you endeavour to mend ?
of conversion to Christ, that it is at enmity against him, and counteracts anu opposes the Spirit's work in shewing us our want of him, and bringing us to him. Man's nature unci God's grace arc two direct opposites. Nature opposes but grace subdues nature, and brings it to submission and subjection. Are we truly convinced of sin, and converted to Christ? This is a certain and sure evidence of it, — we shall say from our hearts. Not unto us, nor unto any yieldings and compliances of our nature, free-will and power, but unto thy name, O Lord, be all the glory, For it is by thy free, sovereign, efficacious grace, vve are what we are. Hence ^ see the ignorance, folly, and pride, or those who exalt free-will and nature's power, &,c. Verily they do not know themselves even as they are known.
TH£ PILGRIM'S PROGRESS. Ifi
Hope. Yes; and I fled from not only my fins, bat finful company too, and betook me to religious duties; as praying, reading, weeping for fin, fpeaking truth to my neighbours, &c. Thefe things did I, with many others, too much here to relate.
Chr. And did you think yourfelf well then?
Hope. Yes, for a while; but at the laft my trouble came tumbling upon me again, and that over the neck of all my reformations.
Chr. How came that about, fince you were now re- formed ?
Hope. There were feveral things brought it upon me, efpecially fuch fayings as thefe : " All our righte- ousnefs are as filthy rags — By the works of the law no man (hall be juftified. — When we have done all thefe things, fay, We are unprofitable :"* with many more fuch like. From whence I began to reafon with my- feif thus: If all my righteoufhefles areas filthy rags; if by the deeds of the law no man can be juftified ; and if, when we have done all, we are unprofitable: then it is but folly to think of heaven by the law. I farther thought thus : If a man runs a hundred pounds into the fhopkeeper's debt, and after that pays for all that he fhall fetch; yet, if this old debt ftands (till in the book uncrolTed, the fhopkeeper may fue him for it, and call him into prifon til! he fhall pay the debt.
Chr. Well, and how did you apply this to yourfelf?
Hope. Why, I thought thus with myfelf: I have by my fins run a great way into God's book, and that my now reforming will not pay off that fcore ; therefore I fhould think (till, under all my prefent amendments. But how fhall I be freed from that damnation I brought myfelf in danger of by my former tranfgrefiions ?
Chr. A very good application ; but pray go on.
Hope. Another thing that hath troubled me even fince my late amendments, is, that if I look narrowly into the beft of what I do now, I ftill see fin, new fin, mixing itfelf with the beft of what I do: fo that now I am forced to conclude, that notwithstanding my for- mer found conceits of myfelf and duties, I have corn-
* Isa. Ixiv. 6- Gal. ii 16, Luke xv.i. It.
I58 THE PILGRIM'S PROGRESS.
mitted fin enough in one day to fend me to hell, though my former life had been faultlefs. (t)
Chr. And what did you then ?
Hope. Do ! I could not tell what to do, till I broke my mind to Faithful; for he and I were well acquainted. And he told me, that unlefs ) could obtain the righte- oufhefs of a man that never finned, neither mine own, nor all the righteoufnefs in the world, could fave me.(f)
Chr. And did you think he fpake true ?
Hope. Had he told me so when I was pleafed and fatisfied with mine own amendments, I had called hirn fool for his pains; but now fince I see mine own infir- mity, and the fin which cleaves to my bell performance, I have been forced to be of his opinion.
Chr. But did you think, when at flrft he fuggefted it to you, that there was fuch a man to be found, of whom it might juftly be faid, that he never committed fin ?
Hope. I muft confefs the words at firft founded ftrangely, but after a little more talk, and company with him, I had full conviction about it.
Chr. And did you afk what man this was, and how you muft be juftified by him ?
(s) Thus you see in conversion the Lord does not act upon us by force and complusion, as though we were inanimate stocks or stones, or irrational animals, or mere machines. No, We have understanding. He enlightens it. Then we come to a sound mind; we think right, and reason justly. We have wills ; what the understanding judges best, the will approves, and then the affections follow after; and thus we choose Christ for our Saviour, and glory only in his righteousness and salva- tion. When the heavenly light of truth makes manifest what we are. and the danger we are in, then we rationally flee from the wrath to come, to Christ the refuge set before us.
(t) Here is the touchstone to try whether conviction and conversion are from the Spirit of truth, or not. Many talk of conviction and conversion work, who are yet whole in heart, and strong in confidence of a righteousness of their own, or.of being made righteous in themselves, instead of looking solely to, and trusting wholly in, the infinitely perfect and everlast- ingly glorious righteousness of the God-man, Christ Jesus, and desiring to be clothed in that, and found in hirn. Ail convic- tion and conversion short of this, leaves the soul short of Christ's righteousness of hope, and of heaven.
THE PILGRIM S PROGRESS. IC
Hope. Yes, and he told me it was the Lord Jefus, * that dwelleth on the right-hand of the Molt High : and thus, faid he, you muft be juftified by him, even by truftingto what he hath done by himfelf in the days of his fleih, and fufFered when he did hang on the free. I alked him further, how that man's righteoufnefs could be of that efficacy, as to juftify another before God? And he told me, He was the mighty God, and did what he did, and died the death alfo, not for himfelf, but for me j to whom his doings, and the worthinefs of them, mould be imputed, if I believed on him.
Chr. And what did you do then ?
Hope. I made my objections againft my believing", for that I thought he was not willing to fave me.
Chr. And what faid Faithful to you then ?
Hope He bid me go to him and fee. Then I faid, it was preemption. He faid, No, for I was invited to come. j Then he gave me a book of jefus's inditing, to encourage me the more freely to come ; and he faid concerning that book, that every jot and title thereof ilood firmer than heaven and earth. J Then I afked him, what I muft do when i came, and he told me, I muft entreat on my knees, j| with all my heart and foul, the Father to reveal him to me.
Then I alked him further, how I muft make my fupplication to him §. And he faid, Go, and thou (halt find him upon a mercy-feat, % where he fits all the year long, to give pardon and forgivenefs to them that come, I told him, that I knew not what to fay when I came. And he bid me fay to this effect; know and believe in Jefus Chrift : for I fee, that if his righteoufnefs had not been, or I had not faith in that righteoufnefs, I am utterly calt away." (uj Lord, I
* Heb, x. Rom. iv. 25. Col. I. M. 1 Pet. i. 19.
f Matt, xi. 28. X MatU xxiv' 35. || Psa, xcv. 6. Dan. vi. 10.
§ Jer. xxix. 12, 13.
*] Exod. xxv. 22. Lev. xvi- 2. Numb. vii. 89. Heb. iv. 16.
(u) Pray mind this. The grand object of a sensible sinner is righteousness. He has it not in himself. This !ia knows.
l60 THE PILGRIM'S PROGRESS.
have heard that thou art a merciful God, and hail or- dained that thy Son, Jefus Chrift, fhould be the Saviour, of the world: and, moreover, that thou art willing to beftow him upon fuch a poor finner as I am, (and I am a finner indeed) Lord, cake therefore this opportunity, and manifeft thy grace in the falvation of my foul, through thy Son Jefus Chrift, Amen."
Chr. And did you do as you were bidden ?
Hope. Yes, over, and over, and over.
Chr. And did the Father reveal the Son to you ?
Hope. Not at firft, nor fecond, nor third, nor fourth, nor fifth; no nor at the fixth time neither, (x)
Chr. What did you do then?
Hope. What ! why I could not tell what to do.
Chr. Had you not thoughts of leaving off praying ?
Hope. Yes, and a hundred times twice told.
Chr. And what was the reafon you did not ?
Hope. I believed that that was true, which hath been told me, to wit, that without the righteoufnefs of this Chrift, all the world could not fave me : and therefore thought I with myfelf, if I leave off I die, and I can but die at the throne of grace. And withal this came into my mind. rt If it tarry, wait for it, becaufe it will iurely come, and will not tarry."* So I continued praying, until the Father (hewed me his Son.
* flab. it. 3,
Where is it to be found ? In Christ only. This is a revealed truth ; and without faith in this, every sinner must be lost. Consider, it is at the peril of your souls that you reject the righ- teousness of Christ, and do not believe that God imputes it without works for the justification of the ungodly. O ye stout- hearted, self righteous sinners, ye are, tar from righteousness! Know this and tremble
(x) I here maybe, and often are, very great discourage- ments found in the sinner's heart, when he first begins to seek the Loui. Ho?, he has Christ's faithful word of promise, '•Seek, and ye shad Bird," &c. Luke xi. 9. " The vision is for an appointed tune; it shall come: though it tarry, wait iorit; because it will surely come, and will not tarry," Hab. if. 3.
(y) The true nature of faith is, to believe and rest upon the word of truth, and wait for the promised comfort. That faith ^* hie h js the gift of God leads the soul to wait upon and
THE PILGRIM'S PROGRESS. l6l
Chr. And how was he revealed unto you ?
Hope. I did not fee him with my bodily eyes, but with the eyes of mine underftanding* : and thus it was. One day I was very fad, I think fadder than at any- one time of my life, and this fadnefs was through a frefli fight of the greatnefs and vilenefs of my (ins. And I was then looking for nothing but hell, and the cverlafting damnation of my foul, fuddenly as I thought, I faw the Lord Jefus looking down from hea- ven upon me, and faying, Believe on the Lord jefus Chrift, and thou (halt be faved.f
But I replied, Lord, I am a c;reat, a very great Tin- ner : And he anfwered, thee J." Then I faid, But, Lord, what is believing ? And then I faw from the faying, me fhall never hunger, and he that believeth on me mall never thirft§," that believing and coming was all one ; and that he that came, that is, ran out in his heart and affections after falvation by Chrift, he indeed believed in Chrift. Then the water ftood in mine eyes, and I afked farther, But, Lord, may fuch a great fin- ner as I am, be indeed accepted of thee, and be faved by thee ? And I heard him fay, " And him that com- eth to me, I will in no wife eaft out ||." Then I faid, But how, Lord, muft I confider of thee in my coming to thee, that my faith may be placed aright upon thee i Then he faid, f Chrift came into the world to fave fmners. He is the end of the law for righreoufness to every one that believes. He died for our fins, and rofe again for our juftification. He loved us, and wafhed us from our fins in his own blood : he is a mediator be- twixt God and us: he ever liveth to make iriterceffion for us**." From all which I gathered, that I muft look
* Eph. i. 18, ID. f Acts xvi. 30, 31. +2 Cor. xiii 9, § John vi. 3J. J| John vi. Jo'. ^f t Tim. i. 15. Hum. x.4. Ctuip iv. ** lieb. vii. 2\, 25.
cry to God, and not to rest till it has some blessed testimony from God, of interest in the love and favour of God in Christ Jesus. But O how many professors rest short of this? No 5 X
I6t *he pilgrim's progress,
for righteoufnefs in his pardon (z) and for Satisfaction for my fins by his blood, that what they did in obedi- ence to his Father's law, and in submitting to the penl- ty thereof, was not for himfelf, but for him that will accept it for his falvation, and be thankful. And notf was my heart full of joyf mine eyes full of tears, and mine affections running over with love to the name, people, and ways of Jesus Christ.
Chr. This was a revelation of Chrift to your foul indeed : but tell me particularly, what effecl: this had upon your fpirit ?
Hope. It made me fee that all the world, notwith- ftanding all the righteoufnefs thereof, is in a ftate of condemnation : it made me fee that God the Father, though he be juft, can juftly juftify the coming finner : it made me greatly afhamed of the vilenefs of my for- mer life, and confounded me with a fenfe of mine own ignorance ! for there never came a thought into my heart before now, that mewed me fo the beauty of jefus Chrift : it made me love a holy life, and long to do fomethicg for the honour and glory of the name of the Lord Jefus : yea, I thought that if I had now a thoufand gallons of blood in my body, I could fpill it ill for the fake of the Lord Jefus.
1 faw in my dream, that Hopeful looked back and faw Ignorance, whom they had left behind, coming after : Look, faid he to Cbriftian, how far yonder youngfter loitereth behind.
Chr. Ay, ay, I fee him j he careth not for our com- pany.
Hope, But I trow it would not have hurt him, had lie kept pace with us hitherto.
(z) Reader, never think that you arc fully convinced of the whole truth ; nor believe fully of Christ according to the scriptures, unless you have seen as much need of Christ's glorious righteousness to justify, as of his precious blood to pardon you. Both are revealed in the gospel: both are the objects <>f faith ; by both is the conscience pacified, the heart purified the soul justified, and Jesus glorified in the heart, lip . and Jife*
THE PILGRIM*S PROGRESS. l6j
Chr. That is true ; but I'll warrant you he thinketh otherwife.
Hope. That I think he doth ; but however, let us tarry for him. (So they did.)
Then Chriftian faid to him, Come away, man, why do you (lay fo behind ?
Ignor. I take my pleafure in walking alone, even more a great deal than in company, unlefs I like it better.
Then faid Ghriftian to Hopeful (but foftly) Did I not tell you he cared not for our company ? But however laid he, come up, and let us talk away the time in this folitary place. Then directing his fpeech to Ignorance he faid, Come, how do you do? How Hands it between God and your foul now ?
Ignor. I hope well, for I am always full of good notions, that come into my mind, to comfort me as I walk. (a).
Chr, What good motions ? Pray tell us.
Ignor. Why, I think of God and Heaven.
Chr. So do the devils and damned fpirits.
Ignor. But 1 think of them and defire them.
Chr. So do many that are never like to come there. ° The foul of the iluggard defires, and hath nothing."
Ignor. But I think of them, and leave all for them.
Chr. That I doubt : for to leave all is a very hard matter -, yea, a harder matter than many are aware of.
(a) Real Christians are often put to a stand, while they iind and feel the working of all corruptions and sins in their nature ; and when they hear others talk so highly of themselves how full their hearts are of love to God, good motions, &c. and without any complainings of the plague of their hearts. But all this from the ignorance of their own hearts ; and pride and self righteousness harden them against feeling it desperate wickedness. But divine teaching causes a christian to see, know, and feel the worst of himself, that he may glory of nothing in or of himself, but that all his glorying should be of what precious Christ is to him, and what he is in Christ. See the contrary of all this exemplified in Ignorance, in whom We see as \n a mirror, many professors who are strangers to their own hearts ; hence are deceived into vain self- con ti- de nee.
X 2
164 the pilgrim's progress.
But why or by what, art thou perfuaded that thou haft left all for God and heaven ?
Ignor. My heart tells me fo.
Chr. The wife man fays^ heart is a fool *."
Ignor. This is fpoken of an evil heart but mine is a good one.
Chr. But how doft thou prove that ?
Ignor. It comfotts me in the hopes of heaven.
Chr. That may be through its deceitfulnefs j for a man's heart may minifter comfort to him in the hopes of that thing for which he has yet no ground to hope.
Ignor. But my heart and life agree together, and therefore my hope is well grounded.
Chr. Who told thee that thy heart and life agree together ?
Ignor. My heart tells me fo.
Chr. Afk my fellow if I be a thief? Thy heart tells thee fo 1 Except the word of God beareth witnefs in this matter, other teftimony is of no value.
Ignor. But is it not a good heart that has good thoughts ? And is it not a good life, that is according to God's eommandme«ts ?
Chr. Yes, that is a good heart that hath good thoughts, and that is a good life that is according to God's commandments j but it is one thing indeed to have thefe, and another thing to think fo.
Ignor. Pray, what count you good thoughts, and a life according to God's commandments?
Chr. There are good thoughts of divers kinds -, fome refpecling ourfelves, fome God, fome Chrift,and fome Other things. Jgnor. What be good thoughts refpectingourfelves ?
Chr. Such as agree with the word of God.
Ignor. When do our thoughts of ourfelves argee with the word of God ?
Chr. When we pafs the fame* judgment upon our? felves which the world paffes. To explain myiclf: the word of God faith of perfons in a natural condition, There is^oone righteous, there is nonethatdoeth gooclf
* Pioy. xxvi'ii. 56, j; K om. iii. Gen. vL S,
THI PILGRIM'S PROGRESS. I65
It faith alfo, that " every imagination of the heart of man is only evil, and that continually." And again, "The imagination of man's heart is evil, from his youth." Now then, when we think thus of ourfelves having fenfe thereof, then are our thoughts good ones becaufe of the word of God.
Ignor. I will never believe that my heart is thus bad (b)
Chr. Therefore thou never*hadft one good thought concerning thyfelf in thy life. But let me go on. As the word pafTeth a judgment upon our hearts, so it pafleth judgment upon our ways ; and when the thoughts of our hearts and ways agree with the judg- ment which the word giveth of both, then are both good, becaufe agreeing thereto.
Ignor, Make out your meaning.
Chr. Why, the word of God faith, that man's ways are crooked ways* ; not good, but perverfe : it faith, they are naturally out of the good way, they have not known it. Now when a man thus thinketh of his ways j I. fay, when he doth fenfihly, and with heart- ^humiliation, thus think j then hath he good thoughts of his own ways, becaufe his thoughts now agree with the judgment of the word of God.
Ignor. What are good thoughts concerning God ?)
Chr. Even (as I have faid concerning oursfelves when our thoughts of God do agree with what the word faith of him; and that is, when we think of his being and attributes as the word hath taught ; of which I cannot now difcourfe at large ; but to ipeak of him in reference to us ; we then have right thoughts of God when we think that he knows us better than we
* Ps. cxxv. 5 Prov.ii. IS* Eon1, itu
(b) No, no man naturally can. But this is a true sign' {hat the light from heaven hath not shined into the heart; and made it manifest, how superlatively wicked the heart is,, and- consequently how it deceives ignorant professors with a notion of being gw>il in themselves, and keeps ihem from wholly relyiu" upon .Christ's atonement for pardon, and trusting only tq bis i!«hu*ousi:ess for justification . uuto life.
166 THE PILGRIM'S PROGRESS.
know ourfelves, and can fee fin in us when and where we can fee none in ourfelves : when we think he knows our inmoft thoughts, and that our heart, with all its depths, is always open unto his eyes : alfo when we think that all our righteoufnefs (links in his noftrils and that therefore he cannot abide to fee us Hand before him in any confidence, even in all our beft perfor- mances?
Ignor. Do you thirik that I am fuch a fool as to think God can fee no farther than I ? Or, that I would come to God in the beft of my performances ?
Chr. Why how doft thou think in this matter ?
Ignor. Why, to be Ihort, I think I muft believe in Chrift for juftification.
Chr. How r" Think thou muft believe on Chrift, when thou feeft not the need of him ! Thou neither seeft thy original nor actual infirmities j but has fuch an opinion of thyfelf, and of what thou doft, as plainly renders thee to be one that did never fee a neceffity of Chrift's perfonal righteoufnefs to juftify thee before God (c). How then doft thou fay, I believe in Chrift i
Ignor. I believe well enough for al! that.
Chr. How doft thou believe ? Ignor. I believe that Chrift died for finners: and that I fhall be juftified before God from the curfe, through his gracious acceptance of my obedience to the law. Or thus, Chrift makes my duties, that are reli- gious, acceptable to his Father by virtue of his merits, and fo fhall I be juftified (d).
(c) Here we see how naturally the notion of man's right- eousness blinds his eyes so, and keeps his heart from believ- ing that Chrsit's personal righteousness alone justifies a sinner in the sight of God ; and yet such talk bravely of believing but their faith is only fancy. They do not believe unto right- eousness, but imagine they have now, orshall get a righteous- ness of their own, gome how or other. Awful delusion !
(d) Here is the very essence of that delusion which works by a lye, and so much prevails, and keeps up an unscriptural hope in the hearts of so many professors. Do, reader, study this poinc weH ; for here seems to be a shew of scriptural truth while the rankest poison lies concealed in it. For it is utterly
THE PILGRIM'S PROGRESS. 1 67
Chr. Let me give an answer to this confr fllon of thy faith.
1. Thou believeft with a fantaftieal faich ; for this faith is now here defcribed in the word.
2. Thou Oelieveft with a falfe faith, becaufe it taketh juftification from the perfonal righteoufnefs of Chrift, and applies it to thy own.
3. This faith maketh not Chrift a juftifier of the per- fon, but of thy actions ; and of thy perfon for thy ac- tions fake, which is falfe.
4. Therefore this faith is deceitful, even fuch as will leave thee under wrath in the day of God Almighty : for true juftifying-faith put the foul (as fenfible of its loft condition by the law) upon flying for refuge unto Chrift's righteoufnefs (which he maketh, for juftifica- tion, thy obedience accepted with God, but is perfonal obedience to the iaw, in doing and fufrering for us what that required at our hands) : this righteoufnefs, I fay, true faith accepteth : under the (kirt of which the foul being fhrouded, and by it prefented as fpotlefs before God, it is accepted, and acquitted from con- demnation (c).
Ignor. What, would you have us truft to what Chrift in his own perfon hath done without us ? This conceit would loofen the reins of our luft, and tolerate us to lire as we lift : for what matter how we live, if we may be juftified by Chrift's perfonal righteoufnefs, from all when we believe it (f).
subversive of, and contrary to the faith and hope of the gospel.
(e) Under these four heads, we have a most excellent detection of a presumptive and most dangerous error which now greatly prevails ; as well as a scriptural view of the nature of true faith, and the object it fixes on wholly aud solely for justification before God, and acceptance with God. Reader, for thy soul's sake look to thy foundation. See that you build upon nothing in self but all upon that are sure foundation which God hath laid, even his beloved Son, and his perfect righteousness.
(f) No sooner can you propose to an ignorant professor
16$ THE pilgrim's PROGRESS.
Chr. Ignorance is thy name, and as thy name is, fa art thou ; even this thy anfwer demonftrateth what I fay. Ignorant thou art of what juftifyingrighteoufnefs js, and as ignorant how to fecure thy foul through the faith of it from the heavy wrath of God. Yea, thou art alfo ignorant of the true effects of faving faith in this righteoufnefs of Chrift, which is to bow and win over the heart to God in Chrift, to love his name, his word, ways and people, and not as thou ignorantly ima- gined.
Hope. Afk him if he ever had Chrift revealed to him from heaven (g)
Christ's righteousness alone for justification, bufe he instantly displays his ignorance of the power of the truth, and the influ- ence of faith, by crying out, li Antinomianism ! O you are for destroying holiness at the root, and for bringing in licen- tiousness like a flood." Thus pride works by the lye, and is supported by self-righteousness, in opposition to God's grace, and submission to Christ's righteousness. Under this plausi- ble pretence for holiness, Christ's righteousness is rejected, and men are hardened in sinful pride ; and they grow stout hearted against the imputed righteousness of Christ, by esta- blishing their own. This is a spreading heresy of the flesh, \rhich most dreadfully prevails, at this day. Be not deceived, (g) This, by all natural men, is deemed the very height of enthusiasm; but a spiritual man knows the blessedness, and rejoices in the comfort of this. It is a close question ; what may we understand by it ? Doubtless, what Paul means, when he says, " It pleased God to reveal his Sort in me," Gal. i. 16. that is, he had such an internal, spiritual, experimental sight and knowledge of Christ, and of salvation by him, that his lieart embraced him, his soul cleaved to him, his spirit rejoiced in him ; his whole man was swallowed up with the love of film, so that he cried out in the joy of his soul, This is my be- loved and my friend — my Sa\iour, my God, and my salvati- on. He is the chief of ten thousand, and altogether lovely, We know nothing of Christ's savingly, comfortably, and expU rimentaliy, till he is pleased thus to reveal himself to us, Matt, si. 27. This spiritual revelation of Christ to the heart, is a blessing and comfort agreeable to, and consequently upon, believjng on Christ, as revealed outwardly in the word. — ■ Therefore every believer should wait, and look, and long, and pray for it. Beware you do not despise it, if you do, you •will betray your ignorance of spiritual things, as Ignorance did.
THE PILGRIM'S PROGRESS. 169
Igrifcr. What ! you arc a mm for revelation ! I do believe that what both you and all the rest of you fay about that matter, is but the fruit of diftracled brains.
Hope. Why man ! Chrift is fo hid in God from the natural apprehenfion of the flesh, that he cannot by any man be favingly known, unlefs God the Father reveals him to them.
Ignor. That is your faith, but not mine ; yet, mine, I doubt not, is as good as yours, though I have not in my head fo many whimfies as you.
Chr. Give me leave to put in a word : You ought not to fpeak fo flightly of this matter: for this I will boldly affirm (even as my good companion hath done) that no man can know Jems Christ but by the revela- tion of the Father* ; yea, and faith too, by which the foul layeth hold upon Chrift, (if it be right) mult be wrought by the exceeding greatnefs of his mighty power f ; the working of which faith, I perceive, poor Ignorance, thou art ignorant of. Be awakened then, fee thine own wretchednefs, and fly to the Lord Jefus j and by his righteoufnefs, which is the righteoufnefs of God, (for he himfelf is God) thou (halt be delivered from condemnation (h).
Ignor. You go fo faft, I cannot keep pace with you, do you go on before ; I mult ftay awhile behind (i).
Then they faid,
" Well Ignorance, wilt thou yet foolish he,
" To slight good counsel, ten times given thee )
* Matt xi. C8. f 1 Cor. xi- 3. Eph. i. 18, 19.
(h) That sinner is not thoroughly awakened, who does not see his need of Christ's righteousness to be imputed to him. Nor is he quickened, who has not lied to Christ as the cud of the law for righteousness to every one who believes, Rom. x. 4.
(i) Ignorant professors cannot keep pace with spiritual pilgrims, nor can they relish the doctrine of making Christ all in all, in the matter of justification and salvation, and makiiig the sinner nothing at a!i, as having no hand in the work, nor getting any glory to himself by what he is able to do of him- self. Free irrace and free will : Christ's imputed fighteousi. ness, ana the notion or man s personal righteousness, cannot accord. V
173 THE PILGRIM'S PROGRESS,
" And if thou yet refuse it, thou shalt know, " Ere long, the evil of thy doing so, " Remember, man, in time ; stoop, do not fear j " Good counsel taken well secures ; then bear " But if thou yet shalt slight it, thou wilt be " The loser, Ignorance, I'll warrant thee.
Then Chriftian addreffed himfelf thus to his fellow *
Chi'. Well, come, my good Hopeful, I perceive that thou and I muft walk by ourfelves again.
So I faw in my dream, that they went on apace be- fore, and Ignorance he came hobbling after. Then faid Chriftian to his companion, I am much grieved for this poor man -3 it will certainly go hard with him at the laft.
Hope. Alas! there are abundance in our totvrr in this condition, whole families, yea, whole ftreefs, and that of pilgrims too; and if there be fo many in our purts, how many, think you, muft there be in the place where he was born (k).
Chr. Indeed the word faith, " He hath blinded their eyes, left they mould fee," &c.
But now we are by ourfelves, What do you think of fuch men ? Have they at no time think you, convictions of fin, fo confequently fears that their ft ate is- dange- rous ?
Hope. Nay, do you anfwer that queftion yourfelf, for vou are the elder man.
Chr. Then I (ay, fometimes (as I think ) they may : but they being naturally ignorant, underftand not that fuch convictions tend to their good ; and therefore they do defperately leek to ftifle them, and prefump- tuoufly continue to fiatcer thcmielves in the way of their own hearts.
(k) Ignorance had just the same natural notions of salva- tion which he was born with, only he hud been taught to dress them tip by the art of sophistry. Hence it is they so nueh abounded among professors in every age. O what a mercy to be delivered f'rotti them, to be spiritraHy enlightened, and 'Up_ht the truth as it is in Jesus !
ise pilgbim's progress. 171
Hope. I do bvelieve, as you fay, that fears tend much to men's good, and to make them right at their begin- ning to go on pilgrimage.
Cbr. Without all doubt it doth if it be right ; for fo fays the word, " * The fear of the Lord is the begin- ning of wisdom !"
Hope. How will you describe right fear ?
Chr. True or right fear is difcovered by three things;
1. By its rife: it is caufed by faving convictions for fin.
2. It driveth the foul to lay faft hold of Chrift for falvation.
3. It begetteth and continueth in the foul a great re- verence of God, his word, and ways, keeping it tender, and making it afraid to turn from them, to the right hand or to the lefr, to any thing that may difhonour God, break its peace, grieve the fpirit, or caufe the enemy to fpeak reproachfully.
Hope. Well fakl ; I believe you have faid the truth. Are we now almoft got pad the Enchanted Ground ?
Chr. Why, art thou weary of this difcourfe ?
Hope. No verily, but that I would know where we are.
Chr. We have not now above two miles farther to go thereon. But let us return to our matter. Now the ignorant know not that fuch convictions as tend to put them in fear, are for their good, and therefore they feek to ftifle them.
Hope. How do they feek to ftifle them ?
Chr. 1. They think that thofe fears are wrought by the devil (though indeed they are wrought by God ;) and thinking (o they refill them, as things that directly tend to their overthrow. 2. They alfo think that thefe fears tend to the fpoiling of their faith, when alas for them, poor men that they are, they have none at all I and therefore they hardened their hearts againft them. 3. They prefume they ought not to fear, and therefore in defpite of them wax prefumptuoufty confident.-—
Job xxviii. 28. Psl. cxt, 10. Prov, 1. 7. c!np. ix. 10, 1
172 THE PILGRIM'S PROGRESS.
4. They fee that thofe fears tend to take away from them their pitiful old felf-holinefs (1), and therefore they refill them with all their might.
Hope. I know fomething of this myfelf; before 1 knew myfelf, it was fo with me (m).
Chr. Well, we will leave, at this time, our neighbour Ignorance by himfelf, and fall upon another profitable queftion.
Chr. Well then, did you know, about ten years ago one Temporary in your parts, who was a forward man in religion then ?
Hope. Know him! yes; he dwelt in Graceless a town about two miles offHonefty, and he dwelt next door to one Turnback.
Chr. Right, he dwelt under the fame roof with him. Well, that man, was much awakened once ; I believe that when he had fome fight of his fins, and of the wages that were due thereto.
Hope. I am of your mind, for (my houfe not being above three miles from him) he would oftentimes come to me, and that with many tears. Truly I pitied the man, and was not altogether without hope of him : but one may fee, it is not every one that cries, Lord , Lord. ' Chr. He told me once, that he was refolved to go on pilgrimage, as we go now ; but all on a fudden he grew acquainted with one Savefelf (n), and then he became a ftranger to me.
(1) Pitiful old self-holiness. Mind this phrase. Far was it from the heart of good Mr. Bunyan to decry real personal holiness. I suppose he was never charged with it. If he was it must be by such who strive to exalt their own holiness, more than Christ's righteousness; if so, it is pitiful indeed. lit is nothing but self. holiness, or the holiness of the old man or sin ; for true holiness springs from the belief of the truth, and love .to the truth. All beside this, only tends to self- confidence m self-applause.
(m) It is good to call to mind one's own ignorance, when in our natural estate, to excite hum.iiitv of heart, and thankful- ness to God, who madevAsto differ, and to excise pity towards those who are walking in nature's pride, self-righteousness, and iself confidence.
(u) .Sayeseff, This generation, greatly abounds among us,
THE PILGRIM'S PROGRESS. I73
Hope. Now fince we are talking about him, 1ft us a little enquire into the reafon of the fudden backflid- ing of him and fuch others.
Chr. It may be very profitable; but do you begin.
Hope. Well then, there are in my judgment fowr reafons for it :
1. Though the conferences of fome men are awak- ened, yet their minds are not changed ; therefore, when the power of guilt weareth away, that which provoketh them to be religious ceafeth ; wherefore they naturally return to their old courfe again ; even as we fee the dog that is fick of what is eaten, fo long as ficknels prevails, he vomits and caits up ail; not that he doth this of a free mind (if we may fay a dog has a mind) but becaufe it troubleth his flomach ; but now, when his ficknefs is over, and fo his (lomach eafied, his defires being not all alienated from his vomit, he turns him about, and licks up all; and fo it is true which is writ- ten, " the dog is turned to his own vomit again." — Thus, 1 fay, being hot for heaven by virtue only of the fenfe and fear of the torments of hell ; as that fenfe of •hell, and fear of damnation, chills and cools, fo their defires for heaven and falvation cool alfo. So then it comes to pafs, that when their guilt and fear is gone, their defires for heaven and happinefs die, and they re- turn to their courfe again (o).
Those who are under this spirit, are strangers to themselves, to the truth of God's law, and the promises of his gospel, ami so consequently are strangers to those who know themselves to .be totally lost, are dead to every hope of saving themselves, -and look only to, and look only in, the finishing salvation or" Jesus'. " Two cannot walk together except they be agreed,"' .Amos iii. 3.
(o) A true description of the state of some professors. — Here see the reason why so many saints, as they are called, fsil I awav. From hence some take occasion to denv the scrip- ture, sold comforting doctrine, of the certain perseverance of (iml'a saints under eternal glory. So they display the pride of their own hearts, then, ignorance of' God's word, while they m.ake God's pr.>uii'-v: of no efteet, and die gospel of' his grace,
17* THE mSRlM'S PROGRJESS.
Q Another reafon is, they have flavifh fears that do over-mafter them; I fpeak now of the fears that they have of them : ,c For the fear of men bringcth a fnare*." So then* though they feemto be hot for heaven fo long a$ the lames of hell are about their ears, yet when thac terror is a little over, they betake themfelves to fecond thoughts j namely; that it is good to be wife, and not to run (for they know not what) the hazard of lofing all, or at leaft of bringing themfelves into unavoidable and unneceffary troubles, and fo tbey fall in with the world again.
3. The fhame that attends religion lies alfo as ablock in their way j they are proud and haughty, and religion in their eye is low and contemptible ; therefore whea They have loft their fenfe of hell and wrath to cotne, they return again to their former courfe.
4, Guilt, and to meditate terror, are grievous to them; they look not to fee their mifery before they come into it,, though perhaps the light of it fir ft, if they -loved that fight, might make them fly whither the righ- teous fly and are fafe ; but becaufe they do, as I hinted -before, even fhun the thoughts of guilt and terror, therefore, when once they are rid of their wakenings about the terrors and wrath of God, they harden, their hearts gladly, and choofefuch ways as will harden them more and more.
Chr. You are pretty near the bufinels, for the bottom of all U, for want of a change in their mind and will (p).
* Prov. xxix. 2..
(p) Now when we read of the dog turning to his own vo- mit, and the sow that was washed to her wallowing in the mire, ^ Pet. ii. 22. it gives us an idea, that persons may receive somewhat of the doctrines of the gospel, so as to set their sto- machs against, and cause them to loathe their former filthy wavs. ancl, like the dog, to cast them off; and, like the swine, to be washed from their former filthy courses. But what then ? There is only an outward change in conduct, without an -inter- nal change of heart, they are the same old creatures, unclean creatures, dogs and swine still, therefore they manifest it, bv acting as such. They are like the ass in the lion's skin in the. table, and soon display, what they naturally are.
THS PILGRIM'S PROGRESS. 175
And therefore they are but like the felon that ftandeth before the judge : he quakes and trembles, and feems to repent mult heartily ; but the bottom of all is, the fear of the haltar; not that he hath any defeftation of the offence, as is evident, becaufe, let but this man have his liberty, and he will be a thief, and fo a rogue ftiil i whereas, it his mind was changed, he would be other* wife.
Hope. Now I have mowed you the reafon of their going back, do you fhow me the manner thereof.
Chr. So I will willingly.
1 . They draw off their thoughts, all that they may, from the remembrance of God, death, and judgment to come.
2. Then they caff off by degrees private duties as clofet-prayer, curbing their lulls, watching forrow for fin, &cc
3. Then they fhun the company of lively, and warm chriftians.
4. After that they grow cold to public duty, as hear- ing, reading, godly conference and the like.
5. Then they begin to pick holes, as we fay, in the coats of fome of the godly, and that devilimly, that they may have a feeming colour to throw religion (for the fake of foifre infirmities they have elpied in him) be- hind their backs.
t 6. Then they begin to adhere to, and aflbciate them- felves with carnal, ioofe, and wanton men.
7. Then they give way to carnal and wanton cfis- courfU in fecrctj iind glad are they if they can fee fuch things in any that are counted honeft, that they may the more boldly do it through their example.
8. After this, they begin to play with little fins openly.
9. And then being hardened, they (how themfelves as they are. Thus being launched again into the guilt of mikry, unlefs a miracle of grace prevents it, they ■everlaitingly perish in their own deceivings (cj).
(q) See how gradually, strp, by step, apostates £0 b.rc k. It bfgsus in the unbelief of the heart, and ends in open sms rh
176 THE PILGRIM'S PROGRESS.
Now I faw in' my dream, that by this time the pil- grims were got over the Enchanted Ground, and enter- ing into the country of * Beulah, whofe air was very sweet and pleafant, the way lying directly through it they folaced themfelves there for a feafon. Yea, here they heard continuity the ringing of birds, and faw every day the flowers appear in the earth, and heard the voice of the turtle in the land. In this country the fun fhineth night and day : wherefore it is beyond the Val- ley of the Shadow of Death, and alfo out of the reach of Giant D-fpair, neither could they from this place fb much as fee Doubting Caftle (r). Here they were within fight of the city they were going to j alfo here met them fome of the inhabitants thereof: for in this land the fhining ones commonly walked, becaufe it was upon the borders of heaven. In this land alfo the eontra$ between the bride and the bridegroom was renewed j yea, here, ce as the Bridegroom rejoiceth over the Bride, fo did God rejoice over them f. % Here they had ho want of corn and wine : for in this place they met abundance of what they had fought foF in all their pilgrimage J. Here they heard voices from
* fsa. ]xii. 4. Cant. vlt. 10.-— 12, f Isa. Um? 5. % Ver. 8.
the life. Why is the love of this world so forbidden ? Why 'is- covetousuess called idolatry ? Because, 'whatever draws away the heart from God, and prevents enjoying" close fellow- ship with him, naturally tenfls to postacv from him.— Look well to your hearts and affection. Daily learn to obey that •command, " Keep thy heart with all diligence, for out of it are the issues of life,1' Pro r. iv. 23. If you neglect to watch, to& will be sure to smart ; under the sense of sin on earth, or bEs curse in hell. " See then that ye walk circumspectly, nor. as iookr but as wise, redeming the time, because the days are evil," E])'i. v. 15, 16,
{ is this ! Job speaks of it as the candle of the Lord shining upon bis heat', ch. xxix, 3. The church, in a rapture, cries out, fr singing, O mountains, for the Lord hath comforted his people, Esa. xxix. 13. Paul calls this," the fullness of the blessing «'f the gospel of peace, " Rom. xv. 29. O rest not short o£ enjoying the full blaze of gospel peace, and spiritual joy.
THB PILGRIM'S PROGRESS. 177
©ut of the city, loud voices faying, " Say ye to the daughter of Sion, Behold, thy falvation cometh, Be- hold his reward is with him * I" Here all the inhabi- tants of the country called them, " The holy people, the redeemed of the Lord fought out j-> &c "
Now, as they walked in this land, they had more re- joicing than in parts more remote from the k mgdom to which they were bound ; and drawing nearer to the city yet, they had a more perfect view thereof: it was built of pearls and precious ftones,alfothe ftreets there- of were paved with gold j fo that by realon of the na- tural glory of the city, and the reflection of the fun- beams upon it, Chtiftian with defire fell fick, Hopeful alfo had a fit or two of the fame difeafe : wherefore, here they lay by it awhile, crying out becaufe of their pangs, Cf If you fee my. Beloved, tell him that lam fick of love (s)."
But being a little ftrengthened, and better able to bear their ficknefs, they walked on their way, and came yet nearer and nearer, where were orchards, vineyards, and gardens, and their gates opened into the highway. Now as they came up to thefe places, behold the gar- dener flood in the way, to whom the pilgrims laid, Whofe goodly vineyards and gardens are thefe ? He anfwered, They are the King's and are planted here (or his own delight, and alfo for the Iblace of pilgrims; fo the gardener had them into the vineyards, and bid them re/V.efh tjiemfejv.es with dainties J; he aifo mow- ed them -the-ne the King's walks &nd arbours, where they delighted to be : and here they tarried and flepcu
Now I beheld in my dream, that they talked more in their fleep at this time, than ever they did in all their journey ; and being in a muse thereabout, the gardener
• Isa, ixii, ij. f Ver. 12. J Dcut, xxxiii. 24,
(s) See what it i» to long for the full fruition of Jesus in 'glory. Some have been so overpowered hereby, that, their earthen vessels were ready to hurst : their frail bod ies have been so overcome; that they have cried, Lord, hold thine hand, I faint, I sink, I die, with a full serine of thy precious precious love. Covet earnestly this best gift, Love'. Lord, shed it more abundantly abroad in these cold hearts of ours !
z
178 the pilgrim's progress.
faid even fo me, Wherefore mufeft thou at the matter ? It is the nature of the fruit of the grapes of thefe vine- yards to go down fo fweetly, as to caufe the lips of them that are afleep to fpeak.
So I faw that when they awake^ they addreffed themfelves to go up to the city. But as I faid, the reflection of the fun upon the city (for the city was pure gold) was fo extremely glorious, that they cjuld not as yet with open face behold it,. but through an initfument made for that purpofe. So I faw that as they went on, there met them two men in raiment that (hone like gold, alfo their faces (hone as the light*;
Thefe men asked the pilgrims whence (hey cattle ? and they told them. They alfo asked them where they had lodged, what difficulties and dangers, what com- forts and pleafureS they had met with in the way ?—*• And they told them. Then faid the men that met them, You have but two difficulties more to meet with, and then you are in the city (t)i
Chriftian then and his companion asked the men to go along with theni, so they told them that they would; But, faid they, you must obtain it by your own faith.
So I faw "in my dream that they went on together till they came in fight of the gate.
Kow I farther faWj that betwixt;, them and the gate was a river, but there was no bridge to jgo over, and the river was very deep. At the fight therefore of this river^ the pilgrims were much ftunned ; but the men that went with them, faid, You muft go through, or you .cannot coine at the gate (u).
* Rev. xxi, 28. I Cor. iii. 18.
(t) What are these .two difficulties r are they not death without, and unbelief within ? It is through the latter, that th& former is at all distressing to us. O for a strong world- conquering, sin-subduing, death over-coming faith, in life and death ! Jesus, Master, speak the word, unbelief shall flee, ouif faith shall not Sail, and our hope shall be steady.
(u) Well, now the pilgrims must meet with, and encOutv
frer their last enemy, death.. When he stares* them in the face,
their fears arise. Through the river they must go. What
- Jafivfe they tp ioolv at ? What they are in themselves op w,l>^
THE PIJ-GRIM's PROGRESS. 17£
The pilgrims then began to enquire if there was no other way to the gate, to which he anfwered, Yes, but there hath not any, fave two, to wit, Enoch and Elijah, been permitted to tread that path fince the foun- dation of the world, nor fhall until the laft trumpet fliall found. The pilgrim's then (efpecially Chriftian) began to defponfl in their minds, and looked this way and that, but no way could be found by them by which they might efcape the river. Then they afked the men if the waters were all of a depth? they faid, No, yet theycould not help them in that cafe j For, faid they, you fhall find it deeper or lhallower, as you believe in the King of the place (u).
They then addreffed themfelves to the waters, and entering, Chriftian began to fink, and crying out to his good friend Hopeful, he faid I fink in deep waters; •the billows go over my head, all the waves go oyer me, Sefah.
Then faid the otber0 Be of good cheer, my ;brother, I feel the bottom, and it is good. Then faid Chriftian, Ah : my friend, the forrow of death has comparted me about, I fhall not fee the land that flows with milk and honey. And with that a great darknefs and ^horror fell upon Chriftian, fo that he could not fee before him (y).
jtliey have done and been? No. Only the same Jesus who conquered death fpr us, and can overcome the fear of death in us.
(x) Faith builds a bridge across the gulph of death, Death's terror is the mountain faith removes, ' ?Tis faith disarms distinction; and absolves from every clamourous charge tj>e guiltless tomb.
for, faith views, trusts in, and relies upon the work of .Christ for salvation, and the victory of Christ over sin, death, and hell. Tnerefore in every thing, we shall ajvvays prove the truth of our Lord's words', " according to your faith be it unto vou," Matt. \y. 19. 0 what support in death, to have Jesus pur- triumphant conqueror, to look unto, who has disarmed 'death of its sting-, and swallowed up death in his victory !
(y) What ! after all the past, blessed experience that Chris- tian had enjoyed of his Lord's peace, love, joy, and presence with him, his holy transports and heavenly consolations, is Ji
180 THE PILGRIM'S PROGRESS.
Alfo here he in a great meafure loft his fenfes, fa that he could neither remember nor orderly talk of any of thofe fweet refrefhments that He had met with in the
-way of his pilgrimage. But all the words that he fpake ftill tended to difcover that he had horror of mind, and heart-fears that he fhould die in that river* and never obtain entrance in at the gate. Here alfo, as they that ftood by perceived, he was much in the troublefome thoughts of the fins that he had committed, both fince and before he began to be a pilgrim. It was alfo ob-
goblins and evil fpiritsj for ever and anon he would intimate fo much by words (z). Hopeful therefore
; here had much ado to keep his brother's head above water* yea, fometimes he would be quite gone down,
i and then ere awhile he would rife up again half dead. Hopeful did alfo endeavour to comfort him, faying, Brother, I fee the gate, and men (landing by to receive
t'usj but Chriftian would anfwer, It is you they wait for : you have been: hopeful ever fince T knew you. And fo have you, faid he to Chriftian. Ah, brother ! faid he, furely if I was right, he would now rife to help me; but for my fins he hath brought me into the fnare ,and left me. Then faid Hopeful, My brother, you have quite forgot the text, where it is faid of the
'Wicked, * There are no bands in their death, but their ttrength is firm; they are not troubled as other men,
come to this at the last? You know " the last enemy that shall be destroyed is death," i Cor. v. 26. In some sort he is an enemy, even to saints themselves, as he puts an end to their present existence, and destroys their body. But their souls tall asleep in Jesus, are delivered from the burthen of the flesh, and enter into Christ's presence, to be for ever with him. Thus he is a blessed messenger of joy, and a sweet friend to the regenerate soul.
(z). Satan is suffered to be very busy with God's* paopla in their. Jast moments, but he too, like death, is a conquered enemy by our Jesus ; therefore amidst all his attacks, they are safe. He cannot destroy them whom Jesus hath redeehaed. For Ire is faithful to them, and almighty to save thttm..
THE PILGRIM'S PROGRESS. 151
neither are they plagued like other men*." Thefe troubles and diftreffes that you go through in thefe wa- ters; are no fign that God hath forfaken you ; but are fent to try you, whether you will call to mind that which heretofore you have received of his goodnefs, and live upon him in yourdiftrefs (a).
Then I faw in my dream, that Chriftian was in a mule awhile. To whom alfo Hopeful added thefe words, Be of good cheer, Jefus Chrift maketh thee whole (b); and with that Chriftian brake out with a loud voiee, Oh, I fee him again! and he tells me, — with thee; and through the rivers, they fhall not over- flow thee." Then they both took courage, and the enemy was after that as ftill as a ftone, until they were gone over. Chriftian therefore prefently found ground to ftand upon, and fo it followed that the reft of the river was but fhallow; but thus they got over. Now upon the bank of the river on the other fide, they Taw the two mining men again, who there waited for then \ wherefore being come out of the river, they faluted them, faying, ." We are miniftering fpirits, fent forth to minifter to thofe that fhall be heirs of falvation." Thus they went along toward the gate. Now you muft note, that the city -flood upon a mighty hill, but the pilgrims went up that hill with eafc, becaufe they had thefs two men to lead them up by the arms ; they had likewife
* Ps. xxxiii. 4, 5.
(3) When you visit a sick or death-bed , be sure that you take God's uord with you, in your heart and in your mouth ; it is from that only tliut you may expect a blessing upon and to the soul of the sick or the dying ; for it is by the word of God, faith came at the first ; it is by that faith is strengthened at the last ; and Jesu* is the sum and substance of the scrip- tures.
(b) Jesus Christ, he h indeed the Alpha and Omega, the first and the last, the beginning of our hope, and the end of ©ur confidence. We begin and end the Christian pilgrimage with him ; and all our temptations and trials speak loudiy and fully confirm to us that truth of our Lord. " without meyc can' do nothing,'" John xv 5
182 *SE FILO RIM'S PJl.QGa#$U
left their mortal garments behind them in *h« m$£ : foi though they went in with them, they came out with- out them. They therefore went up here with much agility and Tpeed, though, the foundation upon which ike city was framed was higher than the clouds 5 they therefore went up through the region of the air, fwec|- $y talking as they went, being comforted becaufe they ifafely got over the river, and had fuch glorious com- panions to attend them (c),
The talk they had with the Alining pnes was about the glory of the place j who told them, that theheauty and glory of it was an expressible. There, faid they, is t «* Mount Zion, the heavenly Jerufalem, .the intfiumer- - able company of angels, and the fpirits of juft men made perfect." You are going now, faid they, to the Para- 4ife of God, wherein you mall fee the tree of life, and eatW the taever- failing fruits thereof ; and when you c«me there you lhall have white tobes given you, and your walk and talk fhall be every day with the King, ;even all the days of eternity f. There you fhall not fee ■again fuch things as you Jaw when you where in the Tower region upon the earth, to wit, forrow, ficknefs, affliction and death, "for the former things are patted away." You are now going to Abraham, Jfaac, and Jacob, and to the prophets $.» men that God hath taken away from the evil to come, and that are now refting u pon their beds, each oije walking In his righteousuefs. The men then afked, WhatJnuft we do in this holy place ? To whom it was anfwered, You muft there re- ceive the comforts of all your toil, and have joy for all your forrow; you muft reap what you have iowa, even
* Heb. xii. 32, ,23, .24. Rer- ii. 7. and Hi. 4. ;f >!Rer. xxii. 7 i ba. Ivii. 12. ,aiid vi- 14.
.(c) Ah, dmstian,,nonecan/Conceive or describe what it is to live, in. a state separate from a body of sin and death. Such, in stuue happy, highly-favoured moments, we have Lad a iiiiinpse, a foretaste of this, and could realize it by faith. O For more an U more of .this, till we possess and enjoy it in ail it* fulness. If Jesus be so sweet to Jaith below., who can tell wi at he is in full fruition above ? This we must die to know*
THE PiLOItIM s PROGRESS. 1«3
the fruit of all your prayers and tears, and fuftermg*; for the King by the way. In that place you mud wear crowns of gold, and enjoy the perpetual fight and vifion of the Holy One, for " there you ihall fee hiin as he is*." There alfo you fhall ferve him continually with- praife, with fhouting, and thank (giving, whom you de- fire to ferve in the world, though with much difficulty, becaufeofthe infirmity of your fleih. There your eyes fhall be delighted with, feeing, and your ears with hear- ing the pleafant voice of the Mighty One. There you fhail enjoy your friends again, that are gone thither before you j and there you fhall with joy receive even every one that follows into the holy places after you. There alfo you (hall be clothed with glory and majes- ty, and put into an equipage fit to ride out with the King of Glory. When he fhail come with the found of trumpet in the clouds, as upon the wings of the wind, you fhail come with him; and when he mall fit upon the throne of judgment, you ihall fit by himj yea, and when he fhall pafs fentence upon all the workers of iniquity^ let them be angels of men, you alfo fhall have a voice in that judgment, becaufe thev were his and your enemies. Ajfo when he (hall again re- turn to the city, you (hall go too with found of trum- pet, and be ever with him.
Now while they were thus drawing towards the gate, behold a company of the heavenly holt came our. to meet them ; to whom it was faid by the other two Shin- ing ones, Thefe are the men who have loved our Lord, when they were, in the world, and that have left all for his holy name, and he hath fent us to fetch them, and we have brought them thus far on their defired journey, that they may go in and look their Redeemer in the face with joy. Then the heavenly holt gave a great (hout faying, cf J ■Bleffed are they that arc called to the marriage fupper of the Lamb." There came alio out at this time to meet themfeveral of the King's trum- peters, clothed in white and fhining raiments, who,, with
* 1 John iii. 2. f Thess. iv. 13, 14— 16, 17. Jikb it; Dan. vK, S, 10. 1 Cor, v]> 6, r2, 3. J Kev. *xix. y.
184 TH£ PILGRIM'S PROGRESS.
melodious noifes, and loud, made even the heavens to echo with their found. Thefe trumpeters faluted Chriftian and his fellow with ten thoufand welcomes from the world ; and this they did with fhouting and found of trumpet.
This done, they compafled them round about on every fide $ fome went before, fome behind, and fome on the right hand, fome on the left (as it were to guard them through the upper regions) continually founding as they went with melodious noife, in notes on high j (q that the very fight was to them that could behold it, as if heaven itfelf was come down to meet them. Thus therefore they walked on together j and as they walk- ed, ever and anon thefe trumpeters, even with joyful found, would by mixing their mufic with looks and geftures, ftill fignify to Chriftian and h.U brother how welcome they were into their company, and with what gladnefs they came to meet them : and now were thefe two men, as it were, in heaven, before they Came at it ; being fwallowed up with the fight of angels, and with hearing their melodious notes. Here alfo they had the city itfelf in view, and thoughHney heard all the bells therein to ring, to welcome them thereto; But abover all, the warm and joyful thoughts that they had abouc their own dwelling there wilh fuch company, and that (or ever and ever; Oh ! by what tongue of pen can their glorious joy be expreficd (d)l Thus they came up to the gate. *
(d) Though Mi, Btinyan ha* been very happy in this spi- rited description, yet were he aliye, I am sure lie would not be offendeJ, though 1 were to sayyit is short and faint, infi- nite!/ so of the reality ; and were he permitted to come in per- son, and give another description, he could only say, what the. prophet and apostle tells us, " Eye hath not seen, nor ear heard, neither liave entered into the heart of man, the things which God hath prepared for them who love him," Isa. Ixiv. 4. I Cor. ii. 9. O for the increase of faith, to behold m >r« clearly the heavenly vision ; and lor love to Jesus the God of our salvation, that we may have more of heaven in our souls, evert while we are pilgrims here on earth ! For none but those ■who fov« him or earti3,€aa enjt»y him i» keaven."
THE PILGRIM'S PROGRESS. 185
Now, when they were come up to the gate, there was written over it in letters of gold, l{ BlefTed are they that do his commandments (e), that they may have right to the tree of life, and may enter in through the gates into the city.*
Then I faw in my dream that the mining men bid them call at the gate j the which when they did, fome from above looked over the gate, to wit, Enoch, Mofes and Elijah, &c. to whom it was faid, thefe pilgrims are come from the City of Deftruction, for the love that they bear to the King of this place ; and then the pilgrims gave in unto them each man his certificate, which they had received in the beginning ; ihefe' therefore were carried in to the King, who when he had read them, faid, Where are the men ? To whom it was anfwered, They are (landing without the gate. The King then commanded to open the gate, " that the righteous na- tion, faid he, that keepeth the truth, may enter in -j\" (f)
* Rev. xxii. U. f Isa. xxvi. 2.
(e) Let us not imagine from hence, that our keeping the commandments entitles us, bv way of right or claim, to God's favour and kingdom. For, this is subversive of faith in Jesus, hope in the gracious promises which are in him, and "reliance in his atonement and righteousness, through which alone our right and titles come freely, and" is secured eternally, accord- ing- to free grace, gift and granc. But right here signifies, power or privilege, as in John i. 12. " To as many as receive Christ to them gave he power, right or privilege, to become the sons of God, even to them who believe in his name.'"
(f) The righteous nation, who are they ? O, say the self- righteous pharisees of the day, they are those who by their good works and righteous actions have made themselves to differ from others, and are thus become righteous before God. To whom shall the Lord command the gate of glory to be opened to, but these good righteous people ? But Peter tells us " The righteous nation is a Chosen Generation," elected out from among the rest of the world, are of a different seed and generation to them ? They s2e no righteousness in them- selves, and therefore are little, low, and mean in their own eyes ; being begotten by the word of truth, and born again of the Spirit of truth they receive and love the truth as it is in Jesus. In him they glory, and of his righteousness they make all their boast ; for they arc made the righteousness
2 A
1$6 the pilgrim's progress.
Now 1 faw in my dream that thefe two men went in at the gate; arid Jo, as they entered, they were trans- figured, and they had raiment put on that fhone like gold. There were alfo that met them with harps and crowns, and gave to them the harps to praife withal, and the crowns in token of honour. Then I heard in my dream, that all the bells in the city rang again for joy and that it was faid unto them, 4 Enter ye into the joy of your Lord." I alfo heard the men themlelves, that they fang with a loud voice, faying, «c k Bleffing, honour, and glory, and power, be to Him that fitteth upon the throne, and to the Lamb for ever and ever."
Now, juft, as the gates were opened to let in the men I looked in after them, and behold the city shone like the fun; the ftreets alfo were paved with gold, and in them walked many men with crowns on their heads, palms in their hands, and golden harps, to ling praifes \vithal.
There were alfo of them that had wings, and they anfwered one another without intermiffion, laying, *c Holy, holy, holy, is the Lora." And after that, they fhut up the gates ; which when I had feen, I wifhed myfelf among them.
Now while I was gazing upon all thefe things, I turn- ed my head to look back, and faw Ignorance coming up to the river-fide j- : but he foon got over, and that with- out half the difficulty which the other two met with. For it happened that theie was then in that place one Vain Hope (g). a ferry -man, that with his boat helped
* Rev. v. 13 f Re* v. 13.
pf God in him : his righteousness is their robe of salvation, and their title to the kingdom This truth keeps them ; by this truth they regulate their life and walk; and this truth they hold fast in lite, and keep unto death : and thus living and dying in the belief of the truth, they can say with Paul I have kept the faith, and henceforth there is laid up for me a crown of righteousness, which Jesus hath painfully obtained for me, and will freely bestow upon me. O that faith may bring near the view, and hope long for the hour, when the Lord shall say, enter in !
(g) Vain Hope ever dwells in the bosom of fools, and is ever ready to assist Ignorance. He wanted him at the last, and
THJB PILGRIM'S PROGRESS. 187
him over ; fo he, as the other, 1 faw, did afcend the hill, to come up to the gate, only he came alone, nei- ther did any man meet him with the leall encourage- ment. When he was coming up to the gate, he looked up to the writing that was above, and then began to knock, fuppofing that entrance mould have been quickly administered to him ; but he was afked by the men that looked over the top of the gate, Whence come you ? And what he would have ? He anfwered. I have eat and drank in the prefence of the King, and he has taught in our ftreets. Then they afked him for his certificate: that they might go in and mew it to the King : fo he fumbled in his bofom for one, and found none. Then faid they, you have none ? but the man anfwered never a word (h). So they told the King, but they would not come down to fee him, but corn- he found him. He had been his companion through life, and will not forsake him in the hour of death. You see Ignorance had no bands in his death, no fears, doubts, and sorrows, no terror from the enemy, but all was serene and happy. Vain Hope was his ferry man, and he, as the good folks say, died like a lamb ; ah, but did such lambs see, what wai to follow, when Vain hope had wafted them over the river, they would roar like Lions.
(h) Hence see that ignorant, vain confident professors may keep up a profession, even unto the end ; yea, and keep a self-righteous hope to the very last, without any internal operation of the Spirit upon their hearts, slaying their natural self-confidence, and quickening them to a life of faith on the Son of God. Such, when they are called upon for their cer- tificate, find themselves destitute of one. They set out in na- ture : and having nothing more about them than what their na- tural notions furnish them with. Spiritual revelations of Christ to the heart, through faith in the word, they despised : and therefore, when searched to the bottom, behold they are speech- less. They could talk of their own free-will, moral powers, faithfulness to grace, &,c. in life, but they have not, one word to say of precious Christ, and his finished salvation j what he hath done for sinners, what he is to them, and what the Spirit has wrought in them, whereby Christ becomes altogether lovely in their eyes ; and his truths promises, and commands, the choice, the delight, and the glory of their hearts. O without this the profess -on of being a pilgrim will end in awful delu- sion !
2 A 2
188 the pilgrim's progress.
rnand the two fhining ones that conduced Chriftiarf and Hopeful to the city, to go out and take Ignorance, and bind him hand and foot, and have him away. Then they took him up, and carried him through the air to the door that I faw on the fide of the hill, and put him in here. Then I faw that there was a way to hell, even from the gates of heaven, as well as from the City of Deftru&ion : (i) So I awoke, and behold it was a dream."
(i) This is a most awful conclusion. Consider it deeply Weigh it attentively, so as to get good satisfaction from the word, to these important questions. .Am I in Christ the way, the only way to the kingdom, or not ? Do I see that all othei ways, whether of sin or self-righteousness, lead to hell ? does Christ dwell in my heart by faith ? am I a new creature in him ? do I renounce my own righteousness, as well as abhor my sins ? do 1 look to Christ alone for righteousness, and de- pend only on him for holiness ? is he the only hope of my soul, and the only confidence of my heart! and do 1 desire to be found in him, knowing by the Word, and feeling by the teach- ing of his Spirit, that I am totally lost in myself ? Thus is Christ formed in me, the only hope of glory ? Do I study to please him, as well as hope to enjoy him ? Is fellowship with God the Father, and his Son Jesus Christ, so prized by me, as to seek it, and to esteem it above all things ? If so, though I may find all things in nature, in the word, and from Satan continually •opposing this, yet I am in Christ the way, and he is in me the truth and the life. I am one with him, and he is one with me. There is an inseparable, an everlasting, an indissoluble union, which neither sin nor hell shall ever be able to destroy. For, •this union is effected by no less than the almighty power of God the Holy Ghost. For, it is his work, and his alone, to take of the things of Christ, to shew them to the sinner, and to glo- rify Christ in his eyes, and io make him the glory of his heart, so as that he can say, in the power of faith, Christ is my right- eousness, life, hope, and salvation : He is the Lord, by whom we escape death, through whom we obtain eternal glory ; To whom with the Father and Holy Ghost, the one Jehovah, be -endless praise and glory, Amen.
THE PILGRIM^ PROGRESS. l8j
CONCLUSION OF THE FIRST PART.
NOW, Reader I have told my dream to thee,
See if thou canlt interpret it to me.
Or to thyfelf, or neighbour; but take heed
Of mifinterpreting, for that, inftead
Of doing good, will but thyfelf abufe :
By mifinterpreting, evil enfues.
Take heed alfo that thou be not extreme,
In playing with the outfide of my dream :
Nor let my figure or fimilitude
Put thee into laughter, or a feud :
Leave this for boys and fools j but as for thee
Do thou the fubftance of my matter fee,
Put by the curtains, look within the vail,
Turn up my metaphors, and do not fail :
There, if thou feekeft them, fuch thou'lt find
As will be helpful to an honeft mind,
What of my drofs thou findefthere De bold
To throw away, but yet preferve the gold
What if my gold be wrapped up in ore ?
None throws away the apple for the cere.
But if thou fhalt call all away as vain,
1 know not but 'twill make me dream again.
End of the First. Pari.
AUTHOR'S ACCOUNT OF HIS SENDING
THE SECOND PART
PILGRIMS PROGRESS.
Go now my little Book, to every place, Where my Firft Pilgrim has but (hewn his face,. Call at the door ; If any fay, Who's there ? Then anfwer thou, Christiana is here. If they bid thee Come in, then enter thou, With ail thy boys : and then thou knoweft how : Tell who they are, alfo from whence they came j Perhaps they know them by their looks or name: But if they mould not afk them yet again, If formerly they did not entertain One Chriftian a pilgrim ? If they fay, They did, and were delighted in his way, Then let them know, that thofe related are Unto him : yea, his wife and children were.
Tell them that they have left their houfe and home, Are turned pilgrims, feck a world to come :
That they have met with hardfhips in their way. That they do meet with troubles night and day : .
192 the pilgrim's progress.
That they have trod on ferpents, fought with devils;
Have alfo overcome a many evils,
Yea, tell them alfo of the next who have
Of love to pilgrimage, being ttout and brave
Defenders of that way, and how they (till
Refufe this world to do their Father's will.
Go tell them alfo of thofe dainty things That pilgrimage unto the pilgrims brings : Let them aequaint'd be too, how they are Beloved of their King, under his care ; "What goodly manfions he for them provi-des, Tho' they meec with rough winds and fwelling tides. How brave a calm they will enjoy at laft, Who to the Lord, and by his ways hold fad.
Perhaps with heart and hand they will embrace Thee, as they did my firilling, and will grace Thee, and thy fellows, with good cheer and fare, As (how well, they of pilgrims lovers are.
i. objection..
But how, If they will not believe of me That I am truly thine : caufe fome there be That counterfeit the Pilgrim, and his name, Seek by difguife, to feem the very fame, And by that means have brought themfelves into The hands and houfes of I know not who.
ANSWER.
«Tis true, fome have of late to counterfeit My Pilgrim to their own, my title fet ; Yea, others half my name and title too Have ditched to their books, to make them do: But yet they by their features do declare Themfelves, not mine to be, wr.oie e're they are.
If fush thou meet'ft with, then thine only way Before ihem ail, is to Say out thy Say, In thine pwfi native language, which no man Now ufethA nor with eafe diflemble can.
THE PILGRIM'S PROGRESS. 193
If, after all, they ftill of you fhall doubt, Thinking that you, like giplies; go about In naughty wife, the country to defile, Or that you feek good people to beguile With things unwarrantable, then fend forme, And I will teftify you pilgrims be ; Yea, I will teftify that only you My pilgrims are, and that alone will do, 2. objection. But yet, perhaps, I may inquire for him, Ofthofethat wilhed him damned life and limb, What (hall I do, when I at fuch a door For pilgrims afk, and they fhall rage the more ?
ANSWER.
Fright not thyfelf, my book, for fuch bugbears Is nothing elfe but ground for groundlefs fears, My pilgrim's book has travell'd fea and land Yet could I never come to underftand That it was flighted or turn'd out of door By any kingdom, were they rich or poor.
In France and Flanders, where men kill each other, My Pilgrim is efteem'd, a friend, a brother.
In Holland too, 'tis faid, as I am told, My Pilgrim is with fome, worth more than gold.
Highlanders and Wild-Irifh can agree My Pilgrim mould familiar with them be, 'Tis in New-England under fuch advance, Receives there too fo much loving countenance, As to be trirn'd newcloth'd, and deck'd with gems That it may (hew its features and its limbs. Yet more ; fo commonly doth my Pilgrim walk, That of him thoufands daily fing and taik.
If you draw nearer home, it will appear, My Pilgrim knows no ground of fhame or fear : City and country will entertain With Welcome, Pilgrim, yea, they can't refrain 2 3
'194 THI PILGRIM'S PROGRESS.
From fmiling, if my Pilgrim be but by, Or fhew his head in any company.
Brave gallants do my Pilgrim hug and love, Efteem it much, yea value it above Things of a greater bulk j yea, with delight, Say, my lark's leg is better than a kite.
Young ladies, and young gentlemen too, Do no fmall kindnefs to my Pilgrim fhew; Their cabinets, their bofoms, and their hearts, 3Vly Pilgrim has, 'caufe he to them imparts His pretty riddles in fuch wholefome ftrains, As yields them profit double to their pains Of reading j yea, I think I may be bold To fay, fume prize him far above their gold.
The very children that do walk the ftreet If they do but my holy Pilgrim meet, Salute him will, will wifh him well, and fay, He is the only ftripling of the day.
They that have feen him, yet admire What they have heard of him, and much defire To have his company, and hear him tell Thofe pilgrims' ftories which he knows fo well.
Yea, fome that did not love him at the firft, But cali'd him fool and noddy, fay they muft, Now they have feen and heard him commend, And to thofe whom they love they do him fend.
Wherefore, my Second Part, thou need'ft not be ' Afraid to fhew thy head ; none can hurt thee, That wifh but well to him that went before, Caufe thou com'ft after with a fecond ftore. Of things as good, as rich, as profitable, For young, for old, ftagg'ring, and for (table.
3. OBJECTION.
But fome there are that fay, He laughs too loud, And- fome do say, His head is in a cloud,
THE PILGRIM'S PR0CRESS. l9$
Some fay, His words and (lories are fo dark, They know not how by them to find his mark.
ANSWER.
One may (I think) fay, Both his laughs and cries May well be gucfs'd at by his wat 'ry eyes. Some things are of that nature, as to make One's fancy chuckle, while his heart doth ake j When Jacob faw his Rachel with the fheep, He did at the fame time both kifs and weep.
Whereas fome fay, A cloud is in his head, That doth both mow his wifdom's covered With his own mantle, and to ftir the mind To fearch well after what he fain would find, Things that feem to be hid, words obfcure, Do but the godly mind the more allure Toftudy what thofe fayings mould contain, That fpeak to us in fuch a cloudy ftrain. I alfo know a dark fimilitude Will on the curious fancy more intrude, And will not (tick fafter in the heart and head, Than things from fimilies not borrowed.
Wherefore, my book, let no difcouragement Hinder thy cravels : thou art fend To friends, not foes, to friends that will give place To thee, thy pilgrims and thy words embrace.
Befides, what my firft Pilgrim left conceal'd; Thou, my brave Second Pilgrim, haft reveal'd; What Chriftian left lock'd up, and went his way, Sweet Chriftiana opens with her key.
4. objection.
But fome love not the method of your firft, Romance they count it, throw't it way as duft, If I should meet with fuch, What mould I fay ? Muft I flight them as they flight me, or nay ? 2 B 2
«
196 ths pilgrim's progress*
ANSWER.
Chriftiana, if with fuch thou meet, By all means in all loving-wife them greet : Render them not revilling for revile j But if they frown, I pr'y thee on them fmile; Perhaps 'tis nature, or fome ill report, Has made them thus defpife, or thus retort.
Some love no fifli, fome love no cheefe, and fome Love not their friends! nor their own houfe or home, Some ftart at pig, flight chicken, love not fowl, More than they love a cuckow, or an owl, Leave fuch, my Chriftiana, to their choice, And feek thofe, who to find thee will rejoice 5 By no means ftrive, but in humble-wife, Prefent thee to them in thy pilgrims' guife.
Go then, my little book, and fhow to all That entertain, and bid thee welcome mall. What thou fhalt keep clofe, fhut up from the reft, And wifli that thou fhalt (how them may be bleft To them for good, and make them choofe to be Pilgrims by better far than thee and me.
Go then, I fay, tell all men who thou art, Say, I am Chriftiana, and my part Is now with my four fons to tell you what It is for men to take a Pilgrim's lot.
Go alfo, tell them who and what they be, That now do go on pilgrimage with thee : Say, Here's my neighbour Mercy, fhe is one That has long time with me a pilgrim gone : Come, fee her in her virgin face, and learn 'Twixt idle ones and pilgrims to difcern. Yea, let young damfels learn of her to prize The world which is to come in any wife : When little tripping maidens follow God, And leave old dotting finners to his, rod : 'Tis like thofe days wherein the young ones cry'd Hofanna, when the old ones did deride,
THE PILGRIM'S PROGRESS. 1^7
Next tell them of old Honeft, whom ye found With his white hairs treading the pilgrim's ground, Yea, tell them how plain-hearted this man was, How after his good Lord he bare the crofs : Perhaps with fome grey head this may prevail With Chrift to fall in love, and fin bewail.
Tell them alfo, how Mailer Fearing went On pilgrimage, and how the time he fpent In folitarinefs, with fears and cries ; And how, at laft, he won the' joyful prize, He was a good man, tho' much down in fpirir, He is a good man, and doth life inherit.
Tell them of Mailer Feeble-mind alfo, Who not before, but ftill behind would go; Show them alfo how he'd like to have been (lain, And how one Great-Heart did his life regain : This man was true of heart, tho' weak in grace, One might true godlinefs read in his face.
Then tell them of Mailer Ready-to-halt, A man wkh crutches, but much without fault: Tell them how Mailer Feeble-mind and he Did love, and in opinion much agree, And let all know, tho' weaknefs was their chance, Yet fometimes one would fing, the other dance.
Forget not Mailer Valiant-for-truth, That man of courage, though a very youth ; Tell every one his ipirit, was foftout, No man could ever make him face about; And how Great-Heart and he could not forbear, But put down Doubting-Caftle, fiay Defpair, Overlook not Matter Defpondency, Nor Much-afraid his daughter, though they lie Under fuch mantles, as may make them look (With fome) as if their God had them forfook. They foftly went, but fure, and at the end Found that the Lord of pilgrims was their friend, When thou hail told the world of all thefe things. Then turn about my book, and touch thefe firings:
■
$$$ THE PILCfelM's PROGRESS*
Which, if but touch'd will fuch mufic make, They'll make a cripple dance, a gi ant quake,
Thofe riddles that lie coUch'd within thy breafc, Freely propound, expound : and for the reft Of thy myfterious lines, let them remain For thole whofe nimble fancies fhall them gain.
Now may this little book a blefiing be To thofe who love this little book and me ; And may its buyer have no caule to fay, His money is but loft, or thrown away : Yea, may this Second Pilgrim yield that fruit As may with each good pilgrim's fancy fuitj And may it fome perfuade that go aftray, To turn their foot and heart to the right way ;
Is the hearty prayer of
The Author,
JOHN BUNYAN.
THE
PILGRIMS PROGRESS,
FROM
THIS WORLD
TO
THAT WHICH IS TO COME, UNDER THE SIMILITUDE OF A DREAM,