NORTHWESTERN
UNIVERSITY
LIBRARY
The Gift of
Mrs. Chauncey McCormick
and Mrs. R. E. Danielson
Northwestern
University
Library
TEE
PILGEIM'S PEOGKESS:
IN TWO PARTS.
*
BY JOHN ^UNYAN.
WITH
ORIGINAL NOTES
BY THE REV. THOMAS SCOTT,
RECTOR OF ASTON SANDFORD, BUCKS.
THE ELEVENTH EDITION,
INCLUDING THE POETHV HITHERTO OMITTED.
LONDON:
HENRY G. BOHN, 4, YORK STREET, COVENT GARDEN
MDCCCLVI.
l6rn
if
JUL 7
^£gp?AR;:(
-221831
PEEFACE
to
THE PILGRIM'S PROGRESS.
The high estimatioii in which the Hlgrim's Progress has been
held for much above a century sufficiently evinces its intrinsic
value; and there is every reason to suppose that it will be read
with admiration and advantage for ages to come ; probably till
the consummation of all things.
The pious Christian, in proportion to " his growth in grace,
and in the knowledge of our Lord and Saviour Jesus Christ,"
derives more and more instruction from repeated perusals of
this remarkable book; while his enlarged experience and ex¬
tended observation enable him to unfoldj with progressive
evidence^ the meaning of the agreeable similitudes employed
by its ingenious author i and even the careless reader is fasci¬
nated to attention, by the Simple and artless manner in which
the. interesting narrative is arranged. Nor should this be
represented as a mere amliseinent; for it has been observed by
men of great discernment and acquaintance with the human
mind, that young persons, having perused the Pilgrim as a
pleasing tale, often retain a remembrance of its leading inci¬
dents, which, after continuing perhaps in a dormant state for
several years, has at length germinated, as it were> into the
a 2
iv
PREFACE TO THE
most important and seasonable instruction; while the events of
their own lives placed it before their minds in a new and affect¬
ing point of view. It may therefore be questioned, whether
modern ages have produced any work which has more promoted
the best interests of mankind.
These observations indeed more especially apply to the first
part of the Pilgrim's Progress • as that is complete in itself, and
in aU respects superior to the second. Tet this also contains
.many edifying and interestiug passages; though, in unity of
design, in arrangement of incident, and in simplicity of allegory,
it is not comparable to the other. Indeed the author, in his
'first effort had nearly exhausted his subject; and nothiug re¬
mained for his second attempt but a few detached episodes
to his original design ; nor could any vigour of genius have
wrought them up to an equal degree of interest. It must, how-
* • «
ever, be allowed, that Mr. Bunyan here, in some instances, sinks
below himself, both in fertility of invention, force of imagina¬
tion and aptness of illustration: nay, he occasionally stoops to
a puerile play of fancy, and a refined nicety in doctrine, which
do not well accord to the rest of the work. Tet the same grand
prmciples of evangelical and practical religion, which stamp an
inestimable value on the first part, -are in the second also
exhibited with equal purity, though not with equal simplicity :
and on many occasions the author rises superior to his disad¬
vantages, and introduces characters and incidents which arrest
the attention, and deeply interest the heart of every pious and
intelligent reader.
It would not be perhaps difficult to prove, that the Pilgrim's
Progress, is as really an original production of vigorous native
'genius, as any of those works, in prose or verse, which have
pilgrim's progress. t
excited the admiration of mankind, through successiYe ages and.
in different nations- It does not indeed possess those orna--
ments which are often mistaken for intrinsic excellence: hut
the rudeness of its style (which at the same time is aptly cha¬
racteristic of the suhject,) concurs to prove it a most extra¬
ordinary hook r foPy had it not heen" written with very great
ingenuity, a religious treatise, evidently inculcating doctrines
always offensive, hut now more unfashionable than formerly,
could not, in so homeljr a garh, have durably attracted the
attention of a polished age and nation. Tet it is undeniable,
that Bunyan's Pilgrim continues to he read and admired by
vast multitudes; while publications on a similar plan, by per¬
sons of respectable learning and talents, are consigned to almost
total neglect and oblivion.
' This is not however that view of the work which entitles it to
its highest honour, or most endears it to the pious mind; for,
comparing it with the other productions of the same author,
(which are indeed edifying to the humble believer, but not
much suited to the taste of the ingenious ;) we shall be led to
conclude, that in penning this he was favoured with a peculiar
measure of divine assistance: especially when we recoUect,
that, within the confines of a gaol, he was able so to delineate
the Christian's course, with its various difficulties, perils, con¬
flicts, and supports, that scarcely anything seems to have
escaped his notice. Indeed the accurate observer of the church
in his own days, and the learned student of ecclesiastical his¬
tory, must be equally surprised to find, that hardly one remark¬
able character, good or bad, or mixed in any manner or pro¬
portion imaginable ; or one fatal delusion, by-path, or injurious
mistake can be singled out which may not be paralleled in
"vi
PREl^ACE TO THE
Pilgrim's Progress ; that is, as to the grand outlines ; for the
minuti<By about which bigoted and frivolous minds waste their
zeal and force, are, with very few exceptions, wisely passed over.
This circumstance is not only very surprisiug, but it suggests an
argument perhaps unanswerable, in confirmation of the divine
■ authority of those religious sentiments which are now often
derided under the title of orthodoxy : for every part of this sin¬
gular book exclusively suits the different descriptions of such as
profess those doctrines ; and relates the experiences,^ mistakes,
falls, recoveries,, distresses, temptations, and consolations of
serious persons of this class in our own times, as exactly as if
it had been penned from the observation of them, and for their
iflimediate benefit: while, like the sacred scriptures, it remains
a sealed book to aU who are strangers, to evangelical religion.
These remarks may very properly be concluded with the
words of a justly admired poet of our own times, who in the
following lines has fully sanctioned all that has been here,
advanced. . . ,
0 thou, whpm, "borne on fancy's eager wing-
Back to the season of life's happy spring,
1 pleas'd remember, and, while memory yet
Holds fast her office here, can ne'er forget;
Ingenious dreamer, in whose well-told tale
Sweet fiction and sweet truth alike prevail;
Whose humorous vein, strong sense, and simple style.
May teach the gayest, make the gravest smile ;
Witty^ and well employ'd, and, like thy Lord,
Speaking in parables his slighted word;
I name thee not, lest so despis'd a name
Should move a sneer at thy desei-ved fame;
Yet, e'en in transitory life's late day
That mingles all my brown with sober grey,
Revere the man, whose Pilgrim marks the road,
And guides the Progress of the soul to God.
• •
pilgrim's progress, vu
*Twere well With most, if books, that could engage
Their childhood, pleas'd them at a riper age;
The man, approving what had charm'd the boy,
Would die at last in comfort, peace, and joy ;
And not with cni-ses on his art, who stole
'The gem of truth froin his unguarded soul.
Comper, Tirociniunij v. 129,
In respect of this edition of the Pilgrim's Progress, it may¬
be proper to observe, that it has become general to publish
every approved work, in such a style of elegance, and with such
decorations, as may recommend it to a place in the collections
of the curious and affluent; and thus attract the notice of those
^ho would perhaps otherwise have overlooked it. It was there^
fore thought, that something of this kind might properly be
attempted, in respect of this excellent work; provided it were
accompanied with original explanatory notes. Several persons
have indeed already favoured the public with illustrations of
this kind: but the editor, on mature deliberation, did not
think himself precluded by this consideration from communir
eating his sentiments on a favourite book, according to* a plan
he had formed in his own mind, Every man who thinks for
himself has his own views of a subject, which often vary, more
or less, from the sentiments pf others, whom he nevertheless
esteems and loves with great cordiality: and the great Head of
the church has entrusted different talents to his servants, to
qualify them for usefulness among distinct descriptions of per?
sons. It is indeed incontrovertible, that some men will receive
the great truths of Christianity with candour and docility,
when exhibited in a style and manner suited to their peculiar
^ taste, who disregard and reject them, when conveyed in Ian?
guage which numbers, perhaps justly, think far more interest?
VIU
• TREFACE TO THE
ong and affecting. It need not, therefore, he apprehended,
that the labours of different writers on the same subject should
materially interfere with each other: rather we may indulge a
hope, that, as far as they accord to the standard of divine truth,
they will, in different circles, promote the common cause of
vital godliness.
The editor's aim, in this attempt to elucidate the Pilgrim's
Progress, is to give a brief key to the grand outlines of the
allegory, from which the attentive reader may obtain a general
idea of the author's design;—to bestow more pains in fixing
the precise meaning of those parts, which might most perplex
the inquirer, and which seem to have most escaped the notice,'
or divided the sentiments, of expositors;—to state and estab*
lish, compendiously but clearly, those doctrinal, practical, and
experimental views of Christianity, which Mr. Bunyan meank
to convey; to guard them carefully from those extremes and
perversions which he never favoured, but which too frequently
increase men's prejudices against them; to delineate the more
prominent features of his various characters, with a special
reference to the present state of religious profession, distin¬
guishing accurately what he approves, from the defects even of
true pilgrims; and, in fine, to give as just a representation aS
may be of the author's sentiments concerning the right way
to heaven, and of the many false ways and by-paths which
prove injurious to all who venture into them, and fatal to
unnumbered multitudes. In executing this plan, no informa¬
tion that the editor could procure has been neglected ; but he
does not invariably adhere to the sentiments of any man; and,
while his dependence is placed, as he hopes, on the promised
teaching of the Holy Spirit, he does not think himself autho-.
pilgrim's progress. ix
rized to spare any pains in endeavouring to render tlie publica->-
tion acceptable and useful.
It may be expedient to recommend to tbe reader not to con¬
sult tbe notes till after a previous attentive consideration of
tbe text. It will furnisb bim witb a pleasing and useful mental
exercise to endeavour to unriddle for bimself tbe enigmas of
tbe allegory. Wben successful, be will derive satisfaction from
finding, on turning to tbe notes, tbat be bas discovered tbe
generally'approved interpretation; and, should any part baffle
bis efibrts, be will bave a key at band, by wbicb. be may be
preserved from tbe discouragement of proceeding in uncertainty
to another subject.
Tbe text is printed as it stands in those older editions wbicb
may be supposed to contain tbe author's own terms, wbicb later
editors bave frequently modernized.. A few obsolete or unclas-
sical words, and unusual phrases, seem to become tbe character
of tbe Pilgrim; and they are often more empbatical than any
wbicb can be substituted in their stead. A few exceptions
however bave been admitted; as tbe author, if living, would ■
probably bave changed some expressions for such as are less
offensive to modern ears: and in other instances tbe slips of bis
pen, while taken up witb things of vastly superior importance,
would now be mistaken for errors of tbe press. Grreat pains
bave been taken to coUate different copies of tbe work, and to
examine every scriptural reference ; in order to" renden this
edition, in all respects, as correct as possible. Tbe editor bas
tbe satisfaction of adding, tbat be bas been favoured by
Mrs. Grurney, of Holbom, witb tbe use of tbe second edition of
tbe first part of tbe Pilgrim, by wbicb be bas been enabled to
correct many errors of subsequent editions. Tbe author's
X
PREFACE TO THE
marginal references seemed so essential a part of tlie work, tliat
it was deemed indispensably requisite to insert them in' tlieir
places. But, as the marginal notes do not appear to convey
any material instruction distinct from that contained in the
text, and to be principally nseful in pointing ont any passage to
which the reader might wish to refer, it was thought most ad¬
visable to omit them : for, indeed, they so encumber the page,
and break in upon the uniformity of printing, that all hope of
elegance must be precluded while they are retained.
Mr. Bunyan prefaced each part of the Pilgrim's Progress
with a copy of verses: but, as his poetry does not suit the taste
of these days, and is by no means equal to the work itself,
it has been deemed expedient to omit them.* That prefixed
to the first part is entitled, ' The Author's Apology for his
Bookin which he informs the reader that he was unawares
drawn into the allegory when employed about another work;
that the further he proceeded the more rapidly did ideas flow
into his mind; that this induced him to form it into a separate
book ; and that, shewing it to his friends.
Some said, John, print it; others said, Not so;
Some said, It might do good ; others said. No.
—The public will not hesitate in determining which opinion
was the result of the deeper penetration; but wiU wonder that
a long apology for so valuable a publication should have been
deemed necessary. This was however the case ; and the au¬
thor, having solidly, though rather verbosely, answered several
objections, and adduced some obvious arguments in very un-
poetical rhymes, concludes with these lines, which may serve
as a favourable specimen of the whole:
• In the present edition the verses have been restored.
PILGKIM'S PROGRESS.
xi
Would'st thou divert thyself from melancholy ?
Wouldst thou he pleasant, yet be far from folly ?
Would*st thou read riddles and their explanation ?
Or else he drowned in thy contemplation ?
Dost thou love picking meat ? Or would'st thou see
A man i' th' clouds, and hear him speak to thee ?
Would'st thou be in a dream, and yet not sleep ?
Or would'st thou in a moment laugh and weep ?
Or would'st thou lose thyself, and catch no harm ?
And find thyself again without a charm ?
Would'st read thyself, and read thou know'stnot what.
And yet know whether thou art blest or not.
By reading the same lines ? 0 then come hither.
And lay my book, thy heart, and head together.
The verses prefixed to the second part, in a kind of dialogue
between the author and his book, are still less interesting; and
serve to shew that he had a more favourable opinion of its
comparative merit than posterity has formed; which is no sin¬
gular case.—Some verses are likewise found at the bottom of
certain plates that accompanied several of the old editions,
which they who omit the plates, or substitute others, know not
where to insert. To shew all regard, however, to every thing
that Mr. Bunyan wrote as a part of the work, they will be
found in the notes on the incidents to which they refer.
THE
*
LIFE OF JOHN BUNYAN.
HE celebrated author of the Pilgrim's Pro-
I
gress was bom, a.d. 1628, at Elstow, a small
village near Bedford. His father earned
his bread by the low occupation of a tinker;
but he bore a fair character, and took carC
that his son, whom he brought up to the
■same business, should be taught to read and write. "We are
told, indeed, that the son quickly forgot all he had learned
through his extreme profligacy: yet it is probable that he
retained so much as enabled him to recover the rest when his
mind became better disposed; and that it was very useful to
him in the subsequent part of his life.
The materials from which an account of this valuable man
must be compiled are so scanty and imperfect, that nothiug
very satisfactory must be expected. He seems from his earliest
youth to have been greatly addicted to gross vice as well as
impiety: yet he was interrupted in his course by continual
alarms and convictions, which were sometimes peculiarly over¬
whelming ; but they had no other effect at the time than to
extort from him the most absurd wishes that can be imagined.
xiv
the life of
A copious narrative of these early conflicts and crimes is con¬
tained in a treatise published by himself, under the title of
* Grace abounding to the chief of Sinners.'
During this part of his life he was twice preserved from the
most imminent danger of drowning: and, being a soldieir in
the parliament's army at the siege of Leicester, a.d. 1645, he
was drawn out to stand sentinel; but one of his comrades,
having by his own desire taken his place, was shot through the
head on his post; and thus Bunyan was reserved by the all-
disposing hand of God for better purposes. He seems, how¬
ever, to have made progressive advances in wickedness, and to
have become the ringleader of youth in every kind of profane-
ness and excess.
His career of vice received a considerable check in conse*
quence of his marriage with the daughter of a person who had
been very religious in his way, and remarkably bold in reprov¬
ing vice, but who was then dead: His wife's discourse to him,
'concerning her father's piety excited Hm to go regularly to
church ; and, as she brought him, for her whole portion, ' The
Practice of Piety,' and ' The Plain Man's Path-way to Heaven,'
he employed himself frequently in reading these books.
The events recorded of our author are so destitute of dates;
and of regard to the order in which they happened, that no
clear arrangement can now be made of them: but it is pro¬
bable that this new attention to religion, though inefiectual to
the reformation of his conduct, rendered him more susceptible
of convictions ; and his vigorous imagination, at that time alto¬
gether untutored by knowledge or discretion, laid him open to
a variety of impressions, sleeping and waking, which he verily
supposed to arise from words spoken to him, or objects pre-
I
JOHN BUNYAN.
XV
sented" before his bodily senses; and he never after was able
to break the association of ideas which was thus formed in his
mind. Accordingly he says that one day, when he was en¬
gaged in diversion with his companions, * A voice did suddenly
dart from heaven into his soul, which said. Wilt thou leave thy
sins and go to heaven, or have thy sins and go to hell ?' The
consciousness of his wicked course of life, accompanied with
the recollection of the truths he had read, suddenly meeting in
his mind, thus produced a violent alarm, and made such an
impression on his imagination that he seemed to have heard
these words, and to have seen Christ frowning and menacing
him. But we must not suppose that there was any miracle
wrought ;■ nor could there be any occasion for a new revelation
to suggest or enforce so scriptural a warning. This may serve
as a specimen of those impressions which constitute a large
part of his religious experience, but which it is not advisable
to recapitulate.
He was next tempted to conclude that it was then too late to
repent or seek salvation; and, as he ignorantly listened to the
suggestion, he indulged his corrupt inclinations without re¬
straint, imagining that this was the only way in which he could
possibly have the least expectation of pleasure, during his whole
existence.
While he was proceeding in this wretched course, a woman
■of very bad character reproved him with great severity for pro¬
fane swearing; declaring, in the strongest expressions, that he
exceeded in it aU men she had ever heard. This made him
greatly ashamed, when he reflected that he was too vile even
for such a bad woman to endure t so that from that time he
began to break off that odious custom. His guilty and terri-
xvi
THE LIFE OF
fied mind was also prepared to admit the most alarming im¬
pressions during his sleep: and he had such a dream about
the day of judgment, and its awful circumstances and conse¬
quences, as powerfully influenced his conduct. There was,
indeed, nothing very extraordinary in this; for such dreams
are not uncommon to men under deep convictions: yet the
Lord was, doubtless, by all these means, secretly influencing
his heart, and warning him to flee from the wrath to come.
He was, however, reluctant to part with his irreligious asso¬
ciates and vain pleasures ; till the conversation of a poor man,
who came in his way, induced him to read the Bible, especially
the preceptive and historical parts of it: and this put him upon
an entire reformation of his conduct; so that his neighbours
were greatly astonished at the change. In this manner he went
on for about a year; at some times satisfied with himself, and
^t others distressed with fears and consciousness of guilt. In¬
deed he seems ever after to have considered all these convic-
.tions and desires as whoUy originating from natural principles;
but in this perhaps some persons will venture to dissent from
him. A self-righteous dependence, accompanied with self-
complacency, and furnishing incentives to pride, is indeed a
full proof of unregeneracy; but conscientiousness connected
with disquietudes, humiliation for sin, and a disposition to wait
for divine teaching, is an effect and evidence of life, though the
mind be yet darkened with ignorance, error, and prejudice.
And he that hath given life will give it more abundantly; for
the path of the just is as the shining light, that shineth more
and more unto the perfect day."
While Bunyan was in this state of mind he went to Bedford,
in the exercise of his trade as a tinker, where he overheard
JOHN BUN TAN. Xvii
some women discourse about regeneration: and, tbougb he did
not understand their meaning, he was greatly affected by ob¬
serving the earnestness, cheerfulness, and humility of their
behaviour; and he was also convinced that his own views of
religion were very defective. Being thus led to frequent their
company, he was brought as it were into a new world. Such
an entire change took place in his views and affections; and
his mind was so deeply engaged in contemplating the. great
concerns of eternity, and the things pertaining to the kingdom
of God, that he found it very difficult to employ his thoughts
on any secular affairs.
But this extraordinary flow of affections, not being attended
by doctrinal information in any measure proportionable, laid
him open to various attempts of Satan and his emissaries. ^
The Banters, a set of the vilest antinomians that almost ever
existed, flrst assailed him by one of their party, who had for¬
merly been Mr. Bunyan's companion in vice; but he over-acted
his part; and, proceeding even to deny the being of a God,
probably furnished the character of Atheist in the Pilgrim's
Progress.—While Mr. Bunyan was engaged in reading.the
books of the Banters, not being able to form his judgment
about them, he was led to offer up the following prayer : ' 0
Lord, I am a fool, and not able to know the truth from error:
Lord, leave me not to mine own blindness, either to approve
or condemn this doctrine. If it be of God, let me not despise
it: if it be of the Devil, let me not embrace it. Lord, I lay
my soul in this matter only at thy foot; let me not be deceived,
I humbly beseech thee.* No experienced Christian will be
surprised to flnd that the Lord, in an evident manner, gra¬
ciously answered this most suitable request. Mr, Bunyan soon
h
xviii
THE LIFE OF
saw through the delusions of the Banters; and prohahly referred
to them, under the character of Self-will, in the second part of
this work.
The Epistles of St. Paul, which he now read with great
attention, but without any guide or instructor, gave occasion
to his being assaulted by many sore temptations. He found
the apostle continually speaking of faith; and he could not
understand, the meaning of that word, or discover whether he
was himself a believer or not: so that, mistaking the words of
Christ,^ he was tempted to seek a solution of his difficulty by
trying to work a miracle. He thought however it would be
right to pray before he made the attempt; and thus he was
induced to desist, though his difficulties still remained. On
another occasion he was delivered from great perplexities about
the doctrine of election, by reflecting that none " ever trusted
in Grod and was confoundedand that therefore it would be
best for him to trust in Grod, and leave election as a secret
thing," with, the Lord to whom it belonged. And the general
invitation of the gospel, and the assurance that " yet there is
room,'* helped him to repel the temptation to conclude that the
day of grace was passed.
This brief account of his temptations and escapes may teach
others the best way of resisting similar suggestions: and it
may shew us, that numbers are durably harassed by such per¬
plexities, for-want of doctrinal knowledge and faithful instruc¬
tors and counsellors. He was, however, afterwards enabled by
means of these inward trials to caution others to better effect,
and more tenderly to sympathize with the tempted.
After some time, Mr. Bunyan became acquainted with Mr.
' Matt. xvii. 20.
JOHN BUNYAN.
Gifford, an antipaedobaptist minister at Bedford, wbose conver-'
sation was very useful to bim: yet he was in some respects
more discouraged than ever, by fuller discoveries of those evils
in his heart which lie had not before noticed; and by doubts
concerning the truth of the scriptures, which his entire igno¬
rance of the evidences by which they are most completely
authenticated, rendered durably perplexiug to him. He was,
however, at length relieved by a sermon that he heard on the
love of Christ; though the grounds on which he derived satis¬
faction and encouragement from it are not very accurately
stated. Soon after this he was admitted, by adult baptism, a
member of Mr. Gifford's church, a.d. 1655, being then
twenty-seven years of age; and, after a little timd he was
earnestly desired by the congregation to expound or preach, in
a manner which is customary among the dissenters, as a pre¬
paration for the ministry. Bor a while he resisted their
importunity, under a deep sense of his incompetency ; but at
length he was prevailed upon to speak in a small company,
which he did greatly to their satisfaction and edification.
Having been thus proved for a considerable time, he was at
length called forth, and set apart by fasting and prayer to the
ministerial office, which he executed with faithfulness and
success during a long course of years; though frequently with
the greatest trepidation and inward disquietude.
As he was baptized 1655, and imprisoned 1660, he could not
have been long engaged in the work when the latter event took
place: and it does not appear whether he obtained a stated
employment as a minister, or whether he only preached occa¬
sionally, and continued to work at his trade; as many dissenters
very laudably do, when called to minister among poor people,
h 2
XX
THE LIFE OF
that they "may not he hnrdensome to them." Previously
however to the restoration of Charles II. when the churches
were principally filled by those who have since been distin¬
guished as* nonconformists, he was expected to preach in a
church near Cambridge; and a student of that university, not
remarkable for sobriety, observing a concourse of people, was
induced by curiosity to hear ' the tinker prate :* but the
discourse made an unexpected impression on his mind, he
embraced every future opportunity of hearing Mr. Bunyan, and
at length became an eminent preacher in Cambridgeshire. ,
When the restoration took place; and, contrary to equity,
engagements, and sound policy, the laws were framed and
executed with' a severity evidently intended to exclude every
man who scrupled the least tittle of the doctriue, liturgy, dis¬
cipline, or government of the established church; Mr: Bunyan
was one of the first that suffered by them: for, being courageous
and unreserved, he went on in his ministerial work without any
disguise; and, ITovember 12th, 1660, he was apprehended ,by
a warrant from Justice Wingate, at Harlington, near Bedford,
with sixty other persons, and committed to the county goal.
Security was offered for his appearance at the sessions; but it
was refused, as his sureties would not consent that he should
be restricted from preaching. He was accordingly confined till
the quarter-sessions, when his indictment stated, 'that John
Bunyan, of the town of Bedford, labourer, had devilishly and
perniciously abstained from coming to church to hear divine
service ; and was a common upholder of several unlawful .meet¬
ings and conventicles, to the great disturbance and distraction
of the good subjects of this kingdom, contrary to the laws of
our sovereign Lord the King.' The facts charged upon him in
JOHN BUNYAN.
xxi
tliis absurd indictment were never proved; as no witnesses
were produced. He had confessed in conversation with, the
magistrates, that he was a dissenter, and had preached: these
words being considered as equivalent to a conviction .were
recorded against him; and, as he refused to conform, he was
sentenced to perpetual banishment. This sentence Indeed was
not executed: but he was confined in Eedford goal more than
twelve years, notwithstanding several attempts made to obtain
his deliverance.
■' During this tedious imprisonment, or at least part of it, he
had no books except a Bible and Box's Martyrology; yet, thus
circumstanced, he penned the Pilgrim's Progress, and many,
other treatises ! He was only thirty-two years of age when he
was imprisoned; he had spent his youth in the most disadvan¬
tageous manner imaginable; and he had been no more than five
years a member of the church at Bedford, and less time a
preacher of the gospel: yet in this admired allegory he appears
to have been most intimately acquainted with aU the variety of
characters, which ministers, long employed in the sacred service,
and eminent for judgment and sagacity, have observed among
professors or opposers of evangelical truth.
' Ho fewer than sixty dissenters and two niinisters were con¬
fined with Mr. Bunyan in this goal! and, as some were
discharged, others were committed during the time of his
imprisonment. But this painful situation afibrded him an
opportunity of privately exercising his ministry to good efiect.
He learned in prison to make - tagged thread laces, in the
intervals of his other labours; ' and by this employment he
provided in the most unexceptionable manner for himself and
his family. He seems to have been endued with extraordinary
xxii
THE LIFE OF
patience and courage, and to have experienced abilndant con¬
solations, while enduring these hardships: he was, however,
sometimes distressed about his family, especially his eldest
daughter, who was blind; but in these trying seasons he
received comfort from meditating on the promises of God's
word.i
He was at' some times favoured by the goalers, and permitted
to see his family and friends ; and, during the former part of
his imprisonment, he was even allowed to go out occasionally,
and once to take a journey to London, probably to see whether
any legal redress might be obtained; according to some inti¬
mations given by Sir Matthew Hale, when petitions in his
favour were laid before, the judges. But, this indulgence of the
goaler exposing him to great danger, Mr. Bunyanwas afterwards
more closely confined. Hence I suppose has arisen the opinion
which commonly prevails, that he was imprisoned at different
times; but he seems never to have been set at liberty, and
then re-committed; though his hardships and restraints were
greater at one time than at another.
In the last year of his imprisonment, (1671,) he was chosen
pastor of the dissentiug church at Bedford; though it does not
appear what opportunity he could have of exercismg his pas¬
toral ofGlce, except within the precincts of the goal, He was
however liberated soon after, through the good offices of Dr.
Barlow, bishop of Lincohi, after many fruitless attempts had
been made for that purpose. Thus terminated his tedious,
severe, and even illegal imprisonment, which had given him
abundant opportunity for the exercise of patience and meek¬
ness ; and which seems to have been overruled both for his own
' Jer. XV. 11; xlix. 11.
JOHN BUNYAN.
xxiii
spiritual improvement, and tlie furtlierance .of the gospel," by
leading him to study, and to form habits of close reflection, and
accurate investigation of various subjects, in order to pen his
several treatises t when probably he would neither have thought
so deeply, nor written so well, had he been more at ease and at
liberty. :
A short time after his enlargement, he built a meeting-house
at Bedford, by the voluntary contributions of his friends; and
here he statedly preached to large auditories, till his death,
without meeting with any remarkable molestation^ He used
to come up to London every year, where he preached among
the nonconformists with great acceptance ; and it is said that>
Dr. Owen frequently attended on these occasions, and expressed
his approbation in very decided language. He likewise made
stated circuits into other parts of England; and animated his
brethren to bear the cross patiently, to obey Grod rather than .
man, and to leave all consequences with him. He was at the
same time peculiarly attentive to the temporal wants of those
who suffered for conscience' sake, and of the sick or afflicted;
and he employed his influence very successfully, in reconciling
differences among professors of the gospel, and thus preventing
disgraceful and burdensome litigations. He was veiy exact in
family religion, and the instruction of his children j being prin¬
cipally concerned for their spiritual interests, and comparatively
indifferent about their temporal prosperity. He therefore
declined the liberal proposal of a wealthy citizen of London, to
take his son as an apprentice without any premium, saying,
* God did not send me to advance my family, but to preach the
gospel :*—probably disliking the business or situation, as un¬
favourable to piety.
xxiv , the life of
Nothing material is recorded concerning him between his en¬
largement, in 1672, and his death in 1688. It is said that he
clearly saw through the designs of the conrt in favour of popery^
when the indulgence was granted to the dissenters by James
II. in 1687 : but that he advised his brethren to avail them-:
selves of the ' sun-shineby diligent endeavours to spread the
gospel, and to prepare for an approaching storm by fasting and
prayer. The next year he took a journey in very bad weather
from London to Beading, Berks, to make up a breach between
a father and his son, with whom he had some acquaintance;
and, having happily effected his last work' and labour of love,
he returned to his lodgings on Snow TTill, apparently in good
health, but very wet with the heavy rain that was then falling ;•
and soon after he was seized with a fever, which in ten days
terminated his useful life. He bore his malady with great
patience and composure, and died in a very comfortable and
triumphant manner, August 81,1688, aged sixty years; after
having exercised his ministry about thirty-two. He lies buried
in Bunhill Bields, where a tomb-stone to his memory may still
be seen. He was twice married: by his first wife he had four
children, one of which, a daughter named Mary, who was blind,
*
died before him. He .was married to his second wife a.i>.
1658,-two years before his imprisonment: by her he seems not
to have had any children. She survived him about four years.
Concerning the other branches of his family we have not been
able to gaiu any information.
Mr..Bunyan was taU,.and broad set, though not corpulent;
he had a ruddy complexion, with sparkling eyes, and hair in¬
clining to red,, but in his .old age sprinkled with grey. His
whole appearance was plain, and his dress .always simple and
JOHN BUNYAN.
XXV
unaffected. He published sixty tracts, which equalled the
number of years he lived. The Pilgrim'3 Progress had passed
through more than fifty editions in 1784.
TTia character seems to have been uniformly good, from the
time when he was brought acquainted with the blessed gospel
of Christ: and, though his countenance was rather stern, and
his manner rough, yet he was very mild, modest, and affable,
in his behaviour. He was backward to speak much, except on
particular occasions, and remarkably averse to boasting; ready
to submit to the judgment of others, and disposed to forgive
injuries, to follow peace with all men, and to employ himself
as a peace-maker: yet he was steady to his principles, and bold
in reproving sin without respect of persons. Many slanders
were spread concerning him during the course of his ministry,
some of which he refuted; they have however all died away;
and no one now pretends to say any thing to his disadvantage,
except as a firm attachment to his creed and practice, as a Cal-
vinist, a dissenter, and an antipsedobaptist, has been called
bigotry: and as the account given of his own experience has
been misunderstood or misrepresented.
He was undoubtedly endued with extraordinary natural
talents: his understanding, discernment, memory, invention,
and imagination, were remarkably sound and vigorous; so that
he made very great proficiency in the knowledge of scriptural
divinity, though brought up in ignorance: but he never made
much progress in human learning. Even such persons, as did
not favour his religious principles, have done ample justice to
his mental powers. The celebrated Dr. Johnson ranks the
Pilgrim's Progress among a very few books indeed, of which
the reader, when he comes to the conclusion, wishes they had
THE LIFE OF JOHN BTJNYAN.
been longer: and allows it to rank bigb among tbe works of
original genius.* But it is above all tbiugs wonderful, tbat
Bunyan's imagination, fertile and vigorous in a very great
degree, and wholly untutored by the rules of learning, should in
this instance have been so disciplined by sound judgment and
deep acquaintance with the scriptures, as to produce, in the
form of an allegory, one of the fairest and most unexceptionable
treatises on the system of Calvinism, that can be found in the
English language. In several of his other publications his
imagination frequently carried him beyond just bounds: but
here he avoids all extremes, and seems not to deviate either to
«
the right or to the left. Perhaps, as he was himself liable to
depression of spirits, and had passed through deep distresses,
the view he gives of the Pilgrim's temptations may be too
gloomy; but he has shewn in the course of the work, that this
arose principally from inadequate views of evangelical truth,
and the want of Christian communion, with the benefits to be
derived from the counsels of a faithful minister.
* Piozzi's Anecdotes of Jolinson : Boswell's Life of Johnson, vol. ii. p. 97.
2nd edit.
LIST OF ILLUSTEATIONS
poetrait op the author, supported by faith, hope, and
Charity.—To face the Title.
Vignette TtYZe.—'Evangelist directing Christian to the wicket
gate
Crypt of Elstow Church .... Page xi
Initial Letter.—Font of Elstow Church . , . xiil
Initial Letter.—Christian reading the Book . . 1
Christian talking to his Family , . » 3
Initial Letter.—drawing Christian out of the Slough of
Despond . . ' . . . 11
Ggod-will pulling Christian in at the wicket
gate . ■ . . . . .81
The Interpreter shewing Christian, Passion and Patience 41
The terrified Dreamer . • . . . .49
Christian saluted by three shining ones at the cross . 53
Initial Letter.—Christian roused from sleep in the arbour . 61
Prudence, Piety, and Charity inviting Christian to enter
THE PALACE BEAUTIFUL .... 69
Initial Letter.—Christian taking leave op the four maidens
at the foot of the hill . . . .82
Apollyon defeated by Christian ... 88
Initial Christian passing the cave of Pope . . 101
The Pilgrims overtaken by Evangelist 132
PASSING THROUGH VANITY PAIR . , , 141
the old monument . , 174
Initial Letter.—Pilgrims discovered by Giant Despair . 183
The escape from Doubting Castle . . . 192
Meeting with the Shepherds , . .194
Initial Letter.—The Pilgrims entangled in the net of the
Flatterer . . , . .216
The Pilgrims met by two men on coming out of the River . 249
Ignorance carried back to the door in the side of the hill 259
I
xxviii LIST OF ILLUSTRATIONS,
PAST 11.
fagb
Initial ZeWer—-Mr. Sagacity appearing to the Author . 271
Christiana saluted by Secret . . . 278
Mercy weeping over the state of her relations . . 288
Raised up by Goodwill"at the Wicket Gate . 293
The man with the Muckrake .... 306
The Interpreter committing the Pilgrims to the care op
Great-heart . . . . , 320
Mr. Great-heart attacks Giant Grim . . . 335
Initial Letter.—Mercy and Mr. Brisk . . . 346
The Shepherd boy in the Valley op Humiliation . . 363
The Pilgrims passing through the Valley op the Shadow op
Death . ■ . . . . . 369
The supper at Gaius' House .... 398
Initial Letter.—The attack on Giant Slaygood . . 404
■ Doubting Castle . . 424
, The Pilgrims meet Valiant-for-Truth . . 437
Christiana preparing to cross the River . . 459
the
AUTHOE'S APOLOaT POE HIS BOOK
"When at the first I took my pen in hand
Thus for to write, I did not understand
That I at all should make a little book
In such a mode; nay, I had undertook
To make another, which when almost done.
Before I was aware, I this begun.
And thus it was: I, writing of the way
And race of saints in this our gospel-day,
PeU suddenly into an allegory
About their journey and the way to glory.
In more than twenty things, which I set down;
This done, I twenty more had in my crown;
And they again began to multiply
Like sparks that from the coals of fire do fiy.
Kay, then, thought I, if that you breed so fast,
I'U put you by yourselves, lest you at last
Should prove ad infinitum^ and eat out
The book that I already am about.
Well, so I did; but yet I did not think
To shew to all the world my pen and ink
THE AUTHOE'S APOLOGY
In sucli a mode ; I only thouglit to make
I knew not what; nor did I undertake
Thereby to please my neighhour; no, not I:
I did it mine own self to gratify.
Neither did I hut vacant seasons spend
I this my scribble; nor did I intend
But to divert myself, in doing this,
Prom worser thoughts, which make me do amiss.
Thus I set pen to paper with delight.
And quickly had my thoughts in black and white.
Por having now my method by the end,
StiU as I puU'd, it came; and so I penn'd
It down; until it came at last to be.
Per length and breadth, the bigness which you see,
"Well, when I had thus put my ends together,
I shewed them others, that I might see whether
They would condemn them, or them justify :
And some said, "Let them livesome, "Let them die
Some said, " John, print itothers said, " Not so
Some said, "It might do good others said, "No."
Now was I in a strait, and did not see
"Which was the best thing to he done by me:
At last I thought, " Since you are thus divided,
I print it willand so the case decided.
"Por," thought I, " soine, I see, would have it done.
Though others in that channel do not run."
To prove, then, who advised for the best.
Thus I thought fit to put it to the test.
I further thought, if now I did deny
Those that would have it thus to gratify,
I did not know but hinder them I might
Of that which would to them he great delight.
FOR HIS BOOK.
xxxi
For those which were not for its coming forth,
I said to them, " Offend jou I am loath j
Tet, since jour brethren pleased with it be,
Forbear to judge, till jou do further see.
If that thou wilt not read, let it alone;
Some love the meat, soipe love to pick the bone."
Tea, that I might them better moderate,
I did too with them thus expostulate.
" Ma J I not write in such a style as this ?
In such a method too, and jet not miss
Mj end, thj good ? Why may it not be done ?
Dark clouds bring waters, when the bright bring none.
Tea, dark or bright, if they their silver drops.
Cause to descend, the earth, by yielding crops,
Grives praise to both, and carpeth not at either;
But treasures up the fruit they yield together ;
Tea, so commixes both, that in her fruit
None can distinguish this from that: they suit
Her well when hungry; but if she be fuU,
She spews out both, and makes their blessings .null.
Tou see the ways the fisherman doth take
To catch the fish : what engines doth ^ he make !
Behold how he engageth all his wits;
Also his snares, lines, angles, hooks, and nets:
Tet fish there be that neither hook nor line.
Nor snare, nor net, nor engine can make thine;
They must be grop'd for, and be tickled too.
Or they will not be catch'd whate'er you do.
How doth the fowler seek to catch his game
By divers means, all which one cannot name:
His gun, his nets, his lime-twigs, light, and bell;
He creeps, he goes, he stands; yea, who can tell
xxxii
the author's APOLOGy
Of all tis postures ? Xet there's none of these
Will make him master of what fowls he please.
Yea, he must pipe and whistle to catch this:
Xet if he does so, that bird he will miss.
If that a pearl may in a toad's head dwell.
And may be found too in an oyster-shell;
If things that promise nothing do contain
What better is than gold; who will disdain.
That have an inkling of it, there to look.
That they may find it ? Now my little book,
(Though void of aU those paintings that may make
It with this or the other man to take,)
Is not without those things that do excel
What do in brave but empty notions dweU."
" Well, yet I am not fuUy satisfied
That this your book will stand when soundly tried."
" Why, what's the matter ?" ' * It is dark.'' What though ?''
" But it is feigned." " What of that ? I trow
Some men by feigned words as dark as mine
Make truth to spangle, and its rays to shine."
But they want sohdness." "Speak, man, thy mind."
" They drown'd the weak; metaphors make us blind."
Solidity, indeed, becomes the pen
Of him that writeth things divine to men;
But must I needs want solidness because
By metaphors I speak ? Were not God's laws,
TTia gospel laws, in olden time held forth
By types, shadows, and metaphors ? Xet loath
Will any sober man be to find fault
With them, lest he be found for to assault
The highest wisdom. No, he rather stoops,
And seeks to find out what by pins and loops
rOR HIS ROOK.
xxxiii
By' calves and sheep, by heifers and by rams,
By birds and herbs, and by the blood of lambs,
Giod speaketh to him; and happy is he
That finds the light and grace that in them be.
r
Be not too forward, therefore, to conclude
That I want solidness, that I am rude:
All things solid in show, not solid be:
AU things in parables despise not we :
Lest things most hurtful lightly we receive.
And things that good are of our souls bereave.
My dark and cloudy words they do but hold
The truth, as cabinets enclose the gold.
The prophets used much by metaphors
To set forth truth; yea, whoso considers
Christ, His apostles too, shall plainly see
That truth to this day in such mantles be.
Am I afraid to say that holy writ,
"Which for its style and phrase puts down all wit.
Is everywhere so full of all these things,—
Dark figures, allegories,—yet there springs
Erom that same book, that lustre, and those rays
Of light that turn our darkest nights to days ?
Come, let my carper to his life now look,
And find there darker lines than in my book
He findeth any; yea, and let him know.
That in his best things there are worse lines too.
May we but stand before impartial men.
To his poor one I dare adventure ten.
That they will take my meaning in these lines
Ear better than his lies in.silver shrines.
c
"XXXIV
THE author'S APOLOGY
Come, Truth, although in swaddling-clouts, I find
Informs the judgment, rectifies the mind,
Pleases the understanding, makes the will
Submit; the memory too it doth fill
With what doth our imaginations please;
Likewise it tends our troubles to appease.
Sound words, I know, Timothy is to use,
And old wives' fables he is to refuse:
But yet grave Paul him nowhere did forbid
The use of parables, in which lay hid
That gold, those pearls, and precious stones that were
Worth digging for, and that with greatest care.
Let me add one word more : O man of God,
Art thou offended ? Dost thou wish I had
Put forth my matter in another dress ?
Or that I had in things been more express ?
Three things let me propound, then I submit
To those that are my betters, as is fit.
1. I find not that I am denied the use
Of this my method, so I no abuse
Put on the words, things, readers, or IjO rude
In handling figures or similitude
In application : but all that I may,
Seek the advance of truth, this or that way.
Denied, did I say ? Nay, I have leave
(Examples, too, and that from them that have
God better pleased by their words or ways
Than any man that breatheth now-ra-days).
Thus to express my mind, thus to declare
Things unto thee, that excellentest are.
2. I find that men (as high as trees) will write
Dialogue-wise, yet no man doth them slight
FOR HIS BOOK,
xxxr
For writing so: indeed, if they abuse
Truth, cursed be they, and the craft they use
To that intent; but yet let truth be free
To make her sallies upon thee and me
Which way it pleases God: for who knows how
Better than he that taught us first to plough,
To guide our minds and pens for his design ?
And he makes base things usher in divine.
3. I find that holy writ in many places
Hath semblance with this method, where the cases
Do call for one thing to set forth another.
Use it I may, then, and yet nothing smother
Truth's golden beams: nay, by this method may
Make it cast forth its rays as light as day.
And now, before I do put up my pen,
I'll shew the profit of my book, and then
Commit both thee and it unto that hand
That pulls the strong down, and makes weak ones st,and.
This hook it chalketh out before thine eyes
The man that seeks the everlasting prize;
It shews you whence he comes, whither he goes;
What he leaves undone; also what he does;
It also shews you how he runs, and runs
Till he unto the gate of glory comes.
It shews too who set out for life amain,
As if the lasting crown they would attain;
Here also you may see the reason why
They lose their labour, and Hke fools do die.
This book wiU make a traveller of thee,
H by its counsel thou wilt ruled be;
XXXti THE AUTHOR'S APOLOGY FOR HIS BOOK.
It will direct thee to the Holj Land,
If thou wilt its directions understand;
Tea, it will mate the slothful active be ;
The blind also delightful things to see.
Art thou for something rare and profitable ?
Wouldst thou see a truth within a fable ?
Art thou forgetful ? Wouldst thou remember
From New-year's day to the last of December ?
Then read my fancies; they will stick like burs,
And may be, to the helpless, comforters
This book is writ in such a dialect
As may the minds of listless men affect;
It seems a novelty, and yet contains
Nothing but sound and honest gospel-strains.
"Wouldst thou divert thyself from melancholy ?
Wouldst thou be pleasant, yet be far from folly ?
Wouldst thou read riddles, and their explanation ?
Or else be drowned in thy contemplation ?
Dost thou love picking meat ? Or wouldst thou see
A man i' the clouds, and hear him speak to thee ?
Wouldst thou be in a dream, and yet not sleep ?
Or wouldst thou in a moment laugh and weep ?
Wouldst thou lose thyself and catch no harm ?
And find thyself again without a charm ?
Wouldst read thyself, and read thou know'st not what.
And yet know whether thou art blest or not.
By reading the same lines ? Oh, then come hither.
And lay my book, thy head, and heart together.
JOHN BUNT AN.
THE
PILGRIM'S PROGRESS.
PART I.
s I walked througli the wilderness
of this world, I lighted on a cer¬
tain place where was a den; and
I laid me down in that place to
sleep: and as I slept I dreamed a
dream.* I dreamed, and behold
I saw a man clothed with rags,
standing in a certain place, with
his face from his own house, ahook
in his hand, and a great burden upon his hack.t I looked,
and saw him open the hook and read therein; and as he
read he wept and trembled: and, not being able longer
' Isaiah Ixiv. 6. Luke xiv. 33. Psalm xxxviii. 4. Hab. ii. 2.
* Mr. Bunyan was confined about twelve years in Bedford gaol, for ex¬
ercising his ministry contrary to the statutes then in force. This was ' the
den in which he slept and dreamed.' Here he penned this instructive allegory,
and many other useful works, which evince that he was neither soured nor
disheartened by persecution.—The Christian, who understands what usage he
ought to expect in this evil world, comparing our present measure of religious
liberty with the rigours of that age, will see abundant cause for gratitude: but
they who are disposed to complain, can never be at a loss for topics, while so
much is amiss among all ranks and orders of men, and in the conduct of every
individual.
B
2
THF PILGRIM'S DISTRESS.
to contain he brake out with a lamentable cry, saying,
What shall I do *
In this plight therefore he went home, and refrained
himself as long as he could, that his wife and children
should not perceive his distress; hut he could not be silent
long, because that his trouble increased: wherefore at
* Acts ii. 37.
* The allegory opens with a description of its principal character. The
author in his dream saw him ' clothed in ragswhich implies that all men are
sinners, in their dispositions and conduct; that their supposed virtues are
radically defective, and worthless in the sight of God: and that the Pilgrim
has discovered his own righteousness to he insufficient for justification, even as
sordid rags would he unsuitable raiment for those who stand before kings.—
* His face turned from his own house * represents the sinner convinced that it
is absolutely necessary to subordinate aU other concerns to the care of his im¬
mortal soul, and to renounce everything which interferes with that grand
object. This makes him lose his former relish for the pleasures of sin, and
even for the most lawful temporal satisfactions, while he trembles at the thought
of impending destruction.'—' The book in his hand, in which he read,' implies
that sinners discover their real state and character by reading and believing
the scriptm'es; that their first attention is often directed to the denunciations
of the wrath to come; and that in this case they cannot but continue to search
the word of God, though their grief and alarm is increased by every perusal.
—The * burden on his back' represents that distressing sense of guilt and fear
of wrath, which deeply-convinced sinners cannot shake off ; ' the remembrance
of their sins is grievous to them, the burden of them is intolerabletheir
consciences are oppressed with guilt, even on account of those actions in which
their neighbours perceive no harm: their hearts tremble at the prospect of
dangers of which others have no apprehension: and they see an absolute
necessity of escapiug from a situation in, which others live most securely: for
true faith " sees things that are invisible." In one way or other, therefore,
they soon manifest the earnestness of their minds, in inquiring " what they
must do to be saved?"—The circumstances of these humiliating convictions
exceedingly vary, but the life of faith and grace always begins with them;
and they who are wholly strangers to this experience are Christians only in
name and form;
' He knows no hope who never knew a fear.'— COWPER.
' Hebrews xi. 8, 24—27.
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it
HE SPEAKS OF IT TO HIS FAMILY. 3
lengtli lie brake bis mind to bis wife and cbildren; and
tbns be began to talk to tbem: O, my dear wife^ said be,
and you tbe cbildren of my bowels, I your dear friend am
in myself undone, by reason of a burden tbat lietb bard
upon me: moreover, I am certainly informed tbat tbis our
city will be burned witb fire from, beaven; in wbicb
fearful overtbrow^ botb myself, witb tbee.my wife, and
you my sweet babes, sbal^ miserably come to ruin; except
(tbe wbicb yet I see not), some way of escape may be
found, wbereby we may be delivered.—At tbis bis relations
were sore amazed; not for tbat tbey bebev^d tbat wbat
be bad said to tbem was true, but because tbey tbougbt
some frenzy-distemper bad got into bis bead: therefore, it
drawing towards nigbt,, and, tbey hoping,tbat sleep might
settle bis brains,: with all baste tbey got bim to .bed. But
the nigbt Was as troublesome to bim as tbe day; wherefore,
instead of sleeping,, be spent it in sighs and tears! So,
when the inorning was come, tbey.would know bow be
did;' and be told tbem, worse, and worse. He also set to
talking to tbem again, but tbey began to be hardened:
tbey also tbougbt to drive away bis distemper by barsb
and surly carriages to bim; sometimes tbey would deride,
sometimes tbey would chide, and sometimes tbey. would
quite neglect bim. "Wherefore be began to retire himself
to bis chamber, to pray for and pity tbem; and also to
condole bis own misery. He would also walk solitarily
in tbe fields, sometimes reading and sometimes praying;
and thus for some days be spent bis time.*
I
* The contempt or indignation, "which "worldly people express towards those
who are distressed in conscience, commonly induces them to conceal their in¬
quietude as long as they can, even from their relatives; hut this soon becomes
impracticable. Natural affection also, connected "with a "view of the extreme
danger to which a man sees the objects of his most tender attachment exposed,
B 2
4
EVANGELIST MEETS CHRISTIAN.
Now I saw upon a time, when he was walking in the
fields, that he was (as he was wont,) reading in his hook,
tind greatly distressed in his mind; and as he read he
burst out, as he had done before, crying What shall I do
to be saved
I saw also that he looked this way, and that way, as if
he would run; yet he stood still, because (as I perceived,)
he could not teU which way to go. 1 looked then, and
saw a man named Evangelist coming to him, and he asked.
Wherefore dost thou cry He answered, I perceive by
the book in my hand that I am condemned to die, and
^ Acts xvi. 30, 31. ^ Job xsxiii. 23.
Ijut of which they have no apprehensions, will extort earnest representations,
warnings, and entreaties. The city of Destruction (as it is afterwards called,)
signifies this present evil world as doomed to the flames; or the condition of
careless sinners immersed in secular pursuits and pleasures, neglecting eternal
things, and exposed to the unquenchable fiire of hell, " at the day of judgment
and perdition of ungodly men."—They who are ignorant of the scriptures, and
unaccustomed to compare their own conduct with the divine law, will be
amazed at such discourse; and, instead of duly regarding the warnings given
them, will commonly ascribe them to enthusiasm or insanity; and, as prophets,
apostles, and the Son of God himself, were looked upon as visionaries or beside
themselves by their contemporaries, we may be sure that no prudence, excel¬
lence, or benevolence can exempt the consistent believer from the same trial.
Near relations will generally be the first to form this opinion of his case .; and
will devise various expedients to quiet his mind: diversions, company, feastings,
absence from serious friends and books, will be prescribed: and by these means
a false peace often succeeds a transient alarm. But, when any one has re¬
ceived a genuine humiliating discovery of the evil and desert of sin, such ex¬
pedients will not alleviate but increase the anguish, and will be followed by
still greater earnestness about his own salvation and that of others. This
commonly strengthens prejudice, and induces obduracy: and contemptuous
pity gives place to resentment, ill usage, derision, or neglect. The disconso¬
late believer is then driven into retirement, and endeavours to relieve his
burdened mind by reading the scriptures, and meditating on his doleful case,
with compassionate prayers for his despisers; and thus he sows in tears that
seed from which the harvest of his future joy will surely be produced.
EVANGELIST DIRECTS CHRISTIAN
5
after tliat^ to come to judgment: and I find tliat I am not
willing to do tlie firsts nor able to do the second.*
Then, said Evangelist, Why not willing to die, since
this life is attended with so many evils ? The man answered.
Because I fear that this burden that is upon my back will
sink me lower than the grave, and I shall fall into Tophet.®
And, Sir, if I be not fit to go to prison, I am not fit to go
to judgment, and from thence to execution: and the
thoughts of these things make me cry.^
Then, said Evangelist, If this be thy condition, why
standest thou still ? He answered. Because I know not
whither to go» Then he gave him a parchment roU; and
there was written within, Flee from the wrath to come."-^ f
The man therefore read it, and looking upon Evangelist
very carefully, said. Whither must I fiee? Then said
Evangehst, pointiug with his finger over a very wide field.
Do you see yonder wicket-gate?^ The man said, No»
* Heb. ix. 27. Job xvi. 21, 22. Ezek. xxii. 14.
^ Isaiah xxx. 33. ® Matt. ill. 7. * Matt. vii. 13,14.
* The scriptures are indeed sufficient to make us •wise unto salvation, as well
as to shew us our guilt and danger r yet the Lord commonly uses the ministry
of his servants, to direct into the way of peace even those who have previously
discovered their lost condition. Though con-mced of the necessity of escaping
from impending ruin, they hesitate not knowing what to do f till pro"vidence
brings them acquainted with some faithful preacher of the gospel, whose in¬
structions afford an explicit answer to their secret inquiiies after the way of
salvation.
t The able minister of Christ will deem it necessary to enforce the warning,
" nee from the wrath to come," evfen upon those who are alai-med about their '
souls; because this is the proper way of exciting them to diligence and.
decision, and of preserving them from procrastination. They, therefore, who
would persuade persons under convictions that their fears are groundless, their
guilt far less than they suppose, and their danger imaginary, use the most
effectual means of soothing them into a fatal security. And no discoveries
of heinous guilt or helpless ruin in themselves can produce despondency, pro¬
vided the salvafon of the gospel be fully exhibited and proposed to them.
6 CHRISTIAN BEGINS TO RUN FROM HOME.
Then said the other. Do you see yonder shining light?'
He said, I think I do. Then said Evangelist, Keep that
light in your eye, and go up directly thereto, so shalt thou
see the gate; at which, when thou knockest, it shall be
told thee what thou shalt do.
So I saw in my dream that the man began to run.
Now he had not run far from his own door, but his wife
and children perceiving it began to cry after him to
returnbut the man put his fingers in his ears, and ran
on crying. Life! life 1 eternal life! So he looked not
behind him,^ but fled towards the middle of the plain.*
The neighbours also came out to see him run; and as
he ran some mocked, others threatened, and some cried
after him to return: and among those that did so, there
were two that were resolved to fetch him back by force.
* Psalm cxix. 105. 2 Pet. i. 19. ' Luke xiv. 26.
^ Gen. xix. 17. 2 Cor. iv. 18.
* The awakened sinner may be incapable, for a time, of perceiving the way
of salvation by faith in Christ; for divine illumination is often very gradual:
as the Pilgrim coidd not see the gate when Evangelist pointed it out to him.
Yet he thought he could discern the shining light; for upright inquirers
attend to the general instructions and encouragements of scripture, and the
declarations of the pardoning mercy of God, which by degrees lead them to
the knowledge of Christ and to faith in him; as our author says in a marginal
note, * Christ, and the way to him, cannot be found without the word.'—The
Pilgrim being thus instructed * began to runfor no persuasions or considera¬
tions can induce the man, who is duly in earnest about salvation, to neglect
those things which he knows to be his present duty; yet, when this is the
case, it must be expected that carnal relations will oppose this new course of
conduct, especially as it appears to them destructive of all prospects of worldly
advantage.
The following lines are here subjoinod to a very rude engraving:
' Christian no sooner leaves the world, but meets
Evangelist, who lovingly him greets
With tidings of another; and doth shew
Him how to mount to that from this below.'
obstinate and pliable 7
Tlie name of the one was Obstinate, and the name of the
other Pliable. Now by this time the man was got a good
distance from them; but however, they were resolved to
pursue him; which they did, and in a little time they
overtook him. Then said the man. Neighbours, where¬
fore are ye come ? They said. To persuade you to go back
with us: but he said. That can by no means be. You
dwell, said he, in the city of Destruction, the place where
also I was born: I see it to be so; and dying there, sooner
or later you will sink lower than the grave, into a place
that burns with fire and brimstone; be content, good
neighbours, and go along with me.*
What, said Obstinate, and leave our friends and our
comforts behind us!
Yes, said Christian, (for that was his name,) because
that all is not worthy to be compared with a little of that
that I am seeking to enjoy; and if you will go along with
me, and hold it, you shall fare as I myself; for there
where I go is enough and to spare come away, and
prove my words.
Obst. What are the things you seek, since you leave aU
the world to find them ?
* Luke XV. 17.
* The attention of whole circles of careless sinners is g-enerally excited, when
one of their companions engages in relig-ion, and forsakes the party. He soon
becomes the topic of conversation: some ridicule, others rail or threaten,
others use force or artifice to withdraw him jfrom his purpose; according to
their different dispositions, situations, or relations to him. Most of them,
however, soon desist, and leave him to his choice. But two characters are
not so easily shaken oflF; these our author has named Obstinate and Pliable,
to denote their opposite propensities. The former, through a resolute pride
and stoutness of heart, persists in attempting to bring back the new convert
to his worldly pursuits: the latter, from a natural easiness of temper and
susceptibility of impression, is pliant to persuasion, and readily consents to
accompany him.
8 attempt to fetch christian back,
Chr. I seek an '^inheritance incorruptible, undefiled,
and that fadeth not awayand it is "laidup in beaven/^^
and safe there, to be bestowed at the time appointed on
them that diligently seek it. Read it so, if yon wiU, in
my book.
Tush, said Obstinate, away with your book: will you gd
back with us, or no ?
No, not I, said the other, because I have laid my hand
to the plough.^
Obst. Come then, neighbour Pliable, let us turn again,
and go home without him : there is a company of these
craz^d-headed coxcombs, that when they take a fancy by
the end, are wiser in their own eyes than seven men that
can render a reason.
Then, said Pliable, Do not revile; if what the good
Christian says is true, the things he looks after are better
than ours; my heart inclines to go with my neighbour.
Obst. What! more fools still ? be ruled by me, and go
back: who knows whither such a brain-sick fellow will
lead you ? Go back, go back, and be wise,
Chr. Come with me, neighbour Pliable; there are such
things to be had which I spoke of, and many more glories
besides: if you believe not me, read here in this book;
and, for the truth of what is expressed therein, behold all
is confirmed by the blood of him that made it.®
Well, neighbour Obstinate, saith Pliable, I begin to
come to a point: I intend to go along with this good man,
and to cast in my lot with him. But, my good companion,
do you know the way to this desired place ?
Chr. I am directed by a man, whose name is Evangelist,
to speed me to a little gate that is before us, where we
shall receive instructions about the way.
* 1 Pet. i. 4—6. Het. xi. 6, 16. » ix. 62. ® Heb. ix. 17—22.
^liable consents to go with him.
9
Pli. Come then, good neighbour, let ns be going. Then
they went both together.
And I will go back to my place, said Obstinate: I will
be no companion of snch misled fantastical fellows.*
Now I saw in my dream that, when Obstinate was gone
back. Christian and Pliable went talking over the plain:
and thns they began their disconrse.
Chr. Come, neighbonr Pliable, how do yon do ? I am
glad you are persuaded to go along with me: had even
Obstinate but felt what I have felt of the powers and
terrors of what is yet unseen, he would not thus lightly
have given us the back.
Pli. Come, neighbour Christian, since 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
speak of them with my tongue: but yet, since you are
desirous 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, verily, for it was made by him that cannot
lie.^
* Titus i. 2.
* This dialogue admirably illustrates the characters of the speakers. Chris-'
tian (for so he is henceforth called), is firm, decided, hold, and sanguine:
Obstinate is profane, scornful, self-sufficient, and disposed to contemn even
the word of God, when it interferes with his worldly interests: Pliable is
yielding, and easily induced to engage in things of which he tmderstands
neither the nature nor the consequences. Christian's plain warnings and
earnest enti'eaties; and Obstinate's contempt of believers as ' craz'd-headed
coxcombs,' and his exclamation when Pliable inclines to be a pilgrim, ' What!
more fools still I' are admirably characteristic; and shew that such sarcasms
and scornful abuses are peculiar to no age or place, but always follow serious
godliness, as the shadow does the substance.
10
christian discourses with pliable".
Pli. Well said; what things are they?
Chr. There is an -^ndless kingdom to he inhabited, and
everlasting life to be given ns, that we may inhabit that
kingdom for ever.^
■ Pli. Well said, and what else?
Chr. There are crowns of glory to he given ns; and
garments that will make ns shine like the sun in the
firmament of heaven.®
Pli. This is excellent: and what else?
Chr. There shall he no more crying nor sorrow; for he
that is owner of the place will wipe all tears from our eyes.^
Pli. And what company shall we have there ?
Chr. There we shall be with Seraphims and Cheruhims,
creatures that will dazzle your eyes to look on them."*
There also you shall meet with thousands and ten thousands
that have gone before ns to that place; none of them are
hurtful, hut loving and holy; every one walking in the
sight of God, and standing in his presence with acceptance
for ever. In a word, there we shall see the elders with their
golden crownsthere we shall see holy virgins with their
golden harpsthere we shall see men that by the world
were cut in pieces, burnt in flames, eaten of bcEists, drowned
in the seas, for the love that they hare to the Lord of the
place; all well, and clothed with immortahty as with a
garment.''
Pli. The hearing of this is enough to ravish one^s heart:
hut are these things to be enjoyed ? how shall we get to
be sharers thereof?»
Chr. The Lord, the Governor of the country, hath
recorded that in this book; the substance of which is, if
* Isa-. xlv. 17. John x, 27—29. ® 2 Tim. iv. 8. Rev.iii.4. Matt.xiii. 43.
® Isa. xxy. 8. Rev. vii. 16,17; xxi. 4. ^ Isa. vi. 2. 1 Thess. iv. 16,17.
® Rev. iv. 4. ® Rev. xiv. 1—5, ' John xii. 25. 2 Cor. v. 2—5.
thet fall into the slough of despond^
11
"We be truly willing to have it^ be will bestow it upon us
freely.'
Pli.- Well, my good companion, glad am I to bear of
tbese tbings. Come on, let us mend our pace.
Chr. I cannot go so fast as I would, by reason of tbis
burden tbat is on my back.*
ow I saw in my dream, tbat just
®as tbey bad ended tbis talk tbey
drew nigb to a very miry slougb
tbat was in tbe midst of tbe plain,
and tbey being heedless did botb
fall suddenly into tbe bog. Tbe
name of tbe slougb was Despond.
Here, therefore, tbey wallowed for
^ time, being grievously bedaubed
with tbe dirt: and Christian, because of tbe burden tbat
was on bis back, began to sink in tbe mire.
' Isa. Iv. 1—3. John vi. 37 j vii. 37. Rey. xxi. 6; xxii. 17.
* The conversation between Christian and Pliable marks the difference in
their characters, as well as the measure of the new convert's attainments. The
want of a due apprehension of eternal things is evidently the primary defect
of all who oppose or neglect religion; hut more maturity of judgment and ex¬
perience are requisite to discover, that many professors are equally strangers
to a realizing view ' of the powers and terrors of what is yet unseen.* The
men represented by Pliable disregard these subjects: they inquire eagerly
about the ' good things' to be enjoyed; but not in any due proportion about the
way of salvation, the difficulties to be encountered, or the danger of coming
short; and new converts, being zealous, sanguine, and unsuspecting, are
naturally led to enlarge on the descriptions of heavenly felicity given in scrip¬
ture. These are generally figurative or negative; so that unregenerate per¬
sons, annexing carnal ideas to them, are greatly delighted; and, not being
retarded by any distressing remorse and terror, nor feeling the opposition of
corrupt nature, (which is gratified in some respects, though thwarted in others,)
they are often more zealous, and seem to proceed faster in external duties than
12
PLIABLE GETS OUT AND GOES HOME.
Then said Pliable, Ah I neigbboar Cbristian^ wbere are
you now ?
. Truly, said Christian, I do not know. '
At that Pliable began to be offended, and angrily said
to his fellow. Is this the happiness you have told-me all
this while of ? If we have such ill speed at our first setting
out, what may we expect betwixt this and our joumey^s
end ? May I get out again with my life, you shall possess
the brave country alone for me. And with that he gave a
desperate struggle or two, and got out of the mire on that
side of the slough which was next to his own house. So
away he went, and Christian saw him no more.*
# I
true converts. They take it for granted that all the privileges of the gospel
belong to tbem; and, being very confident, zealous, and joyful, they often
censure those who are really " fighting the good fight of faith," as deficient in
zeal and alacrity.—There are also systems diligently propagated, which greatly
encourage this delusion, excite a high flow of false affections, (especially of a
mere selfish gratitude to a supposed benefactor for imaginary benefits,) tiU the
event proves the whole to be like the Israelites at the Red Sea, who " believed
the Lord's word, and sang his praise; but soon forgat his works, and waited
not for his counsel." *
* The Slough of Despond represents those discouraging fears which often
harass new converts. It is distinguished from the alarms which induced Chris¬
tian to leave the city, and " flee from the wrath to comefor the anxious
apprehensions of one who is diligently seeking salvation are very different fi'om
those which excited him to inquire after it. The latter are reasonable and
useful, and arise from faith j but the former are groundless : they result from
remaining ignorance, inattention, and unbelief, and greatly retard the pilgrim.
They must also be carefully distinguished from those doubts and discouragements
which assault the established Christian: for these are generally the conse¬
quence of negligence or yielding to temptation : whereas new converts faU into
their despondings, when most diligent according to the light they have re¬
ceived ; and, if some conscientious persons seem to meet with this slough in
eveiy part of their pilgrimage, it arises from an immature judgment, erroneous
•sentiments, or peculiar temptations. When the diligent student of the scrip¬
tures obtains such an acquaintance with the perfect holiness of God, the
^ Ps. cvi. 12—24.
CHRISTIAN STRUGGLES TO THE OTHER SIDE. 13
Wherefore Christian was left to tumble in the slough
of Despond alone; but still he endeavoured to struggle to
that side of the slough that was stiU further from his own
house, and next to the Wicket-gate; the which he did, but
could not get out, because of the burden that was on his
back. But I beheld in my dream that a man came to him
whose name was Help, and asked him what he did there ?
Sir, said Christian, I was bid go this way by a man
spirituality of his law, the inexpressible evil of sin, and his own obligations and
transgressions, as greatly exceeds the measure in which he discerns the free
and fuU salvation of the gospel, his humiliation will of course verge nearer and
nearer to despondency. This, however, is not essential to repentance, hut arises
from misapprehension; though few in proportion wholly escape it. The mire
of the slough represents that idea which desponding persons entertain of them¬
selves and their situation, as altogether vile and loathsome; and their confes¬
sions and self-abasing complaints, which render them contemptible in the
opinion of others. As every attempt to rescue themselves discovers to them
more of the latent evil of their hearts, they seem to grow worse and worse
and, for want of a clear understanding of the gospel, they have no firm ground
to tread on, and know neither where they are, nor what they must do.—But
how could Pliable fall into this slough, seeing that he had no such views of
God or his law, of himself or of sin, as this condition seems to presuppose ? To
this it may he answered, that men can hardly associate with i*eligious persons,
and hear their discourse, confession, and complaints, or become acquainted
with any part of Scripture, without making some alarming and mortifying dis¬
coveries concerning themselves. These transient convictions taking place when
they fancied they were about to become very good, and succeeding to great
self-conplacency, constitute a grievous disappointment; and they ascribe their
uneasiness to the new doctrine they have heard. But, though Pliable fell into
the slough, Christian 'by reason of his burden* sunk the deepest; for the true
believer's humiliation for sin tends greatly to increase his fear of wrath.—
■Superficial professors, expecting the promised happiness without trouble or
suffering, are often very angry at those who were the means of leading them
to think of religion; as if they had deceived them: and being destitute of true
faith, their only object is, at any rate to get rid of their uneasiness. This is a
species of stony-ground hearers abounding in every part of the church, who
are offended and fall away, by means of a little inward disquietude, before any
outward tribulation arises because of the word.
14 whir the slough is not mended.
called Evangelist^ wlio directed me also to yonder gate,
that I might escape the "wrath to come: and as I was going
thither I fell in here.
Help. But why did you not look for the steps?
Chr. Eear followed me so hard that I fled the next way,
and fell in.*
Then, said he. Give me thy hand. So he gave him his
hand, and he drew him out, and set him on sound ground,
and let him go on his way.*
Then I stepped to him that plucked him out, and said.
Sir, wherefore, since over this place is the way from the
city of Destruction to yonder gate, is it, that this plat is
not mended, that poor travellers might go thither with
more security ? And he said to me, this miry slough is
such a place as cannot be mended. It is the descent
whither the scum and filth that attend conviction of sin
do continually run, and therefore it is called the slough of
Despond: for still, as the sinner is awakened about his
lost condition, there arise in his soul many fears, and
* Ps. xl. 2 ; Is. XXXV. 3, 4.
* CliristiarL dreaded the doom of his city more than the slough. Many per¬
sons, under deep distress of conscience, are afraid of relief, lest it should prove
delusive. Deliverance from wrath and the blessings of salvation appear to
them so valuable, that all else is comparatively trivial. Desponding fears may
connect with their religious diligence; but despair would be the consequence
of a return to their former course of sin j if they perish, therefore, it shall be
while earnestly struggling, under deep discouragement, after that salvation
for which their souls even faint within them. Their own efforts indeed fail to
extricate them: but in due time the Lord sends them assistance.—This is de¬
scribed by the allegorical person named Help, who may represent the instru¬
ments by which they receive encouragement; a service in which it is a privilege
to be employed: or the Holy Spirit, the giver of hope and peace.—Fear is also
personified: in the midst of the new convert's discourse on the joys of heaven,
fears of wrath often cast him into despondency while he so meditates on the
terrors of the Lord as to overlook his precious promises.
WHY THE SLOUGH IS NOT MENDED. 15
doubts, and discouraging apprehensions, which all of them
get together, and settle in this place. And this is the
reason of the badness of this ground. It is not the plea¬
sure of the King that this place should remain so bad.
His labourers also have, by the directions of his Majesty's
surveyors, been for above these sixteen hundred years
employed about this patch of ground, if perhaps it might
be mended: yea, and to my knowledge, said he, here have
been swallowed up at least twenty thousand cartloads, yea
millions of wholesome instructions, that have at all seasons
been brought from aU places of the King's dominions;
(and they that can tell say, that they are the best materials
to make good ground of the place, if so be it might be
mended;) but it is the slough of Despond still, and so will
be, when they have done what they can. True there are,
by the direction of the Lawgiver, certain good and sub¬
stantial steps placed even through the very midst of this
slough; but, at such time as this place doth much spew
out its filth, as it doth against change of weather, these
steps are hardly seen; or if they be, men through the diz¬
ziness of their heads step beside, and then they are bemired
to purpose, notwithstanding the steps be there: but the
ground is good when they are once got in at the Gate.^*
* 1 Sam. xii. 23.
* This account of the slough, "which our author in his vision received from
Help, coincides "with the preceding explanation.—Increasing knowledge pro¬
duces deeper self-abasement: hence discouraging fears arise in men's minds
lest they should at last perish, and objections against themselves continually
accumulate, tiU they fall into habitual despondency, unless they constantly
attend to the encouragements of scripture, or, in the apostle's language, have
"their feet shod "with the preparation of the gospel of peace." As this'state
of mind is distressing and enfeebling in itself, and often furnishes enemies "with
a plausible objection to religion, the servants of God have always attempted to
preserve the serious inquirers after salvation from it, by various scriptural
16
PLIABLE RIDICULED ON HIS RETURN.
Now I saw in my dream tliat by this time Pliable was
got bome to bis bouse. So bis neigbbours came to visit
bim; and some of tbem called bim wise man for coming
back; and some called bim fool for bazar ding bimself witb
Christian: others again did mock at bis cowardliness, say¬
ing, Surely, since you began to venture, I would not have
been so base as to have given out for a few difficulties: so
Pliable sat sneaking among tbem. But at last be got
more confidence, and then, they all turned their tales, and
began to deride poor Christian behind bis back. And
thus much concerning Pliable.*
4
Now, as Christian was walking solitarily by bimself, be
espied one afar off come crossing over the field to meet
bim, and their bap was to meet just as they were crossmg
the way of each other. The gentleman's name was Mr,
"Worldly-wiseman; be dwelt in the town of Carnal-policy;
nstructions and consolatory topics: yet their success is not adequate to their
"wdshes; for the Lord is pleased to permit numbers to he thus discouraged, in
order to detect false professors, and to render the upright more watchful and
humble.—Our author in a marginal note, explains ' the steps' to mean, * the
promises of forgiveness and acceptance to life by faith in Christwhich include
the general invitations, and the various encouragements given in scripture to
all who seek the salvation of the Lord, and dilig'ently use the appointed means.
—It was evidently his opinion that the path from destruction to life lies by
this slough j and that none are indeed in the narrow way, who have neither
struggled through it, nor gone over it by means of the steps.—The ' change of
weather' seems to denote those seasons, when peculiar temptations, exciting
sinful passions, perplex the minds of new converts; and so, losing sight of the
promises, they sink into despondency during humiliating experiences; but faith
in Christ, and in the mercy of God through him, sets the Pilgrim's feet on
good ground.
* They who affect to despise real Christians often feel and express great
'.ontempt for those that cast off their profession; such men are unable for a
time to resume their wonted confidence among their former companions j and
this excites them to pay court to them by reviling and deriding those whom,
they have forsaken.
worldly-wiseman meets christian, l7
a very great town, and also liard by from whence Chris¬
tian came. This man then meeting with Christian, and
having some inkling of him, for Christian's setting forth
from the city of Destruction was much noised abroad, not
only in' the town where he dwelt, but also it began to be
the town-talk in some other places: Master Worldly-
wiseman therefore having some guess of him, by beholding
his laborious going, by observing his sighs and groans,
and the like, began thus to enter into some talk with
Christian.''^
WoR. 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 ask me. Whither away ?
I tell you. Sir, I am going to yonder Wicket-gate before
me; for there, as I am informed, I shall be put in a way
to be rid of my heavy burden.
* The wise men of this world carefully notice those who begin to turn their
thoughts to religion, and attempt to counteract their convictions before the
case becomes desperate: from their desponding fears they take occasion to
insinuate that they are deluded or disordered in their minds; that they make
too much to do about religion; and that a decent regard to it is all that is
requisite; which consists with the enjoyments of this life, and even conduces
to secular advantage. Worldly-wiseman, therefore, is a person of consequence,
whose superiority gives him influence over poor pilgrims: he is a reputable
and successful man; prudent, sagacious, and acquainted with mankind;
moral, and religious in his way, and qualified to give the very best counsel tot
those who wish to serve both God and Mammon; but he is decided in his
judgment against all kinds and degrees of religion which interfere with a man's
worldly interest, disqtdet his mind, or spoil his relish for outward enjoyments.
He resides at Carnal-Policy, a great town near the city of Destruction: for
worldly prudence modelling a man's religion is as ruinous as open vice and
impiety; though it be very prevalent among decent and virtuous people4
Such men attend to the reports that are circulated about the conversion of
their neighbours, and often watch their opportunity of entering into discourse
with them.
C
18 WORLDLY-WISEMAN QITESTIGNa CHRISTIAN,
• WoR. Hast thou a wife and cMldren?
Chr. Yes; but I am so laden with this burden, that I
cannot take that pleasure in tbem as formerly: metbinks
I am as if I bad none.^
WoR. Wilt tbou bearken to me if I give tbee counsel ?
Chr. If it be good, I will; for I stand in need of good
counsel.
. WoR. I would advise tbee tben, tbat tbou witb all speed
get tbyself rid of tby burden; for tbou wilt never be
settled in tby mind till tben: nor canst tbou enjoy tbe
benefits of tbe blessings wbicb God bas bestowed upon
tbee till tben.
Chr. Tbat is tbat wbicb I seek for, even to be rid of
tbis beavy burden: but get it off myself I cannot; nor is
tbere any man in our country tbat can take it off my
shoulders: therefore I am going tbis way, as I told you,
tbat I may be rid of my burden.
WoR. Who bid tbee go tbis way to be rid of tby bur¬
den?
Chr. a man tbat appeared to me a very great and
honourable person; bis name, as I remember, is Evan¬
gelist.
WoR. I besbrew bim for bis counsel! Tbere is not a
more dangerous and troublesome way in tbe world, than is
tbat unto wbicb be bath directed tbee; and- tbat tbou
sbalt find if tbou wilt be ruled by bis counsel. Tbou bast
met witb something as I perceive, already: for I see tbe
dirt of tbe slough of Despond is upon tbee; but tbat
slough is tbe beginning of tbe sorrows tbat do attend those
tbat go in tbat way. Hear me. I am older than tbou;
tbou art like to meet witb, on tbe way wbicb tbou goest,
wearisomeness, painfulness, 'hunger, perils, nakedness,
* Cor. vii. 29.
AND BLAMES EVANGELIST'S COUNSEL,
19
sword, Hons, dragons, darkness, and in a word, death,
and what not! These things are certainly trne, having
been confirmed by many testimonies. And why should a
man so carelessly cast away himself by giving heed to a
stranger!
Chr. Why, Sir, this burden on my back is more terrible
to me than are aU these things which you have mentioned:
nay, methinks I care not what things I meet with in the
way, if so be I can also meet mth deliverance from my
burden,
WoR. How camest thou by thy burden at first?
Chr. By reading this book in my hand.
WoR. I thought so : and it has happened unto thee as
to other weak men, who, meddling with things too high
for them, do suddenly fall into thy distractions; which
distractions do not only unman men, (as thine I perceive
have done thee), but they run them desperate ventures to
obtain they know not what.
Chr. I know what I would obtain; it is ease for my
heavy burden.
WoR. But why wilt thou seek for ease this way, seeing
so many dangers attend it ? especially since, hadst thou
patience to hear me, I could direct thee to the obtaining
of what thou desirest, without the dangers that thou in
this way wilt run thyself into. Yea, and the remedy is
at hand. Besides, I will add, that instead of these dan¬
gers, thou shalt meet with much safety, friendship, and
content.*
* There is great beauty in this dialogue, arising from the exact regard to
character preserved throughout. Indeed this forms one of our author's peculiar
excellences; as it is a very difficult attainment, and always manifests a supe¬
riority of genius.—The self-satisfaction of Worldly-wiseman ; his contempt of
Christian's sentiments and pursmts; his sneering compassion, and censure of
c 2
20 worlply-wiseman counsels christian.
• Chr. Pray, Sir, open tMs secret to me.
WoR. Why, in yonder village (the village is named Mo¬
rality), there dwells a Gentleman, whose name is Legality,
a very judicious man, and a man of very good name, that
has skill to help men off with such burdens as thine is
from their shoulders; yea, to my knowledge he hath done
a great deal of good this way: ay, and besides, he hath
skill to cure those that are somewhat crazed in their wits
Evangelist's advice; Ms representation of the dangers and hardsMp of the way,
and of * the desperate ventures' of religious people ' to obtain they know not
what; and his confident assumption that Christian's concern arose from weak¬
ness of intellect, * meddling with things too Mgh for him,' and hearkening to
bad counsel, (that is, reading the word of God, and attending to the preaching
of the gospel,) and from distraction as the natural consequence; are most
admirably characteristic.—His arguments are also very specious. He does not
say, that Evangelist had not pointed out the way of salvation, or that wicked
men are not in danger of future misery; but he urges, that so much concern
about sin and the eternal world takes men oif fi'om a proper regard to their
secular concerns, and injures their families; that it prevents their enjoying
comfort in domestic life, or in other providential blessings; that it leads them
into perilous and distressing situations, of wMch their first terrors and
despondings are only an earnest; that a troubled conscience may he quieted
in a more expeditious and easy manner; and that they may obtain credit,
comfort, and manifold advantages, by following prudent counsel.—On the
other hand. Christian speaks in the character of a young convert. He makes
no secret of Ms distress and terrors, and declares without reserve the method
in which he sought relief. He owns that he has lost his relish for every
earthly comfort, and desires to receive good coimsel: but, while he is prepared
to withstand all persuasions to return home, he is not upon his guard against
the insidious advice of Worldly-wiseman. He fears the wrath to^ come more
than al^ the dreadful things which had been, mentioned ; but his earnestness
to get immediate relief exposes him to the danger of seeking it in an unwar¬
ranted way. SearcMng the Scriptures has shewn him Ms guilt and danger;
but, not having learned likewise the instruction of life, he does not discern the
fatal tendency of the plausible advice given Mm, especially as Ms counsellor
is a person of great reputation and sagacity.—Every one who has been in the
way of making observations on these matters must perceive how exactly
this suits the case of numbers, when first brought to mind " the one thing
needful."
WORLDLY-WISE MAN COUNSELS CHRISTIAN. 21
witli their burdens. To bim, as I said^ tbou mayest go
and be helped presently. His bouse is not quite a mile
from this place; and^ if be should not be at home himself,
be bath a pretty young man to bis son, whose name is
CiyUity, that can do it (to speak on), as well as the old
gentleman himself. There, I say, thou mayest be eased
of thy burden : and if thou art not minded to go back to
thy former habitation, as indeed I would not wish thee,
thou mayest send for thy wife and children to thee to
this village; where there are houses now stand empty,
one of which thou mayest have at reasonable rates. Pro-
■* vision is there also cheap alid good : and that which will
make thy life more happy is, to be sure there thou shalt
live by honest neighbours in credit and good fashion.*
* The villag-e Morality represents that large company who, in nations
favoured with revelation, abstain from scandalous vices, and practise reputable
duties, without any genuine fear or love of God, or regard to his authority or
glory. This decency of conduct, connected with a system of notions, and a
stint of external worship, is substituted in the place of Christianity: but it is
faulty in its principle, its measure, and its cbjects. It results wholly from
self-love; it is restricted to the outward observance of some scriptural pre¬
cepts, while the rest are disregarded; and it aims principally at the acquisition
of reputation, or temporal advantages, with only a subordinate respect even
to the interests of eternity. It is entirely different from humble, cheerful,
unreserved obedience; it leaves the heart in the possession of some worldly
idol, and never constitutes a spiritual worshipper, or renders a man meet for
the pleasures of heaven. Yet this mutilated religion draws multitudes off
from attending either to the holy requfrements of the law, or to the humbling-
doctrines of the gospel.—The most noted inhabitant of this village derives his
name. Legality, not from making the law of God his rule and standard, (for
" by the law is the knowledge of sin," which tends to increase the convinced
sinner's distress:) but from his teaching men to depend on a defective
obedience to a small part of the law, falsely explained, according -to the
method of the scribes and pharisees. These teachers, however,* are admired
by the wise men of this world, and are deemed very skilful in relieving
troubled consciences, and recovering men from religious distractions!—Civility
represents those who persuade themselves and others, that a decent, benevo-
22
christian sets out for morality,
Now was Christian somewliat at a stand; but presently
be concludedj If this be true wbieb this gentleman bas
saidj my wisest course is to take bis advice: and witb tbat
be tbus farther spoke.
Chr. Sir^ which is the way to this honest man^s house ?
WoR. Do you see yonder high hiU?
Chr. Yes, very well.
WoR. By that hill you must go, and the first you come
at is his.
So Christian turned out of his way to go to Mr. Lega¬
lity's house for help. But behold, when he was got now
hard by the hill, it seemed so high, and also that side of
it that was next the way side did hang so much over, that
Christian "was afraid to venture further, lest the hill should
fall on his head: wherefore there he stood still, and he
wot not what to do. Also his burden now seemed heavier
to him than while he was in his way. There came also
fiashes of fire out of the hill, that made Christian afraid
that he should be burned here therefore he sweat, and
did quake for fear. And now he began to be sorry that
he had taken Mr. Worldly-wiseman's counsel. And with
* Exod. xix. 16—18; Heb. xii. 21.
lent, and obliging bebaviour, will secure men from all future punishment, and
insure an inheritance in heaven, if indeed there be any such place ! Coun¬
sellors of this description can ease the consciences of ignorant persons, when
superficially alarmed, almost as well as those who superadd a form of
godliness,^ a few doctrinal opinions, and a regard to some precepts of
Christianity. Both are at hand in every place: and the wise men of this
world are zealous in recommending them; observing, that no doubt the
immoral and profligate should reform their lives; as this will please their
relatives, and conduce to their advantage ; but the strait gate and the narrow
way would prove their ruin! Most pilgrims, are assailed by such counsellors ; ,
and few are able to detect the fallacy of their reasonings till their own folly
corrects them.
christian met by evangelist.
23
that he saw Evangelist coining to meet him; at the sight
also of whom he began to blush for shame. So Evange¬
list drew nearer and nearer: and coming up to him he
looked upon him with a severe and dreadful countenance^
and thus began to reason with Christian.
What doest thou here ? said he. At which word Chris¬
tian knew not what to answer: wherefore at present he
stood speechless before him. Then said Evangelist fur¬
ther^ Art not thou the man that I found crying without
the walls of the city of Destruction ?*
Chr. Yes, dear Sir, I am the man.
Evan. Did not I direct thee the way to the little wicket-
gate?
Yes, dear Sir, said Christian.
Evan. How is it then that thou art so quickly turned
aside ? for thou art now out of the way.
Chr. I met with a gentleman, so soon as I had got
over the slough of Despond, who persuaded me that 1
might, in the village before me, find a man that could take
off my burden.
* Christian must go past mount Sinai to the village of Morality; not that
such men as depend on their own reformation and good works pay a due
regard to the holy law of God, for " they are ahve without the law j" hut
they substitute their own scanty obedience in the place of the righteousness
and atonement of Christ. They who are not humbled in true repentance,
perceiving little danger, pass on securely •, but the true penitent finds every
attempt " to establish his own righteousness" entirely abortive j the more he
compares his conduct and character with the divine law, the greater is his
hlarm; and he sometimes trembles lest its curses should immediately fall upon
him, with vengeance more tremendous than the most awful thunder. Then
the counsels of worldly wisdom appear in their true light, and the sinner is
prepared to welcome free salvation; and, should the minister, whose mstruc-
• tions he had forsaken, meet him, conscious shame would be added to his
terror; and he would even be tempted to shun his faithful friend, through
fear of merited reproof. j
24 christian met by evangelist,
Evan. What was he ?
Chr. He looked like a gentleman, and talked much to
me, and got me at last to yield; so I came hither; but
when I beheld this hill, and how it hangs over the way, I
suddenly made a stand lest it should fall on my head.
Evan. What said that gentleman to you?
Chr. Why he asked me whither I was going: and I
told him.
Evan. And what said he then ?
Chr. He asked me if I had a family, and I told him:
hut, said I, I am so loaden with the burden that is on my
.back, that I cannot take pleasure in them as formerly.
Evan. And what said he then ?
Chr. He bid me with speed to get rid of my burden,
and I told him that it was ease that I sought; and said I,
I am therefore going to yonder gate to receive further
direction how I may get to the place of deliverance. So
be said that he would shew me a better way, and short,
not so attended with difficulties as the way. Sir, that you
set me; which way, said he, wiU direct you to a gentle¬
man's house, that hath skill to take off these burdens.
So I believed him, and turned out of that way into this,
if haply I might be soon eased of my burden: but when
I came to this place, and beheld things as they are, I
stopped for fear, as I said, of danger: but I now know not
what to do.
Then, said Evangelist, stand stiQ a little that I may
shew thee the word of God.—So he stood trembling.
Then said Evangelist, See that ye refuse not him that
speaketh, for if they escaped not who refused him that
spake on earth, much more shall not we escape if we turn
away from him that speaketh from heaven."^ He said
» Heb. xii. 25.
WHO SHARPLY REBUKES HIM,
25
moreover^ Now tliG just sHall live by faitb ^ but if any
man draw back, my soul sball have no pleasure in bim/^^
He also did thus apply tbem: Thou art tbe man, tbat art
ruonrng into this misery. Tbou bast begun to reject tbe
counsel of tbe Most Higb, and to draw back tby foot from
tbe way of peace, even almost to tbe bazarding of tby
perdition.
Tben Cbristian fell down at bis foot as dead, crying.
Wo is me, for I am undone. At tbe sigbt of wbicb Evan-
gebst caugbt bim by tbe rigbt band, saying, All manner
of sin and blasphemies sball be forgiven unto men Be
not faithless, but believing/^ Tben did Cbristian again a
bttle revive, and stood up trembling, as at first, before
Evangebst.*
Tben Evangebst proceeded, saying, Give more earnest
heed to tbe tbings^^ tbat I sbab teU tbee of. I will now
* Heb. X. 38. ^ Matt. xiii. 31; Mark iii. 28, 29.
I —i-
* It appears from this passage, that the author judged it right, in dealing
with persons nnder great terrors of conscience, to aim rather at preparing them
for solid peace, than hastily to give them comfort.—Men may be greatly dis¬
mayed, and in some degree humbled, and yet not be duly sensible of the
heinousness and aggravations of their guilt. In this case, further instructions
are needful to excite them to proper diligence and self-denial, and to make
way for abiding peace and consolation. "Whereas a compassionate but inju¬
dicious method of proposing consolatory topics indiscidminately to all imder
trouble of conscience, lulls many into a fatal sleep, and gives others a transient
peace which soon terminates in deeper despondency: as a wound, hastily
skinned over by an ignorant practitioner, instead of being effectually cured by
the patient attention of a skilful surgeon, will soon become worse than before.
—The communication of more knowledge may indeed augment a man's terror
and distress: but, if it produce a deeper humiliation, it wiU effectually warn
him against carnal counsellers and false dependences.—'Turning aside' ffom
the gospel implies a direct refusal to hearken to Christ; and all who do thus,
run into misery and leave the way of peace, to the hazard of their souls.*
These denunciations are despised by the stout-hearted, but the contrite in
Gal. v. 4.
26
EVANGELIST REFUTES
shew thee who it was that deluded thee; and who it was
also to whom he sent thee. The man that met thee is
one Worldly-wiseman^ and rightly is he so called; partly
because he favoureth only the doctrine of this world^^
(therefore he always goes to the town of Morality to
church ;)* and partly, because he loveth that doctrine best,
for it saveth him from the cross and, because he is of
this carnal temper, therefore he seeketh to pervert my
ways, though right. Now there are three things in this
man's counsel that thou must utterly abhor: his turning
thee out of the way; his labouring to render the cross
odious to thee; and his setting thy feet in that way that
leadeth unto the administration of death.
Pirst, thou must abhor his turning thee out of the way;
yea, and thine own consenting thereto: because this is to
reject the counsel of God, for the sake of the counsel of a
Worldly-wiseman. The Lord says, " Strive to enter in at
the strait gate," (the gate to which I sent thee;) "for
strait is the gate that leadeth unto life, and few there be
that find it."^ From this little wicket-gate, and from the
^ 1 John iv. 5. ® Gal. vi. 12. ® Matt, vii, 13, 14 ; Luke xiii. 24.
spirit, when conscientiously guilty, if thus addressed, would fall into despair,
did not the ministers of Christ encourage them by the grace of the gospel.
The following lines are here inserted, as before in the old editions,
' When Christians unto carnal men give ear.
Out of their way they go, and pay for't dear:
For Master Worldly-wiseman can hut shew
A saint the way to bondage and to woe,'
* Worldly-wiseman goes to church at the town of Morality; for the persons
here represented in great measure support their confidence and reputation for
religion, by attending on those preachers who substitute a proud scanty morality
in the place of the gospel. This both fiatters their self-preference, and coincides
with their carnal pursuits, and they verily think they have found out the secret
of reconciling the^ friendship of the world with'the favour of God; and set up
for teachers of the same convenient system.
WORLDLY-WISEMAN^S COUNSEL.
27
way thereto^ Latli this wicked man turned tliee^ to the
bringing of thee almost to destruction: hate therefore his
turning thee out of the way, and abhor thyself for
hearkening to him.
Secondly, thou must abhor his labouring to render the
cross odious unto thee: " for thou art to prefer it before
the treasures of Egypt besides the King of Glory hath
told thee, ^^he that will save his life shall lose.it;" and ^^he
that comes after him, and hates not his father and mother,
and wife, and children, and brethren, and sisters, yea, and
his own life also, he cannot be my disciple."^ I say there¬
fore, for a man to labour to persuade thee, that that shall
be, thy death, without which the Truth hath said, thou
canst not have eternal life, this doctrine thou must abhor.
Thirdly, thou must hate his setting of thy feet in the
way that leadeth to the ministration of death. And for
this thou must consider to whom he sent thee, and also
how unable that person was to deliver thee fi?om thy
burden. He to whom thou wast sent for ease, being by
name Legality, is the son of the bond-woman, which now
is„ and is in bondage with her children and is in a
mystery this Mount Sinai, which thou hast feared will fall
on thy head. Now, if she with her children are in bon¬
dage, how canst thou expect by them to be made free?
This Legality therefore is not able to set thee free from
thy burden. No man was as yet ever rid of his burden
by him; no, nor ever is like to be: "Ye cannot be justified
by the works of the law; for by the deeds of the law no
man living" can be rid of his burden; therefore Mr.
Worldly-wiseman is an alien; and Mr. Legality is a cheat;
' Heb. xi. 25, 26.
' Mat. X. 39 ; Mark viii. 34, 35 ; Luke xiv. 26, 27 ; John xii. 25.
® Gal. iv. 21—27.
28
CHRISTIAN ALARMED AND ASHAMED.
Rnd, for Ms son Civility, notwithstanding Ms simpering
looks, lie is bnt a hypocrite, and camiot help thee. Believe
me, there is nothing else in all tMs noise that thon hast
heard of tMs sottish man, but a design to beguile thee of
thy salvation, by turning thee from the way wMch I had
set thee. After this. Evangelist called aloud to the heavens
for confirmation of what he had said; and with that there
came words and fire out of the mountain, under wMch
poor Christian stood, that made the hair of Ms flesh stand.
The words were thus pronounced: As many as are of the
works of the law are under the curse; for it is written.
Cursed is every one that continueth not in aU things which
are written in the hook of the law, to do them.^^^ *
' 4
Now Christian looked for notMng hut death, and began
to cry out lamentably, even cursing the time in which he
met with Mr. Worldly-wiseman; still calling himself a
thousand fools for hearkening to his counsel; he also
was greatly ashamed to think tMs gentleman's argu¬
ments, following only from the flesh, should have that pre-
valency with him to forsake the right way. TMs done, he
* Gal. iii. 10. *
* When Christ had finished his work on earth, the covenant made with Israel
as a nation at Mount Sinai was abrogated: and the Jews, by cleaving to the
Mosaic law, were left in bondage and tmder condemnation. In like manner,
all professed Christians, who depend on notions, sacraments, religious duties,
and morality, and neglect Christ, and the new covenant in his blood, are en¬
tangled in a fatal error. They seek the blessing " not by faith, but as it were
by the works of the law;" " for they stumble at that stumbling stone."—The
scriptures adduced by Evangelist are so pertinent, and conclusive against this
'species of religion, which has at present almost superseded the gospel, that
they can never be fairly answered : nay, the more any man considers them, as
-the testimony of God himself, the greater must be his alarm, (even as if he
heard the voice from Mount Sinai out of the midst of the fire j) unless he be
conscious of having renounced every other confidence, to " flee for refuge to
lay hold on the hope set before us" in the gospel.
christian hastens back,
29
applied Hmself again to Evangelist in words and sense as
follows:
Chr. Sir, wliat think yon ? is there hope ? may I now
go back and go up to the wicket-gate ? shall I not be
abandoned for this, and sent back from thence ashamed ? I
am sorry I have hearkened to this man^s counsel, but may
my sin be forgiven ?
Then said Evangelist to him, " Thy sin is very great, for
by it thou hast committed two evils; thou hast forsaken
the way that is good, to tread in forbidden paths : yet will
the man of the gate receive thee ? for his has good will for
men; only, said he, take heed that thou turn not aside
again, " lest thou perish from the way, when his wrath is
kindled but a little/^ ^—Then did Christian address himseK
to go back, and Evangelist, after he had kissed him, gave
him one smile, and bid him God speed. So he went on
with haste, neither spake he to any man by the way; nor
if any man asked him, would he vouchsafe him an answer.
He went like one that was all the while treading on for¬
bidden groimd, and could by no means think himself safe,
till again he was got into the way which he left to follow
Mr. Worldly-wiseman^s counsel so in process of time
* Psalm ii. 12.
* In aiming to encourage those who are ready to despond, we must by na
means persuade them that their sins are few or small, or that they judge
themselves too rigorously: on the contrary, we should endeavour to convince
them that their guilt is far greater than they suppose; yet not too great to he
pardoned by the infinite mercy of God in Christ Jesus: for this tends to take
them off more speedily from every vain attempt to justify themselves, and
renders them more unreserved and earnest in applying to Christ for salvation.
In the midst of the most affectionate encouragements, the faithful minister will
also solemnly warn young converts not to turn aside; nor can the humble
when consciously guilty ever find confidence or comfort, till they have regained
the way they had forsaken. '
50 CHRISTIAN ARRIVES AND KNOCKS AT THE GATE.
Christian got up to the gate. Now over the gate there was
written, " Knock, and it shall he opened unto you.^^^ * He
knocked therefore more than once or twice; saying
' May I now enter here ? will he within
Open to sorry me, though I have been
An undeserving rebel ? then shall I
Not fail to sing his lasting praise on high.'
* Matt. vii. 7, 8.
* This gate represents Christ himself, as received by the penitent sinner for
all the purposes of salvation, according to the measure of his acquaintance with
the scriptures; by which he actually enters into a state of acceptance with
God.—^Yet, to prevent mistakes, the language of our Lord on this subject should
he carefuUy considered. " Enter ye in at the strait gate: for wide is the
gate, and broad is the way that leadeth to destruction : and many there ho
who go in thereat." ^ 'We are all horn in sin and the children of wrath;' we
" turn every one to his own way" of sin and foUy; and alas, most men persist
in one evil course or other to the end of their days, being kept in countenance
by the example of a vast majority, in which the rich, the noble, and the wise
of this world are generaHy included: " because strait is the gate and narrow the
way which leadeth unto life ; and few there be that find it." But by this strait
gate every true penitent enters into the narrow way to life, though with diffi¬
culty and conflict. This entrance on a life of evangelical piety is in the lan¬
guage of the allegory called a wicket, or a little gate ; for the convert cannot
carry along with him any of his sinful practices, ungodly companions, worldly
idols, or false confidences, when he enters in: nor can he effectually contend
with those enemies which obstruct his passage, unless he wrestle continually
with God in prayer for his gracious assistance. And therefore our Lord has
also said, " Strive to enter in at the strait gate; for many, I say unto you,
shall seek to enter in and shall not he able." ^ Yet we must not forget that
the sinner returns to God by faith in Christ; that genuine repentance comes
from him and leads to him ; and that the true believer not only trusts in the
Lord for salvation, but also seeks his liberty and happiness in his service. These
things taken together are so contrary to the pride and lust of the human heart,
to the course of the world, and to the temptations of the devil, that striving is
far more necessary in this, than it can be conceived to be in any other kind of
conversion.—Various exercises of the mind commonly precede this unre¬
served acceptance of Christ; but they are not in general easy to be known from
those temporary convictions, impressions, and starts of devotion, which vanish
' Matt. vii. 13, 14. ' Luke xiii. 24.
good-will admits him at the gate. 31
At last there came a grave person to the gate, named
Goodwill, who asked, 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 Destruction, but am going to Mount Zion, that I
may be delivered from the wrath to come. I would, there¬
fore, Sir, since I am informed that by this gate is the way
thither, know if you are willing to let me in.
I am willing with all my heart, said he; and with that
he opened the gate.*
o when Christian was stepping in,
the other gave him a pull. Then
said Christian, "What means that?
The other told him, A little dis¬
tance from this gate, there is
erected a strong castle, of which
Beelzebub is the captain; from
thence both he and they that are
with him, shoot arrows at them
and come to nothing. Yet even this saving change is judiciously distinguished
hy our author from that view of the cross, hy which Christian was delivered
from his burden, for reasons which will he speedily stated.
The following lines are here inserted under an engraving:'
' He that would enter in, must first without
Stand knocking at the gate, nor need he douht.
That is a knocker, hut to enter in;
For God can love him, and forgive his sin.*
• Good-will seems to be an allegorical person, the emblem of the compas¬
sionate love of God to sinners through Jesus Christ.* He " came from heaven
to do the will of him that sent him," and " he will in no wise cast out any that
come to him," either on account of former sins, or present mistakes, infirmities,
evil habits, or peculiar temptations. For he " waits to he gracious," till sinners
Luke ii. 14.
32 good-will discourses with christian,
that come up to this gate; if haply they may die before
they enter in.* Then said Christian^ I rejoice and tremble.
So when he was got in, the man of the gate asked him,
who directed him thither ?
Chr. Evangelist bid me come hither and knock, as I
did I and he said, that you. Sir, would tell me what I
must do.
Good. An open door is set before thee, and no man
can shut it."
Chr. Now I begin to reap the benefits of my hazards.
Good. But how is it that you came alone ?
Chr. Because none of my neighbours saw their danger
as I saw mine.
Good. Did any of them knOw of your coming?
Chr. Yes, my wife and children saw me at the first, and
called after me to turn again. Also some of my neighbours
stood crying and calling after me to return; but I put my
fingers in my ears, and so came on my way.
seek him by earnest persevering prayer. Numbers give themselves no concern
about their souls; others, after convictions, turn hack with Pliable, or cleave
to the counsels of Worldly-wisdom: hut all who come to Christ, with a real
desire of his salvation, are cordially welcomed j and, while angels rejoice over
them, the Redeemer " sees of the travail of his soul and is satisfied."
* As sinners become more decided in counting all hut loss for Christ, and
assiduous in the means of grace, Satan, if permitted, will he more vehement in
his endeavours to discourage them: that,. if possible, he may induce them to
desist, and so to come short of the prize. It is probable that the powers of
darkness cannot exactly distinguish between those impressions which are the
effects of regeneration, and such as result from natural passions. It is, how¬
ever, certain that they attempt to disturb all those who earnestly cry for mercy,
by various suggestions to which the same persons were wholly strangers while
satisfied with a form of godliness; and that the Christian's grand conflict, to
the end of his course, consists in surmounting the hindrances and opposition
he meets with, in keeping neai* to the throne of grace, by fervent, importunate,
persevering prayer.
who answers all his questions,
33
Good. Eut did none of tlieni follow you to persuade
you to go back ?
Chr. Yes^ both Obstinate and Pliable; but^ when they
saw that they could not prevail_, Obstinate went railipg
back; but Pliable came with me a little way.
Good. But why did he not come through ?
Chr. "We indeed came both together until we came to
the slough of Despond^ into the which we also suddenly
fell: and then was my neighbour Pliable discouraged, and
would not adventure further. Wherefore, getting out
again on that side next to his own house, he told me, I
should possess the brave country alone for him. So he
went his way and I came mine; he after Obstinate, and I
to this gate.
Then said Good-will, Alas poor man! is the celestial
glory of so small esteem with him, that he counteth it not
worth running the hazard of a few difficulties to obtain it ?
Truly, said Christian, I have said the truth of Pliable;
and, if I should also say the truth of myself, it will appear
there is no betterment* betwixt him and myself. It is
true he went back to his house, but I also turned aside to
go in the way of death, being persuaded thereto by the
carnal arguments of one Mr. Worldly-wiseman.
Good. Oh, did he light upon you 1 what, he would have -
* Our author here puts a very emphatical word into Christian's mouth,
('there is no betterment betwixt him and myself) which late editors have
changed for difference. This is by no means an improvement, though the
word may be more classical: for grace had made an immense difference
between Christian and Pliable ; but the former thought his conduct equally
criminal, and therefore in respect of deservings, there was no betterment
betwixt them. There are many alterations of a similar kind, in which the
old copies have been generally followed: but it would preclude more useful
matter were they constantly noted.
d
34 ch]^istian instructed in the way.
had yoTi have sought for ease at the hands of Mr. Legality
they are both of them a very cheat: but did you take his
counsel ?
Chr, Yes, as far as I durst: I went to find out Legality,
until I thought that the mountain that stands by his house
would have fallen upon my head: wherefore there I was
forced to stop.
Good. That mountain has been the death of many, and
will be the death of many more: it is well you escaped
being by it dashed in pieces.
Chr. Why, truly, I do not know what had become of
me there, had not Evangelist happily met me again as I
was musing in the midst of my dumps : but it was God's
mercy that he came to me again, for else I had never come
hither. But now I am come, such a one as I am, more fit
indeed for death by that mountain, than thus to stand
talking with my Lord. But O ! what a favour is this to
me, that yet I am admitted entrance here.
Good. We make no objections against any, notwith¬
standing all they have done before they come hither:
"they in no wise are cast out:"^ and therefore, good
Christian, come a little way with me, and I will teach
thee about the way thou must go. Look before thee;
dost thou see this narrow way? That is the way thou
must go. It was cast up by the patriarchs, prophets^
Christ, and his apostles, and it is as straight as a rule can
make it. This is the way thou must go.
But, said Christian, Are there no turnings or windings,
by which a stranger may lose the way ?
Good. Yes, there are many ways butt down upon this;
and they are crooked and wide: but thus thou mayest
* John vi. 37.
CHRISTIAN INSTRUCTED IN THE WAY.
35
distinguisli the right from the wrong, that only being
straight and narrow.*
Then I saw in my dream that Christian asked him
further, if he could not help him off with his burden that
was upon his back; for as yet he had not got rid thereof,
nor could he by any means get it off without help. He
told him. As to thy burden, be content to bear it, until
thou comest to the place of deliverance; for there it will
fall from thy back itself.f
* Christian, when admitted at the strait gate, is directed in the narrow way.
In the broad road every man may choose a path suited to his inclinations,
shift about to avoid difficulties, or accommodate himself to circumstances;
and he may he sure of company agreeable to his taste. But Christians must
follow one another in the narrow way on the same track, facing enemies, and
bearing hardships, without attempting to evade them: nor is any indulgence
given to different tastes, habits, or propensities. It is, therefore, a straitened,
or as some render the word, an afflicted way; being indeed an habitual course
of repentance, self-denial, patience, and mortification to sin and the world,
according to the rule of the Holy Scriptures. Christ himself is the "Way, by
which we come to the Father and walk with him; but true faith works by
love, and " sets us in the way of his steps."^ This path is also straight, as
opposed to the crooked ways of wicked men f for it consists in an uniform
regard to piety, integrity, sincerity, and kindness; at a distance from all the
hypocrisies, frauds and artifices, by which ungodly men wind about to avoid
detection, and keep up their credit, to deceive others or impose on themselves.
The question proposed by Christian implies that believers are more afraid of
missing the way than of encountering hardships: and Good-will's answer,
that many ways hutted down on it, or opened into it in various directions
shews' that the careless and self-willed are extremely liable to be deceived.
But all these ways are crooked and wide / they turn aside from the direct
line of living faith and holy obedience, and are more soothing, indulgent, and
pleasing to corrupt nature, than the path of life ; which lies straight forward,
and is every where contrary to the bias of the carnal mind.
t A general reliance on the mercy of God by faith in Christ, accompanied
with a consciousness of sincerity in seeking his salvation, gives some encourage¬
ment to the convinced sinner's hope j and transient lively joys are often
vouchsafed to unestablished believers; but more distinct views of the
' Psalm Ixxxv. 13. 2 pgaim cxxv. 5.
D 2
36
the house of the interpreter.,
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 at the house of the Interpreter, 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 God speed.
Then he went on tiU he came at the house of the Inter¬
preter, 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-
gloiy of the gospel are necessary to abiding peace.—The young convert's
consolations resemble the breaking forth of the sun in a cloudy and tempes¬
tuous day; those of the experienced Christian, his more constant light in
settled weather, which is not long together interrupted, though it he some¬
times dimmed by intervening clouds. Believers should not, therefore, rest iil
transient glimpses, hut press forward to abiding peace and joy: and, as
Christ does not in general bestow this blessing on the unestahhshed, the
endeavours of ministers to do so must prove vain.
* "We constantly meet with fresh proofs of our author's exact acquaintance
with the scriptures, of his sound judgment, deep experience, and extensive
observation. With great propriety he places the house of the Interpreter
beyond the Strait Gate ; for the knowledge of divine things, which precedes
conversion to God by faith in Christ, is very scanty, compared with the
diligent Christian's subsequent attainments. A few leading truths deeply
impressed on the heart, and producing efficacious fears and hopes, with warm
desires and affections, characterize the state of a new-horn hahe; hut reliance
on the mercy of God through Jesus Christ prepares him for further instruc¬
tion : and " having tasted that the Lord is gracious, he desires the sincere
milk of the word, that he may grow thereby."—The Interpreter emblemati¬
cally represents the teaching of the Holy Spirit according to the Scripture ;
for, while believers read, hear, and meditate, and endeavour to profit by their
daily experience and observation, they also depend on this promised teaching,
and by constant prayer look to the Fountain of wisdom, to deliver them from
prejudice, preserve them from error, and enable them to profit by the ministiy
of the word.
christian is admitted
37"
quaiiitaiice of the goodinan of the house to call here for
my profit: I would therefore speak with the master 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 ?
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 in my
journey.
Then said the Interpreter, Come in; I will .shew thee
that which will be profitable to thee. So he commanded
his man to light the candle, and bid Christian follow him:
so he had him into a private room, and bid his man open
a door, the which when ha had done. Christian saw the
picture of a very grave person hang up against the wall,
and this was the fashion of it:—It had eyes lifted up to
heaven, the best of books in his hand, the law of truth
was written upon his Hps, the world was behind his back,
it stood as if it pleaded with men, and a frown of gold did
hang over his head.
Then said Christian, What means this ?
Inter. The man whose picture this is, is one of a
thousand; he can beget children,^ travail in birth with,
children,^ and nurse them himself when they are born.
And, whereas thou seest^ him with his eyes lift up to
heaven, the best of books in his hand, and the law of truth
writ on his lips, it is to shew thee, that his 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
' 1 Cor. iv. 15. 2 19^ 33 xhess. ii. 7.
38
THE PICTUEE OF THE PILGEIM'S GUIDE
over his head; that is to shew thee, that slighting and
despising the things that are present, for the love that he
hath to his Master's service, he is sure in the world that
conies next to have glory for his reward. Now said the
Interpreter, I have shewed thee this picture first, because
the man whose picture this is, is the only man whom the
Lord of the place whither thou art going hath authorized
to be thy guide in aU difficult places thou mayest meet
with in the way; wherefore take good 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.*
• The condescending love of the Holy Spirit, in readily granting the desires
of those who apply for his teaching, notwithstanding their sins, prejudices,
and slowness of heart to understand, can never he sufficiently admired He
employs men as his instruments, who, hy explaining the scriptures, may he
said to "light the candlewhile he efficaciously opens the mind to instruc¬
tion. " The secret of the Lord is with them that fear him the Interpreter
leads them into retirement, that he may impart that heavenly wisdom which
is hidden, from the most sagacious of worldly men. The first lesson here
inculcated relates to the character of the true minister: for nothing can he
more important to every one who inquires the way to heaven, than the
capacity of distinguishing faithful pastors from hirelings and false teachers,
who are Satan's principal agents in deceiving mankind, and in preventing the
stability, consistency, and fruitfulness of believers. This portrait and its key
need no explanation: but aU who sustain, or mean to assume, the sacred
office, should seriously examine it, clause by clause, with the scriptures fr*om
which it is deduced; inquiring impartially how far they resemble it, and
praying earnestly for more exact conformity; and every one should be
extremely careful not to entrust his soul to the guidance of those who are
wholly imlike this emblematic representation. For surely a dissipated, ambi¬
tious, profane, or contentious man, in the garb of a minister, cannot safely be
trusted as a guide to heaven! He who never studies, or who studies any
thing in preference to the Bible, cannot be qualified to *' unfold dark things
to sinners!" and he, who is abundantly more careful about his income, ease,
* Psalm cxliii. 10. " Ibid. xxv. 14.
THE DUSTY PARLOUR CLEANSED.
39
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 reviewed a little while the Inter¬
preter called for a man to sweep. Now when he began
to sweep, the dust began so abundantly to fly about, that
Christian had almost therewith been choked. Then said
the Interpreter to a damsel that stood by, Ering hither
the water, and sprinkle the room; which when she had
done, it was swept and cleansed with pleasure.
Then said Christian, what means this ?
The Interpreter answered: This parlour is the heart of
a man that was never sanctified by the sweet grace of the
gospel: the dust is his original sin, and inward corruptions
that have defiled the whole man. He that began to sweep
at first is the law; but she that brought water, and did
sprinkle it, is the gospel. Now, 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 choked therewith: this is to shew
thee, that the law, instead of cleansing the heart (by its
working) from sin,^ doth revive, put strength into,^ and.
increase it in the soul, as it doth discover and forbid it,
but doth not give power to subdue.® 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 I say, even as thou sawest the
damsel lay the dust by sprinkling the floor with water, so
* Rom. vii. 6. '1 Cor. xv. 56. ® Rom. v. 20.
or consequence, than about the souls of his flock, cannot be followed without
the most evident danger and the most inexcusable folly! For who would
employ an ignorant, indolent or fraudulent lawyer or physician, merely
because he happened to live in the same parish ?
40
PASSION AND PATIENCE.
is sin vanquished and subdued, and the soul made clean,
through the faith of it; and consequently fit for the King
of glory to inhabit.^ *
I saw moreover in my dream, that the Interpreter took
him by the hand, and had him into a little room, where
sat two little children, each one in his chair. The name
of the eldest was Passion, and of the other Patience;
Passion seemed to be much discontent, but Patience was
very quiet. .Then Christian asked, "What is the reason of
^ John XV. 3 ; Acts xv. 9 ; Rom. xvi. 25, 26; Eph. v. 26.
* Every attempt to produce conformity of heart and life to the divine law,
hy regarding its spiidtual precepts, apart from the doctrines and promises of
scripture, discovers the evils which before lay dormant; according to the
significant emblem here adduced. Mere moral preaching indeed has no such
efifect: because it substitutes another rule of obedience which is so vague that
self-flattery will enable almost any man, not scandalously vicious, to deem
himself justified according to it; so that he is pleased with the rule by which
he is approved, and loves that idea of God which accords with his own
character. But, when ihe law of God is brought with energy to the con¬
science, its strictness, spirituality, and severity awaken the latent enmity of
the heart: the absolute self-denial it demands even in the most plausible
claims of self-love, and its express prohibition of the darling sin, with the ex¬
perienced impracticability of adequate obedience, and the awful sentence it
denounces against every transgressor, concur in exciting opposition to it, and
even to him who gave it, and who is determined to magnify and establish it
in honour. The consciousness also of coveting things prohibited, and the
conviction that this concupiscence is sinful, induce a man to conclude that he
is viler than ever; and indeed clearer knowledge must aggravate the guilt of
every sin. A little discouragement of this kind induces numbers to cease
from all endeavoms, at least for a season; supposing that at present it is im¬
possible for them to serve God; but others, being more deeply humbled, and
taken off from self-confidence, ai'e thus prepared to understand and welcome the
free salvation of the gospel. Then the law appears to them disarmed bf its
curse, as the rule and standard of holiness : encouraged by the truths and
promises of the gospel, and animated to exertion by its motives, they delight
in " cleansing themselves from aU filthiness of flesh and spirit, and perfecting
holiness in the fear of God," that they may be "a habitation of God through
the Spirit."
PASSION AND PATIENCE
41
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 them all now: but Patience is willing to wait.
Then I saw that one came to Passion, and brought him
a bag of treasure: and poured it down at his feet: the
which he took up and rejoiced therein, and withal laughed
Patience to scorn. Put I beheld but a while, and he had
lavished all away, and had nothing left him but rags.
42 THE MEN OF THIS WORLD AND THE NEXT.
Then said Christian to the Interpreter, Expound this
matter more fuUy to me.
So he said. These two lads are figures: Passion of the
men of this world, and Patience of the men of that which
is to come: for, as here thou seest. Passion will have aU
now, this year, that is to say in this world; so are the men
of this world: they must have all their good things now,
they cannot stay tiU next year, that is, until the next
world, for their portion of good. That 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 aU such men at the
end of this world.*
Then said Christian, Now I see that Patience has the
♦ In this instructive emhlem, Passion represents the prevalence of the carnal
affections over reason and religion. Whatever he the object, this dominion of
the passions produces fretfulness and childish perverseness, when the imagined
temporal good is withheld. This impatience of delay or disappointment is
however succeeded by pride, insolence, and inordinate though transient joy,
when the man is indulged with the possession of his idol; yet he soon grows
dissatisfied with success, and often speedily lavishes away his coveted ad¬
vantages.—On the other hand. Patience is the emblem of those who quietly
and meekly wait for future happiness, renouncing present things for the sake
of it. True riches, honours and pleasures are intended for them, but not here;
and, as young children well governed, they simply wait for them till the ap¬
pointed season, in the way of patient obedience.—Reason determines that a
gi'eater and more permanent good hereafter is preferable to a less and fleeting
enjoyment at present; faith realizes, as attainable, a felicity infinitely more
valuable than all which this world can possibly pi'opose: so that in this respect
the life of faith is the reign of reason over passion; while unbelief makes way
for the triumph of passion over reason. Nor can any thing be more essential
to practical religion than an abiding conviction that it is the only true wisdom,
uniformly and cheerfully to part with every temporal good, whenever it in¬
terferes with the grand concerns of eternity.
the men of the next world the wisest, 43
best wisdom, and that upon many accounts; because be
stays for the best things: and also because he will haye
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 good things first, as
Patience wiU have to laugh at Passion, because he had his
best things last; ioic first must give place to last, because
last must have his time to come j but la^t gives place to
nothing, for there is not another to succeed: he therefore
that has his portion must needs have a time to spend
it j but he that hath his portion last must have it last¬
ingly.—Therefore it is said of Dives, " In thy life-time
thou receivedst thy good things, and likewise Lazarus
evil things; but now he is comforted, and thou art tor-
mented,^^!
Chr. Then I perceive it is not best to covet thiags that
are now, but to wait for things to come.
Inter. You say truth, ^^For the things that are seen
are temporal: but the things that are not seen are eter-
nal.^^2 though this be so, yet since things present and
our fieshly appetite are such near neighbours one to ano¬
ther j and agaiu because things to come and carnal sense
are such strangers one to another : therefore it is that the
first of these so suddenly fall into amity, and that distance
is so continued between the second.
Then I saw in my dream, that the Interpreter took
Christian by the hand, and led hinn into a place where
was a fire burning agaiast a wall, and one standing by it,
always casting much water upon it to quench it; yet did
the fire burn higher and hotter.
* Luke xvi. 19—31. » 2 Cor. iv. 18.
44 . THE FIRE KEPT FROM BEING QUENCHED*
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, bum higher and
hotter, thou shalt also see the reason of that* So he had
him about to the back side of the wall, where he saw a
man with a vessel bf oil in his hand, of the which he did
also continually cast, but secretly, into the fire.
Then said Christian, What means this ?
The Interpreter answered. This is Christ, who continu¬
ally with the oil of his grace maintains the work already
begun in the heart; by the means of which, notwith¬
standing what the devil can do, the 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
this work of grace is maintained in the soul.*
* 2 Cor. xii. 9.
* The doctrine of the true believer's final perseverance is here stated, in
so guarded a manner as to preclude every abuse of it. The emblem implies,
that the soul is indeed horn of God and endued with holy afiections: hut this
heavenly flame is not represented as almost extinguished or covered with ashes
for many years, and then revived a little at the closing scene: for ' it hums
higher and hotter,' notwithstanding the opposition of depraved nature, and the
unremitting efibrts of Satan to quench it: the Lord secretly feeding it with his
grace.—Unbelievers can persevere in nothing but impiety or hypocrisy; and,
when a professor remarkably loses the vigour of his afiections, the reality of
his conversion becomes doubtful, and he can take no warranted encouragement
from this doctrine. When, however, any one grows more spiritual, zealous,
humble, and exemplary, in the midst of harassing temptations; while he gives
the whole glory to the Lord, he may take comfort from the assurance that
" he shall be kept by his power, through faith, unto salvation." But the way
in which the tempted are preserved often so far exceeds their expectations, that
they are a wonder to themselves; every thing seems to concur in giving Satan
THE MAN WHO FIGHTS INTO THE PALACE. 45
I saw also that the Interpreter took him again by the
hand, and led him into a pleasant place, where was bnilded
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 thither ?
Then the Interpreter took him, and led him up toward
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 at a little distance from the door, at
a table-side, with a book and his iukhorn before him, to
take the name of him that should enter therein. He saw
also, that in the doorway stood many men in armour to
keep it, being resolved to do to 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. Set down my name. Sir; the which when
he had done, he saw the man draw his sword, and put a
helmet upon his head, and rush toward the door upon the
armed men, who laid upon him with deadly force; but the
man, not at all discouraged, fell to cutting and hacking
most fiercely: so, after he had received and^ given many
.wounds to those that attempted to keep him out, he cut
^ Acts xiv. 22.
advantage against them, and his efforts appear very successful: yet they con¬
tinue from year to year, " cleaving with purpose of heart unto the Lord,"
trusting in his mercy, and desirous of living to his glory.—The instruction
especially inculcated by this emblem is, an entire reliance, in the use of the
appointed means, on the secret but powerful influence of divine grace, to
maintain and carry on the sanctifying work that has been begun in the soul.
46
THE MAN IN THE IRON CAGE.
his way through, them all, and pressed forward into the
palace; at which there was a pleasant voice heard from
those that were within, even of those that walked upon
the top of the palace, saying,
' Come in, come in.
Eternal glory thou shalt ■win.'
So he went in, and was clothed with such garments as
they. Then Christian smiled, and said, I thiak verily I
know the meaning of this.*
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.f
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 toge¬
ther, and he sighed as if he would break his heart.
* Many desire the joys and glories of heaven, according to their carnal
ideas of them; but few are -willing to " fight the good fight of faith yet,
without a fixed purpose to do this, resulting from divine grace, profession -will
at length end in apostasy. " The man began to build, but was not able to
finish." This is emphatically taught by the emblem before us. We must be
made •willing unreservedly to venture or " suflFer the loss of all things that we
may win Christor we shall never be able to break through the combined
opposition of the world, the flesh, and the devil. If we habitually fear any
mischief that our enemies can attempt against us, more than coming short of
salvation, we shall certainly perish, notwithstanding our notions and con-victions.
We should, therefore, count our cost, and pray for courage and constancy,
that we may give ia our names as in earnest to ■win the prize: then, ''putting
on the whole armour of God," we must fight our way through -with patience
and resolution; while many, " being harnessed and carrying bows," shame¬
fully " turn back in the day of battle."
t The time spent in acquiring knowledge and sound judgment is far from
lost, though it may seem to retard a man's progress, or interfere -with his more
active services: and the next emblem is admirably suited to teach the convert
watchfulness and cautiqn.
christian interrogates him,
47
Then said Christian, What means this ?
At which the Interpreter hid him talk with the man.
Then said Christian to the man, WTiat art thon ?
The man answered, I am what I was not once.
Chr. WTiat wast though once ?
The man said, I was once a fair and flourishing pro¬
fessor, hoth in my own eyes, and also in the eyes of others ;
I was once, as I thought, fair for the Celestial City, and
had then even joy at the thoughts that I should get thither.^
Chr. Well, but what art thou now ?
Man. I am now a man of despair, and am shut up in it
as in this iron cage. I cannot get out: O now I cannot!
Chr. But how camest thou in this condition ? •
Man. I left off to watch and be sober; I laid the reins
upon the neck of my Justs; I sinned against the light of
the word, and the goodness of God; I have grieved the
Spirit, and he is gone : I tempted the devil, and he is come
to me; I have provoked God to anger, and he has left me;
I have so hardened my heart that I cannot repent.
Then said Christian to the Interpreter, But is there no
hope for such a man as this ?
Ask him, said the Interpreter. ,
Then said Christian, Is there no hope, but you must be
kept in the iron cage of despair ?
Man. No, none at all.
Chr. WTiy ? the Son of the Blessed is very pitiful.
Man. I have " crucified him to myself afresh,^'^ I have
despised his Person,^ I have despised his righteousness, I
have counted his blood an unholy thing, I have done despite
to the Spirit of grace f therefore I have shut myself out of
all the promises; and there now remains to me nothing
but threatenings, dreadful threatenings, faithful threaten-
* Luke viii. 13. ® Heb. vi. 4—6. ® Luke xix. 14. * Heb. x. 28,29.
48 and is taught to watch and be sober.
ings of certaia judgment wMcli stall devour me as an
adversary.
Chr. For wtat did you bring yourself into tbis con¬
dition ?
Man. For tbe lusts, pleasures, and profits of tbis world;
in tbe enjoyment - of wbieb I did tben promise myself
mucb debgbt: but now every one of tbose things also bites
me, and gnaws me like a burning worm.
Chr. But canst tbou not now repent and turn ?
Man. God batb denied me repentance; bis word gives
me no encouragement to bebeve; yea bimself batb sbut me
' up in tbis iron cage; nor can all tbe men in tbe world let
me out.. O Eternity ! Eternity! bow sbab I grapple witb
tbe misery tbat I must meet witb in Eternity ?
Tben said tbe Interpreter to Cbijstian, Let tbis man^s
misery be remembered by tbee, and be an everlasting
caution to tbee.
Well (said Cbristian,) tbis is fearful! God belp me to
watcb and be sober, and to pray tbat I may sbun tbe causes
of tbis man's misery.*—Sir, is it not time for me to go on
my way now ?
* Cliristiaii's discourse with the man in the iron cage sufficiently explains
the author's meaning: hut it has often been observed, that the man's opinion
of his own case does not prove that it was indeed desperate. Doubtless such
fears prevail in some cases of deep despondency, when there is every reason
to conclude them groundless; and we should always propose the free grace of
the gospel to those that have sinned in the most aggravated manner, especially
when they become sensible of their guilt and danger. Yet it is an awful fact,
that some are thus * shut up under despair,' beyond relief: and " it is impos¬
sible to renew them to repentance" So that no true penitent can be in this
case: and we are commanded " in meekness to instruct those that oppose
themselves, if peradventure God will give them repentance." But we should
leave the doom of apparent apostates to God: and improve their example,
as a warning to ourselves and others not to ventui*e one step in so dan-
the man who dreamed of the last day 49
Inter. Tarry till I shall shew thee one thing more^ and
then thou shalt go on thy way.
So he took Christian hy the hand again, and led him into
a chamber where there was one rising out of bed; and as
he put on his raiment, he shook and trembled.
Then said Christian, "Why doth this man thus tremble ?
geroTis a path. This our author has judiciously attempted jn a most striking'
manner, and God forbid that I should in the least counteract his obvious
intention.
e
50
filS DISTRESS AND CONSTERNATION
The Interpreter then bid him tell to Christian the
reason of his so doing. So he began and said^ This night
as I was in my sleep I dreamed, and behold the heavens
grew exceedingly black; also it thnndered and lightened
in a most fearful wise, that it put me into an agony. So I
looked up in my dream, and saw the clouds rack at an
unusual rate; upon which I heard a great sound of a
trumpet, and saw also a man sit upon a cloud, at¬
tended with the thousands of heaven: they were all in
flaming fire: also the heavens were on a burning flame.
I heard then a voice saying. Arise ye dead and come to
judgment: and with that the rocks rent, the graves opened,
and the dead that were therein came forth and some
of them were exceeding glad, and looked upwards; and
some sought to hide themselves under the mountains then
I saw the man that sat upon the cloud open the book and
bid the world draw near. Yet there was, by reason of a
fierce flame that issued out and came from before him,
a convenient distance betwixt him and them, as betwixt
the judge and the "prisoners at the bar.^ I heard it also
proclaimed to them that attended on the man that sat on
the cloud, Gather together the tares, the chaflP, and the
stubble, and cast them into the burning lake: and with
that the bottomless pit opened, just whereabout I stood;
out of the mouth of which there came, in an abundant
manner, smoke, and coals of fire, with hideous noises. It
was also said to the same persons, Gather my wheat into the
garner :* and with that I saw many catched up and carried
' John V. 28, 29. 1 Cor. xv. 51—58. 2 Thess. i. 7—10. Jude 14, 15.
Rev. XX. 11—15.
^ Psalm 1. 1—3, 22. Isa. xxvi. 20, 21. Micah vii. 16, 17.
® Dan. vii. 9, 10. Mai. iii. 2, 3.
* Mai. iv. 1, 2. Matt. iii. 12 ; xiii. 30. Luke iii. 17.
4
christian taught to fear and hope.
51
away into the clouds/ hut I was left beMnd. I also sought
to Mde myself, but I could not, for the man that sat upon
the cloud still kept his eye upon me; my sins also came
into my mind, and my conscience did accuse me on every
side.® Upon this I awaked from my sleep.
. Chr. But what was it that made you so afraid of this
sight ? . ■
Man. Why I thought that the day of judgment was
come, and that I was not ready for it. But this frightened
me most, that the angels gathered up several and left me
behind; also the pit of hell opened her mouth just where
I stood. My conscience too afflicted me: and, as I thought,
the judge had always his eye upon me, shewing indignation
in his countenance. . .
Then said the Interpreter to Christian, Hast thou con¬
sidered all these things ? . • • ...
Chr. "Yes, and they put me in hope and fear.*
^ 1 Thess. iv. 13—18. ^ Rom. ii. 14, 15.
* Our safety consists in a due proportion of hope and fear; Trhen devoid
of hope, we resemble a ship without an anchor; when unrestrained by fear,
we are like the same vessel under full sail without , ballast.' Indiscriminate
censures of ?iS\.fear as the result of unbelief, and unguarded commendation
of strong confidence, .without respect to the spirit and conduct of professors,
not only lead to most fatal self-deception, hut also tend to make believers
unstable, unwatchful, and even uncomfortable; for the humble can-never
attain that presumptuous confidence which is thus represented as essential to
faith; and true conxfort is the effect of watchfulness, diligence, and circum¬
spection.—Upon the whole, what lessons could possibly have been selected of
greater importance, or more' suited to establish, the new convert, than these
are which our author has most ingeniously and agreeably inculcated, under
the emblem of the Interpreter's curiosities. They are indeed the principal
subjects which faithful ministei'S enforce, publicly and in private, on all who
begin to profess the gospel; and which every true disciple of Christ daily
seeks to have more clearly discovered to his mind, and more deeply impressed
upon his heart. ' 1 Peter i. 13—17.
E 2
52 christian's burden falls off at the cross.
Inter. Well, keep all tMngs so m thy mind that they
may be as a goad in thy sides, to prick thee forward in the
way thou must go.—Then Christian began to gird up his
loins, and to address himself to his journey. Then said
the Interpreter, The Comforter he always with thee, good
Christian, to guide thee in the way that leads to the city.
So Christian went on his way, saying:
' Here I have seen thing-s rare and profitable;
Things pleasant, dreadful, things to make me stable
In what I have begun to take in hand;
Then let me think on them, and understand
Wherefore they shew'd me were; and let me be
Thankful, 0 good Interpreter, to thee.*
Now I saw in my dream that the highway, up which
Christian was to go, was fenced on either side with a wall,
and that was called Salvation.^ Up this way therefore
did burdened Christian run, but not without great dif¬
ficulty, because of the load on his back.
He ran thus till he came at a place somewhat ascending,
and upon that place stood a cross, and a little below in
the bottom r sepulchre. So I saw in my dream, that just
as Christian came up with the cross, his burden loosed
from off his shoulders, and fell from off his . back, and
began to tumble, and so continued to do till it came to
the mouth of the sepulchre, where it fell in, and I saw it
no more.*
' Isaiah xxvi. 1.
• Divine illumination in many respects tends to quicken the believer's
hopes and fears, and to increase his earnestness and diligencebut nothing
can finally relieve him from his burden except the clear discovery of the
nature and glory of redemption. With more general views of the subject,
and an implicit reliance on the mercy of God through Jesus Christ, the
humble sinner enters the way of life, which, is walled by salvation: yet he is
oppressed with an habitual sense of guilt, and often bowed down with fears,
North we^f^rn
UniversHy
Library
"BimOLV TimBE SHINrKG ONES CAWE TO
HTTvr. .mn SAT.UTET) HJTM "
HE IS SALUTED BY THREE SHINING ONES,
53
Then was Christian glad and lightsome, and said with a
merry heart. He hath given me rest by his sorrow, and
• life by his death. Then he stood still awhile to look and
wonder; for it was very surprising to him, that the sight
of the cross should thus ease him of his burden. He
looked, therefore, and looked again, even till the springs that
were in his head sent the waters down his cheeks.^ Now, as
he stood looking and weeping, behold three shining ones
came to him, and saluted him withPeace be to thee so
* Zech. xii. 10.
till " the Comfbrter, who glorifies Christ, receives of Ms and shews it to
him."^ When in this divine light the soul contemplates the Redeemer's cross,
and discerns mote clearly his love to lost sinners in dying for them; the
motiv^ and efficacy of his intense sufferings; the glory of the divine perfec¬
tions harmoniously displayed in this surprising expedient for saving the lost;
the honour of the divine law and government, and the evil and desert of sin
most energeticallyproclaimed, even in pardoning transgressors and reconciling
enemies; and the perfect freeness and sufficiency of this salvation :—then
" his conscience is purged from dead works to serve the living God," by a
simple reliance on the atoning blood of Emmanuel. This deliverance from
the hurdpn of guilt is in some respects Jinal, as to the well instructed and
consistent believer; his former sins are hmied, no more to he his terror and
distress. He will indeed he deeply humbled rmder a sense of his guilt, and
sometimes he may question his acceptance; hut his distress, before he under-
Stood the way of deliverance, was JiaMtual, except in a few transitory seasons
of relief, and often greatly oppressed him when* most diligent and watchful J
whereas now he is only burdened when he has been betrayed into sin, or when
struggling with peculiar temptations; and he constantly finds relief by looking
to the cross. Many indeed never attain to habitual peace: but this arises
from remaining ignorance, error or negligence, which scriptural instructions
are the proper means of obviating.—It was not however proper that our
author should draw the character of his hero from the lowest order of
Christians j nay, it rather calls for our admiration, that in an allegory (which
is the peculiar effort of a vigorous imagination), he was preserved, by
uncommon strength of mind and depth of judgment, from stating Christian's
experience above the general attainments of consistent believers under solid
instructions.
• John xvi. 14.
54
CHKISTIAN SINGS FOR JOY,
the first said to him, " Thy sins he forgiven the second
stripped him of his rags, and clothed him with change of
raiment f the third also set a mark npon his forehead, and
gave him a roll with a seal npon it,® which he bid him
look on as he ran, and that he should give it in at the
celestial gate; so they went their way.* Then Christian
gave three leaps for joy, and went on singing:
' Thus far did I come leaden "veith my sin^
Nor could aught ease the grief that I was in.
Till I came hither: what a place is this!
Must here he the beginning of my hhss ?
• Must here the burden fall from off my hack ?
Must here the strings that hound it to me crack ?
Blest cross! hlest sepulchre I hlest rather he
The Man that there was put to shame for me !'
* Mark ii. 5. ^ Zech. hi. 4. ® Eph, i. 13.
. * Christian's tears, amidst his gladness, intimate that deliverance from
guht, hy faith in the atoning sacrifice of Christ, tends to increase sorrow for
sin, and abhorrence of it j though it mingles even those affections with a sweet
and solid pleasure.—By the ' three shining ones' the author alludes to the
ministration of angels, as in some way subserving the comfort of the heirs of
salvation: hut he could not mean to ascribe Christian's confidence to* any im¬
pressions, or suggestions of texts to him hy a voice, or in a dream; any more
than he intended, hy his view of the cross, to sanction the account that persons
of heated imaginations have given, of their having seen one hang on a cross,
covered with blood, who told them thefr sins were pardoned; while it has
been evident that they never xmderstood the spiritual glory, or the sanctifying
tendency, of the doctrine of a crucified Saviour. Such things are the mere
delusions of enthusiasm, from which our author was remarkably free: hut the
nature of an allegory led him to this method of describing the happy change
that takes place in a pilgrim's experience, when he obtains "peace and joy
in believing." The general tenor of the work sufilciently shews, that he
considered spiritual apprehension of the nature of the atonement as the only
source of genuine peace and comfort. As the ' mai'k in the forehead' evidently
signifies the renewal of the soul to holiness, while ' the roll with the seal upon
it' denotes such an assurance of acceptance, as appears most clear and satisfac¬
tory when the believer most attentively compai'es himself with the holy scrip¬
tures : so he could not possibly intend to ascribe these effects to any other
CHRISTIAN riNHS THREE MEN ASLEEP.
55
I saw then iii my dream that he went *on thus even
until he came at a bottom, where he saw, a little out of
the way, three men fast asleep, with fetters upon their
heels. The name of the one was Simple, another Sloth,
and the third Presumption.
Christian then, seeing them lie in this case, went to
them, if peradventure he might awake them; and cried.
You are like them that sleep on the top of a mast,^ for
the dead sea is under you, a gulph that hath no bottom :
awake, therefore, and come away; be wiQing, also, and I
will help you ojff with your irons. He also told them. If
he that goeth about like a roaring lion comes by, you wiU
certainly become a prey to his teeth ,2 With that they
* Prov. xxiii. 34. ^ 1 Peter v. 8.
ag'ent than the Holy Spirit, for he alone as the Spirit of adoption enables a
man to exercise in a lively manner all filial affections towards God; and thus
hears witness with his conscience, that his sins are pardoned, that he is justi¬
fied by faith in the righteousness of Emmanuel, a child of God, and an heir of
heaven. They who have experienced this happy change will readily imder-
stand the language in which it is described; and the abiding effects of ^ their
joy in the Lord, upon their temper and conduct, (like the impression of the
seal after the wax is cooled,) completely distinguish it from the confidence and
comfort of hypocrites and enthusiasts. It must, however, continue to be " the
secret of the Lord, with them that fear him," " hidden manna," and " a white
stone, having in it a new name written, which no man knoweth save he that
receiveth it." ^ For even the ideas excited in our minds by external objects
through our senses, and the pleasure often connected with them, can never be
made intelligible to those who never had those senses. The man bom blind
cannot possibly have any idea of colours, or any conception of the pleasure of
beholding beautiful objects; nor one born deaf, any idea of a trumpefs solemn
sound, or of the pleasure arising from a concert of music.
. Here again we meet with an engraving, and the following lines:
* Who's this ? The Pilgrim. How! *Tis very true:
Old things are past away; all's become new.
Strange! he's another man, upon my word;
They be fine feathers that make a fine bu'd.*
' Psalm XXV. 14. Rev. ii. 17.
56
christian met by
looked upon hinij and began to reply in this sort; Simple
said, I see no danger: Slotb said. Yet a little more sleep:
and Presumption said. Every vat must stand upon bis own
bottom. And so tbey lay down to sleep again, and
Christian went on his way.*
Yet was he troubled to think that men in that danger
should so little esteem the kindness of him that so freely
offered to help them, both by awakening them, counselling
them, and proffering to help them off with their irons.
And as he was troubled thereabouts he espied two men
come tumbliug over the wall, on the left hand of the
narrow way; and they made up apace to him. The name
of the one was Formalist, and the name of the other
Hypocrisy. So, as I said, they drew up unto him, who
thus entered with them into discourse.
Chr. Gentlemen, whence came you, and whither do you
go?
* We were before informed that other ways * hutted down* upon ' the strait
way J * and the connexion of the allegory required the introduction of various
characters besides that of the true believer. Many outwardly walk in the ways
of religion, and seem to be pilgrims, who are destitute of those " things which
accompany salvation."—The three allegorical persons next introduced are
nearly related; they appear to be pilgrims, but are a little out of the way,
asleep and fettered. Many hear, and leam to talk about the peculiar doctrines
of Christianity, and have transient convictions, who yet cleave to the world,
and rest more securely in the bondage of sin and Satan, by means of their pro¬
fession of religion. They reject or pervert all instruction, hate all trouble,
yet are confident that every thing is and will be well with them; while teachers
after their own hearts lull them with a syren's song, by confounding the form
with the power of godliness; and, if any one attempt, in the most affectionate
manner, to warn them of their danger, they answer, (according to the tenor of
the words here used,) * Mind yoxir own business j we see no danger; you shall
not disturb our composure, or induce us to make so much ado about religion.
See to yourselves, and leave us to ourselves.' Thus they sleep on, tiU death
and judgment awake them'
formalist and hypocrisy,
57
Form. & Hyp. We were bom in tbe land of Vain-glory,
and are going for praise to Mount Zion.
Chr. Why came you not in at the gate, which standeth
at the beginning of the way ? Know you not that it is writ¬
ten, that "he that comethnot in by the door, but climbeth
up some other way, the same is a thief and a robber
They Said, that to go to the gate for entrance was by
all their countrymen counted too far about; and that
therefore their usual way was to make a short cut of it,
and to climb over the wall as they had done.
Chr. But will it not be counted a trespass against the
Lord of the city whither we are bound, thus to violate his
revealed will ?
They told him, that as for that he needed not trouble
his head thereabout; for what they did they had custom
for; and could produce, if need were, testimony that
would witness it for more than a thousand years.
But, said Christian, will your practice stand trial at law ?.
They told him that custom, it being of so long a standing
as above a thousand years, would doubtless now be ad¬
mitted as a thing legal, by an impartial judge : and besides,
said they, if we get into the way, what matter is it which
way we get in ? if we are in, we are in : thou art but in
the way, who as we perceive came in at the gate; and
we are also in the way, that came tumbling over the wall;
wherein now is thy condition better than ours ?
Chr. I walk by the rule of my Master, you walk by the
rude working of your fancies; you are counted thieves,
already by the Lord of the way; therefore I doubt you will
not be found true men at the end of the way. You come
in by yourselves without his direction; and shall go out by
yourselves without his mercy.
* John X. 1.
58 how christian is distinguished.
, To this they made him but little answer; only they bid
him look to himself. Then I saw that they went on
every man his way, without much conference one with
another; save that these two men told Christian, That, as
to laws and ordinances, they doubted not but they should
as conscientiously do them as he. Therefore,- said they, we
see not wherein thou differest from us, but by the coat
that is on thy back, which was, as we trow, given thee by
some of thy neighbours to hide the shame of thy nakedness.
Chr. By laws and ordinances you will not be saved,^
since you came not in by the door. And, as for this coat
that is on my back, it was given me by the Lord of the
place whither I go; and that, as you say, to cover my
nakedness with. And I take it as a token of his kindness
to me: for I had nothing but rags before, and besides, thus
I comfort myself as I go; Surely think I, when I come to
the gate of the city, the Lord therefore wiU know me for
good, since I have his coat on my back: a coat that he
gave me freely in the day that he stript me of my rags. I
have moreover a mark in my forehead, of which perhaps
you have taken no notice, which one of my Lord's most
intimate associates fixed there, in the day that my burden
fell off my shoulders. I will tell you, moreover, that I
had then given me a roll sealed, to comfort me by reading
^s I go on the way; I was also bid to give it in at the
celestial gate, in token of my certain going in after it: all
which things I doubt you want, and want them because
you came not in at the Gate.*
* Gal. ii. 16. -
* The true Christian will always be troubled at the vain confidence of many
professors: but he is morb surj>rised by it at first than afterwards; for he sets
out with the idea, that all apparently relig^ious people sincerely seek the salva-
WAY TJP THE HILL DIFFICULTY.
59
To these things they gave him no answer; only they
looked upon each other and laughed. Then I saw that
they went on all^ save that Christian kept before, who had
no more talk but with himself, and that sometimes sighingly
and sometimes comfortably : also he would be often reading
in the roll that one of the shining ones gave him, by which
he was refreshed.*
I beheld then that they all went on till they came to the
foot of the hill Difficulty; at the bottom of which was a
spring. There was also in the same place two other ways,
besides that which came straight from the gate : one turned
to the left hand, and the other to the right, at the bottom
of the hill; but the narrow way lay right up the hill; and
the name of the going up the side of the hill is called
Difficulty. Christian now went to the spring, and drank
tion of their souls. But at len^h experience draws his attention to those parts
of scripture which mention tares among the wheat, and foolish virgins among
the wise. Formalist and Hypocrisy soon come in his way. These are near
relations: the first represent such as hy notions and external observances
deceive themselves; the second those who more grossly attempt to impose upon
others. They are both actuated hy * vain-glory,* and seek the applause of
men hy their most zealous professions and most specious actions j while the
credit thus acquired subserves also theii' temporal interests: hut repentance,
conversion, and the life of faith, would not only cost them too much labour,
hut destroy the very principle hy which they are actuated. By a much * shorter
cut,' they become a part of the visible church, are satisfied with a form of god¬
liness, and kept in countenance hy the example of great numbers of professed
Christians, in every age and place. Their confidence, however, will not hear
the light of scripture; they therefore, shrink from investigation, and treat
with derision and reproaches aU who would convince them of their fatal mis¬
take, or shew them the real nature of evangelical religion.
* True Christians even when most assured of their acceptance, and compe¬
tent to perceive the awful delusion of false professors-, find cause for sighs
amidst their comforts, while employed in serious retired self-reflection. Nothing
can exclude the uneasiness which arises from in-dwelling sin, and from the
crimes and miseries they witness around them.
fio WAY X7P THE HILL DIFFICULTY.
ttereof to refresli himseK,^ and then began to go up the
billj saying.
The hiU, though high, I covet to ascend.
The difficulty mil not me offend;
For I perceive the way to hfe lies here:
Come, pluck up heart, let's neither faint nor fear;
Better, tho' diffieultj the right way to go.
Than wrong, though eastfy where the end is woe.
The other two also came to the foot of the hill; hut,
when they saw that the hill was steep and high, and that
there were two other ways to go j and, supposing also that
these two ways might meet again with that up which
Christian went, on the other side of the hillj therefore
they were resolved to go in those ways. Now the name of
one of those ways was Danger, and the name of the other
Destruction. 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 Destruction, which led into a
wide field full of dark mountains, where he stumbled and
fell, and rose no more.*
* Isaiak xlix. 10.
* The hill Difficulty represents those seasons and situations which re(5[uire'
peculiar self-denial and exertion j and are suited to prove the believer's since¬
rity, after he has obtained " a good hope through grace."—The frowns of the
world, the sacrifice of temporal interests, outward circumstances of sharp affiic-
tion and distress, together with the painful task of overcoming inveterate evil
habits or constitutional propensities, (which during his first anxious earnest¬
ness seemed perhaps to be destroyed, though in fact they were only suspended j)
prove a severe test to his integrity: but there can be no hope except in pres¬
sing forward j and the encouragements of the gospel prepare the soul for every
conflict and effort. But there are also by-ways ; and the difficulty may often
be avoided without a man's renouncing his profession. He may decline the self-
denying duty, or refuse the demanded sacrifice, and find some plausible excuse
to his own conscience, or among his neighbours. The true believer however is
suspicious of these easier ways, on the right hand or on the left: his path lies
THE ARBOUR ON THE SIDE OF THE HILL.
61
LOOKED then after Christian to
see him go np the hill^ 'where I
perceived he fell from rnnning to
goings and from going to clamber¬
ing upon his hands and his knees,
because of the steepness of the
place. Now about the mid-way
to the top of the hill was a pleasant
arbour, made by the Lord of the
hill, for the refreshing of weary travellers. Thither
therefore Christian got, where also he sat down to rest him.
Then he pulled his roll out of his bosom„ and read
therein to his comfort. He also now began afresh to take
a review of the coat, or garment, that was given him
as he stood by the cross. Thus pleasing himself a
while, he at last fell into a slumber, and thence into a
fast sleep, which detained him in that place until it was
almost night; and in his sleep his roll fell out of his
hand. Now, as he was sleeping, there came one to him
and awaked him, saying, Go to the ant, thou sluggard:
consider her ways and be wise/'^ And with that
* Prov. vi. 6.
sfxaight forward, and cannot be travelled without ascending; the hill; which
he desires to do, because his grand concern is to he found right at last. But
they who chiefly desire at a cheap rate to keep up their credit and confidence
venture into perilous or ruinous paths, till they either openly apostatize, or
get entangled in some fatal delusion, and are heard of no more among the
people of God.
These lines are here inserted:
' Shall they who wrong begin yet rightly end 1
Shall they at all have safety for their friend ?
No, no; in headstrong manner they set out.
And headlong they will fall at last, no doubt.*
62 CHRISTIAN MEETS TIMOROUS AND MISTRUST.
Christian suddenly started up, and sped on his way, and
went apace till he came to the top of the hill.*
Now when he was got up to the top of the hill there
came two men running against him amain; the name of
the one was Timorous, and of the other Mistrust: to whom
Christian said. Sirs, what is the matter you run the wrong
way ? Timorous answered, that they were going to the
city of Zion, and had got up that difficult place: hut, said
he, the further we go the more danger we meet with;
wherefore we turned, and are going hack again.
Yes, said Mistrust, for just before us lie a couple of lions
in the way, (whether sleeping or waking we know not;)
and we could not think, if we came within reach, hut they
would presently pull us in pieces.
Then said Christian, you make me afraid: hut whither
shall I flee to he safe ? If I go hack to mine own country,
that is prepared for fire and brimstone, and I shall certainly
perish there: if I can get to the celestial city, I am sure
to he in safety there.—I must venture: to go hack is
I
* The difficulties of believers often seem to increase as they proceed: this
damps their spirits, and they find more painful exertion requisite than they
once expected, especially when rejoicing- in the Lord: yet he helps them, and
provides for their refreshment that they may not faint. But, whether their
trials he moderated, or remarkable divine consolations be vouchsafed, it is,
alas, very common for them to presume too much on their perseverance
hitherto, or on the privileges to which they have been admitted; and thus
their ardour abates, their diligence and vigilance are relaxed, and they
venture to allow themselves some respite. Then di-owsiness steals upon them,
darkness envelopes their souls, the evidences of their acceptance are obscured
or lost, and the event would be fatal, did not the Lord excite them to renewed
earnestness by salutary warnings and alarms. Nor are they at any time
more exposed to this temptation, than when outward ease has succeeded
to great hardships, patiently and conscientiously endured: for at such a crisis
they are least disposed to question their own sincerity; and Satan is sure to
employ all his subtlety to lull them into security, and so in fact tempt them
to abuse the Lord's special goodness vouchsafed to them.
CHRISTIAN RETURNS TO SEEK HIS ROLE, 63
nothmg but deatb ; to go forward is fear of death, and life
everlasting beyond it. I will yet go forward.—So Mistrust
and Timorous ran down the hill, and Christian went on
his way. But, thinking again of what he heard from the
men, he felt in his bosom for his roll, that he might read
therein and be comforted: but he felt and found it not.
Then was Christian in great distress, and knew not what
to do; for he wanted that which used to relieve him, and
that which should have been his pass into the celestial city.
Here therefore he began to be much perplexed, and knew
not what to do. At last he bethought himself that he had
slept in the arbour that is on the side of the hill; and
falling down upon his knees he asked God forgiveness for
that his foolish act, and then went back to look for his roll.
But all the way he went back, who can sufficiently set
forth the sorrows of Christianas heart? Sometimes he
sighed, sometimes he wept, and oftentimes he chid himself
for being so foolish to fall asleep in that place, which was
erected only for a little refreshment for his weariness.
Thus therefore he went back, carefully looking on this
side and on that, all the way as he went, if happily he
might find his roll that had been his comfort so many
times in his journey. He went thus till he came again
within sight of the arbour where he sat and slept; but
that sight renewed his sorrow the more, by bringing again,
even afresh, his evil of sleeping unto his mind. Thus
therefore he now went on bewailing his sinful sleep, saying,
O wretched man that' I am! that I should sleep in the
daytime!^ that I should sleep'in the midst of difficulty!
that I should so indulge the flesh as to use that rest for
ease to my flesh, which the Lord of the hill hath erected
only for the relief of the spirits of pilgrims! How many
* 1 Thess. V. 7, 8. Rev. ii. 4, 5.
64
.CHRISTIAN RETURNS TO SEEK HIS ROLL.
steps have I taken in vain! Thus it happened to Israel^
for their sin^ they were sent hack again by the way of the
Bed Sea: and I am made to tread those steps with sorrow,
which I might have trod with deh'ght, had it not been for
this sinful sleep. How far might I have been on my way
by this time I I am made to tread those steps thrice over,
which I needed not have trod but once; yea, now also I
am like to be benighted, for the day is almost spent: Oh
that I had not slept !*
Now by this time he was come to the arbour again,
where for a while he sat down and wept; but at last, (as
Christian would have itf) looking sorrowfully down under
* Some persons are better prepared to struggle through difficulties, than to
face dangers. Alarming convictions induce them to exercise a tempoiaiy
self-denial, and to exert themselves with diligence; yet the very appearance
of persecution drives them back to their forsaken courses and companions.
Through unbeliefy distrust, and timidity, they fear the rage of men more
than the wrath of God; and never consider how easily the Lord can restrain
or disarm the fiercest persecutors. Even true Christians are often alarmed by
the discourse of such persons; but, as they believe the word of God, they
are " moved by fear" to go forward at all hazards. Nay the very terrors,
which induce mere professors to apostasy, excite upright souls to renewed
self-examination by the holy scriptures, that they may "rejoice in hope"
amidst their perils and ti'ibulations: and this discovers to them those decays
in the vigour of their affections, and consequently in the evidences of their
acceptance, which had before escaped their notice.—Christian's perplexity,
remorse, complaints, and self-reproachings, when he missed his roll, and
went back to seek it, exactly suit the experience of humble and conscientious
believers, when watchfulness has brought their state into uncertainty: but
they do not at all accord to that of professors who strive against all doubts in^
discriminately, more than against any sin whatever, unless connected with
open scandal; who labour hard to keep up their confidence against evidence,
amidst continued negligence and allowed sins; and exclaim against sighs,
tears, and tenderness of conscience as legality and, unbelief.—'No doubt Bunyan
would have excluded such characters from the company of his pilgrims I
t All the old copies here read, * as Christian would have itwhich must
mean that the Lord fully granted his desire. Modern editors have substituted
* as Providence would have it.*
CHRISTIAN FINDS HIS ROLL.
65
tte settle^ tliere lie espied his roll: the which he with
trembling and haste catched up and put it into his bosom,
But who can teU how joyful this man was when he had
gotten his roll again ? For this roll was the assurance of
his life, and acceptance at the desired haven. Therefore
he laid it up in his bosom, gave thanks to God for directing
his eye to the place where it lay, and with joy and tears
betook himself again to his journey. But O how nimbly
now did he go up the rest of the hill !*—Yet before he
got up, the sun went down upon Christian; and this made
hiTTi again recall the vanity of his sleeping to his remem¬
brance : and thus he again began to condole himself; O
thou sinful sleep! how for thy sake am I like to be
benighted in my journey I I must walk without the sun,
darkness must cover the path of my feet, and I must hear
the noise of doleful creatures, because of my sinful sleep!
—Now also he remembered the story that Mistrust and
Timorous told him of, how they were frighted with the
sight of the lions. Then said Christian to himself again.
These beasts range in the night for their prey; and if they
should meet with me in the dark how should I shift them ?
how should I escape being by them torn in pieces ?t Thus
* By means of extraordinary diligence, with renewed application to the
blood of Christ, the believer in time recovers his warranted confidence, and
God "restores to him the joy of his salvation:" hut he must, as it were, pass
repeatedly over the same ground with sorrow, which, had it not been for his
negligence, he might have passed at once with comfort.
t Believers may recover their evidences of acceptance, and yet suffer
many troubles as the effects of their past unwatchfulness. The Lord rebukes
and chastens those whom he loves j genuine comfort springs immediately from
the vigorous exercise of holy affections in communion with God, which may
be suspended even when no doubts are entertained of final salvation r and the
true penitent is least disposed to forgive himself, when most satisfied that the
Lord hath forgiven him.
F
66 But IS BENIGHTED. THE HOUSE BEAUTIFUL.
he went on his way.. But, while he was thus hewailing his
unhappy miscarriage, he lift up his eyes, and behold there
was a very stately palace before him, the name of which
'was Beautiful, and it stood just by the highway side.*
So I saw in my dream that he made haste and went
forward, that if possible he might get lodging there. Now
before he had gone far, he entered into a very narrow pas¬
sage, which was about a furlong off of the Porter's lodge;
and, looking very narrowly before him as he went,, he
espied two Hons in the way. Now, thought he, I see the
danger that Mistrust and Timorous were driven back by.
(The lions were chained, but he saw not the chains.) Then
he was afraid, and thought also himself to go back after
I
* Hitherto Christian has been a solitary pilgrim: hut •we must next con¬
sider him as admitted to the conununion of the faithful, and joining with
them in the most solemn public ordinances. This is represented under the
emblem of the house Beautiful, and the pilgrim's entertainment in it.—Mr."
Bunyan was a protestant dissenter, an independent in respect of church-
• government and discipline: an antipceddbaptist^ or one who deemed adult,
professors of repentance and faith the only proper .subjects of baptism, and
immersion the only proper mode of administering that ordinance. . He must,
therefore, have intended to describe especially the admission of the neW con¬
vert as a member of a dissenting churchy (which consists of the communicants
only,) upon a profession of faith, and with adult baptism by immersion; hut
as he held open communion with pcedohaptists, the last circumstance is not
necessarily included. Indeed he has expressed himself so candidly and cauti¬
ously, that his representations may suit the admission of members into the
society of professed Christians, in any communion, where a serious regard to
spiritual religion is in this respect maintained.—It may perhaps be questioned,
how far, in the present state of things, this is practicable; but we can scarcely
deny it to be very desirable, that Christian societies should be formed accord¬
ing to the principles here exhibited; such would indeed be very beautiful,
honourable to God, conducive to mutual edification, and examples to the
world around them. Various expedients also may be adopted for thus pro¬
moting the communion of the saints: and surely more might be done than is
at present, perhaps any where, were all concerned to attempt it boldly,
earnestly, and with united efforts.
THE LIONS. THE PORTER WATCHFUL.
67
them; for he thought nothing but death was before him.
But the porter at the lodge, whose name is Watchful, per^
ceiving that Christian made a halt, as if he would go back,
cried unto him, saying. Is thy strength so small FeRr
not the lions, for they are chained, and are placed there
for trial of faith where it is, and for discovery of those
that have none: keep in the midst of the path and no
hurt shall come unto thee.*
•Then 1 saw 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 clapped his hands, and went on till he came and
stood before the gate where the porter was. Then said
Christian to the porter. Sir, what house is this ? and, may
I lodge here to-night ? The porter answered. This house
* Mark iv. 40.
» A public profession of faith exposes a man to more opposition from relatives
and neighbours, than a private attention to religion; and in our author's dav'
it™ commonly the signal for persecution: for which reason he places th§
Hons in the road to the house Beautiful.—Sense perceives the dangers, and the
imagination, through the suggestions of Satan, exceedingly magnifii them-
but faith alone can discern the secret restraints which the Lord lays on thi
minds of opposers; and even beHevers are apt to be needlessly fearful on such
occasions. But the vigilant pastors of the flock obviate their fears, and by
seasonable admonitions animate them to press forward, assm-ed that nothing
shall do them any real harm, and that all shaU eventuaUy prove beneficial' to
them.
A
We meet with the foUowing lines in the old copies, which refer to the
pilgi'ira's present situation: j
Difficulty is behind, fear is before.
Though he's got on the hill, the lions roar: ;
A Christian man is never long at ease;
When one fright's gone, another doth him seize.'
F 2
68 the porter questions him and calls discretion.
was built by tbe Lord of tbe bill, and be built it for tbe
relief and security of pilgrims. Tbe porter also asked
whence be .was ? and wbitber be was going ?
Chr. I am come from tbe City of Destruction, and am
going to Mount Zion; but because tbe sun is now set, I
desire, if I may, to lodge bere to-nigbt.
PoR. Wbat is your name ?
Chr. My name is now Christian, but my name at tbe
first was Graceless: I came of tbe race of Japbetb,^ whom
God will persuade to dwell in tbe tents of Sbem.
PoR. But bow dotb it happen, that you come so late ?
Tbe sun is set.
Chr. I bad been bere sooner, but that, wretched man
that I am! I slept in tbe arbour that stands on the bill-
side. Nay, I bad, notwithstanding that, been bere much
sooner, but that in my sleep I lost my evidence, and came
without it to tbe brow of tbe bill; and then, feeling for
it and finding it not, I was forced with sorrow of heart to
go back to tbe place where I slept my sleep; where I
found it, and now I am come.*
PoR. Well, I will call out one of tbe virgins of this
place, who will, if she likes your talk, briug you iu to tbe
* Gen. ix. 27.
* The Porter's inquiries and Christian's answers exhibit our author's senti¬
ments, on the caution with which members should be admitted into the com¬
munion of the faithful: and it very properly shews, how ministers, hj private
conversation, may form a judgment of a man's profession, whether it be in¬
telligent and the result of experience, or notional and formal.—Christian
assigned his sinful sleeping as the cause of his arriving so late. When
believers are oppressed with prevailing doubts of their acceptance, they are
backward in joining themselves to the people of God j and this often tempts
them to sinful delays, instead of exciting them to greater diligence.
Northwesterrj
University
Library
THE VIKGINS PIETYj PRUDENCE, AND CHARITY, 69
rest of the family, according to the rules of the house.
So Watchful the porter rang a bell, at the sound of which
came out at the door of the house a grave and beautiful
damsel, named Discretion, and asked why she was
called.
The porter answered. This man is in a journey from the
City of Destruction to Mount Zion: but, being weary and
benighted, he asked ihe if he might lodge here to-night:
so I told him I would call for thee, who after discourse
had with him, may est do as seemeth, thee good, even ac¬
cording to the law of the house.
, Then she asked him whence he was, and whither he
•4 ^
was going; and he told her. She asked him also how he
got into the way; and he told her. Then she asked him
what he had seen and met with in the way; and he told
her. And at last she asked his name.. So he said. It is
Christian; and I have so much the more a desire to lodge
here to-night, because, by what I perceive, this place was
built by the Lord of the hill for the relief and security of
pilgrims. So she smiled, but the water stood in her eyes;
and after a little pause she said, I will call forth two or
three more of the family. So she ran to the door and
called out Prudence, Piety, and Charity, who, after a little
more discourse with him, had him into the family; and
many of them meeting him at the threshold of the house,
said. Come in, thou blessed of the Lord; this house was
bunt by the Lord of the hill, on purpose to entertain such
pilgrims in. Then he bowed his head, and followed them
into the house. So when he was come in and set down
they gave him something to drink, and consented toge¬
ther, that until supper was ready, some of them should
have some particular discourse with Christian, for the best
improvement of time; and they appointed Piety, and
70
piety converses with christian
Prudence, and Charity, to discourse vdth Mm; and thus
they began.*
Pi. Come, good Christian, since we have been so lov¬
ing to you to receive you into our house this, night, let
us, if perhaps we may better ourselves thereby, talk with
you of all tMngs that have happened to you in your pil-
grimage.f
: Chr. With a very good-will; and I am glad you are so
well disposed.
. Pi. What moved you at first to betake yourself to a
pilgrim's life ?
r Chr. ' I was driven out of my native country by a dread¬
ful sound that was in mine ears; to wit, that unavoidable
destruction did attend me if I abode in that place where
I was.
* The discourse of Discretion with the pilgrim represents such precautions
and inquiries into the character and views of a professor, as may be made use of
by any body of Christians in order to prevent the intrusion of improper persons.
The answers given to the several questions proposed constitute the proper ex¬
ternal qualifications for admission to the Lord's table, when there is nothing in a
man's principles and conduct inconsistent with them; for the Lord alone can
judge how far they accord to the inward dispositions and aflfections of the heart.
^By the discourse of others belonging to the family with Christian, previously to
his admission, the author probably meant, that members should be admitted into
Christian societies with the approbation of the most prudent, pious, and candid
part of those that constitute them; and according to the dictates of those
graces or endowments here personified.—By giving him 'something to eat
before supper,' he probably referred to those preparatory sermons and devotions,
by which the administration of the Lord's supper was then frequently, and with
great propriety, introduced.
t The further conversation of Piety and her companions with Chiistian was
subsequent to his admission, and represents the advantage of the communion
of the saints, and the best method of conducting it.—To lead belieVers to a
serious review of the way in which they have been led hitherto is every way
profitable, as it tends to increase humiliation, gratitude, faith, and hope; and
must, therefore, proportion ably conduce to the glory of God, and the edification
of their brethren.
who relates what he had met with. jji
$
' Pi. But how did it happen that you came out of your
country this way ? •
Chr. It was as God would have it; for when I was
under the fears of destruction, I did not know whither to
go: but by chance there came a,man even to me, as I was
trembling and weeping, whose name is Evangelist, and he
directed me to the wicket-gate, which else I should never
have found, and so set me into the way that hath led me
directly to this house.
Pi. But did you not come by the house of the Inter¬
preter ?
Chr. Yes, and did see such things there, the remem¬
brance of which will stick by me as long as I live espef
cially three thiugs; to wit, how Christ, in despite of Satan,
cmaiutains his work of grace in the heart; how the man
,had sinned himself quite out of hopes of God^s mercy;
' and also the dream of him that thought in his sleep the
day of judgment was come.
Pi. Why, did you hear him tell his dream ?
Chr. Yes, and a dreadful dreapa it was, I thought; it
made my heart ache as he was telling of it: but yet I am
glad I heard it.
Pi. Was this all you saw at the house of the Inter¬
preter ?
Chr. No; he took me and had me where he shewed me
a stately palace, and how the people were clad in gold that
were in it; and how there came a venturous man, and cut
his way through the armed men that stood in the door to
keep him out; and how he was bid to come in and win
eternal glory. Methought those things did ravish my
heart. I would have staid at that good man's house a
twelvemonth, but that I knew I had further to go.
Pi. And what saw you else in the way ? . •
72 • prudence questions christian.
•
Chr. Saw! why I went but a little furtber, and I saw
One, as I tbougbt in my mind, bang bleediag upon a
tree; and tbe very sight of him made my burden fall off
my back; for I groaned under a heavy burden, but then
it fell down from off me. It was a stange thing to me,
for I never saw such a thing before; yea, and while I
stood lookmg up (for then I could not forbear lookiug),
three shming ones came to me: one of them testified that
my sins were forgiven me; another stripped me of my
rags, and gave me this broidered coat which you see; and
the third set the mark which you see in my forehead, and
gave me this sealed roll;—and with that he plucked it out
of his bosom.
Pi. But you saw more than this, did you not ?
Chr. The things that I have told you were the best:
yet some other matters I saw; as namely, I saw three men.
Simple, Sloth, and Presumption, He asleep, a little out of
the way as I came, with irons upon their heels; but do
you think I could awake them ? I also saw Formalist and
Hypocrisy come tumlfimg over the wall, to go, as they
pretended, to Zion; but they were quickly lost; even as I
myself did 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 it had
not been for the good man the porter, that stands at the
gate, I do 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 desired his answer to them.
Pr. Do you think sometimes of the country from whence
you came ?
Chr. Yes, but with much shame and detestation. Truly,
"who shews his conflicts and comforts. 7^
''if I had been mihdful of that country from whence I
came out, I might have had opportunity to have returned *
but now I desire a better country, that is a heavenly.'^^
pR. Do you not yet bear away with you some of the
things that then you were conversant withal ?
Chr. Yes, but greatly against my "will; especially my
inward and carnal cogitations, with which all my country¬
men, as well as myself, were delighted : but now all those
things are my grief j and, might I but choose mine own
things, I would choose never to think of those things more;
but, when I would be doing of that which is best, that
which is worst is with me.®
Pr. Do you not find sometimes as if those things were
vanquished, which at other times are your perplexity ?
Chr. Yes, but that is but seldom; but they are to me
golden hours in which such things happen to me.
Pr. Can you remember by what means you find your
annoyances at times as if they were vanquished ?
Chr. Yes : when I think what I saw at the cross, that
will do it j and when I look upon my broidered coat, that
will do it; also when I look into the roll that I carry in
my bosom, that wiLL do it; and when my thoughts wax
warm about whither I am going, that will do it.
Pr. And what is it that makes you so desirous to go to
Mount Zion ?
Chr. Why, there I hope to see him alive that did hang
dead on the cross; and there I hope to be rid of all those
things that to this day are in me an annoyance to me:
there they say there is no deathand there I shall dwell
with such company as I like best. Por, to tell you the
truth, I love him because I was by him eased of my burden ;
* Heb. xi. 16. ' Rom. vii. ^ Ina. xxv. 8. Rev. xxi. 4.
74 charity questions christian.
and I am weary of my inward sickneS. I would fain te
where I shall die no more, and with the company that shall
continuaUy cry, Holy, holy, holy.^^*
Then said Charity to Christian, Have yon a family ? are
you a married man ?
Chr. I have a wife and four small children.
. Char. And why did you not bring them along with you ?
Then Christian wept, and said. Oh, how willingly would
I have done it! but they were all of them utterly averse
to my going on pilgrimage.
. Char. But you should have talked to them, and have
endeavoured to shew them the danger of being left behind.
Chr. So I did: and told them also that God had shewed
to me of the destruction of our city; but I seemed to them
as one that mocked, and they believed me not.^
Char. And did you pray to God that he would bless
your counsel to them ?
Chr. Yes, and that with much affection; for you must
think that my wife and poor children were very dear unto
me.
Char. But did you tell them your own sorrow, and fear
Gen. xix. 14.
• Men may learn any doctrine by human teaching-, and relate by rote any
experience; nay, general convictions, transient affections, and distinct notions
may Impose upon the man himself, and he may mistake them for true conver¬
sion. The best method of avoiding this dangerous rock consists in daily self-
examination, and constant prayer to be preserved from it: and, as far as we
are concerned to form a judgment of others, in order to perform our several
duties towards them, prudence is especially required, and will suggest such
^questions as are here proposed. The true Christian's inmost feelings will best
'explain the answers, which no exposition can elucidate to those who are un¬
acquainted with the conflict to which they refer.—The golden hours (fleeting
and precious,) are earnests of the everlasting holy felicity of heaven.
who shews why he came alone. j5'
of destruction ? for I suppose that destruction was visible
enough to you. ;
* Chr. Yes^ over^ and over, and over. They might also
see my fears in my countenance, in my tears, and also in
my trembling under the apprehension of the judgmenst
that did hang over our heads: hut all was not sufficient to
prevail with them to come with me.
Char. But what could they say for themselves why they
came not ?
' Chr. Why, my wife was afraid of losing this world ;
and my children were given to the foolish delights of
youth: so, what by one thing, and what by another, they
left me to wander iii this manner alone.
Char. But did you not with your vain life damp all that
you by words used by way. of persuasion to briug them"
away with you ? , ,
Chr. Indeed I cannot commend my life, for I am con¬
scious to myself of many failings therem. I know also
that a man by his conversation may soon overthrow what
by argument or persuasion he doth labour to fasten upon
* others for their good. Yet this I can say, I was very wary
of giving them occasion, by any unseemly action, to make
them averse to going on pilgrimage. Yea, for this very
thing they would tell me I was too precise; and that I
denied myself of things (for their sakes,) in which they
saw no evil. Nay, I think I may say that, if what they
saw in me did hinder them, it was my great tenderness in
sinning against God, or of doing any wrong to my neigh¬
bour.
Char. Indeed " Cain hated his brother, because his own
works were evil, and his brother's righteous and if thy
wife and children have been offended with thee for this,
* 1 John iii. 12.
7^ THEIR DISCOURSE DURING SUPPER.'
they hereby shew themselves to be implacable to good 5
and thou hast delivered thy soul from their bldod.^ *
Now I saw in my dream that thus they sat talking to¬
gether until supper was ready. So when they had made
ready they sat down to meat. Now the table was furnished
with fat things, and with wine that was well refined; and
all their talk at the table was about the Lord of the hill;
as, namely, about what he had done, and wherefore he did
what he did, and why he had builded that house: and by
what they said I perceived that he had been a great warrior
and had fought with and slain him that had the power of
death f but not without great danger to himself; which
made me love him the more.
Por, as they said, and as I believe, said Christian, he did
it with the loss of much blood. But that which put glory
of grace into all he did was, that he did it of pure love to
his country. And besides there were some of them of the
household that said, they had seen and spoken with him
since he did die on the cross; and they have attested that
they had it from his own Hps, that he is such a lover of
poor pilgrims, that the like is not to be* found from the
east to the west.
They, moreover, gave an instance of what they affirmed,
and that was, he had stripped himself of his glory that he
» Ezek. iii. 19. « Heb. ii. 14, 15.
* When we know the value of our own souls, we shall become greatly
solicitous for the souls of others. It is therefore a very suspicious circumstance
when a man professing godliness shews no earnestness in persuading those he
loves best to seek salvation: and it is absurd in the extreme to excuse this
negligence by arguments taken from God's secret purposes, when these have
no influence on the conduct of the very same persons in their temporal con¬
cerns !—Charity's discourse with Christian shews the author's sentiments of
I ^
the duties of believers in this most important concern; and of the real reasons
why carnal men reject the gospel.
THE CHAMBER, PEACE,
77
miglit do this for tlie poor; and that they heard him say
and affirm, that he would not dwell in the mountain of
Zion alone. They said, moreover, that he had made many
pilgrims princes, though by nature they were beggars
born, and their original had been the dunghill.^*
Thus they discoursed together till late at night; and,
after they had committed themselves to their Lord for
protection, they betook themselves to rest. The pilgrim
they laid in a large upper chamber, whose windows opened
towards the sun-rising; the name of the chamber was
Peaces where he slept till break of day, and then he
awoke and sang,.
Where am I now ? Is this the love and care
Of Jesus, for the men that pilgrims are,
Thus to provide ! That I should he forgiven
And dwell already the next door to heaven If
* 1 Sam. ii. 8. Psalm cxiii. 7.
* The administration of the Lord's Supper is here emblematically described.
In it the person, humiliation, sufiFerings, and death of Christ, with the motive
and event of them, are kept in perpetual remembrance. By seriously con¬
templating these interesting subjects, with the emblems of his body wounded,
and his blood shed before our eyes ; and by professing our cordial acceptance
of his salvation, and surrender of ourselves to his service; we find every holy
affection revived and invigorated, and our souls humbled and softened in deep
repentance, inspired with calm confidence, animated to thankftil, zealous,
self-denying obedience, and enlarged tender affection for our fellow Christians,
with compassionate forgiving love of our most inveterate enemies. The
believer will readily apply the allegorical representation of * the Lord of the
hill,'' to the love of Christ for lost sinners, which no words can adequately
describe, for it passeth knowledge."
t That peace of conscience and serenity of mind which follow a humble
upright profession of faith in Christ, and communion with him and his people,
is not the effect of a mere outward observance ; hut of that inward disposition
of heart which is thus cultivated, and of the Lord's blessing on his own
' Isa. XXV. 6, 7,
78 THE STUDY AND THE RECOEDS.
So in the morning they all got up; and, after some
more discourse, they told him that he should not depart
till they had shewed him the rarities of that place. And
first they had him into the study, where they shewed Min
records of the greatest antiquity; in which, as I remember
my dream, they shewed him, first the pedigree of the Lord
of the hill, that he was the Son of the Ancient of Days,
and came by an eternal generation. Here also were more
fully recorded the acts that he had done, and the names
of many hundreds that he had taken into his service; and
how he had placed them in such habitations that could
neither by length of days nor decays of nature he
dissolved.
Then they read to him some of the worthy acts that
some of his servants had done: as how they had subdued
kingdoms, wrought righteousness, obtained promises, stop¬
ped the mouths of lions, quenched the violence of fire,
escaped the edge of the sword, out of weakness were made
strong, waxed valiant in fight, and turned to flight the
armies of the aliens
Then they read again in another part of the records of
the house, where it was shewed how willing their Lord
was to receive into his favour any, even any, though they
in time past had oflPered great affronts to his person and
proceedings. Here also were several other histories of
many other famous things, of aU which Christian had a
view: as of things both ancient and modern; together
with prophesies and predictions of things that have their
* Heb. xi. 33, 34.
appointments. This is her© represented by the chamber of Peace : it raises
the soiil above the care and bustle of this vain "world, and springs from the
healing beams of the Sun of righteousness.
THE ARMOURY AND ITS CURIOSITIES.
79
certain accomplishment, both to the dread and amazement
of enemies, and the comfort and solace of pilgrims.*
The next day they took him and had him into the
Armoury, where they shewed him all manner of furniture
which their Lord had provided for pilgrims, as sword,
.shield, helmet, breast-plate, all-prayer, and shoes that
would not wear out. And there was here enough of this
to harness out as many men, for the service of their Lord,
as there be stars in the heaven for multitude.
They also shewed him some of the engines with which
some of his servants had done wonderful things. They
shewed him Moses's rod; the hammer and nail with which
Jael slew Sisera; the pitchers, trumpets, and lamps tod,
with which Gideon put to flight the armies of Midian.
Then they shewed him the ox's goad wherewith Shamgar
slew six hundred men. They shewed him also the jaw¬
bone with which Samson did such mighty feats. They
shewed him moreover the sling and stone with which
David slew Goliath of Gath; and the sword also with
which their Lord will kill the man of sin," in the day
that he shall rise up to the prey. They shewed him
besides many excellent things, with which Christian was
much delighted. This done thby went to their rest again.f
* Christian communion, properly conducted, tends to enlarg-e the believer's
acquaintance with the holy scriptures; and this conduces to increase faith,
hope, love, patience, and fortitude; to animate the soul in emulating- the
illustrious examples there exhibited; and to furnish instruction for every good
work.
t The provision made in Christ and his fulness, for maintaining and
increasing, in the hearts of his people those holy affections, by the vigorous
exercise of which -victory is obtained over aU enemies, is here represented by .
the Armoury.* This suffices for all who seek to be supplied from it, how many
soever they be. We ought, therefore, to " take to ourselves the whole armour
* Eph. vi. 10—18. 1 Thess. v. 6.
80
THE DELECTABLE MOUNTAINS
Then I saw in my dream that on the morrow he got up
to go forwards^ but they desired him to stay till the next
day also; and then said they, we will, if the day he clear,
shew you the Delectable Mountains; which, they said,
would yet further add to his comfort, because they were
nearer the desired haven than the place where at present
he was. So he consented and stayed. When the morning
was up, they had him to the top of the house, and hid him
look south: so he did; and behold, at a great distance,^
he saw a most pleasant mountainous country, beautified
with woods, vineyards, fruits of all sorts, flowers also, with
springs and fountains, very delectable to behold. Then
he asked the name of the country. They said it was
ImmanueFs land; and it is as common, said they, as this
hill is, to and for all the pilgrims. And, when thou
comest there, from thence, said they, thou mayest see to
the gate of the celestial city, as the shepherds that live
there will make appear.^
Now he bethought himself of setting forward, and they
* Isa. xxxiii. 16, 17.
of God," and "put it on," by diligently using all the means of grace; and we
may assist others, by our exhortations, counsels, example, and prayers, to do
the same.—The following allusions to the scriptural history, which have a
peculiar propriety in an allegory, intimate that the means of grace are made
eifectual by the power of God, which we should depend on, in implicit
obedience to his appointments.
* The Delectable Mountains, as seen at a distance, represent those distinct
views of the privileges and consolations,- attainable in this life, with which
believers are sometimes favoured, when attending on divine ordinances, or
diligently making a subsequent improvement of them. The hopes thus
inspired prepare them for pressing forward through dangers and hardships.
This is the pre-eminent advantage of Christian communion, and can only be
enjoyed at some special seasons, when the Sun of righteousness shines upon
the soul.
cheistian armed goes on his way. 81
were williDg lie sL-oiild. But firsts said they^ let us go
again into the Armoury. So they did: and when he came
there they harnessed him from head to foot with what
was of proo^ lest perhaps he should meet with assaults in
the way. He being therefore thus accoutred walked out
with his friends to the gate, and there he asked the'Porter
if he saw any pilgrims pass by? Then the Porter answered.
Yes.*
Chr. Pray did you know him ?
PoR. I asked his name, and he told me it was Faithful.
Oh, said Christian, I know him: he is my townsman,
my near neighbour, he comes from the place where I was
bom: how far do you think he may be before ?
PoR. He has got by this time below the hill.
Well, said Christian, good Porter, the Lord be with
thee, and add to aU thy blessiugs much increase, for the
kindness that thou hast shewed to me.
Then he began to go forward; but Discretion, Piety,
Charity, and Pmdence would accompany him down to the
foot of the hill. So they went on together, reiterating
their former discotirses, till they came to go down the hiU.
Then said Christian, as it was difficult coming up, so, so far
as I can see, it is dangerous goiug down. Yes, said Pm¬
dence, so it is; for it is a hard matter for a man to go
down into the valley of Humiliation, as thou art now, and to
catch no slip by the way: therefore, said they, are we come
* The ordinances of public or social worship are only the means of hein^
religious, not the essence of religion itself. Having renewed our strength hy
waiting on the Lord, we must go forward hy attending with greater diligence
to the duties of our several stations; preparing to resist temptations, which
often assault us after special seasons of divine consolation. Ministers, there¬
fore, and experienced believers, should warn converts to expect trials and
conflicts, and recommend to them such companions as may be a comfort and
help in their pilgrimage.
g
S2 . THE. VALLEY OF HUMILIATION
out to accompany thee down the hill. So he began to gO
down, but very warily, yet he caught a slip or two."
HEN I saw in my dream, that
these good companions, when
Christian was gone down to the
bottom of the hill, gave him a loaf
of bread, a bottle of wine, and a
cluster of raisins; and then he
went on his way.* - '
But novf, in this valley of Humiliation, poor Christian
was hard put to it; for he had gone but a little' way;
before he espied a foul Fiend coming over the field to meet
him: his name is ApoUyon. Then did Christian begin
to be afraid, and to cast in his mind whether to go bach
or to stand his ground. But he considered again that he
I
* The humiliation requisite for receiving' Christ, obtaining' peace, an(^
mailing a good confession of faith, is general and indistinct, compared with
that which may be acquired by subsequent study, observation, and experience,
especially amidst.trials and conflicts; and the Lord commonly dispenses
comfort and humbling dispensations alternately, that the believer may
neither be elated nor depressed above measure.^—The valley of Humiliation/
therefore, is judiciously placed beyond the house Heautiful.' Some explain it
to signify a Christian's outward circumstances, when reduced to poverty, or
subjected to great temporal losses by professing the gospel; and perhaps the
author had this idea in his mind : yet these Could only be viewed as means of
producing inward humiliation. In going down into the valley, the believer
will greatly need the assistance of discretion^ piety, charity, and prudence,
and the recollection of the instructions and counsels of such Christians as
are eminent for these endowments; for humiliating dispensations and
experiences excite the latent evils of the heart, and often cause men to speak
and act unadvisedly; so that, notwithstanding every precaution, the review
will commonly discover many things which excite the remorse and sorrow of
deep repentance. " ' ' • »
* 2 Cor. xii. 1—5.
THE FIEND APOLLYON.
83^
had no armour for his back, and therefore thought that
to turn the back to him might give him' greater advantage,
"with ease to pierce him with his darts: therefore he re^-
solved to venture, and stand his ground : for, thought he,
had I no more in my eye than the saving of my life, it
would be the biest way to stand.*
* Under discouraging circumstances the believer may be tempted to
murmur, despond, or seek relief from the world. Finding his too sanguine
expectations not answered; that he grows worse rather than better in his.
opinion of himself j that his comforts are transitory; and that much reproach,
Contempt, and loss are incurred by his profession of religion, discontent will
often rise up in his heart, and weakness of faith will expose him to sharp
conflicts.—Mr. Bunyan, having experienced, in an uncommon degree, the^
most dreadful temptations, was probably led by that circumstance to speak on
this subject in language not very intelligible to those who have been exempted
from such painful exercises. The nature of his work required that they
should be described under outward emblems; but the inward suggestions of
evil spirits are especially intended. These seem to have peculiar access to the
imagination, and are able to paint before that illusive faculty the most alluring
or terrifying representations, as if they were realities.—ApoUyon signifies tha
destrayer:^ and, in cariying on the work of destruction, fallen angels
endeavour, by various devices, to deter men from prayer, and to render them
afraid of those things without which the life of faith cannot be maintained;
in order that, after convictions, they may be led to give up religion, as the
only method of recovering their composure. Many "having no root in
themselves," thus gradually fall away; and others are greatly retarded: but
the well-instructed believer sees no safety except in facing his enemy. If it
appear dangerous to persevere, to desist is inevitable ruin;—for Christian
* had no armour for his back.' So that fear itself will in that case induce a
man to stand his ground. And the more resolutely he resists temptation, the
sooner will he regain his tranquillity: for, when the suggestions of Satan
excite us to pray more fervently, and to be more diligent in eveiy duty, that
enemy will soon " flee from us." Perhaps some may remember a time when
they were harassed to that degree as almost to despair of relief; who have since
■[jeen so entirely delivered, that, were it not for the recollection of their own
past experience, they would be ready to ascribe these distresses to disease
or enthusiasm, notwithstanding all that the scripture contains on the subject..
■ Rev. ix. 11.
G 2 '
8^4 he accosts and reasons with christian.
So he went on, and Apollyon met Mm. Now tlie mon¬
ster was Mdeons to behold: be was clothed with scales hke
a fish, (and they '^are his pride;") he had wings like a
dragon, feet like a hear, and out of his belly came fire and
smoke, and his mouth was as the month of a lion. When
he was come np to Christian, he beheld him with a disdamful
countenance, and thus began to question with him.* ■
Apol. Whence came you? andwMther are you bound?
Chr. I am come from the city of Destruction, wMch is
the place of all evil, and am goiug to the city of Zion.
Apol. By this I perceive thou art one of my subjects;
for all that country is mine, and I am the prince and God
of it. How is it then that thou hast run away from thy
king? Were it not that I hope thou mayest do me more
service, I would strike thee now at one blow to the ground.
Chr. I was born indeed in your dominions, but your ser¬
vice was hard, and your wages such as a man could not
live on; " for the wages of sin is death therefore when
I was come to years I did, as other considerate persons
do, look out if perhaps I might mend myself.
Apol. There is no prince that will thus lightly lose his
subjects, neither will I as yet lose thee: but, since thou
complainest of thy service and wages, be content to go
back; what our country wiU afibrd, I do here promise to
give thee,
' Rom..vi. 23.
* The description of Apollyon implies, that the combat afterwards recorded
particularly represented the tei'rors, by which evil spirits attempt to drive
professors out of their path. Other temptations, though often more dan¬
gerous, are not so distressing; " for Satan can transform himself into an
angel of lightand indeed he is a very Proteus, who can assume any form
that best suits his purpose.
christian refutes apollyon
85
' Chr. But I have let myself to another, even to the
King of princes; and how can I with fairness go hack
with thee ? " .
Apol. Thou hast done in this according to the proverb,
changed a had for a worse: but it is ordinary for those
that have professed themselves his servants, after a while
to give him the sHp, and return again to me. Do thou so
too, and- all shall be well.
Chr. I have given him my faith, and sworn my alle¬
giance to him: how then can I go back from this and not
be hanged as a traitor ?
Apol. Thou didst the same to me, and yet I am willing
to pass by all, if now thou wilt yet turn again and go back.
Chr. What I promised thee was in my nonage ; and
besides I count that the prince under whose banner now
I stand, is able to absolve me; yea, and to pardon also
what I did as to my compliance with thee : and, besides,
O thou destroying ApoUyon, to speak truth, I like his ser¬
vice, his wages, his servants, his government, his company,
and country, better than thine; and therefore leave off
to persuade me further, I am his servant, and I will follow
him.
Apol. Consider again, when thou art in cool blood, what
thou art like to meet with in the way that thou goest.
Thou knowest that, for the most part, his servants come to
an ill end, because they were transgressors against me and
my ways. How many of them have been put to shameful
deaths?—And besides, thou countest his service better
than mine, whereas he never came yet from the place
where he is, to deliver any that served hiTn out of my
hands: but, as for me, how many times, as all the world
very well knows, have I delivered, either by power
or fraud, those that have faithfully served me, from him
86 apollyon aims to discourage christian.
and Lis, tLougL taken by them: and so~I "will.deliver
tbee.« ' - - • ■
Chr, His forbearing at present to deliver tbem is on
purpose to try tbeir love, "wLetLer tbey "will cleave to Lim
to tbe end; and, as for tbe iU end tbou sayest tbey
come to,tbat is most glorious in tbeir account; for, for
present deliverance, tbey do not mucb expect it; for tbey
stay for tbeir glory, and tben tbey sbaU bave it, wben
tbeir Prince comes in bis and tbe glory of tbe angels.* )
Apol. Tbou bast already been unfaitbful in tby ser^
vice to bim; and bow dost tbou tbink to receive wages
of bim ? . • ' ' . '
• Chr. Wberein, O Apollyon, bave I been unfaitbful to
bim ? ' . ■
Apol. Tbou didst faint at first setting out, wben tbou
wast almost cboked in tbe gulf of Despond: tbou didst
* As all have been overcome by the temptations of tbe devil, and " of whom
a man is overcome, of tbe same is be brought into bondage so, by usurpation^
Satan is become tbe god and prince of this "world, and we bave all been hi?
slaves. 3ut believers, having been redeemed by tbe blood of Christ, " are
made free from sin, and become tbe servants of Godand tbe abiding con¬
viction, tbat all tbe subjects of sin and Satan must perish, concurs "with tbeir
experience tbat it is a bard bondage, in fortifying tbem against every tempta¬
tion to return. Sensible of tbeir obbgations to God as tbeir Creator and
povernor, tbey bavn deeply repented of past rebellions j and, ba"ving obtained
mercy, tbey feel themselves bound by gratitude and tbe most solemn engage¬
ments to cleave to bim and bis service. Tbeir difficulties and discouragements
cannot induce tbem to believe tbat tbey * bave changed a bad for a worse
nor will tbey be influenced by tbe numbers who apostatize, from love to the
world and dread of tbe cross: for tbey are " rooted and grounded in love,'*
and not merely moved by fears and hopes. Tbey are sure tbat tbe Lord is
able to deliver tbem from tbeir enemies: and, should tbe wicked be permitted
to prosper in tbeir malicious de"vices against tbem, tbey know enough of bis
plan to rely on bis wisdom, truth, and love, in tbe midst of sufferings. Thus
tbey bave answers ready for every suggestion; even such answers ^s Christian
bad been furnished with at tbe bouse of tbe Interpreter.
APOLLYON ^iolentlt assaults christian, 87
attempt wrong ways to be rid of tby burden^ wbereas
tbou sbouldst have stayed till tby Prince bad taken it off r
tbou didst sinfully sleep^ and lose tby choice tbing i tbou
wast also almost persuaded to go back at tbe sigbt of tbe
lions: and, wben tbou talkest of tby journey, and of wbat
tbou bast beard and seen, tbou art inwardly desirous of
Tain glory, in all tbat tbou say est or doest. • " '
- Chr. All tbis is true, and mucb more wbicb tbou bast
left out: but tbe Prince, wbom I serve and honour, is
merciful and ready to forgive. But, besides, these infir¬
mities possessed me in tby country: for there I sucked
them in, and I have groaned under tbem, being sorry for
them, and have obtained pardon of my Prince.^
' Then Apollyon broke out into a grievous rage, saying,
I am an enemy to tbis Prince: I bate bis person, bis
laws, and people. I am come out on purpose to withstand
thee. '
f Chr. Apollyon, beware wbat you do; for I am in tbe
King's highway, tbe way of holiness; therefore take heed
to yourself. . . ,
^ Then Apollyon straddled quite over tbe whole breadth
of tbe way, and said, I am void of fear in this matter;
• * If the Bugg-estions bfjfore described be rejected, Satan will perhaps assault
the believer by representing to his mind, with every possible aggravation, the
Several instances of his misconduct since he professed the gospel; in order to
heighten his apprehensions of being found at last a hypocrite: for, when the
Boul is discouraged and gloomy, he will be as assiduous in representing every
false step to be a horrid crime, inconsistent with the hope of salvation, as he
is at other times in persuading men that the most flagrant violations of the
divine law are mere trifles.—In repelling such suggestions; the well-instructed
believer will neither deny the charge, nor extenuate his guilt; but he will flee
for refuge to the free grace of the gospel, and take comfort from the conscious¬
ness that he now hates and groans under the remains of those evils, which
once he wholly lived m without remorse; thence inferring, that " bis sins,
though many, are forgiven."
88
CHRISTIAN OVERCOMES APOLLYON
prepare thyself to die; for I swear by my infernal dei^
that thon shalt go no farther; here will I spill thy sonl.
And "with that he threw a flaming dart at his breast;
but Christian had a shield in his hand, with which he
caught it, and so prevented the danger of that.
Then did Christian draw; for he saw it was time to
bestir him; and ApoUyon as fast made at him, throwing
darts as thick as hail; by the which, notwithstanding all
that Christian could do to avoid it, ApoUyon wounded him
in his head, his hand, and foot. This made Christian give
a little back; ApoUyon, therefore, foUowed his work
amain, and Christian again took courage, and resisted as
manfuUy as he could. This sore combat lasted .for above
half a day,, even tiU Christian was almost quite spent; for
you must know, that Christian, by reason- of his wounds,
must needs grow weaker and weaker.
Then ApoUyon, espying his opportunity, began to gather
up close to Christian, and, wrestling with him, gave him
a dreadful faU; and with that Christianas sword flew out
of his hand. Then said ApoUyon, I am sure of thee now:
and with that he had almost pressed him to death; so that
Christian began to despair of life. But, as God would
have it, whUe ApoUyon was fetching his last blow, thereby
to make a fuU end of this good man,* Christian nimbly
reached out his hand for his sword, and caught it, saying,
'^Rejoice not against me, O mine enemy! when I fall,
I shaU arise and with that gave him a deadly thrust,
which made him give back as one that had received his
mortal woimd. Christian perceiving that made at him
again, saying, "Nay, in aU these things we are more than
conquerors through him that loved us and with that
* Micah vii. 8.
^ Rom, viii. 37—39. James iv, 7.
s.ivJDOTHia;
,,"x.TM.T jAQir crajdis amr soam.
STir asr^sds KOxn:'T.odT,,
Northwestei
University
Lii)rary
CHRISTIAN OVERCOMES APOLLYON.
8'9
Apollyon spread forth his dragon's -wings and sped him
away, that Christian saw him no more.
In this combat no man can imagine, unless he had seen
and heard, as I did, what yelling and hideous roaring
Apollyon made all the time of the fight: he " spake like
a dragonand, on the other side, what sighs and groans
burst from Christian's heart, I never saw him all the
while give so much as one pleasant look, till he perceived
he had wounded Apollyon with his two-edged sword: then
indeed he did smile and look upward 1 but it was the
dreadfullest sight that ever I saw.*
* The preceding- part of Christian's contest with Apollyon is instructive; to
every experienced believer; hut this part is far more difficult; yet, if we duly
reflect upon the Lord's permission to Satan in respect to Job, with the efibrts
and efiects that followed, and, compare it with the tempter's desire of sifting
Peter and the apostles as wheatwe shall not be greatly at a loss about the
author's meaning. This enemy is sometimes gratified by an arrangement of
outward dispensations exactly suited to favour his assaults: so that the be¬
liever's path seems wholly obstructed. The Lord himself appear to have for¬
saken him, or even to fight against him; and his appointments are thought
contrary to his promises 1 This gives Satan an opportunity of suggesting hard
thoughts of God and his ways, doubts about the truth of the scriptures, and
desponding fears of a fatal event. Many such fiery darts " may be repelled
or quenched by the shield of faith: but there are seasons (as some of us well
know,) when they are poured in so incessantly, and receive such plausibility,
from facts; and when they so interrupt a man while praying, reading, or
meditating, that he is tempted to intermit religious duties, that he may avoid
these most distressing attendants on them. The evils of the heart, which
seemed before subdued, are so excited by means of the imagination, that they
apparently prevail more than ever, rendering every service an abomination,
as well as a burden; so that the harassed soul, alarmed, baffied, defiled, self-
detested, and thinking that God and his servants unite in abhorring him, is
ready to give up all hope, to doubt all his former principles, to seek refuge in
some heretical or antinomian system, or to attempt the dissipating of his
melancholy gloom by joining again in the vanities of the world. Thus tha
fenemy * wounds him in his understanding, faith, and conversation(according!
to the author's marginal interpretation of his meaning;) yet he cannot in this
90
' CHRISTIAN RETURNS THANKS
' So when the battle was over, Chnstian said, I will here
give thanks to him that hath delivered me out of the
"wray find relief; but is" inwardly constrained, with renewed efforts, to return to
the conflict. When such temptations liowever are long continued, resistance
will gradually become more feeble j, the distressed belieYer will be ready to
give up every thing j and, when the enemy plies him closely with infidel sug¬
gestions, to which his circumstances give a specious occasion, he may be thrown
downi and ' his sword may fly out of his handso that for a time he may be
unable tp give any nredit to the truth of the scriptures^ by which alone he was
before enabled, to repel the tempter. This is a dreadful case: and, could true
faith thus finally fail, even real Christians must perish: Satan hath succeeded
against many professors, with half these" advantages; and he maybe supposed,
at least to boast that he is sure of such as are thus cast down. But the
Advocate above "prays" for his disciples, " that their faith should not fail
So that, though Peter fell with Judas, he was not left to perish with him. The
Christian, therefore, though ' almost pressed to death,' and ready "to despair
of life," will, by the special grace of God, be helped again to seize his sword,
and to use it with more effect than ever. The Holy Spirit will bring to his
mind, with the most convincing energy, the evidences of the divine inspiration
of the scrij)tures, and enable him to rely on the promises ; and thus at length
the enemy will be put to flight, by testimonies of holy writ pertinently adduced,
and more clearly understood than before.—Experience will teach som readers'
to understand these things,'and they will know how to compassionate and
inake,allowances for the mistakes of the tempted: and others, who have beem
graciously exempted from perhaps the deepest anguish known on earth, (though
commonly not of long duration,) should learn from the testimony of their
brethren, to allow the reality of these distresses, and sympathize with the
Sufferers j and not (like Job's friends,) to join with Satan in aggravating their
Sorrows.—We may allow, that constitution, partial disease, and errors in
judgment expose some men more than others to such assaults; yet these are
only occasions, and evil spirits are assuredly the agents in thus harassing
Serious persons. It is indeed of the greatest importance to be well established
in the faith: they, who in ordinary cases are satisfied with general convictions
and comfortable feelings, without being able to give a reason for their hope,
may be driven to the most tremendous extremities, should God permit them,
to be thus assaulted; for they have no fixed principles to which they may-
resort in such an emergency; and perhaps some degree of mistake always gives,
Eatan his principal advantage on these occasions. Yet men of the most sober
mind and sound judgment, when in a better state of bodily health than usual,
I , ' > Luke xxii. 31, 32»
TO HIS. -GRACIOtrS .DELIVERER,
91
moutli of the lion, to him that did' help me against
Apollyon. And so he did j saying,
• «
* Great Beelzebub, the captain of this fiend, .
Design'd my ruin j therefore to this end
He sent him hamess'd out; and he with ragej \
That hellish was, did fiercely me engage.
■ But blessed Michael helped me, and I ' .
"* » r*
By dint of SWord did quickly make him fly • J
Therefore to him let me give lasting praise.
And thank and bless his holy name always.* - -
Then thfere came to him a hand with* some of the leaves
of the tree of life,'^ the which Christian took, and ap¬
plied to the wounds that he had received in the battle, and
was healed immediately. He also sat down in that place
to eat bread, and to drink of that bottle that was given
him a little before: so being refreshed he addressed him¬
self to his journey with his sword drawn in his hand; for
he said, I know not but some other enemy may be at
hand. But he met with no other affront from Apollyon
quite through this valley.*
and in all otber respects most rational, have experienced such distressing
temptations of this kind as they could scarcely have believed on the report of
others; and, when delivered, they cannot look back on the past without the
greatest consternation.
Besides the verses, by which Christian gave thanks to his great Deliverer,
we meet in the old copies with these lines:
* A more unequal match can hardly be,
Christian must fight an angel; but, you sec.
The valiant man, by handling sword and shield.
Doth make him, though a dragon, quit the field.*
* When the believer has obtained the victory over temptation, the Lord wiU
graciously heal all his wounds; pardoning his sins, and renewing his strength
and comfort: so that the most distressing experiences are often succeeded by
the sweetest confidence and serenity of mind, and the greatest alacrity in the,
ways of God.—' The leaves of the tree of life,* ^ represent the present benefits
* Rev. xxii, 2,
92
THE VALLEY OF THE SHADOW OF DEATH.
Now at the end of this valley was another, called the
valley of the shadow of Death, and Christian must needs
go through it, because the way to the celestial City lay
through the midst of it. Now this valley is a very soli¬
tary place. The prophet Jeremiah thus describes it: A.
wilderness; a land of deserts and of pits; a land of
drought, and of the shadow of death ; a land that no man
(but a Christian) passeth through, and where no man
dwelt,'^*
Now here Christian was worse put to it than in his fight
with ApoUyon; as by the sequel you shall see.*
^ Jer. ii. 6.
of the redemption of Christ: * the hand* may he the emhlem of the instruments .
he employs in restoring to his discouraged servants ** the joy of his salvation.'*
The believer thus healed, and refreshed by meditation on the death of Christ,
and other religious exercises, rests not in one victory, but prepares for new
conflicts; yet the enemy, once decidedly put to flight, seldom repeats the same
assaults, at least for some time; because he ■will generally find the victor on his
guard on that side, though liable to be surprised in some other -way.
* The valley of the shado-w of Death seems intended to represent a varia¬
tion of in-ward discouragement, distress, conflict, and alarm, "which arises from
prevailing darkness of mind and "want of lively spiritual afiections; by •which
a man is rendered reluctant to religious duties, and heartless in performing
them; and this makes "w^ay for manifold fears, dangers, and temptations. The
Wrds, quoted from Jeremiah, describe the -waste howling widerness through
which Israel journeyed to Canaan; which trifled the believer's pilgrimage
through this world to heaven. The author therefore meant in general that
such dreary seasons may be expected; and that few believers wholly escape
them: but not,that all experience these various trials in the same order or
degree as Christian did.—While men rest in forms and notions, they think
of little in religious ordinances but performing a task, and, the satisfaction of
having done their supposed duty: but the spiritual worshipper at some seasons
finds his soul filled with clear light and holy affections. "It is then good for
him to draw nigh to God;" and " his soul is satisfied as with marrow and fat¬
ness, while he praiseth God with joyful lips;" but at other times dulness and
heaviness oppress him j faith, hope, reverence, and love, are at a low ebb j he
CHRISTIAN MEETS TWO MEN GOING BACK. .93
I saw then in my dream, that, when Christian was got
to the borders of the shadow of Death, there met him two
men, children of them that brought up an evil report of
the good land,* making haste to go back; to whom Chris¬
tian spake as follows:
Whither are you going ?
Numbers xiii.
seems to address an unknown or absent God, and rather to mock than to wor¬
ship bim; divine things appear obscure and almost unreal, and each returning
season of devotion, or reiterated effort to lift up his heart to God, ends in
disappointment; so that religion becomes his burden instead of his delight.
Self-knowledge is increased, and he now perceives evils before unnoticed cor¬
rupting his services: his remedy seems to increase his disease: he suspects
that his former joy was a delusion, and is ready to conclude that " God hath
forgotten to be gracious," and hath shut up his loving kindness in displeasure.
These experiences, sufficiently painful in themselves, are often rendered more
distressing by mistaken expectations of uninterrupted comfort; or by unscrip-
tural instructions which represent comfort as the evidence of acceptance, assur¬
ance as the essence of faith, impressions or visions as the witness of the Spirit,
or perfection as attainable in this life, nay, actually attained by all the re¬
generate ; as if this were the church triumphant, and not the church mili¬
tant.—The state of the body also, as disordered by nervous or hypochondria¬
cal affections, gives energy to the distressing conclusions which men often
draw from this dark state of mind: and indeed disease may operate as a direct
cause of it; though the Holy Spirit wiU overcome this, and aU other impedi¬
ments to comfort, when " he sheds abroad the love of God in the heart."—The
scriptures also evidently teach us that fallen spirits never fail when permitted,
to take advantage of a disordered state, whether of body or mind, to mislead,
perplex, or deffie the soul. Persons of a melancholic temperalnre, when not
aware of the particular causes whence their gloom originates, are apt to ascribe
it wholly to the Lord's displeasure, on account of some peculiar sins they have
committed; and to look upon it as a direct proof that they have been self-
deluded hypocrites; which exceedingly enhances their distress. The author
himself had been greatly harassed in this way; and therefore he has given us a
larger proportion of this shade than is generally met with by consistent be¬
lievers, or than the scriptures give us reason to expect. Indeed it is probable
that he meant to state the outlines of his own experience in the pilgrimage of
Christian.
94 christian meets two men going back.
Th.ey said^ Back! back! and we would bave you to do
so too^ if eitber life, or peace is prized by you.
Why ? what's the matter ? said Christian.
Matter I said they, we were going that way as you are
going, and went as far as we durst; and indeed we were
almost past coming back; for had we gone a little farther
we had not been here to bring the news to thee
But what have you met with ? said Christian.
. Men. ,Why we were almost in the valley of the shadow
of Death but that by good hap we looked before us, and
saw the danger before we came to it.
But what have ypu seen ? said Christian.
, Men, Seen I why tha valley itself, which is as dark as
pitch; we also saw there the hobgoblins, satyrs, and dragons
"of the pit: we heard also in that valley continual howling
and yelling, as of a people under unutterable misery, who
there sat bound in affliction and iron; and over that valley
hang the discouraging clouds of confasion : death also does
always spread his wings over it.® In a word, it is every
;whit dreadful, being utterly without order.
^ Then said Christian, I perceive not yet, by what you
have , said, but that this is my way to the desired haven.
^ • • n
, Men. Be it thy way; we will not choose it for ours.
, So they, parted; and Christian went on his way, but still
with his sword drawn in his hand, for fear lest he should be
"assaulted.*
f !
1, * Psalm xliv. 19. Job iii. 5; x. 22.
* These men were spies, not pilgrims: and they related what they had ob¬
served at a distance, but had never experienced. They represent those who have
been conversant with godly people, and * bring an evil report on the good land,'
to prejudice the minds of numbers against the right ways of the Lord. Such men
pretend to have made trial of religion, and to have found it to be comfortless
and dreary; they give a caricatured description of the sighs, groans, terrors, and
THE QUAG AND'THE DITCH
95
» I saw. then in my dream, so far as this valley reached,
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 miserably perished. Again, behold on
the left hand there was a very dangerous qnag, into which
if even a good man falls he finds no bottom for his foot to
stand on. Into that king David once did f^, and had no
doubt therein been smothered, had not he that is able?
plucked him out.^ -
•The path-way was here also exceeding narrow, andtherev
fore good Christian was the more put to it; for when he
sought in the- dark to shun the ditch on the one hand, he
was ready to tip over into the mire on the otheralso,'
when he sought to escape the mire, without ^eat.care-»'
fulness he would be ready to fall into the ditch.' Thus he'
went on, and I heard him here sigh bitterly : for besides
the dangers mentioned above, the path-way was here so
dark, that oft-times when he lift up his foot to* set for¬
ward, he knew not where, nor upon what, he should set it
next.
• About the midst of the valley, I perceived the mouth of.
^ Psalm Ixix. 14. '
I *
distresses of pious persons, and of all the dreadful things to be seen and heard-
among- them; and they avail themselves of every unguarded or hyperbolical
expression which escapes a tempted believer; of the enthusiastic accounts,
which some people give of their experience; and even of the figurative lan¬
guage which is often employed in speaking of inward confiicts under images
taken from external things. Thus they endeavour to excuse their own apos¬
tasy, and to expose to contempt the cause which they have deserted. Nothing
they can say, however, concerning the disorder or confusion to which religion-,
may sometimes ffive occasion, can induce the Christian to conclude that he--
has mistaken the way, or that it would be adviseahle for him to turn back, or,'
deviate into any by-path; on the contrary, their representations are' suited tn,
excite his vigilance and circumspection, , i
96
christian's perplexitr,
hell to be, and it stood also hard by the way-side. Now,
thought Christian, what shall I do ? And ever and anon
the flame and smoke would come ont in such abundance,
with sparks and hideous noises, (things that cared not for
Christian's sword, as did ApoUyon before), that he was
forced to put up his sword, and betake himself to another
weapon, called all-prayer so he cried, in my hearing,
" O Lord, I beseech thee, deliver my soul I"® Thus he went
on a great while; yet still the flames would be reaching
toward him: also he heard doleful voices, and rushings to
and fro, so that sometimes he thought he should be torn
in pieces, or trodden down like the mire in the streets.
This frightful sight was seen, and these dreadful noises
were heard, by him for several miles together: and com¬
ing to a place where he thought he heard, a company of
flends coming to meet him, he stopt, and began to mu^e
what he had best to do. Sometimes he had half a thought
to go back; then again he thought he might be half way
through the valley: he remembered also how he had al¬
ready vanquished many a danger; and that the danger of
going back might "be much more than for to go forward.
So he resolved to go on: yet the fiends seemed to come
nearer and nearer: but when they were come even almost
at him, he cried out with a most vehement voice, ''I will
walk in the strength of the Lord God:" so they gave back,
and came no further.*
' Eph. vi. 18. ' Psalm cxvi. 4.
* The fatal presumption into Vhich men are soothed through ignorance,
and false doctrine of various kinds, is intended by the " deep ditchinto
which the " blind lead the blind ** and perish with them.—" The dangerous
quag," on the other side of the narrow way, represents the opposite extreme,
despair of God's mercy; and the mire of it agrees with that of the Slough of
Despond. In these oppositp ways multitudes continually perish j some con-
BLASPHEMY SUGGESTED TO CHRISTIAN, 97
One thing I would not let slip : I took notice that now
poor Christian was so confounded that he did not know
t
eluding that there is no fear^ others that there is no hope. But the danger
to "which a real believer is exposed, of verging towards one of these extremes
in times of inward darkness and disconsolation, is especially implied. They,
who have had much opportunity of conversing with persons professing the
peculiar doctrines of the gospel, have met with many who once were zealous
and joyful j but their religious affections have declined; their duties are com¬
paratively scanty and formal; their walk unsteady, and their hearl;^ cold and
uncomfortable. They call themselves backsliders, and complain of desertion,
jret they have no heart to use proper means of recovering their vigour and
cheerfulness; but love to be soothed in their present condition; and quiet
themselves by presuming that they are true believers and abusing the
doctrine of final perseverance. Many of this cast are doubtless wholly de¬
ceived, But even the true Christian, when greatly discoui-aged, may be
powerfully tempted to seek peace of mind, by arguing with himself on the
safety of his state, or trying to be satisfied without his former zeal, activity,
and consolation: and Satan will find prompters to suggest to him, that this is
the case of all established believers, and that fervent love belongs only to
young converts, who are strangers to their own hearts. This is the more
plausible, because the increase of sound judgment and abiding spiritual
affections abates that earnestness (often indiscreet and disproportioned,) which
sprang from mere selfish principles: and, when religious profession is so
common as not to expose a man to reproach or persecution, many retain it,
•who have scarcely any appearance of spirituality, and who infect others with
their contagious converse and example. But, while the well-instructed con¬
sistent believer, under the deepest discouragement, dreads and shuns this
presumption, he is liable to sink into despondency; and may be led to
condemn all his past experience as delusion, to rank himself among the
stony-ground hearers, to conclude that it is useless for him to pray or seek
any more, and to lie down in enfeebling dejection. And again, percei"ving
this danger, he finds it very difficult, in the present dark state of his soul to
svoid it, "without seeming to abuse the free grace of the gospel. This state
of the mind is attended by much distress and perplexity t and makes way
for many terrors and temptations : so that, though a man be not perplexed
with doubts about the truth of the scriptures, he may be unable to make
much use of them for his direction and comfort; and earnest instant prayer
must be his only resource.—Cases sometimes occur, in which, through a con-i
currence of circumstances, this trial continues and increases for some time:
H
98 BLASPHEMY StTGGESTED TO CHRISTIAN
his own voice. And thus' I perceived it: jnst when he
was come over against the mouth of the huming pit, one
of the wicked ones got behind him, and stept up softly to
him, and whisperingly suggested many grievous blasphe¬
mies to him; whieh he verily thought had proceeded from
his own mind. This put Christian more to it than any
thing that he had met with before, even to think that he
should now blaspheme him that he loved so much before.
Yet if he could have helped it he would not have done it:
hut he had not the discretion either to stop his ears, or to
know fi:om whence those blasphemies came.*
"but the true Christian is, as it were, constrained to press forward, and by,
faith he will at length put his enemies to flight. Some have thought that
the general notion of apparitions also was here alluded to, as giving the.
tempter an occasion of increasing the terror of such persons as are in that
respect credulous and timorous.
* The case here intended is not imcommon among conscientious persons of
strong imaginations, in circumstances of distressing temptation. Thoughts
are suddenly excited in their minds, with which their previous reflections had,
no connexion, even as if words were spoken to them. These suggestions are-
suited to induce them to think hardly of God, or his service, or his decrees
and this they abhor as direct blasphemy: or to harass them with other hateful
ideas; which they consider as unpardonahly criminal, inconsistent with a
state of grace, and a mark of flnal reprobation. Yet did these suggestions
accord to the state of their hearts, they would be defiling but not distressing;
and instead of rejecting them at once with decided abhorrence, they would
give them entertainment, and willingly employ their thoughts about them,
as far as they dared: (" for the carnal mind is enmity against God," and can
only he deterred from blasphemy, on many occasions, by the dread of his
vengeance;) so that the distress they experience is exactly proportioned to
the degree in which they have learned to love God, and hate everything dis¬
pleasing and dishonourable to him: and is itself an evidence of their conver¬
sion.—Our author had been so much hafiled by this stratagem of the tempter,
that it would have been extraordinary had he omitted it: for the subsequent
discovery he made of his mistake, and of the way of resisting the devil in
this case, qualified him to give suitable cautions to others. The intrusion c'»
he is comforted by hearing one speak. 99
Wh.eii Christiaii liad travelled in tMs disconsolate condiJ'
tion some considerable time, be tbongbt be beard tbe voice
of a man^ as going before bim, saying, ^^Tbougb I walk
tbrongb tbe valley of tbe shadow of deatb I will fear no ill,
for tbon art witb
Tben was be glad, and tbat for tbese reasons: first,
becanse be gathered from thence, tbat some who feared
God were in this valley as well as himself; secondly, for
tbat be perceived God was witb them, though in tbat dark
and dismal state: and why not, thought be, witb me;
though by reason of tbe impediment tbat attends this place
I cannot perceive it thirdly, for tbat be hoped (could be
overtake them,) to have company by and by.—-So be went
on, and called to him tbat was before; but be knew not
what to answer; for tbat be also thought himself to be
alone. And by and by, tbe day broke: tben said Christian,
" He bath turned tbe shadow of deatb into tbe morning."®*
* Psalm xxiii. 4. ^ jq], 11. » Amos t. 8.
evil thoughts should excite us to greater earnestness in prayer, pious medita¬
tions, or adoring praises; for this, above all things, will be found to close the
mind most effectually against them.
The following lines come in here, as before: '
** Poor man I where art thou now ? thy day is night:
Good man, be not cast down, thou yet art right.
The way to heaven lies by the gates of hell:
Cheer up, hold out, with thee it shall go well."
* Few things more effectually support the tempted, than to learn that others,
whom they consider as believers, have been or are in similar circumstances:
for the idea, that such a state of mind is inconsistent with true faith, gives
the enemy his principal advantage. Indeed, this often proves the means of
their deliverance: for in due season that light, affection, and consolation, for
wjiich they have long mounxed, thirsted, prayed, and waited, will be vouch¬
safed them; and the review of the dangers they have escaped, now more
clearly discerned than before, will enlarge their hearts with admiring gratitude
to their great and gracious Deliverer.
h 2
100 THE DAY BREAKS, AND CHEERS CHRISTIAN.'
Now morning being come he looked back, not of desire
to return, but to see by the light of the day what hazards
he had gone through in the dark. So he saw more per¬
fectly the ditch that was on the one hand, and the quag
that was on the other; also how narrow the way was which
lay betwixt them both. Also now he saw the hobgoblins,
and satyrs, and dragons of the pit, but all afar oj0P, for after
break of the day they came not nigh: yet they were dis¬
covered to him, according to that which is written, He
discovereth deep things out of darkness," and bringeth out
to light the shadow of death.^'^
Now was Christian much affected with his deliverance
from all the dangers of his solitary way; which dangers
though he feared them more before, yet he saw them more
clearly now, because the light of the day made them
conspicuous to him. And about this time the sun waS
rising; and this was another mercy to Christian: for yoii
must note, that, though the first part of the valley of the
shadow of Death was dangerous, yet this second part, which
he was yet to go, was, if possible, far more dangerous: for,
from the place where he now stood even to the end of the
valley, the way was all along set so full of snares, traps,
gms, and nets, hereand so full of pits, pitfalls, deep holes,
and shelvings down, there; that had it now been dark, as
it was when he came the first part of the way, had he had
a thousand souls they had in reason been cast away. Hut,
as I said, just now the sun was rising. Then said he, " His
candle shineth on my head, and by his light I go through
darkness."**
In this light therefore he came to the end of the valley.
* Job xii. 22. * Job xxix. 3.
* Various intei'pretations ai-e given of this second part of the valley, wbieb
only shew, that the author's pi'ecise idea in it lies more remote from general
✓
«
.TWO GIANTS^ POPE AND PAGAN.
101
ow I saw in my dream, that at
the end of this valley lay blood,
bones, ashes, and mangled bodies
of men, even of pilgrims that had
gone this way formerly; and,
while I was musing what should
be the reason, I espied a little
before me a cave, where two
giants. Pope and Pagan, dwelt in
old time; by whose power and tyranny the men, whose
bones, blood, ashes, &c. lay there, were cruelly put to death.
But by this place Christian went without much danger,
whereat I somewhat wondered; but I have learnt since,
that Pagan has been dead many a day; and, as for the
other, though he be yet alive, he is, by reason of age, and
also of the many shrewd brushes that he met with in his
younger days, grown so crazy and stiff in his joints, that
he can now do little more than sit in his cavers mouth,
grinning at pilgrims as they go by, and biting his nails
because he cannot come at them.
So I saw that Christian went on his way; yet, at the
sight of the old man that sat in the mouth of the cave, he
could not tell what to think; specially because he spake
to him, though he could not go after him, saying, You will
apprehension than in other passages: for they all coincide with some of the
difficulties or dangers that are clearly described imder other emblems.—In
general we are taught by it, that believers are not most in danger when under
the deepest distress; that the snares and devices of the enemy are so many
and various, through the several stages of our pilgrimage, as to baffle all
description or enumeration; and that all the emblems of the valley of
Humiliation, and of the shadow of Death, could not fully represent the
thousandth part of them, "Were it not, therefore, that the Lord undertakes to
guide his people, by the light of his word and Spirit, they never could possibly
escape them all.
102
f
CHRISTIAN OVERTAKES FAITHFUL
never mend till more of you be burned. But be beld bis
peace, and set a good face on it, and so "went by and
catcbed no burt.* Tben sang Cbristian,
0 world of wonders! (I can say no less,)
That I should he preserved in that distress
That I have met with here! 0 blessed he
That hand that &om it hath delivered me!
Dangers in darkness, devils, hell, and sin.
Did compass me, while I this vale was in:
Yea, snares, and pits, and traps, and nets, did lie
My path about, that worthless silly I
Might have been catch'd, entangled, and cast down:
But since I live let Jesus wear the crown.
Now as Cbristian went on bis way be came to a little
ascent, wbicb was cast up on purpose tbat pilgrims migbt
see before tbem. Up tbere, tberefore, Cbristian went:
and looking forward be saw Faithful before bim upon bis
journey. Tben said Cbristian aloud. Ho bo ! so bo I stay,
and I will be your companion. At tbat Faithful looked
behind bim; to whom Cbristian cried again. Stay, stay,
till I come up to you. But Faithful answered. No, I am
upon my life, and the avenger of blood is behind me.
At this Cbristian was somewhat moved, and putting to
all bis strength be quickly got up with Faithful, and did
also overrun bim; so tbat the last was first. Tben did
* The inhabitants of Britain are not thought to he in any immediate
danger, either from Pope or Pagan. Yet something very like the philosophical
part of paganism seems to be rising from .the dead; and as, even by the
confession of the late king of Prussia, who was a steady friend to the
philosophical infidels, they * are by no means favourable to general toleration,*
it is not improbable but Pagan persecution may also in due time revive. Nay
it may be questioned, whether Popery may not yet so far recover its vigour, as
to make one more alarming struggle against vital Christianity, before that Man
of Sin be finally destroyed.—Our author, however, has described no other
persecution than what Protestants, in his time, carried on against one another
with very great alacrity.
t
they converse about their city. 103
Christian vain-gloriously smile, because he had gotten the
start of his brother: but not tahing good heed to his feet
he suddenly stumbled and fell, and could not rise again
until Faithful came up to help him.*
■ Then I saw in my dream, they went very lovingly on
together, and had sweet discourse of all things that had
happened to them in their pilgrimage: and thus Christian
began.
, My honoured and.well-beloved brother Faithful, I am
glad that I have overtaken you; and that God has so
tempered our spirits that we can walk as companions in
this so pleasant a path.
Fax., I had thought/ dear friend, to have had your com¬
pany quite from our town, but you did get the start of me :
wherefore I was forced to come thus much of the way alone.
Chr. How long did you stay in the city of Destruction,
before you set out after me on your pilgrimage ?
Fai. Till I could stay no longer; for there was great
talk presently after you were gone out, that our city would
in a short time with fire from heaven be burned down to
the ground.
' * This ascent may denote those moments of encouragement, in which
tempted believers rise superior to their difficulties; and are animated to desire
the company of their brethren, whom dejection imder humiliating experiences
•disposes them to shim. The conduct of Christian intimates that believers are
sometimes ready to hinder one another, by making their own attainments and
progress a standard for their brethren: but the lively exercise of faith renders
men intent on pressing forward, and more apt to ffear the society of such as
would influence them to loiter, than to stop for them. This tends to excite an
useful emulation: but, while it promotes diligence, it often gives occasion to
those risings of vain-glory and self-preference, which are the forerunners of
some humiliating fall: and thus believers often feel their need of help from
the very persons whom they have foolishly undervalued. Yet this gives
.occasion to those mutual good offices, which unite them more closely in the
nearest ties of tender affection.
104
faithful shews christian
Chr, What 1 did your neighbours talk so ?
Eai. Yes, it was for a while in every body^s month,
Chr. What! and did no more of them but you come
out to escape the danger ?
Eai. Though there was, as I said, a great talk there¬
about, yet I do not think they did firmly beHeve it. For,
in the heat of the discourse, I heard some of them de-
ridingly speak of you, and of your desjier ate journey ; for
so they called this your pilgrimage. But I did believe,
and do still, that the end of our city will be with fire and
brimstone from above; and therefore I have made mine
escape.*
Chr, Did you hear no talk of neighbour Pliable ?
Fai. Yes, Christian, I heard that he followed you till
he came at the slough of Despond; where, as some said,
he fell in; but he would not be known to have so done;
but I am sure he was soundly bedabbled with that kind
of dirt.
Chr. And what said the neighbours to him ?
Fai. He hath siuce his going back been had greatly in
* This episode, so to speak, and others of the same kind, g;ive our author a
happy advantage of varying the characters and experiences of Christians, as
found in real life; and of thus avoiding the common fault of making one man
a standard for others, in the circumstances of his religious progress.—It often
happens, that they who have been acquainted before their conversion, and
hear little of each other for some time after, find at length that they were led
to attend to religion about the same period, without having opportunity or
courage to confer together respecting it. The decided separation of a sinner
from his old companions and pursuits, to walk with God in all his ordinances
and commandments, from avowed dread of " the wrath to come," as well as
the hope of eternal life, frequently excites serious thoughts in the minds of
others, which they are not able wholly to shake off. In many indeed this is
a mere transient alarm, insufiicient to overcome the propensities of the carnal
mind: but, when it arises from a real belief of God's testimony, it will at
length produce a happy change.
how pliable was despised at home.
105
derision, and that among all sorts of people; some do
mock and despise him, and scarce will any set him on
work. He is now seven times worse than if he had never
gone out of the city. ;
Chr. But why should they he so set against him, since
they also despised the way that he forsook ?
■ Eai. Oh! they say, hang him; he is turn-coat ] he was
not true to his profession! I think God has stirred up
even his enemies to hiss at him, and make him a proverb,
because he hath forsaken the way.'
Chr. Had you no talk with him before you came out ?
Pat. I met him once in the streets, but he leered away
on the other side, as one ashamed of what he had done:
so I spake not to him.
Chr. Well, at my first setting out, I had hopes of that
man; but now I fear he wiU perish in the overthrow of the
city; for " it hath happened to him according to the true
proverb. The dog is turned to his vomit again ; and the sow
that was washed to her wallowing in the mire.^^®
' Pai. They are my fears of him too: but who can hinder
that which will be ? ,
Well, neighbour Paithful, said Christian, let us leave
him, and talk of things that more immediately concern
ourselves.* Tell me now what you have met with in the
* Jer. xxix. 18, 19. ^ 2 Pet. ii. 22.
* Apostates are often ashamed to own that they have had convictions.
Even their former companions assume a superiority over them, do not think
them hearty in the cause of ungodliness, and despise their cowardice and
instability: while, feeling that they want an apology, they have recourse to
lies and slander^ with abject servility. On the other hand, they shun
religious people, as afraid of encountering their arguments, warnings, and
expostulations: and thus are in all respects exceedingly contemptible and
wretched.
106 faithful was tempted by wantotj",
way as you came: for I know you have met with some
things^ or else it may be writ for a wonder.
Fax. I escaped the Slough that I perceive you feU into,
and got up to the gate without that danger; only I met
with one, whose name was Wanton, that had like to have
done me a mischie£
Chr. It was well you escaped her net: Joseph was
hard put to it by her, and he escaped her as you did; but
it had like to have cost him his life.^ But what did she do
to you?
- Fax. You^ cannot think, but that you know something,
what a flattering tongue she had; she lay at me hard to
turn aside with her, promising me all maimer of content.
Chr. Nay, she did not promise you the content of a
good conscience.
Fal. You know what I mean; all carnal and fleshly
content.
Chr. Thank God you have escaped her: " the abhorred
of the Lord shall fall into her ditch.'^®
Fax. Nay, I know not whether I did wholly escape her
or no.
Chr. Why, I trow you did not consent to her desires.
Fax. No, not to defile myself, for I remembered an old
writing that I had seen, which saith, " Her steps take hold
of hell.^'® So I shut mine eyes because I would not be
bewitched with her looks: then she railed on me, and I
went my way.*
> Gen.aaodx. 11—13. * Prov. xjdi. 14. ® Prov. v. 5. Job xzxi. 1.
• Some men are preserved from desponding fears, and the suggestions of
worldly wisdom, by receiving more distinct views of the truths of the gospel;
and thus they proceed with less hesitation and interruption, in seeking to
Christ for salvation: yet, perhaps, their temperature, turn of mind, habits of
life, and peculiar situation, render them more accessible to temptations of
and then by adam the first. 10^
Chr. Did you meet with no other assault as you came ?
Dai. When I came to the foot of the hill called Difficulty,
I met with a very aged man, who asked me what I was,
and whither bound ? I told him that I was a pilgrim going
to the celestial City. Then said the old man, Thoulookest
like an honest fellow : wilt thou he content to dwell with
me for the wages that I shall give thee ? Then I asked
him his name, and where he dwelt ? He said, Ms, name
was Adam the first, and I dwell in the town of Deceit.^ I
asked Mtti then what was his work ? and what the wages
that he would give ? He told me, that his work was many
delights j and his wages, that I should be his heir at last.
I further asked him, what house he kept, and what other
servants he had ? So he sold me, that his house was main¬
tained with all the dainties in the world ; and that Ms
servants were those of his own begetting. Then I asked
how many children he had ? He said that he had hut three
daughters, "the Lust of the flesh, the Lust of the eyes,
and the Pride of life and that I should marry them if I
would. Then I asked how long time he would have
me to live with him ? And he told me, as long as he lived
himself.
Chr. Well, and what conclusion came the old man and
you to at last ?
Dai. Why, at first I found myself somewhat inclinable
to go with the man, for I thought he spake very fair; but,
» Eph. iy. 22. « 1 John iii 16.
another sort; and they are more in dangler from the fascinations of fleshly
lusts. Thus in different ways the Lord makes his people sensible of their
depravity, weakness, and exposed situation; while he so moderates the temp-
station, or interposes for their deliverance, that they are preserved, and taught
to ascribe all the glory to his name.
108 faithful escapes from adam the first,
looking in Ms foreliead as I talked "witli Mm, I saw there
vwritten, " Put off the old man with his deeds/^
r Chr, And how then ?
' Fai. Then it came burning hot into my mind, whatever
he said, and however he flattered, when he got me home
to his house he would sell me for a slave. So I bid him
forbear to talk, for I would not come near the door- of his
house. Then he reviled me, and told me, that he would
send such a one after me that should make my way bitter
'to my soul. So I turned to go away from him: but just
as I turned myself to go thence, I felt Mm take hold of
my flesh, and give me such a deadly twitch back, that I
thought he had pulled part of me after himself. This
made me cry, '^0 wretched man!"^—So I went on my
•way up the MIL*
Now, when I had got about half way up, I looked behind
'me, and saw one coming after me, swift as the wind; so
■he overtook me just about the place where the settle
sMnds.
■ Just there, said Christian, did I sit down to rest me;
* Rom. vii. 24.
* Those Christians, who, by strong faith or assured hope, endure hardships
more cheerfully than their brethren, may sometimes be exposed to greater
(danger from the allurements of outward objects. Deep humiliation and great
anxiety about the event, in many instances, tend to repress the lusts of the
heart, by supplying a continual succession of other thoughts and cares:
whilst constant encouragement, readily attained, too often leaves a man to
experience them more forcibly. Nay, the same persons, who under pressing
solicitude seem to be entirely delivered from some peculiar corruptions, find
them revive and become very importunate when they have obtained more
confidence about their salvation. The old Adam, the corrupt nature, proves
a constant snare to many believers, by its thirsting after the pleasures, riches,
honours, and pride of the world; nor can the victory be secured without
great difficulty and trouble, and strong faith and fervent prayer.
and is saved erom moses by christ. 109
butj being overcome witb sleep^ I tbere lost tbis KoU out
of my bosom.
Fai. Bnt^ good trotber^ bear me out; so soon as tbe
man overtook me, be was but a word and a blow, for down
be knocked me, and laid me for dead. But, wben I was
a. bttle come to myself again, I asked bim wherefore be
served me so ? He said, because of my secret inclining to
Adam tbe first: and witb tbat be struck me anotber deadly
blow on tbe breast, and beat me down backward: so I lay
at bis foot as dead, as before. So wben I came to myself
again I cried bim mercy; but be said, I know not bow tcJ
sbew mercy; and witb tbat knocked me down again. He
bad 'doubtless made an end of me, but tbat one came b/
and bid bim forbear.
Chr. Wbo was tbat tbat bid bim forbear ?
Fai."! did not know bim at first, but as be went by I
perceived tbe boles in bis bands and in bis side: tben F
concluded tbat be was our Lord. So I went up tbe bill.
Chr. Tbat man tbat overtook' you was Moses. He
sparetb not, neither knowetb be bow to shew mercy to
those tbat transgress bis law.
Fai. I know it very well; it was not tbe first time tbat
be has met witb me. It was be tbat came to me wben I
dwelt securely at home, and tbat told me be would burn
my bouse over my bead if I staid there.*
* The doctrine of Moses did not essentially differ from that of Christ: but'
the giving- of the law, that ministration of condemnation to all sinners,'
formed so prominent a part of his dispensation, in which the gospel was'
exhibited under types and shadows, that "the law" is said to have been-
" given by Moses," while " grace and truth came by Jesus Christespecially,
as the shadows were of no further use when the substance was come. Even
such desires of things forbidden as are effectually opposed and repressed,
being contrary to the spirituality of the precept, " Thou shalt not covet,"
often greatly discourage the new convert, who does not duly recollect that
110
faithful kefutes discontent,
Chr. But did you not see tlie house that stood there on
the top of that hill on the side of which Moses met you?
Fai. Yes, and the lions too, before I came at it: but
for the Hons, I think they were asleep; for it was about
noon; and because I had so much of the day before me,
I passed by the porter and came down the hiH.*
Chr. He told me, indeed, that he saw you go by; but
I wish you had called at the house, for they would have
shewed you so many rarities that you would scarce have
forgot them to the day of your death. But, pray tell me,
did you meet nobody in the valley of HumiHty ?
Fai. Yes, I met with one Discontent, who would wil-
Hngly have persuaded me to go back agaiu with him; his
reason was, for that the valley was altogether without ho¬
nour. He told me, moreover, that there to go was the way
to disoblige all my friends, as Pride, Arrogancy, Self-con¬
ceit, Worldly-glory, with others, who he knew, as he said,
the gospel is intended to relieve those who feel themselves justly condemned
by the law. Yet these terrors prove the occasion of deeper humiliation, and
greater simplicity of dependence on the mercy of God in Christ Jesus, as
the end of the law for righteousness to every one that believeth.'* Many
for a time escape discouragement because they are but superficially acquainted
with their own hearts : yet it is proper they should be further instructed by
such confiicts as are here described, in order to their greater stability, ten¬
derness of conscience, and compassion for their brethren, in the subsequent
part of their pilgrimage.
* This circumstance seems to imply, that, in our author's judgment, even
eminent believers sometimes decline entering into communion with their
brethren, according to Ms views of it; and that very lively affections and
strong consolations may render them less attentive to externals. Indeed, he
deemed this a disadvantage and a mistake, (which seems intimated by Faithful's
not calling either at the House of the Intei-preter, or at the House Beautiful,)
yet that is not a sufficient reason why other Christians should not cordially
unite with them.—This is a beautiful example of that candour, iu respect of
those things about which pious persons differ, that consists with decided firm-^,
ness in the great essentials of faith and holiness.
and is assaulted by shame.
111^
"would be very mucb offended if I made sucb a fool of my¬
self as to wade tbrougb this valley.
Chr. "Well, and how did you answer him?
Eat. I told hiTn that^ although all these that he named
might claim kindred of me^ and that rightly, (for indeed'
they were my relations according to the flesh;) yet since I
have become a pilgrim they have disowned me, as I have
also rejected them; and therefore they are now no more
than if they had never been of my hneage. I told him,
moreover, that as to this valley he had quite misrepre--
sented the thing; for before honour is humility, and a
haughty spirit before a fall/^ Therefore, said I, I had
rather go through this valley to the honour that was so
accounted by the wisest, than choose that which Ac es¬
teemed most worth our affections.*
Chr. Met you with nothing else in that valley ?
Eai. Yes, I met with Shame; but of all the men that 1
met with in my pilgrimage, he, I think, bears the wrong
name. The other would be said nay, after a little argu~
mentation and somewhat else: but this bold-faced Shame,
would never have done.
* While some believers are most tried with inward fears and conflicts, others
are more tempted to repine at the outward degradation, reproach, or ridicule
to which religion exposes, them. A man perhaps, at first, may flatter himself
with the hope of avoiding the peculiarities and extravagances, which have
brought enmity or contempt on some professors of the gospel; and of ensuring
respect and affection, by caution, uprightness, and benevolence: hut further
experience and knowledge constrain him to adopt and avow sentiments, and
associate with persons that the world despises. And, seeing himself invincibly
impelled by his conscience, to a line of conduct which insures the reproach of
enthusiasm and folly, the loss of friends, and manifold mortifications, he is
powerfully assaulted by discontent; and tempted to repine, that the way to
heaven lies through such humiliations and worldly disappointments: till the
considerations, adduced in Faithful's answer, enable him at length to overcome
this assailantji and to seek the " honour that cometh from God only."
112 shame's importunity and arguments.
Chr. Why, what did he say to you ?
Fai. What! why he objected agamst religion itself.
He said, it was a pitiful, low, sneaking business for a man
to mind religion: he said, that a tender conscience was
an unmanly thing; and that for a man to watch over his
words and ways, so as to tie up himself from that hec¬
toring liberty that the brave spirits of the time accustom
themselves unto, would make him the ridicule of the:
times. He objected also, that but few of the mighty,,-
rich, or wise, were ever of my opinion; nor any of them
neither, before they were persuaded to be fools, and to be
of a voluntary fondness to venture the loss of all for no-;
body else knows what.^ He moreover objected the base:
and low estate and condition of those that were chiefly
the pilgrims of the times in which they lived; also their,
ignorance, and want of understanding in all natural science.
Yea, he did hold me to it at that rate also about a great
many more things than here I relate: as, that it was a
shame to sit whining and mourning under a sermon, and
a shame to come sighing and groaning home; that it was
a shame to ask my neighbour forgiveness for petty faults,
or to make restitution where I had taken from any. He
said also, that religion made a man grow strange to the
great, because of a few vices, (which he called by finer
names;) and made him own and respect the base, because
of the same religious fraternity : and is not this, said he,
a shame ?
Chr. And what did you say to him ?
Fai. Say! I could not tell what to say at first. Yes, he
put me so to it that my blood came up in my face; even
this Shame fetched it up, and had almost beat me quite
off. But at last I began to consider that " that which is
John vii. 48 j 1 Cor. i. 26 ; iii. 18 ; Phil, iii, 7—9.
FAITHFUL WITH DIFFICULTY REPELS HIM. 113
highly esteemed among men is had in abomination with
God.^'i And I thought again, this Shame tells me what men
are: but he tells me nothing what God or the word of God
is. And I thought moreover, that at the day of doom we
shall not be doomed to death or life according to the hector¬
ing spirits of the world, but according to the wisdom and
law of the Highest. Therefore, thought I, what God says
is best, is best, though all the men in the world are against
it: seeing then that God prefers his religion; seeing God
prefers a tender conscience; seeing they that make them¬
selves fools for the kingdom of heaven are wisest; and that
the poor man that loveth Christ is richer than the greatest
man in the world that hates him; Shame, depart, thou art
an enemy to my salvation; shall I entertain thee against my
sovereign Lord ? how then shall I look him in the face at
his coming ? Should I now be ashamed of his ways and
servants, how can I expect the blessing I^^But indeed this
Shame was a bold villain; I could scarce shake him out
of my company; yea, he would be haunting of me, and con¬
tinually whispering me in the ear, with some one or other
of the infirmities that attend religion : but at last I told
him, it was but in vain to attempt further in this business;
for those things that he disdained, in those did I see most
glory: and so at last I got past this importunate one.*
And when I had shaken him off then I began to sing;
* Luke xvi. 15. 2 Mark viii. 38.
* Persons of a peculiar turn of mind, when enabled to overcome temptations
to discontent about worldly degradation, are exceedingly prone to be influenced
by a false sbame, and to profess religion with timid caution; to be afraid of
declaring tbeir sentiments with freedom in some places and companies, even
when the most favourable opportunity occurs; to sbun in part the society of
those whom they love and esteem, lest they should be involved in the contempt
cast on them j to be reserved and inconsistent in attending on the ordinances
I
114
faithful's song.
The trials that those men do meet withal.
That are obedient to the heavenly call.
Are manifold and suited to the flesh,
And come, and come, and come a^ain afresh:
That now, or sometimes else, we by them may
Be taken, overcome, and cast away.
0 let the pilgrims, let the pilgrims then
Be vigilant, and quit themselves like men.
Chr. I am glad, my brother, that thou didst* withstand
this villain so bravely; for of all, as thou sayest, I think he
has the wrong name : for he is so bold as to follow us in
the streets, and to attempt to put us to shame before all
men; that is, to make us ashamed of that which is good.
of God, entering a protest against vice and irreligion, bearing testimony to the
truth, and attempting to promote the gospel; being apprehensive lest these
things should deduct from their reputation for good sense, prudence, learning,
or liberality of mind. Men, who are least exposed to those conflicts in which
Christian was engaged, are often most baffled by ^his enemy: nor can others
readily make proper allowances for them in this case ; any more than they
can for such as experience those dark temptations of which they have no con¬
ception. Constitution, habits, connexions, extensive acquaintance with man¬
kind, and an excess of sensibility, united to that pride which is common to
man, continually suggest objections to every thing the world despises, which
they can hardly answer to themselves; and excite such alarms as they cannot
surmount: while a delicate sense of propriety, and the specious name of pru¬
dence, supply them with a kind of half excuse for their timidity. The constant
trouble which this criminal and unreasonable shame occasions some persons,
contrary to their judgment, endeavours, and prayers, gave our author the idea
that ' this enemy bears the wrong name.* Many a suggestion made to the mind
in this respect from time to time is so natural, and has so strong a party within^
(especially in those who are more desirous of honour than of wealth or pleasure;)
that men can scarcely help feeling for the moment as if there were truth in it,
though they know upon reflection, that it is most irrational. Nay, these feelings
insensibly warp their conduct; thpugh they are continually self-condemned
on the retrospect. There are some who hardly ever get the better of this false
shame; and it often brings their sincerity into doubt, both with themselves
and others: but flourishing Christians at length in good measure rise superior
to it, by such considerations as are here adduced, and by Earnest persevering
prayer.
shame must be repelled by prayer. 115
But, if he was not himself audacious^ he would never at¬
tempt to do as he does : but let us still resist him ; for,
notwithstanding all his bravadoes, he promoteth the fool,
and none else. The wise shall inherit glory,^^ said Solo¬
mon; "but shame shall be the promotion of fools.^^^
Fai. I think we must cry to Him, for help against
Shame, that would have us be "valiant for truth upon the
earth.^^
Chr. You say true: but did you meet nobody else in
that valley ?
Fai. No, not I, for I had sunshine all the rest of the
way through that, and also through the valley of the sha¬
dow of death.*
Chr. It was well for you; I am sure it fared far other¬
wise with me; I had for a long season, as soon almost as I
entered into that valley, a dreadful combat with that foul
fiend Apollyon; yea, I thought verily he would have killed
me, especially when he got me down and crushed me under
him as if he would have crushed me to pieces: for as he
threw me my sword fiew out of my hand. Nay, he told
me he was sure of me: but, I cried to God, and he heard
me, and delivered me out of all my troubles.^^ Then I
' Prov. iii. 35.
* Christian in a great measure escaped the peculiar temptations that
assaulted Faithful j yet he sympathised with him: nor did the latter deem the
gloomy experiences of his brother visionary or imaginative, though he had
been exempted from them. One man, from a complication of causes, is ex¬
posed to temptations of which another is ignorant, and in this case he needs
much sympathy, which he seldom meets with : while they who are severe on
»him are liable to be baffled in another way; which, for want of coincidence in
habit, temperature, and situation, he is equally prone to disregard. Thus
Christians are often led reciprocally to censure, suspect, or dislike each other,
on those very grounds which would render them useful and encouraging
counsellors and companions.
I 2
X16 the pilgrims overtake talkative.
jentered into the valley of the shadow of Death, and had no
light for almost half the way through it. I thought I
should have been kiUed there over and over: but at last day
brake, and the sun rose, and I went through that which was
behind with far more ease and quiet.
Moreover I saw in my dream, that as they went on. Faith¬
ful, as he chanced to look on one side, saw a man, whose
name is Talkative, walking at a distance besides them; for
in this place there was room enough for them all to walk.
He was a tall man, and something more comely at a distance
than at hand. To this man Faithful addressed himself in
this manner: *
Friend, whither away ? are you going to the heavenly
country ?
Talk. I am going to that same place.
Fai. That is well; then I hope we may have your good
company ?
Talk. With a very good will, will I be your companion.
* The character here introduced, under a most expressive name, is an ad"
mirahle portrait, drawn by a masterly hand from some striking original, but
exactly resembling numbers in every age and place, where the truths of the
gospel are generally known.—Talkative is not so called merely from his
loquacity; but also from the 'peculiarity of his religious profession, which
gives scope to his natural propensity, by furnishing him with a copious subject,
and enabling him to display his talents, or seek credit among pious persons,
without the trouble and expense of practical godliness. Such vain talkers
especially appear when religious profession is safe and reputable, and even in
many cases conducive to secular advantage. They may, therefore, be expected
in our age and nation, particulai-ly in populous places, where the preaching
or profession of any doctrine excites little attention or surprise, but ensures
regard and favour from a nmnerous body who hold the same opinions. Such
men appear above others^ pushing themselves into notice, and becoming more
conspicuous than humble believers; but their profession, specious at a dis¬
tance, will not endure a near and strict investigation.
TALKATIVE's plausible discourse. 117
Fax. Come on then, and let us go together, and let us
spend our time in discoursing of things that are profitable.
Talk. To talk of things that are good to me is very
acceptable, with you or with any other : alid I am glad
that I have met with those than incline to so good a work.
For, to speak the truth, there are but few that care thus
to spend their time, as they are in their travels; but choose
much rather to be speaking of things to no profit; and
this hath been a trouble to me.
Fai. That is indeed a thing to be lamented : for what
thing so worthy of the use of the tongue and mouth of
men on earth, as are the things of the God of heaven ?
Talk. I like you wonderful well, for your saying is f&ll
of conviction: and, I will add, what thing is so pleasant,
and what so profitable, as to talk of the things of God ?
What thing is so pleasant ? that is, if a man hath any delight
in things that are wonderful: for instance, if a man doth
delight to talk of the history or the mystery of things; or
if a man doth love to talk of miracles^ wonders, or signs;
where shall he find things recorded so delightful, and so
sweetly penned, as in the holy scripture ?
Fax. That's true, but to be profited by such things in our
talk, should be that which we design.
' Talk. That is it that I said; for to talk of such things
is most profitable; for by so doing a man may get know¬
ledge of many things; as of the vanity of earthly things,,
and the benefit of things above. Thus in general : but,
more particularly, by this a man may learn the necessity of
the new birth; the insufficiency of our works; the need of
Christ's righteousness, &c. Besides, by this a man may
learn by talk what if is to repent, to believe, to pray, to
sufier, or the like. By this also a man may learn what are
the great promises and consolations of the gospel: to his
118
faithful beguiled by him,
own comfort. Further, by this a man may leam to refute
false opinions, to vindicate the truth, and also to instruct
the ignorant.
Fax. All this is true, and glad am I to hear these things
from you.
Talk. Alas! the want of this is the cause that so few
understand the need of faith, and the necessity of a work
of grace in their soul, in order to eternal life ; but igno-
rantly live in the works of the law, by the which a man can
by no means obtain the kingdom of heaven.
Fax. But, by your leave, heavenly knowledge of these is
the gift of God; no man attaineth to them by human in¬
dustry, or only by the talk 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. I could give you a hundred scriptures for
the confirmation of this.
Well, then, said Faithful, what is that one thing that
we shall at this time found our discourse upon ?
Talk. What you will: I will talk of things heavenly or
things earthly; things moral or things evangelical; things
sacred or things profane; things past or things to come;
things foreign or things at home; things more essential or
things circumstantial: provided that all be done to our
profit.
Now did Faithful begin to wonder; and stepping to
Christian (for he walked all this while by himself,) he said
to him, but softly. What a brave companion have we got ?
Surely this man will make a very excellent pilgrim.*
* Zealous Christians, who are not well established in judgment and ex¬
perience, are often greatly taken with the discourse of persons who speak
fluently and plausibly on various subjects, with a semblance of truth and
piety; yet they sometimes/eeZ, as it were, a defect in their harangues, which
but undeceived by christian. 119
At tMs, Christian modestly smiled, and said. This man,
mth whom you are so taken, will beguile with this tongue
of his twenty of them that know him not.
Fai. Do you know him then ?
Chr. Know him ! yes, better than he knows himself.
Fai. Pray, what is he ?
Chr. His name is Talkative; he dwelleth in our town.
I wonder that you should be a stranger to him; only I
consider that our town is large.
Fai. "Whose son is he ? and whereabout doth he dwell ?
Chr. He is the son of one Say-well, he dwelt in Prating-
row; and he is known of all that are acquainted with him,
by the name of Talkative in Prating-row; and, notwith¬
standing his fine tongue, he is but a very sorry fellow.
Fai. Well, he seems to be a very pretty man.
makes them hesitate, though they are easily satisfied Tvith specious ex¬
planations.—Talkative's discourse is copied, with surprising exactness,
from that of numbers who learn doctrinally to discuss even experimental
subjects, of which they never felt the energy and efficacy in their own souls.
Men of this stamp can take up any point in religion with great ease, and
speak on it in an ostentatious manner; but the humble believer forgets
himself, while from his heart he expatiates on topics which he longs to re¬
commend to those whom he addresses. Humility and charity, however, dis¬
pose men to make the best of others, and to distrust themselves: so that
unless connected with proportionable depth of judgment and acuteness
of discernment, they put them off their guard, in respect of vain-glorious
talkers. It would be conceited and uncandid, they think, to suspect a man
who says so many good things with great confidence and zeal; their dissatis¬
faction with the conversation they suppose was their own fault; if they
disagreed with the speaker, probably they were in error; if a doubt
arose in their minds about his spirit or motives, it might be imputed to their
own pride and envy. Thus they are seduced to sanction what they ought
to protest against, and to admire those whom they should avoid; and that
even by means of the most amiable dispositions 1—What follows is pecu¬
liarly calculated to rectify such mistakes, and to expose the consequences of
this ill-judged candour.
,120 the real character of talkative,
Chr. That is, to them that have not thorough ac
quaintance with him: for he is best abroad; near home
he is ugly enough. Your saying, that he is a pretty man,
brings to my mind what I have observed in the work of
the painter, whose pictures shew best at a distance, but
very near more unpleasing.
Fax. But I am ready to think you do but jest, because
you smiled.
Chr. God forbid that I. should jest (though I smiled,)
in this matter, or< that I should accuse any falsely. I will
give you a further discovery of him. This man is for
any company, and for any talk: as he talketh- now with
you, so will he talk when he is on the ale-bench r and the
more drink he has in his crown the more of these things
he hath in his mouth : religion hath no place in his heart,
or house, or conversation: all he hath lieth in his tongue;
and his religion is to make a noise therewith.
Fai. Say you so I then am I in this man greatly de¬
ceived,
Chr. Deceived! you may be sure of it: remember the
proverb, " They say, and do notbut the kingdom of
God is not in word, but in powerHe talketh of prayer,
of repentance, of faith, and of the new birth; but he
knows but only to talk of them. I have been in his
family, and have observed him both at home and abroad;
and I know what I say of him is the truth. His house is
as empty of religion as the white of an egg is of savour.
There is there neither prayer, nor sign of repentance for
sin; yea, the brute, in his kind, serves God far better
than he. He is the very stain, reproach, and shame of
religion, to all that know him f it can hardly have a good
-word in all that end of the town where he dwells, through
* Matt, xxiii. 3. 1 Cor. ir. 20. ' Rom. ii. 23, 24.
the real character of talkative. 121
him. Thus say the common people that know him^ ^ A
saint abroad, and a devil at home.' His poor family finds
it so: he is such a churl, such a railer at, and so unrea¬
sonable with his servants, that they neither know how to
do for, or to speak to, him. Men that have any dealing
with him say, it is better to deal with a Turk than with
him, for fairer dealing they shall have at his hands. This
Talkative, if it be possible, will go beyond them, defraud,
beguile, and overreach them. Besides, he brings up his
sons to follow his steps; and, if he findeth in any of them
Si foolish timorousnessj (for so he calls the first appearance
of a tender conscience,) he calls them fools and blockheads,
.and by no means will employ them in much, or speak to
their commendations before others. For my part, I am
of opinion that he has by his wicked life caused many to
stumble and fall; and will be, if God prevents not, the
ruin of many more.*
Fax. Well, my brother, I am bound to believe you;
not only because you say you know him, but also because
* Those believers, who have made the most extensive and accurate observa¬
tions on the state of religion in their own age and place, and are most
acquainted with the internal history of the church in other lands or former
periods, may be deemed inferior in charity to their brethren; because they
.surpass them in penetration, and clearly perceive the mischiefs which arise
from countenancing specious hypocrites. They would " do good to all men,',*
" bear with the infirmities of the weak," " restore in meekness such as are
overtaken in a fault," and make allowances for the tempted: but they dare
not sanction such men as talk about religion and disgrace it; as mislead the
simple, stumble the hopeful, prejudice the observing, and give enemies a
plausible objection to the truth. Here charity constrains us to run the risk of
•
being deemed uncharltaUef by unmasking the hypocrite, and undeceiving the
.deluded. We must not indeed speak needlessly against any one, nor testify
more than we know to be true even against a suspected person: but we
should shew, that vain talkers belong to the world, tfiough numbers class
them among religious people, to the great discredit of the cause.
122 the difference between saying and doing.
/ t
.like a Cliristiaii you make your reports of men. For I
; cannot think that you speak these things of lU-will, but
because it is even so as you say.
Chr, Had I known him no more than you, I might
perhaps have thought of him as at the first you did: yea,
had I received this report at their hands only that are
. enemies to religion, I should have thought it had been a
^slander; (a lot that often falls from bad men's mouths
,upon good men's names and professions:) but all these
things, yea and a great many more as bad, of my own
f knowledge, I can prove him guilty of. Besides, good
men are ashamed of him; they can neither call him
brother nor friend; the very naming of him among them
makes them blush if .they know him.
I Fai. Well, I see that saying and doing are two thiags,
and hereafter I shall better observe this distinction,
Chr. They are two things indeed, and are as diverse as
are the soul and the body; for, as the body without the
soul is but a dead carcase, so saying, if it be alone, is but
a dead carcase also. The soul of religion is the practic
part: f^Pure religion and undefiled before God and the
Father, is this, to visit the fatherless and widows in their
affliction, and to keep himself unspotted from the world;"^
This, Talkative is not aware of; he thinks that hearing
and saying will make a good Christian; and thus he
deceiveth his own soul. Hearing is but as the sowing of the
seed; talking is not sufficient to prove that fruit is indeed
in the heart and life : and let us assure ourselves that at
the day of doom men shall be judged according to their
fruits I® it will not be said then. Did you believe ? but.
Were you doers or talkers only? and accordingly shall
they be judged. The end of the world is compared to our
* James i. 2, 3, 22—27.
'Matt. xiii. 23 j xxv.
mere talkers unclean and lifeless. 123
harvest; and you know men at harvest regard nothing
but fruit. Not that any thing can be accepted that is
not of faith: but I speak this to shew you how insigni¬
ficant the profession of Talkative will be at that day.
Fax. This brings to my mind that of Moses, by which
he describeth the beast that is clean he is such an 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 unclean because he
parteth not the hoof. And this truly resembleth Talkative;
he cheweth the cud, he seeketh knowledge; he cheweth
upon the word; but he divideth not the hoof, he parteth,
not with the way of sinners; but, as the hare, retaineth
the foot of a dog or bear; and therefore he is unclean.
Chr. You have spoken, for aught I know, the true
gospel-sense of those texts. And I will add another thing:
Paul calleth some men, yea, and those great talkers too,
"sounding brass and tinkling cymbals;'^ that is, as he
expounds them in another place, "things without life
giving sound.^^2 "Things without life;" that is, without
the true faith and grace of the gospel; and consequently
things that shall never be placed in the kingdom of heaven
among those that are the children of life, though their
sound, by their talk, be as if it were the tongue or voice of
an angel,*
* Lev. xi.; Deut. xiv. ' 1 Cor. xiii. 1—3 j xiv. 7- "
* Talkative seems to have been introduced on purpose, that the author
might have a fair opportunity of Mating his sentiments concerning the prac¬
tical nature of evangelical religion, to ■which numbers in his day "were too
inattentive: so that this admired allegory has fully established the important
distinction, between a dead and a living faith, on which the whole controversy
depends. We may boldly state the doctrines of the gospel with all possible,
energy and clearness, and every objection must ultimately fall to the ground,
and every abuse ba excluded, provided this distinction be fully and constantly.
124 faithful wants to be bid of talkative.
Tai. Well, I was not so fond of his company at first, hut
urn as sick of it now. What shall we do to he rid of him?
> Chr. Take my advice and do as I hid you, and you shall
find that he will soon he sick of your company too, except
God shall touch his heart and turn it.
!Fai, What would you have me to do ?*
' ' I
insisted on: for they arise without exception from substituting some false
notion of faith, in the place of that living, active, and efficacious principle
which the scriptures so constantly represent as the grand peculiarity of vital
godliness.—^The language used in this passage is precisely the same as is now
branded with the opprobrious epithet of by numbers who would be
thought to admire the Pilgrim; as an impartial person must perceive, upon an
attentive perusal of it j and indeed some expressions are used, which they,
who are accustomed to stand before such as " make a man an offender for a
word," have learned to avoid. * The practic part' is accurately defined to be
the unfailing effect of that inward life which is the soul of religion, ^rue faith
justifies, as it forms the sinner's relation to Christ; but it always " works by
love," and influences to'obedience; hence the inquiry at the day of judgment
will be rather about the inseparable fruits of faith, than about its essential pro¬
perties and nature.
* "When we speak to loose professors, we should always keep two things in
view; either to get rid of such ensnaring and dishonourable companions, or to
use proper means to convince them of their fatal mistake. There is indeed
more hope of the most ignorant and careless than of them: yet " with God all
things are possible," and we should not despair of any, especially as the very
same method is suited to both the ends proposed j which the subsequent dis¬
course most clearly evinces. Very plain and particular declarations, whether
in conversation or preaching, of those things, by which true believers are dis¬
tinguished from the most specious hypocrites, are best calculated to undeceive
and alarm false professors; and form the most commodious fan, by which the
irreclaimable may be winnowed from the society of real Christians. This is
of great importance : for they are Achans in the camp of Israel, yea spots and
blemishes to every company that countenances them. Doctrinal or even
practical discussions, if confined to general terms do not startle them; they'
mimic the language of experience, declaim against the wickedness of the
world and the bhndness of pharisees, and strenously oppose the opinions
held by some rival sect or party; they can endure the most awful declarations
of the wrath of God against the wicked; supposing themselves to be uncon-'
cerned; nay, they will admit that they are backsliders, or inconsistent be¬
lievers : but, when the conversation or sermon compels them to complain," In''
faithful asks talkative a question- 125
Chr. Why, go to him, and enter into some serious dis¬
course about the power of religion; and ask him plainly,
(when he has approved of it, for that he will,) whether this
thing be set up in his heart, house, or conversation.
Then Faithful stepped forward again, and said to Talka»
tive. Come, what cheer? how is it now?
Talk. Thank you, well; I thought we should have had
a great deal of talk by this time.
Fai. Well, if you will, we will fall to it now; and since
you left it with me to state the question, let it be this:
How doth the saving grace of God discover itself, when it
is in the heart of man ?
Talk. I perceive, then, that our talk must be about the
power of things. Well, it is a very good question, and I
shall be wiUing to answer you: and take my answer in
brief thus. First, where the grace of God is in the heart
it causeth there a great outcry against sin: Secondly— -
Fai. Nay, hold, let us consider of one at once: I think
you should rather say. It shews itself by inclining the soul
to abhor its sin.
Talk. Why, what difference is there between crying out
against, and abhorring of, sin ?
Fai. Oh! a great deal. A man may cry out against
sin, of policy, but he cannot abhor it but by virtue of a
godly antipathy against. it. I have heard many cry out
against sin in the pulpit, who yet can abide it well enough
in the heart, house, and conversation. JosepVs mistress
cried out with a loud voice, as if she had been very holy;
fio saying thou condemnest us also they will hear no longer, but seek
refuge under more comfortable preachers, or in more candid company; and
represent their faithful monitors as censorious, peevish, and melancholy.
;126 knowing and doing distinguished.
but she' would willingly, notwithstanding that, have com-
initted uncleanness with him.^ Some cry out against sin,
even as the mother cries out against her child in her lap,
when she calleth it slut and naughty girl, and then falls to
hugging and kissing it.
Talk. You lie at the catch, I perceive.
Eai. No, not I, I am only for setting things right. But
what is the second thing whereby you would prove a dis¬
covery of the work of grace in the heart ?
Talk. Great knowledge of gospel-mysteries.
. Eai. This sign should have been first; but, first or last,
it is also false: for knowledge, great knowledge, may be
obtained in the mysteries of the gospel, and yet no work of
grace in the soul.® Yea, if a man have all knowledge he
may yet be nothing, and so consequently be no child of
God. When Christ said, Do you know all these things
and the disciples had answered. Yes; he added, Blessed
are ye if ye do them.^^ He doth not lay the blessing in
the knowing of them, but in the doing of them. Eor there
is a knowledge that is not attended with doing: he that
knoweth his master's will and doeth it not.*' A man may
know like an angel and yet be no Christian: therefore your
sign is not true. Indeed to know is a thing that pleaseth
talkers and boasters; but to do is that which pleaseth God.
Not that the heart can be good without knowledge; for
without that the heart is naught. There is therefore know¬
ledge and knowledge; knowledge that resteth in the bare
speculation of things; and knowledge that is accompanied
with the grace of faith and love, which puts a man upon
doing even the will of God from the heart: the first ox
these will serve the talker; but without the other the true
* Gen. xxxix. 11—15.
^ 1 Cor, xiii.
how a work of grace may be known. 12/
Christiaa is not content: " Give me understanding and I
shall keep thy law; yea, I shall ohserve it with my whole
heart.^^^*
Talk. You lie at the catch again; this is not for edifica¬
tion.
Fai. WeU, if you please, propound another sign how this
work of grace discovereth itself where it is ?
Talk. Not I, for I see we shall not agree.
Fai. Well, if you will not, will you give me leave to do it ?
Talk. You may use your Hberty.
Fax. a work of . grace in the soul discovereth itself,
either to him that hath it, or to standers by. To him that
hath it, thus : it gives him conviction of sin, especially of
the defilement of his nature, and the sin of imbelief, for
the sake of which he is sure to be damned, if he findeth
not mercy at God^s hand by faith in Jesus Christ.® This
sight and sense of things worketh in him sorrow and shame
for sin; he findeth, moreover, revealed in him the Saviour
of the world, and the absolute necessity of closing with him
for life; at the which he findeth hungerings and thirstings
after him: to which hungerings, &c. the promise is made.^f
* Ps. cxix. 34.
^ Ps. xxxviii. 18. Mark xvi. 16. John xvi. 8, 9. Acts iv, 12. Eom. vii. 24,
' Jer. xxxi. 19. Matt. v. 6. Gal. i. 15,16. Rev. xxi. 6.
* Spiritual knowledge, obtained by an implicit belief of God's sure testi¬
mony under the teaching of the Holy Spirit, producing a hearty love of
revealed truth, is always humbling, sanctifying, and transforming : but specu-
lative knowledge is a mere notion of divine things, as distinct from a man's
own concern in them, or a due apprehension of their excellency and import¬
ance ; which puffs up the heart with proud self-preference, feeds carnal and
malignant passions, and leaves the possessor under the power of sin and Satan.
t Divine teaching convinces a man that he is justly condemned for trans¬
gressing the law, and cannot be saved unless he obtain an interest in the
merits of Christ by faith; and that unbelief, or neglect of this great salvation,
springs from pride, aversion to the character, authority and law of God and
128
THE FRUITS OF TRUE FAITH
NoWj according to the strength or weakness of his faith
in his Saviour^ so is his joy and peace,, so is his love
to holiness, so are his desires to know him more, and
also to serve him in this world. But, though, I say, it
discovereth itself thus unto him, yet it is hut seldom .that
he is able to conclude that this is a work of grace; because
his corruptions now, and his abused reason, make his mind
to misjudge in.this matter: therefore in him that hath this
work there is required a very sound judgment before he
can with steadiness conclude that this is a work Of grace.*
« • *
love to sin and the world; that it implies the guilt of treating the truth of God
as a lie, despising his wisdom and mercy, demanding happiness as a debt from
his justice, and defying his " wrath revealed from heaven against all ungodli-,
ness and unrighteousness of men." This conviction makes way for discover¬
ing that a free salvation by faith is exactly suited to his case; he perceives the'
glory of the divine perfections harmoniously displayed in the person and re¬
demption of Christ; and his heart is inwardly drawn to close with the invita-.
tions of the gospel, and to desire above all things the fulfilment of its exceed¬
ing great and precious promises to his soul. The expression revealed in Mm
is taken from St. Paul but as his conversion was extraordinary without the
intervention of means or instruments, and as he seems rather to have intended
his appointment to the ministry, and that communication of the knowledge of
Christ to his soul, by which he was qualified as an apostle to reveal him to
mankind, and not simply that divine teaching by which he was led to become
a Christian, perhaps it is not accurately applied to the. ordinary experience of
believers. Our author, however, evidently meant no more than the illumina¬
tion of the Holy Spirit enabling a man to understand, believe, admire, and love
the truths of the Bible respecting Christ; and not any new revelation, declar¬
ing his interest in the Saviour, by a whisper, vision, or any such thing. These.
enthusiastic expectations and experiences have deceived many and stumbled
more: and have done greater harm to the cause of evangelical religion than
can be conceived or expressed.
* The prevalence of those fervent desires and eaimest expectations, in which
the exercise of true faith greatly consists, is the proper evidence of saving
grace; and the sweet spirit of reliance and confidence, which is inseparable
from frequent and earnest applications to the Saviour, put vigour into all
holy affections and exertions. But few, comparatively, have such strong faith,
* Gal, i. 16.
the fruits of true faith.
129
To otters it is ttus discovered: IHrst, By an experi¬
mental confession of Ms faith, in Christ: Secondly^ By a
life answerable to that confession; to wit, a life of holi¬
ness ; heart-holiness, family holiness, (if he hath a family,)
and by conversation-holiness in the world : which in the
general teacheth him inwardly to abhor his sin, and Mm.
self for that, in secret; to suppress it in his family, and
to promote holiness in the world; not by talk only, as a
hypocrite or talkative person may do, but by a practical
subjection in faith and love to the power of the word.^—
And now, Sir, as to tMs brief description of the work of
grace, and also the discovery of it, if you have aught to
object, object; if not, then give me leave to propound to
you a second question.
Talk. Nay, my part is not now to object but to hear:
let me therefore have your second question.
Fai. It is this: Do you experience this first part of this
description of it? and doth your life and conversation
testify the same ? or standeth your religion " in word or
in tongue," and not " in deed and truth ?" Pray, if you
incline to answer me in this, say no more than you know
the God above will say Amen to; and also nothing but
what your conscience can justify you in: ^^for not he that
commendeth Mmself is approved, but whom the Lord
commendeth." Besides, to say I am thus and thus, when
my conversation and all my neighbours tell me I lie, is
great wickedness.
Then Talkative at first began to blush; but, recovering
* Job xlii. 5, 6. Ps. 1. 23. Ezek. xx. 43. Matt. v. 8. John xiv. 15.
Eom. X. 9, 10. Phil. i. 27.
* • ■ ■
and distinct views, and sound judgment, and victory over corrupt passions, as
habitually to draw the proper conclusion from their own experience. . This our
author has judiciously noticed.
k
130 faithful applies the discourse,
Himself, thus he replied: You come now to experience," to
conscience, and God; and to appeal to him for justifica¬
tion of what is spoken. This kind of discourse I did not
expect; nor am I disposed to give an answer to such ques¬
tions : because I count not myself bound thereto, uidess
you take upon you to be a catechizer; and, though you
should do so, yet I may refuse to make you my judge.
But I pray, will you teU me why you ask me such ques¬
tions ?
Eai. Because I saw you forward to talk, and because T
knew not that you had aught else but notion. Besides, to
tell you all the truth, I have^ heard of you that you, are a
man whose religion lies in talk, and that your conversation
gives this your mouth-profession the lie. They say you
are a spot among Christians; and that religion fi^reth the
worse for your ungodly conversation; that some already
have stumbled at your wicked ways, and that more are
in danger of being destroyed thereby; your religion and
an alehouse, and covetousness, and uncleanness, and swear¬
ing and lying, and vain company-keeping, &c. will stand
together. The proverb is true of you which is said of a
whore, to wit, that' she is a shame to all women so you
are a shame to all professors.*
* It is not enough to state practical and experimental subjects in the plainest
and most distinguishing manner : we ought also to apply them to men's con¬
sciences, by the most solemn and particular interrogations.—In public, indeed,
care must be taken not to turn the thoughts of a congregation to an individual,
yet we should aim to lead every one to reflect on his own case, and excite his
conscience to perform the office of a faithful monitor. But in private, when
we have ground to suspect that men deceive themselves, such plain-dealing is
the best evidence of disinterested love. It is at present, alas I much disused,
and deemed inconsistent with politeness; so that, in many cases, an attempt
of this kind would be considered as a direct outrage and insult: and perhaps,
in some circles, the language of these plain pilgrims might be exchanged for
and shews talkative his hypocrisy. 131
;'Talk. Since you are ready to take up reports,.and• to
judge so rashly as you do, I cannot' but conclude you are
some peevish or melancholy man, not fit to be discoursed
with; and so, adieu I
Then came up Christian, and said to his brother, I told
you how it would happen; your words and his lusts could
not agree. He had rather leave your company than re¬
form his life : but he is gone, as I saidlet him go," the
loss is no man's but his own: he has saved us the trouble
of going from him; for, he continuing (as I suppose he
will do,) as he is, he would have' been but a blot in our
company; besides, the apostle says, From such with¬
draw thyself."*
Fai. But I am glad we had this little discourse with him;
it may happen that he will think of it again: however, I
have dealt plainly with him, and so am clear of his blood
if he perisheth.
that which would he less oifensive, without deducting from its energy;-yet
zeal for the honour of the gospel, and love to the soids of men, are, no doubt,
grievously sacrificed to urbanity, in this age of courteous insincerity.
* This apostolical rule is of the greatest importance. "While conscientious
Christians, from a mistaken candour, tolerate scandalous professors and as¬
sociate with them, they seem to allow that they belong to the same family;
and the world will charge their immoralities on the doctrines of the gospel,
saying of those who profess them,' They are all alike if we could find them
out.' But did all, " who adorn the doctrine of God our Saviour," withdraw
from such men; their crimes would rest with themselves, and the world would
be compelled to see the difference between hypocrites and real Christians,
This is also the most effectual method of exciting self-deceivers or inconsistent
professors to self-examination, and of thus bringing them to be "ashamed"
and humbled in true repentance; and at the same time, it tends to deprive
such men of that infiuence which they often employ to mislead and pervert
hopeful inquirers and unestablished believers. Even the best conducted dis¬
cipline would have but a partial effect in preventing these evils, if not followed
up by this conduct of individuals; and, where the former cannot be obtained, the
latter would produce happier consequences than believers in general can suppose.
k 2
132 the good effects of faithfulness.
•
> Chr. You did well to talk so plainly to him as you did;
there is but little of this faithful dealing with men now a
days, and that makes religion to stink in the nostrils of
many as it doth: for they are these talkative fools, whose
religion is only in words, and who are debauched and vain
in their conversation, that being so much admitted into
the fellowship of the godly, do puzzle the world, blemish
Christianity, and grieve the sincere. I wish that all men
would deal with such as you have done; then should they
be either made more conformable to religion, or the com¬
pany of saints would be too hot for them.
J
How Talkative at first lifts up liis plumes I
How bravely doth he speak ! How he presumes
To drive down all before him! But so' soon
As Faithful talks of hearf-work, like the moon
That's past the full, into the wane he goes j
And so will all but he that heart-work knows.
f •
Thus they went on talking -of what they had seen by
the;way, and so made that way easy which would other-*
wise nd doubt have been tedious to them; for now they
went through a wilderness.
Now^when they were got almost quite out of this wil¬
derness, Faithful chanced to cast his eye back, and espied
one coming after them, and he knew him. Oh! said
Faithful to his brother. Who comes yonder ?
Then Christian looked, and said. It is my good friend
Evangelist. Ay, and my good friend too, said Faithful,
for it was he that set me the way to the Gate. Now was
Evangelist come up unto them, and thus saluted them.
Peace be with you, dearly beloved: and peace be to
your helpers.
Chr. Welcome welcome, my good Evangelist; the
NOW WAS SVAN G-ELIST CO.M E UP UlMTO
AND SM/UTED TIU'M
Florthwesl^ rri
University
T f^rary
EVANGELIST OVERTAKES THE PILGRIMS. 133
sigM of thy countenance brings to my remembrance thy
ancient kindness and unwearied labouring for my eternal
good.
And a thousand times welcome, said good Faithful, thy
company, O s^eet Evangelist, how desirable is it to us
poor pilgrims.
Then said Evangelist, How hath it fared with you, my
. friends, since the time of our last parting ? what have you
met with, and how have you behaved yourselves ?
Then Christian and Faithful told him of all things that
had happened to them in the way; and how, and with
what difficulty, they had arrived to that place.
Eight glad am I, said Evangelist, not that you met with
trials, but that you have - been victors, and for that you
have, notwithstanding many weaknesses, continued in the
way to this very day. I say, right glad am I of this thing,
and that for mine own sake and yours. I have sowed and
you have reaped; and the day is coming, when ^^both he
that sowed and they that reaped shall rejoice together
that is, if you hold out; for in due time ye shall reap, if
ye faint not.^'^ The crown is before you, and it is an in¬
corruptible one; so run, that you may obtain'' it. Some
there be that set out for this crown, and after they have
gone far for it another comes in and takes it from them;
hold fast therefore that you have, let no man take your
crown."^ You are not yet out of the gunshot of the devU;
^^you have not resisted unto blood, striving against sin
let the kingdom be always before you, and believe sted-
fastly concerning things that are invisible. Let nothing
that is on this side of the other world get within you: and,
above all, look well to your own hearts and to the lusts
thereof, for they are deceitful above all things and des-
' John iv. 36 j Gal. vi. 9. Cor. ix. 24—27; Rev. iii. 11,
134 , AND FORETELLS PERSECUTIONS.
perately wickedset your faces like a flint; yon kave all
power in keaven and earth on your side.*
Then Christian thanked him for his exhortation; hut
told him withal, that they would have him speak further
to them for their help the rest of the ,way; and 9ie rather
for that they well knew that he was a prophet, and could
teU them of things that might happen unto them, and
also how they might resist and overcome them. To which
request Taithful also consented. So Evangelist began as
followeth:
My sons, you have heard in the words of the truth of
the gospel, ^'that you must through many tribulations
enter into the kingdom of heaven and again that " in
every city bonds and afflictions abide you and therefore
you cannot expect that you should go long on your pil-
.grimage without them, in some sort or other. You have
found something of the truth of these testimonies upon
you already, and more will immediately follow: for now
as you see you are almost out of this wilderness, and
therefore you will soon come into a town that you will by
and by see before you; and in that town you will be hardly
beset with enemies, who will strain hard but they will kill
you : and be you sure that one or both of you must seal
* The author, intending in the next place to represent his pilgrims as ex¬
posed to severe persecution, and to exhibit in one view what Christians should
expect, and may be exposed to, from the enmity of the world, very judiciously
introduces that interesting scene by Evangelist's meeting them, with suitable
cautions, exhortations, and encouragements. The minister, by whose faithful
labours a man is first directed into the way of salvation, commonly retains
great influence; and is considered with special affection, even when various
circumstances have placed the convert at a distance under some other pastor.
The conversation," therefore, of such a beloved friend tends to recall to the
minds of believers their former fears, trials, and deliverances; which animates
them to encounter further difficulties, and opens the way for seasonable
counsels and admonitions. ,
THE TOWN OP VANITY j AND VANITY-FAIK. 135^
tlie testimony, whicli you Hold, witK blood: but "be yoii
faitbfiil unto death, and the King will give you a crown of
life.'' He that shall die there, although his death will be.
unnatural, and his pain perhaps great, he will yet have the:
better of his fellow,; not only because he will be arrived at
the celestial City soonest, but because he will escape many-
miseries that the other will meet with in the rest of: his.
journey. But, when you are come to the town, and shall
find fulfilled what I have here related, then remember
your friend, and quit yourselves like men; and " commit
the keeping of your souls to God, as unto a faithful
Creator."*
L
Then I saw in my dream that, when they were got out
of the wilderness, they presently saw a town before them;
the name of that town is Vanity; and at the town there
is a fair kept, called Vanity-fair: it is kept all the year
long: it beareth the name of Vanity-fair, because the town
where it is kept is " lighter than vanity," and also because,
all that is there sold, or that cometh thither, is vanity.
• The able and faithful minister can foretell many things, from his know¬
ledge of the scriptures, and enlarged experience and observation, of which his
people are not aware. He knows beforehand, " that through much tribula¬
tion they must enter into the kingdom of Godand the circumstances of the
times aid him in discerning what trials and difficulties more especially await
them. A retired life shelters a believer from the enmity of the world : and •
timid men are often tempted on this account to abide in the wilderness ; to
choose obscurity and solitude, for the sake of quiet and safety, to the neglect
of those active services for which they are qualified. But, when Christians
are called forth to more public situatipiJs, they need peculiar cautions and
instructions, for inexperience renders men inattentive to the words of scrip¬
ture ; and they often do not at all expect, or prepare for, the trials which are
inseparable from those scenes on which they are perhaps even impatient
to enter.
136 THINGS SEEN AND SOLD IN VANITY-PAIE.
As is the saying of the wise, ''All that cometh is'
vanity.'^ ^
. The fair is no new-erected business, hut a thing of
ancient standings I will shew you the original of it.—
Almost five thousand years agone there were pilgrims
walking to the celestial City, as these two honest persons
are; and Beelzebub, ApoUyon, 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 set up a fair; a fair wherein
should be sold all sorts of vanity; and that it should last
all the year long: therefore at this fair are all such mer^
chandize sold as houses, lands, trades, places, honours,
preferments, titles, countries, kingdoms, lusts, pleasures;
and delights of all sorts, as whores, bawds, wives, husbands,
children, masters, servants, lives, blood, bodies, souls,
silver, gold, pearls, precious stones, and what not.—And
moreover at this fair there are at all times to be seen
jugglings, cheats, games, plays, fools, apes, knaves and
rogues, and that of every kind.—Here are to be seen too,
and that for nothing, thefts, murders, adulteries, false-
swearers, and that of a blood-red colour.
And, as in other fairs of less moment there are several
rows and streets under their proper names, where such
and such wares are vended, so here likewise you have the
proper places, rows, streets, (viz. countries and kingdoms,)
•where the wares of this fair are soonest to be found. Here
is the Britain Bow, the French Bow, the Italian Bow, the
Spanish Bow, the German Bow; where several sorts of
vanities are to be sold. But, as in other fairs some one
commodity is as the chief of all the fair, so the ware of
Bome and her merchandize is greatly promoted in this
* Eccles. i. 2, 14 j ii. 11,17 j xi. 8 j Isaiah xl. 17.
VANITY FAIR.
137
fair; only onr English nation, with some others, have
taken a dislike thereat.* . >
* Our author evidently designed to exhibit in his aHegory the grand out-»
lines of the difficulties, temptations, and sufferings, to which believers are
exposed in this evil world j which, in a work of this nature, must he related as
if they came upon them one after another in regular succession; though in
actual experience several may meet together, many may molest the samn
person again and again, and some harass him in every stage of his journey.
We should, therefore, singly consider the instruction conveyed by each alle¬
gorical incident, without measuring our experience, or calculating our progress,
by comparing them with drmmstances which might be reversed or altered
with almost endless variety. In general, Vanity-fair represents the
wretched state of things, in those populous places especially, where true
religion is neglected and persecuted; and indeed of " the whole world lying
in wickedness," as distinguished from the church of redeemed sinners. This
continues the same, in respect of the general principles, conduct, and pur¬
suits of mankind, through all ages and nations : but Chi'istians are called to
mix more with it at some times than at others; and Satan, the God and
prince of it, is permitted to excite fierce persecution in some places and
on some occasions, while at other times he is restrained. Many, therefore,^
seem to spend all their days in the midst of Vanity-fair, and of continual
insults, or injuries: while others are only sometimes thus exposed, and pass
most of their lives unmolested: and a few are favoured with so obscure a
situation, and such peaceable times, that they are very little acquainted, with
these trials.—Mr. Bunyan, living in the country, had frequent opportunities
of witnessing those fairs which are held first in one town and then in another,
and observing the pernicious effects produced on the principles, morals, health,
and circumstances of young persons especially, by thus drawing together a
multitude, from motives of interest, dissipation, and excess. He must also^
doubtless, have found them to be a very dangerous snare to serious or hopeful
persons: so that his delineation of this case, under allusions taken from this
scene, will be more interesting and affecting to those who have been spectators
of it, than to such as have moved in higher circles, or dwelt chiefly in populous
cities,—Worldly men covet, pursue, grasp at, and contend for, the things of
time and sense, with eagerness and violence, so that their conduct aptly
resembles the bustle, selfishness, artifice, dissipation, riot, and tumult of a
large crowded fair. The profits, pleasures, honours, possessions, and distinc¬
tions of the world, are as transient and frivolous, as the events of the fair-day;
with which the children are delighted, but which every man of sense contemns.
Solomon, after a complete experiment, pronounced the whole to be " vanity of
138 THE WAY TO THE CITY THROUGH THE FAIR.
Now, as I said, tlie way to the celestial City lies just
through this town where this lusty fair is kept; nnd he
that will go to the city, and yet not go through this town,
^'must needs go out of the world." The Prince of princes
vanities;'* tlie veriest vanity imaginable, a complex vanity, an accumulation of
cyphers, a lottery consisting entirely of blanks; every earthly object being
unsuitable to the "wants of the rational soul, imsubstantial, unsatisfactory,
disappointing, and perishing. Yet this traffic of vanities is kept up * all the
yearbecause the carnal mind always hankers after one "worldly trifle or
t
ether, and longs * for change of follies, and relays of joy ;* "wMle objects
suited to its feverish thirst are always at hand to allure it, deriving their,
efficacy from continually pressing, as it were, on the senses.—When our first
parents were fatally prevailed on to join Satan's apostacy; "they forsook the
fountain of living waters, to hew out for themselves broken cisternsand
the idolatry of seeking happiness from the creature instead of the Creator has
been universal among aU their posterity. Since the promise of a Saviour
opened to fallen men a door of hope, the tempter has continually tried to allure
them by outward objects, or induce them by the dread of pain and suffering, to
*' neglect so great salvation." Thus the prince of the devils sets up this fair;
and by teaching men to abuse the good creatures of God to "vile purposes, or to
expect from them such satisfaction as they were never meant to afford, he has
used them as baits to the ambition, avarice, levity, and sensuality of the carnal
mind.. No crime has ever been committed on earth, or conceived in the
heart of man, which did not arise from this universal apostacy and idolatry;
from the excess, to which the insufficiency of the object to answer the pro¬
posed end gives rise; and from the vile passions which the jarring interests or
inclinations of numberless competitors for honour, power, wealth, and pleasure,
cannot fail to excite. As the streams of impiety and vice, which fiow frpm
this source, are varied, according to men's constitutions, education, habits
and situation ; so different worldly pursuits predominate in divers nations, or
stages of ci"vilization. Hence the manifold variations in the human character,
which equal the diversity of their complexions, shape, or capacities, though,
they be all of one nature. To this an allusion is made by * the rows * in this
fair.—The merchandize of Rome, which suited a rude and ignorant age, has
now given place to the more plausible wares of sceptical philosophers, which
are more agreeable to the pride of learning and human reasoning.—Even
things lawful in themselves, when sought, or possessed in a manner which is
not consistent with " seeking first the kingdom of God, and his righteous¬
ness .become allurements of Satan, to draw sinners into his fatal snare. ,
CHRIST HIMSELF PASSED THROUGH IT. 139
himself, when here, went through this town to his own,
country, and that upon a fair-day too: yea, and as I think,
it was Beelzebub the chief lord of this fair that invited
hiTn to buy of his vanities; yea, would have made him,
Lord of the fair, would he but have done him reverence as
he went through the town. Yea, because he was such a
person of honour, Beelzebub had him from street to
street, and shewed him all the kingdoms of the world in a
little time, that he might if possible allure that Blessed
One, to cheapen and buy some of his vanities. But he had
no mind to the merchandize, and therefore left the town
without laying out so much as one farthing upon these
vanities.^ This fair, therefore, is an ancient thing, of long
standing, and a very great fair.*
Now these pilgrims, as I said, must needs go through
this fair. "Well, so they did; but behold, even as they
entered into the fair, all the people in the fair were moved,
and the town itself, as it were, in a hubbub about them;
and that for several reasons: for, first, the pilgrims were
* Matt. iv. 8, 9. Luke iv. 5—7.
* Christianity does not allow men to " bury their talents in the earth," or
to " pnt their light under a bushelthey shotdd not" go out of the world," or
retire into cloisters and deserts; and,'therefore, they must all go through this
fair. Thus our Lord and Saviour endured all the temptations and sufferings of
this evil world, without being at all impeded or entangled by them, or stepping
in the least aside to avoid them. The age in which he lived peculiarly aboimded
in all possible allurements: and he was exposed to such enmity, contempt,
and sufferings, as could never be exceeded, or equalled. But " he went
about doing goodand his whole conduct, as well as his indignant repulse of
the tempter's insolent offer, has emphatically shewn his judgment of all earthly
things, and exhibited to us an example that " we should follow his steps."
' Here are inserted the following lines :
* Behold Vanity-fair! The pdgrims there
Are chained, and stoned beside ;
Even so it was our Lord past here,
And on mount Calvary died.'
l40 A HUBBUB AT SIGHT OF THE PILGRIMS,
clotlied with feiicli kind of raiment as was diverse from the
raiment of any that traded in that fair. The people, there-f
fore, of the fair made a great gazing npon them: some said
they were fools,^ some they were bedlams, and some they
were outlandish men.—Secondly, and as they wondered at
their apparel, so they did likewise at their speech; for few
could understand what they said; they naturally spoke the
language of Canaan; but they that kept the fair were the
men of this world; so that from one end of the fair to the
other they seemed barbarians each to the other.—Thirdly,
But that which did not a little amuse the merchandizers
was, that these pilgrims set very light by all their wares;
they cared not so 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, signifying that their trade and
traffic was in heaven.^'f^
* 1 Cor. iv. 9, 10. ^ Psalm cxix. 37. ® Phil. iii. 20, 21.
* ITie presence of real Christians in those places, where a large concourse
of worldly men is collected for sinful purposes, must produce a disturbance
and effervescence; and the smaller the number is of those, who by their
actions, words, or silence protest against vice and impiety, the fiercer the
opposition that will he excited.—A pious clergyman, on hoard a vessel where
he was a single exception to the general imgodliness that prevailed, gjj.ve
great offence hy constantly but silently withdrawing when oaths or tmseemly
discourse made his situation uneasy; and he was called to account for so
assuming a singularity!—Consistent believers, appearing in character among
worldly people, and not disguising theii' sentiments, always excite this
opposition; but more accommodating professors escape it. An avowed
dependence on the righteousness and atonement of Christ for acceptance
gives vast offence to those who rely on their own good works for justification:
and conformity to the example, and obedience to the commandments of the
Redeemer, are deemed precise and uncouth in the judgment of those who
walk according to the course of this world," and they deem the Christian
insane or outlandish for his peculiarities. Ilis discourse, seasoned with piely,
humility, and spirituality, so diflers from the " filthy conversation of the
THE PILGRIMS ARE MOCKED.
141
One chanced, mockingly, beholding the carriages of the
men, to say unto them. What will ye buy? but they
looking gravely upon him, said, "We buy the truth
' Prov. xxiii. 23.
wicked," and the polite simulation of the courtly, that they can have no
intercourse with him, or he with them: and, when he speaks of the love of
Christ, and the satisfaction of communion with him, while they " blaspheme
the worthy name by which he is called," they must seem Tyarbarians " each
to the other. But above all, the believer's contempt of worldly things, when
they interfere with the will and glory of God, forms such a testimony against
all the pursuits and conduct of carnal men, as must excite their greatest
astonishment and indignation: while he shuns with dread and abhorrence, as
incompatible with salvation, those very things to which they wholly addict
themselves without the least remorse.
142 THE PILGRIMS ARE APPREHENDED,
At that there was an occasion taken to despise the men
the more: some mocking, some taunting, some speaking
reproachfully, and some calling upon others to smite them. .
At last things came to a hubbub and great stir in the fair,
insomuch that all order was confounded. Now was word
presently brought to the great one of the fair, who quickly
came down, and deputed some of his most trusty friends
to take those men into examination, about whom the fair
was almost overturned. So the men were brought to
examination; and they that sat upon them asked them
whence they came, whither they went, and what they did
there in such an unusual garb ? The men told them that
they were pilgrims and strangers in the world; and that
they were going to their own country, which was the
heavenly Jerusalem and that they had given no occasion
to the men of the town, nor yet to the merchandizers, thus
to abuse them, and to let them in their journey; except
it was for that, when one asked them what they would
buy, they said they would ^'buy the truth.'^—But they
that were appointed to examine them did not believe them
to be any other than bedlams and mad, or else such as
came to put all things into confusion in the fair. There¬
fore they took them and beat them, and besmeared them '
with dirt, and then put them into the cage, that they
might be made a spectacle to all the men of the fair.*
* Heb. xi. 13—16.
* When the scoffa of those who think it strang-e that Christians will not
run with them to the same excess of riot," extort from them a full and
explicit declaration of their principles, it may be expected that the
reproaches and insidts of their despisers will be increased ; and then all the
mischief and confusion which follow will be laid to their charge: * There
were no such disputes about religion before they came" These men who
turn the world upside down are come hither also;*' '^they exceedingly
EXAMINED AND CONFINED.
143
There therefore they lay for some time, and were made
the objects of any man's sport, or malice, or revenge; the
great one of the fair langhing still at all that befell them*
But, the men being patient, and " not rendering railing
for railing, but contrariwise blessing," and giving good
words for bad, and kindness for injuries done; some men
in the fair, that were more observing and less prejudiced
than the rest, began to check and blame the baser sort for
their continual abuses 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 that
they seemed confederates, and should be made partakers
of their misfortune. The other replied that, for aught
they could see, the men were quiet and sober, and intended
nobody any harm: and that there were many, that traded
in their fair, that were more worthy to be put into the
trouTale - the city," town, or villag-e, by their uiicharitahle discourse and
example !—Satan takes occasion to excite persecution, when he fears
lest the seiwants of God should successfully disseminate their principles : and
persecuting princes and magistrates, his * most trusty friends,are deputed by
him to molest and punish their peaceable subjects, for conscientiously refusing^
conformity to the world, or for dissenting from doctrines and modes of
worship which they deem unscriptural. Thus, the most valuable members
of the community are banished, imprisoned, or murdered: multitudes are
tempted to hypocrisy; encouragement is given to time-servers to seek secular
advantages by acting contrary to their consciences; the principles of
sincerity and integrity are generally weakened or destroyed, by multiplied
prevarications and false professions; and numerous instruments of cruelty
and oppression are involved in this complication of atrocious crimes.—Our
author doubtless drew many of his portraits, in the subsequent historical
picture, from originals then sufficiently known ; and if any think that he has
heightened his colourings, it may furnish them with a subject for gratitude,
and a reason for content and peaceable submission to our rulers. In Fox's
Martyrs we meet with authenticated facts, that fully equal this allegorical
representation: nay, * The Acts of the Apostles' give us the very same view
of the subject.
144 THEIR jVIEj:K AND PRUDENT BEHAVXOUR,
cage, yea and pillory too, than were the men that they
had ahnsed. Thns, after divers words had passed on hoth
sides, (the men behaving themselves all the while very
wisely and soberly before them,) they fell to some blows
and did harm one to another. Then were these two poor
men brought before their examiners again, and there
charged as being guilty of the late hnbbnb that had been
in the fair. So they beat them pitifully, and hanged irons
upon them, and led them in chains up and down the fair,
for an example and terror to others, lest any should speak
in their behalf, or join themselves imto them. But
Christian and Faithful behaved themselves yet more
wisely, and received the ignominy and shame that was
cast upon them with so much meekness and patience, that
it won to their side (though but few in comparison of the
rest,) several of the men of the fair. This put the other
party yet into a greater rage, insomuch that they concluded
the death of these two men. Wherefore they threatened
that the cage nor irons should serve their turn, but that
they should die for the abuse they had done, and for
deluding the men of the fair.*
* The contempt, injustice, and cruelty, with which persecutors treat the
harmless disciples of Christ, give them an occasion of discovering that
amiable conduct and spirit which accord to the precepts of scripture, and the
example of persecuted prophets and apostles: and this often produces the
most happy effects on those who are less prejudiced; which still more
exasperates determined opposers: yet it frequently procures a short respite
for the persecuted, while worldly people quarrel about them among them¬
selves. And, even if greater severity be at length determined on,
persevering prudence, meekness, and patience, amidst all the rage of their
enemies, will bear testimony for them in the consciences of numbers; their
religion will appear beautifd, in proportion as their persecutors expose their
own odious deformity; God will be with them to comfort and deliver them,
he will be honoured by their profession and behaviour; and many will derive
the most important advantage, from their patient sufferings and cheerful
THEIR SUFFERINGS AND COMFORTS.
145
Then were they remanded to the cage again, until farther
orders should he taken with them. So they put them in,
and made their feet fast in the stocks.
Here, therefore, they called again to mind what they
had heard from their faithful friend Evangelist, and were
the more confirmed in their way and sufferings by what
he told them would happen to them. They also now com¬
forted each other, that whose lot it was to suffer, even Jig
should have the best of it: therefore each man secretly
wished that he might have that preferment: but committiug
themselves to the all-wise dispose of Him that ruleth all
things, with much content they abode in the condition in
which they were, until they should be otherwise disposed of.
Then, a convenient time being appointed, they brought
them forth to their trial in order to their condemnation.
When the time was come they were brought before their
enemies, and arraigned. The judge's name was lord Hate-
good : their indictment was one and the same in substance,
though somewhat varying in form; the contents whereof
were these: ' That they were enemies to, and disturbers
of, their trade; that they had made commotions and divi¬
sions in the town; and had won a party to their own most
dangerous opinions, in contempt of the law of their prince.'
Then Faithful began to answer, that he had only set
himself against that which had set itself against Him that
IS higher than the highest. And, said he, as for disturbance,
fortitude in adhering^ to the truths of the gospel. But, when believers are'
put off their guard by ill-usage; when their zeal is rash, contentious,
boasting, or disproportionate; when they are provoked to render " railing for
railing," or to act contrary to the plain precepts of scripture: they bring
guilt on their consciences, stumble their brethren, harden the hearts and open
the mouths of opposers, dishonour God and the gospel, and gratify the great
enemy of souls ; who malignantly rejoices in their misconduct, but is tortured
when they endure sufferings in a proper manner.
L
146 faithful's answer to their indictment,
I make none^ bemg myself a man of peace; the parties
that were won to us were won by beholding our truth audi
innocence; and they are only turned from the worse to the
better. And_, as to the king you talk of, since he is Beel¬
zebub, the enemy of our Lord, I defy him and all his
angels.*
Then proclamation was made, that they that had aught
to say for their lord the king against the prisoner at the
bar should forthwith appear and give in their evidence. So
there came in three witnesses, to wit. Envy, Superstition,
and Pickthank. They were then asked if they knew the
prisoner at the bar; and what they had to say for their lord
the king against him. ,
Then stood forth Envy, and said to this efiFect: My lord,
I have known this man a long time, and will ■ attest upon
my oath before this honourable bench that he is f
* The description of the process, instituted against the pilgrims, is given
in language taken from the legal forms used in our courts of justice, which
in Mr. Bunyan's days were shamefully perverted to subserve the most
iniquitous oppressions.—The allegorical narrative is framed in such a
manner as emphatically to expose the secret reasons which influence men to.
persecute their inoffensive neighbours; and the very names employed declare
the several corrupt principles of the heart from whence this atrocious conduct
results. Enmity against God, and his holy character, law, worship, truth,
and servants, is the principal source of persecution : whence the name of the
judge in Faithful's trial. The' interference of spiritual religion with men's
covetous, ambitious, and sensual pursuits; and the interruption it gives to
their false peace, and unanimity in ungodliness or hypocrisy which it tends to
expose and undermine, forms the ground of the indictment j that is, when
the persecuted can truly answer, that they ' only set themselves against
that which sets itself against Him, who is higher than the highest j' and
when they do not suffer " as evil-doers, busy-bodies in other men's matters,"
ambitious competitors for secular advantage, or contentious disputants about
political questions. "
t The names of these witnesses declare the characters of the most active
instruments of persecution. Even Pilate could perceive that the Jewish scribes
the deposition op envy.
147
Judge. Hold, give him his oath.
So they swaxe him.—Then he said. My lord, this man,
notwithstanding his plausible name, is one of the vilest
men in our country: he neither regardeth prince nor people,
law nor custom; hut doeth all that he can to possess all
men with certain of his disloyal notions,* which he in the
and priests were actuated by envy^ in delivering- up Jesus to Mm. His instruc-j
tions discredited theirs, and diminished their reputation and influence: he was
inore followed than they: and, in proportion as he was deemed a teacher sent
from God, they were disregarded as blind guides. Thus formal instructors*
' and learned men, who are strangers to the power of godliness, have always
affected to despise the professors and preachers of the gospel as ignorant
enthusiasts. They envy the reputation acquired by them, and are angry at
the success of their doctrines. If they have not the authority to silence the
minister J they will brow-beat such of his hearers as are within the reach of
their influence; especially if they have affronted them by forsaking their un
interesting instructions. If they cannot prevail upon**' the powers that be " to
interfere; they will employ reproaches, menaces, or even oppression, to oh-
J-
struct the progress of evangelical ministers; should any obsolete law remain
unrepealed, of wMch they can take advantage, they will be the first tb enforce
it J and, if the rulers engage in persecution, they will take the lead, as perse¬
cutors and witnesses.—Aa tMs was remarkably the case in our author's days j
and as the Mstory of the Old and New Testaments, and every authentic record
of persecutions, give the same view of it; we cannot be greatly at a loss to
know what was especially meant by this emblem. In other respects there is
seldom much in the circumstances of pious persons to excite the envy of their
ungodly neighbours ; as they despise their spiritual privileges and comforts.
* It has always been the practice of envious accusers to represent those
who refuse religious conformity, as disloyal and disaffected to the civil govern¬
ment of their country; because they judge it " right to obey God rather than,
man!" How grievous then is it that any, who profess the gospel, should
give plausibility to such calumnies! How desirable for them, after the
example, and in obedience to the precepts of Christ and his apostles," by well¬
doing to put to silence the ignorance of foolish men" to avoid all appearance-
of evil" to render to Caesar the tMngs that are Caesar'sand to constrain
even enemies to bear testimony to their peaceable deportment! This would
exhibit their patient suffering for conscience' sake as amiable and respectable,'
in the eyes of aU not immediately engaged in persecution; and would give a ■
sanct on to their most bold and decided testimony against every kind of vice,
L 2
148
AND THAT OF SUPERSTITION
general calls 'principles of faith and holiness/ And^ in
particular 1 heard him once myself affirm, that Christianity
and the customs of our town of Vanity were diametrically
opposite, and could not he reconciled. By which saying,
my lord, he doth at once, not only condemn all our laudable
doings, but us in the doing of them.
Then did the Judge say unto him. Hast thou any more
to say?
Envy. My lord, I could say 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 shall be wanting that will dispatch him, I will
enlarge my testimony against him.—So he was bid to stand
ty-
Then they called Superstition, and bid him look upon
the prisoner; they also asked what he could say for their
lord the king against him ? Then they sware him; so he
began:
My lord, 1 have no great acquaintance with this man,
nor do I desire to have further knowledge of him; however,'
this I know, that he is a very pestilent fellow, from some,
discourse that the other day I had with him in this town;
for then talking with him, I heard him say that our religion
was naught, and such by which no man could please God.
Which saying of his, my lord, your lordship very well
knows what necessarily thence wiU follow, to wit, that we
impiety, and false religion. But, when they revile the persons of rulers, or
make religion the pretext for intermeddling out of their place in political
matters, and of attempting to disturb the peace of the community; they ex¬
ceedingly strengthen men's prejudices against the doctrines of the gospel, and
the whole body of those who profess them; and thus give occasion, and
furnish an excuse, for that very persecution of which they complain, in other
respects with the greatest justice.
pickthank's deposition.
149
«till 'do worship in vain, are yet in bur sins, and finally
shall be damned: and this is that which I have to say.*
Then was Pickthank sworn, and hid say what he knew
in behalf of their lord the king against the prisoner at the
bar.
My lord, and you gentlemen all, this fellow I have
known of a long time, and have heard him speak things
that ought not to be spoke; for he hath railed on our noble
prince Beelzebub, and hath spoken contemptibly of his
honourable friends, whose names are the lord Old-man,
the lord Carnal-delight, the lord Luxurious, the lord Desire-
of-vain-glory, my old lord Lechery, Sir Having Greedy,
with all the rest of our nobility: and he hath said, more¬
over, that if all men were of his mind, if possible, there is
* Superstition represents another class of underling persecutors;—for the
principals are often masked infidels. Traditions, human inventions, forms,
and externals, appear to them decent, venerable, and sacred; and they are
mistaken, -with pertinacious ignorance, for the substance of religion. As mere
circumstances of worship, some of these may very well answer the purpose ;
provided they he not imposed, magnified above their value, or substituted in
the place of things essentially good: others are had in their origin, use, and
tendency; yet the truths, ordinances, and commandments of God are made
void, that men may keep them! What is pompous or burdensome appears to
such men meritorious; and the excitement of mere natural passions (as at a
tragedy,) is deemed a most needful help to true devotion. They are, therefore,
eminently qualified to he witnesses against the faithful servants of God: for
they " think they are thus doing him service," while they are opposing a^
company of profane despisers of their idolized forms; a set of fanatics,
heretics, and pestilent schismatics ! Their religious zeal contracts and hardens
their hearts; and the supposed goodness of the cause sanctifies their hitter
rage, enmity, and calumny. The extreme odiousness of these proceedings
should excite all who love the truth, to keep at the utmost distance from such
obstinate confidence and violence; to discountenance them to the utmost, in
the zealots of their own sentiments ; and to leave the enemies of the gospel, if
possible, to monopolize this disgrace. For hitherto almost all parties have
been betrayed into it, when advanced to power; and this has given the
memies of Christianity their most plausible arguments against it.
150
the judge^s speech
not one of these noblemen sbould have any longer aT)eing
in this town. Besides he hath not been afraid to rail on
you, my lord, who are now appointed to be his judge, caUing
you an ungodly villain, with many other such like vilifying
terms, with which he hath bespattered most of the gentry
of our town.*
* When this Pickthank had told his tale, the judge directed
his speech to the prisoner at the bar, saying. Thou runagate,
heretic, and traitor, hast thou heard what these honest
gentlemen have witnessed against thee ?
Pai. May I speak a few words in my own defence ?
Judge. Sirrah, sirrah, thou deservest to live no longer,
but to be slain immediately on the place : yet, that all men
may see our gentleness towards thee, let us hear what thou
hast to say.
Fai. I say then, in answer to what Mr. Envy hath
spoken, I never said aught but this, that what rule, or laws,
or custom, or people, were flat against the word of God,
are diametrically opposite to Christianity. If I have said
* Pickthank represents a set of tools that persecutors continually usej
namely, men of no religious principle j "who assume the appearance of zeal
for any party, as may best promote their interest; and who inwardly despise
both the superstitious and the worshipper. These men discern little in the
conduct or circumstances of believers to excite either their rage or envy: but,
if their superiors be disposed to persecute, they will afford their assistance •
for preferment runs in this channel. So that they bear their testimony from
avarice or ambition, and flatter the most execrable characters, in order to get
forward in this world: this being the grand object to which they readily
sacrifice every thing else.—The names of those against whom Faithful spoke
shew that his crime consisted in protesting, by word and deed, against vices
which the great too often think themselves privileged to commit without
censure; and not in reviling the persons or misrepresenting the actions of
superiors. The former may with great propriety he done at all times: and
on some occasions the testimony against sin cannot be too closely applied to
the consciences of the guilty, without respect of persons: but the latter is
always unjust and unscripturaJ. " '
• *
AND FAITHFUL S ANSWER.
151'
amiss, in this, convince me of my error; and I am ready
here before you to make my recantation.
^ As to the second, to wit, Mr. Superstition, and his
charge against me, I said only this, that in the worship of
God there is required a divine faith; hut there can he no
divine faith without a divine revelation of the will of God.
Therefore, whatever is thrust into the worship of God, that
is not agreeable to divine revelation, cannot he done hut
by a human faith, which faith will not he profitable to
eternal life.
As to what Mr. Pickthank hath said, I. say (avoiding
terms, as that I am said to rail and the like,) that the
prince of this town, with all the rahhlement, his attendants,
by this gentleman named, are more fit for a being in hell
than in this town and country: and so the Lord have mercy
upon me.*
* Faithful's defence is introduced by these lines, as in the foregoing
instances:
Now, Faithful, play the man, speak for thy God:
Fear not the wicked's malice, nor their rod:
Speak boldly, man, the truth is on thy side;
Die for it, and to life in triumph ride.
Christians in such circumstances should he more concerned for the honour
of God than for their own credit or safety: and they should take occasion to
bear a decided testimony to the truths, commandments, and institutions of
scripture: leaving it to their accusers, judges, or hearers, to determine what
sentiments and practices are thus proved to he antichristian, or what number
of" teachers in Israel" are exposed as blind guides. That faith (by which
done we approach to God, and acceptably worship him,) has no other object
ihan divine revelation; nothing done without the express warrant of scrip-
iure can be profitable to eternal life, whatever may be said for its expediency;
out everything foisted into religion contrary to that sacred rule must be an
ibomination. Human faith may please men j but without a divine faith it is
mpossible to please God, either in general or in any particular action. And,
IS we seldom can speak against the vile lusts of men, without being judged
jy implication to rail against such as are notoriously addicted to them, we
152 the judge's charge to the jury.
'Then the judge called to the jury, (who all this while
stood by to hear and observe;) Gentlemen of the jury, you
see this man about whom so great an uproar hath been
made in this town; you have also heard what these worthy
gentlemen have witnessed against hiTn; also you have
heard his reply and confession. It lieth now in your
breasts to hang him, or save his life; but yet I thiok meet
to iustruct you in our law.
There was an act made in the days of Pharaoh the great,
servant to our prince, that, lest those of a contrary religion
should multiply and grow too strong for him, their males
should be thrown into the river.*—There was also an act
made in the days of Nebuchadnezzar the great, another
of his servants, that whoever would not fall down and
worship his golden image, should be thrown into a fiery
furnace.®—There was also an act made in the days of
Darius, that whoso for some time called upon any god but
him should be east into the lion's den.^ Now the substance
of these laws this rebel has broken, not only in thought,
(which is not to be borne,) but also in word and deed;
"which must therefore needs be intolerable.
For that of Pharaoh, his law was made upon a suppo¬
sition to prevent mischief, no crime yet being apparent;
but here is a crime apparent. For the second and third,
you see he disputeth against our religion; and for the
treason he hath confessed he deserveth to die the death.*
' Exod. i. ® Dan. iii. ® Dan. vi.
cannot be the followers of him, " whom the world hated," because he testified
of it " that its works were evil," unless we be willing to risk all consequences
in copying his example.
'• * A more just and keen satirical description of such legal iniquities can
scarcely be imagined, than that contained in this passage. The statutes and
precedents adduced (with a humorous and well imitated reference to the
style and manner in which charges are commonly given to juries,) shew what
THE NAMES AND VERDICT OF THE JHRY, ISS
' Then went the jury out, whose names were Mr. Blind-
man, Mr. No-good, Mr. Malice, Mr. Love-lust, Mr. Live-
loose, Mr. Heady, Mr. High-mind, Mr. Enmity, Mr. Liar;
Mr. Cruelty, Mr. Hate-light, and Mr. Implacable; who
every one gave in his private verdict against him among
themselves, and afterwards unanimously concluded to
bring him in guilty before the judge. And first Mr.
Blindman, the foreman, said, I see clearly that this man
is an heretic. Then said Mr. No-good, Away with such a
fellow from the earth. Ay, said Mr. Malice, for I hat©
the very looks of him. Then said Mr. Love-lust, I could
never endure him. Nor I, said Mr. Live-loose, for he
would always be condemning my way. Hang him, hang
him, said Mr. Heady. A sorry scrub, said Mr. High-mind.
My heart riseth against him, said Mr. Enmity, He is a
rogue, said Mr. Liar. Hanging is too good for him, said
Mr. Cruelty. Let us dispatch him out of the way, said
Mr. Hate-light. Then said 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. And so they did: therefore he was presently con¬
demned to be had from the place where he was to the
place from whence he came, and there to be put to the
most cruel death that could be invented.
patterns persecuting- legislators and magistrates choose to copy, and whose
kmgdom they labour to uphold. Nor can any impartial man deny that the
inference is fair which our author meant the reader to deduce; namely, that
nominal protestants, enacting laws requiring conformity to their own creeds
and forms, and inflicting punishments on such as peaceably dissent from
them, are actually involved in the guilt of these heathen persecutors, an4 of
their antichristian successors; even if their doctrine and worship be allowed
to be scriptural and spiritual. For these methods only serye to promote
hypocrisy, and to expose the conscientious to the malice, envy, or avarice of
the unprincipled.
i54 rAITHFUL's DEATH. CHRISTIAN ESCAPES.
They therefore brought him out to do with him accord¬
ing to their law: and first they scourged him, then they
bujffeted him, then they lanced his flesh with knives; after
that they stoned him with stones; then pricked him with
their swords; and last of all they burned him to ashes at
the stake. Thus came Faithful to his end.*
Now I saw that there stood behind the multitude a
chariot and a couple of horses waiting for Faithful; who,
so soon as his adversaries had dispatched him, was taken
iip into it, and straightway was carried up through the
clouds, with sound of trumpet, the nearest way to the
celestial gate. But, as for Christian, he had some respite,
and was remanded back to prison; so he there remained
I . I . -
* The nanjes of the jury-men, and their general and particular verdicts,
the cruel execution of Faithful, and the happy event of his sufferings, need
no comment. It was not indeed the practice of the times in which our
author lived, to inflict death on those who were persecuted for conscience'
sahe: yet very great rigours were used; the system then adopted, if carried
to its consequences, must have ended in the extermination of all noncon¬
formists from the land: it was natural to expect still greater cruelty from
persons who were found capable of the severities already experienced: and
without all doubt many actually lost their lives, in one way or other, by the
persecutions to which they were exposed.—All those'who feel a disposition to
employ the power of the magistrate against such as differ from them in
religious matters, should attentively consider the contemptible and odious
picture here delineated J with the most entire justice, of the whole race of
persecutors, and of their characters, principles, motives, and conduct: that
they may leam to hate and dread such an antichristian practice, and shun
the most remote approaches to it. On the other hand, they who are exposed
to persecution^ oi^ in danger of it, should study the character and conduct of
Faithful, that they may learn to suffer in a Christian spirit, and to adorn the
gospel in the fiery trial.
The following hnes are here introduced as before:
* Brave Faithful! bravely done in word and deed I
Judge, witnesses, and jury have, instead
Of overcoming thee, but shewn their rage:
When they are dead, thou'lt live from age to age.*
HOPEFUL ATTENDS CHRISTIAN
155
for a space: but he that overrules all things, having the
power of their rage in his own hand, so wrought it about
that Christian for that time escaped them and went his
way.*
"Well, Faitliful, thou hast faithfully profess'd
Unto thy Lord, with whom thou shalt he bless'd,
"WiieDi faithless ones, with aU their vain delights.
Are crying out under their hellish plights.
Sing, Faithful, sing, and let thy name survive.
For though they kill'd thee, thou art yet alive.
Now I saw in my dream that Christian went not forth
alone; for there was one whose name was Hopeful, (being
so made by the beholding of Christian and Faithful, in their
words and behaviour in their sufferings at the fair,) who
joined himself unto him; and, entering into a brotherly cove¬
nant, told him that he would be his companion. Thus one
died to bear testimony to the truth, and another rises out of
his ashes to be a companion with Christian. This Hopeful
also told Christian, that there were many more of the men
in the fair that would take their tiine and follow after.f
* When the believer has done his work, the wrath of man may he per¬
mitted to expedite his removal to his heavenly inheritance; but all the
malice and power of earth and hell are utterly unavailing to cut off any one,
till the purposes of God respecting him are accomplished. Thus the
apostles were preserved during Saul's persecution, and Peter was rescued
from the hands of Herod. The Lord has various methods of protecting and
liberating his servants' r sometimes he intimidates their persecutors; the
paroxysm of their fury abates; or they are disheartened by iU success in
their efforts to extirpate the hated sect ; the principals and instruments are
left to quarrel among themselves; their cruelties disgust the people, so that
they dare not proceed; political interests engage even ungodly princes to
promote toleration, and chain up the demon persecution; or the Lord raises
up one of his own servants to authority, that he may be a protector of his
church, and disappoint the devices Of his enemies.
t * The blood of the martyrs is the seed of the church ;* for sufferings,
properly endured, form the most convincing and luieful kind of preaching.—
15G
by-ends of fair-speech
So I saw that J quickly after they were got out of the
fair, they overtook one that was going before them, whose
name was By-ends: so they said to him. What country¬
man, Sir ? and how far go you this way ? He told them
that he came from the town of Fair-speech, and was going
to the celestial City; but he told them not his name.
From Fair-speech! said Christian: is there any good
that lives there
Yes, said By-ends, I hope.
. Chr. Pray, Sir, what may T call you ?
By. I am a stranger to you and you to me : if you be
going this way, I shall be glad of your company: if not,
I must be content.
Chr. This town of Fair-speech I have heard of it, and,
as I remember, they say it is a wealthy place.
By. Yes, I will assure you that it is; and I have very
many rich kindred there.
Chr. Pray who are your kindred there, if a man may
be so bold?
By. Almost the whole town: and, in particular, my
Lord. Turn-about, my Lord Time-server, my Lord Fair-
speech, from whose ancestors that town first took its nameir
also Mr. Smooth-man, Mr. Facing-both-ways, Mr. Any¬
thing ; and the parson of our parish, Mr. Two-tongues,
* Prov. xxvi. 25.
The name of Christian's new companion denotes the opinion, which
established believers form at first of such as begin to profess the gospel in an
intelligent manner. The nature of an allegory rendered it impracticable to
introduce the new convert as beginning his pilgrimage from the same place^
or going through the same scenes as Christian had done: neither could
Faithful, for the same reason, be represented as passing the river afterwards
mentioned. But the brotherly covenanty in which Hopeful joined himself with,
his companion, must be supposed to imply the substance of all that had been
spoken of, as necessary to final acceptance.
• the kindred of by-ends<,
157
-was my motlier's own brotlier by father's side: and to tell
you the truth, I am a gentleman of good quality; yet my
great grandfather was but a waterman, looking one way
and rowing another, and I got most of my estate by the
same occupation.
Chr. Are you a married man ?
By. Yes, and my wife is a very virtuous woman, the
daughter of a virtuous woman; she was my Lady Feign-
ing's daughter, therefore she came of a very honourable
family, and is arrived to such a pitch of breeding, that
she knows how to carry it to all, even to prince and pea¬
sant. It is true we somewhat differ in religion from those
of the stricter sort, yet but in two small points : First, we
never strive against wind and tide: Secondly, we are
always most zealous when religion goes in his silver slip¬
pers. We love ihuch to walk with him in the street, if
the sun shines, and the people applaud/him,*
♦ The character of By-ends, and the group that attended him, forms a
clear detection and merited condemnation of a large company of false
professors ; and is not at all inferior in importance to the preceding severe
satire on open persecutors.—When rest is given to the church, hypocrites
often midtiply more than real Christians.—The name of this man, and those
of his town and relations, do not merely describe his original character and
situation, (as Christian was at first called Graceless in the City of
Destruction;) hut they denote the nature of his religious profession.
Believers look hack on their former principles and behaviour with shame and
abhorrence ; hut hypocrites, when reproved for evident sins, excuse them,
because Christ came to save the lost, and because he is merciful to the chief
of sinners. Christian would readily have granted that * no good lived' at
bis native city; and on that very account he had renounced it with all his
old connexions : but By-ends hoped better of Fair-speech, and gloried in his
honourable relations there. Yet he was ashamed of his name : for men are
unwilling to allow that they seek nothing more than worldly advantages by
religion. The names here selected are most emphatically descriptive of that
whole company of professed Christians who, under vaidous pretences, suppose
" that gain is godliness." The polite simulation and dissimulation, which
some most courtly writers have inculcated as the summit of good breeding.
158
CHRISTIAN DETECTS BY-ENDS.
Then Cliristiaii stept a little aside to Ms fellov Hopeful,
saying. It runs in my mind that tMs is one By-ends of
Bair-speech; and, if it be he, we have as very a knave in
our company as dwelleth in all these parts. Then said
Hopeful, Ask him; methinks he should not he ashamed
of his name. So Christian came up with him again, and
said. Sir, you talk as if you knew sometMng more than aU
the world doth,* and, if I take not my mark amiss, I
Uie perfection of a finished education, and the grand requisite for obtaining"
consequence in society; if introduced into religion, and adopted by professors,
or preachers of the gospel, in connexion with fashionable accomplishments
and an agreeable address, constitute the most versatile, refined, and
insinuating species of "hypocrisy that can he imagined; and a man of talents,
of any occupation or profession, may render it very subservient to his^
interest; by ensuring the patronage or custom of those to whom he attaches
himself, without giving much umbrage to the world, which may indeed
despise such a character, hut will not deem him worthy of hatred. He' may
assume any of the names here provided for him, as may best suit his line of
life ; and may shape his course, in subserviency to his grand concern, with
considerable latitude; provided he has prudence enough to keep clear of
scandalous vices: he will not he long in learning the beneficial art of using
' two tongues* with one mouth, and of' looking one way and rowing another :*
and perhaps he may improve his fortune by an honourable alliance with some
branch of the ancient family of the Feignings. The grand difference
between this whole tribe, and the body of true Christians, consists in these
two things: Christians seek the salvation of their souls, and at the same time
aim to glorify God, and he useful to their neighbours; hut hypocrites profess
to he religious in order to obtain friends, patrons, customers, or applause:
those follow the Lord habitually, whatever tribulations arise because of the
word; hut these conceal or deny their profession, when, instead of gaining
by it, they are exposed to reproach or persecution.
* The people of the world who avow their real character, know how to
serve Mammon by neglecting and despising God and religion; and the
disciples of Christ can serve God by renouncing the world and its friendship:
but time-servers talk as if they had found out the secret of uniting these two
discordant interests, and thus of 'knowing something more than aU the
world.* This is the most prominent feature in this group of portraits, which
in other respects exhibits various dissimilarities, and contains the faces of
persons belonging to every division of professed Christians on earth.
by-ends shews how he came by his name^ 159
deem I have half a guess of you; is not your name Mr.
By-ends, of Fair-speech?
By. This is not my name, but indeed it is a nick-name
that is given me by some that cannot abide me; and I
must be content to bear it as a reproach, as other good
men have home their^s before me.
Chr. But did you never give an occasion to men to call
you by this name ?
By. Never! never! the worst that ever I did, to give
them an occasion to give me this name, was, that I had
always the luck to jump in my judgment with the present
way of the times, whatever it was; and my chance was to
get thereby. But, if things are thus cast upon me, let
me count them a blessing; but let not the malicious load
me therefore with reproach.
Chr. I thought indeed that you were the man that
heard of; and, to tell you what I thmk, I fear this name
belongs to you more properly than you are willing we
should think it doth. •
By. Well, if you will thus imagiue, I cannot help it:
you shall find me a fair company-keeper if you will still
admit me your associate.
Chr. If you will go with us, you must go against wind
and tide, the which, I perceive, is against your opinion:
you must also own religion in his rags as well as when in
his silver slippers; and stand by him too when bound in
irons, as well as when he walketh the streets with ap¬
plause.
By. You must not impose, nor lord it over my faith:
leave me to my liberty, and let me go with you.
Chr. Not a step further, unless you will do in what '
1 propound as we.
Then said By-ends, I shall never desert my old princi-
160 BCOLD-THE-WORLD, MONEY-LOVE, AND SAVE-ALL
pies, since they are harmless and profitable. If I may
not go with you, I must do as I did before you overtook
me, even go by myself, until some overtake me that will
he glad of my company.*
Now 1 saw in my dream that Christian and Hopeful
forsook him, and kept their distance before him rf but one
of them looking back saw three men following Mr. By-
ends, and behold as they came up with him he made them
a very low congee; and they also gave him a compliment.
The men^s names were Mr. Hold-the-world, Mr. Money-
love, and Mr. Save-all; men that Mr. By-ends had
formerly been acquainted with; for in their minority they
were schoolfellows, and were taught by one Mr. Gripeman,
a school-master in Love-gain, which is a market-town in
the county of Coveting, in the north. This school-master
taught them the art of getting, either by violence, cozen-
* When hypocrites are charg-ed with then* double-dealing and obvious
crimes, they commonly set it down to the account of persecution, and class
themselves with that blessed company, of whom " all manner of evil is
spoken falsely for the name of Christas if there were no difference
between suffering as a Christian, and being a scandal to the very name of
Christianity! Thus they endeavom' to quiet their minds, and keep up their
credit; deeming themselves at the same time very prudent a,ndifortunate^ in
shifting about so as to avoid the cross, and secure their temporal interests.
The Apostle says concerning these men, " from such turn awayand the
decided manner in which Christian warns By-ends, and renounces his
company, though perhaps too plain to be either approved or imitated in this
courtly candid age, is certainly warranted and required by the holy
scriptures.
t In the second edition, printed 1678, all the subsequent part of this
episode is wanting; till Christian and Hopeful enter the plain Ease: but
there can be no doubt of its having been added by the author himself, for it
is in his manner entirely. This induces a doubt, whether some other
alterations from that edition were not made by the author j and on this ground
it has been necessaiy to exercise a discretionary power in admitting or
rejecting them.
join themselves to by-ends.
161
age, flattery, lying, or by putting on a guise of. religion;
and these four gentlemen had attained much of the art of
their master, so that they could each of them have kept
such a school themselves.
Well, when they had, as I said, thus saluted each other,
Mr. Money-love said to Mr, By-ends, Who are they upon
the road before us ? for Christian and Hopeful were yet
within their view.
By. They are a couple of far countrymen, that after
their mode are going on pilgrimage.
Money. Alas! why did they not stay, that we might
have had their good company ? for they, and we, and you, •
Sir, I hope, are aU going on pilgrimage.*
* It might have been supposed that the persons, here introduced, were
settled inhabitants of the town of Vanity, or the city of Destruction : hut
indeed they professed themselves pilgrims, and desirous during the * sun¬
shine' to associate with pilgrims ; provided they would allow them to hold the
world, love money, and save all, whatever became of faith and holiness, of
honesty, piety, truth, and charity!—Covetousness, whether it consist in
rapaciously trying to get money, in order to hoard it, or to lavish it in the
purchase of consequence, power, or pleasure, or the support of magnificence
and the pride of life; or in parsimony as to the ordinary proportion of
expenditure; or in tenacity when duty requires a man to part with it; is a
vice not so easily defined as many others. At t.he same time it enables a
man, in various ways, to reward those who can be induced to connive at it,
and to render it dangerous to oppose him ; so that it is not wonderful that it
generally finds more quarter, even among religious persons, than other vices,
which are not marked with so black a brand in the holy scriptures. Too
many, professing to be the disciples of Christ, " bless the covetous, whom God
abhorrethand speak to them as if. they were doubtless true Christians,
because of their steadiness in the profession of a doctrinal system, and a
mode of worship; attended by morality, where money is not concerned and
scandal might be incurred ; and a narrow disproportionate contribution from
their abundance, to support the interest of a society or party. Thus the
vile person is called liberal, and the churl is said to be bountifuland the
idolatry of worshipping money has seldom been execrated equally with
that of them, " whose god is their bellyunless when so enormous as to
m
162 by-ends and his party censure christian,
By. We are so indeed: but the men before us are so
rigid, and love so mucb tbeir own notions, and do also so
ligbtly esteem tbe opinions of others, that let a man be
ever so godly, yet ifJbe jumps not with tbem in all things,
they thrust him quite out of their company.
Save. That's bad : but we read of some that are righ¬
teous over much,"* and such men's rigidness prevails with
them to judge and condemn all but themselves; but I
jpray what and how many were the things wherein you
differed ?
^ f r \
By. Why they, after their headstrong manner, conclude
that it is their duty to rush on their journey all weathers;
and T am waiting for wind and tide. They are for hazard¬
ing all for God at a clap; and I am for taking aU advan¬
tages to secure my life and estate. They are for holding
become a kind of insanity.—The most frugal support of religious worship, with
the most disinterested pastors and managers, is attended with an expense that
the poor of the flock are utterly unable to defray: by this opening, Hold-
the-world and TMoney-love frequently obtain admission, and acquire undue -
influence among pilgrims. And when the eflPiect of remaining selfishness in
the hearts of true believers, insinuating itself under the specious plea of-
prudence and necessity, and the ill consequences of specious hypocrites
associating with them, are duly considered; with the censure that must fall
upon a few obscure individuals who attempt to stem the torrent: it will appear
evident that the rich, and they who are growing rich, have more need of
self-examination and jealousy over their own hearts than any other persons;
because they will be less plainly warned and reproved, in public and private,
than their inferiors.
* This expression of Solomon was probably intended to caution us against
excessive zeal for some detached parts of religion to the neglect of others,
or against superstitious austerities and enthusiastical delusions, or any
extremes, which always lead men oflf from vital godliness: or as some think,
it is the objection of an opponent, which ho afterwards answers: but it is the
constant plea of those who neglect the most essential duties of their place
and station, to avoid the cross, and preserve their worldly interests; and thus
" they wrest the scriptures to their own destruction."
and declare their own principles. 163
their notions though all other men be against them; but
I am for religion in what, and as far as, the times and my
safety will bear it. They are for religion when in rags and
contempt; but I am for him when he walks in his golden
slippers, in the sun-shine, and with applause.
Hold. Ay, and hold you there stOl, good Mr. By-ends;
for my part, I can count him but a fool, that having the
liberty to keep what he has, shall be so unwise as to lose
it. Let us be wise as serpents f it is best ^ to make hay
when the sun shinesyou see how the bee lieth still in
the winter, ?ind bestirs her only when she can have profit
with pleasure. God sends sometimes rain and sometimes
sun-shine: if they be such fools as to go through the first,
yet let us be content to take fair weather along with us.
Bor my part, I like that religion best that will stand with
the security of God^s good blessings unto us: for who
can imagine, that is ruled by his reason, since God has
bestowed upon us the good things of this life, but that he
would have us keep them for his sake ? Abraham and
Solomon grew rich in religion: and Job says that a good
man " shall lay up gold as dust.'' ^ But he must not be
such as the men before us, if they be as you have de¬
scribed them.
Save. I think that we are all agreed in this matter, and
therefore there needs no more words about it.
Hon. No, there needs no more words about this matter
indejpd; for he that believes neither scripture nor reason,
(and ypu see we have both on our side,) neither knows his
own liberty nor seeks his own safety.*
• Thia (lialogTie is not in the least more absurd and selfish, than the dis¬
course of many who attend on the preaching of the gospel, and expect to be
thoughf believers. They connect " the wisdom of the serpent" with his craft
and malice, not with " the harmlessness of the doveif worldly lucre be the
M 2
164
f
by-ends proposes a question,
By. My bretkren, we are, yon see, going all on pil¬
grimage, and, for onr better diversion from things that are
bad, give me leave to propound unto you this question.
Suppose a man, a minister or tradesman, &c. should
have an advantage lie before him to get the good blessings
of this life, yet so as that he can by no means come by
them except, in appearance at least, he becomes extraor¬
dinary zealous in some points of religion that he meddled
not with before; may he not use this means to attain his
end, and yet be a right honest man ?
Mon. I see the bottom of your question ; and, with
these gentlemen's good leave, I will endeavour to shape
you an answer. And first, to speak to your question, as it
concerns a minister himseK. Suppose a minister, a worthy
man, possessed but of a very small benefice, and has in his
eye a greater, more fat and plump by far : he has also now
an opportunity of getting it; yet so as by being more
studious, by preaching more frequently and zealously,
and, because the temper of the people requires it, by
altering some of his principles : for my part, I see no reason
but a man may do this, provided he has a call, ay, and
more a great deal besides, and yet be an honest man..
For why ?
1. His desire of a greater benefice is lawful: this cannot
honey, they imitate the hee, and only attend to relig^ion when they can gain
by it: they cut and shape their creed and conduct to suit the times, and to
please those among whom they live r they determine to keep what they have
at any rate, and to get more if it can he done without open scandal: never
seriously recollecting that they are mere stewards of providential advantages,
of which a strict account must at last he given ; and, instead of willingly
renouncing or expending them for the Lord's sake, when his providence or
commandment requires it, they determine to hoard them up for themselves and
their families, or to spend them in worldly indulgence; and then quote and
pervert scripture to varnish over this base idolatry.
money-love's answer.
165
be contradicted, &ce it is set before him by providence.
So then he may get it if he can, making no question for
conscience sake.''
2. Besides, his desire after that benefice makes him
more studious, a more zealous preacher, &c.; and so makes
him a better man; yea, makes him better improve his
parts; which is according to the mind of God.
3. Now, as for the complying with the temper of Hs
people, by deserting, to serve them, some of his prmciples,
this argueth that he is of a self-denying temper, of a sweet
and winning deportment; and' so more fit for the minis¬
terial function.
4. I conclude, then, that a minister that changes a
small for a great should not, for so doing, be judged as
covetous; but rather, since he is improved in his parts
and industry thereby, be counted as one that pursues his
call, and the opportunity put into his hand to do good.*
And now to the second part of the question, which
concerns the tradesman you mentioned : suppose such an
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 customers to his shop :
* There is a fund of satirical humour in the supposed case here very gravely
stated and discussed : and, if the author, in his accurate observations on man¬
kind, selected his example from among the mercenaries that are the scandal
of the established church, her most faithful friends will not greatly resent this
conduct of a dissenter.—The worthy clergyman seeks^rsi (not " the kingdom
of God and his righteousness," or the glory of God in the salvation of souls,
but) ' a rich benefice;' to attain this priipary object means must be used; and,
hypocritical pretensions to diligence, zeal, piety, with some change of doctrine
merely to please men, seem most likely to succeed; and, so this most base,
prevaricating, selfish and ungodly plan is adopted 1 In how many thousands
of instances has this been an awful reality ? How often has it been pleaded
for, as prudent and laudable, by men, not only pretending to common honesty
and sincerity, but calling themselves the disciples of Jesus Christ!
166 THEY AGREE TO PROFOSE IT TO CHRISTIAX.
for my part I see no reason bnt tHs may be lawfully done.*
For why ? ;
1. To become religious is a virtue, by what means soever
a man becomes so.
2. Nor is it unlawful to get a ricb wife, or more custom
to my sbop.
3. Besides, the man that gets these by becoming reli¬
gious gets that which is good, of them that are good, by
becoming good himself. So then here is a good wife,
and good customers, and good gain, and all these by
becoming religious, which is good: therefore, to become
religious to get all these is a good and profitable design. .
This answer, thus made by this Mr. Money-love to Mr.
By-end^s question, was highly applauded by them all
wherefore they concluded upon the whole that it was most
wholesome and advantageous. And because, as they
thought, no man was able to contradict it, and because
Christian and Hopeful were yet within call, they jointly
agreed to assault them with this question as soon as they
overtook them; and the rather because they had opposed
Mr. By-ends before. So they called after them, and they
stopped and stood still till they came up to them : but they
concluded, as they went, that not Mr. By-ends, but old
Mr. Hold-the-world, should propound the question to
them; because, as they supposed, their answer to him
would be without the remainder of that heat, that was
kindled between Mr. By-ends and them at their parting a
little before.
So they came up to each other, and after a short salu¬
tation, Mr. Hold-the-world propounded the question to
Christian and his fellow, and bid them to answer it if they
could.
Then said Christian, Even a babe in religion may answer
CHRISTIAN S SCRIPTURAL ANSWER. 167
ten thousand such questions, For, if it be unlawful to
follow Christ for loaves, as it is how much more is it
abominable to make of him and religion a stalking-horse
to get and enjoy the world ? Nor do we find any other
than heathens, hypocrites, devils, and witches, that are of
this opinion.
Heathens : for, when Hamor and Shechem had ,a mind
to the daughter and cattle of Jacob, and saw that there
were no ways for them to come at them but by becoming
circumcised; they say to their companions, If every male
. of us be circumcised, as they are circumcised, shall not
their cattle, and their substance, and every beast of their's
be our's Their daughters and their cattle were that
which they sought to obtain, and their religion the stalk¬
ing-horse they made use of to come at them. Head the
whole story. Gen. xxxiv. 20—24.
The hypocritical Pharisees were also of this religion;
long prayers were their pretence; but to get widows' houses
was.their intent: and greater damnation was from God
their judgment.^
Judas the devil was also of this religion; he was religious
for the bag, that he might be possessed of what was
therein; but he was lost, a cast-away, and the very son of
perdition.
Simon the witch was of this religion too; for he would
have had the Holy Ghost, that he might have got money
therewith; and his sentence from Peter's mouth was
accordingly.®
Neither will it out of my mind, but that that man, that
takes up religion for the world, will throw away religion
for the world; for, so surely as Judas designed the world
in becoming religious, so surely did he also sell religion
' John vi. 26, 27. ^ Luke xx. 46, 47. ® Acts viii. Ift—23.
168 BY-ENDS AND HIS PARTY CONFOUNDED.
and Ids Master for the same.—To answer the question
therefore affirmatively, as I perceive you have done, and
accept of, as authentic, such answer is both heathenish,
hypocritical, and devilish; and your reward will be accord¬
ing to your works.
Then they stood staring one upon another, but had not
wherewith to answer Christian. Hopeful also approved
of the soundness of Christian's answer: so there was a
great silence among them.
Mr. By-ends and his company also staggered and kept
behind, that Christian and Hopeful might out-go them.
Then said Christian to his fellow. If these men cannot
stand before the sentence of men, what wiU they do with
the sentence of God ? and, if they are mute when dealt
with by vessels of clay, what will they do when they shall
be rebuked by the flames of a devouring flre ?*
Then Christian and Hopeful outwent them again, and
* God permits Satan to bait his hook with some worldly advantage, in
order to induce men to renounce their profession, expose their hypocrisy, or
disgrace the gospel; and they (poor deluded mortals!) call it' an opening of
providence.* The Lord indeed puts the object in their way, if they will break
his commandments in order to seize upon it: but he does this in order to
prove them, and to shew whether they most love him or their worldly in¬
terests ; and it is the devil that tempts them to seize the advantage by sinful
compliances or hypoci'itical pretences, that he may " take them captive at his
will." The arguments here adduced, by an admirable imitation of the pleas
often used on such occasions, are only valid on the supposition that religion
is a mere external appearance, and has nothing to do with the state of the
heart and affections ; and in short, that hypocrisy and piety are words pre¬
cisely of the same meaning.—Upon the whole, the answer of Christian
though somewhat rough, is so apposite and conclusive, that it is sufficient to
fortify every honest and attentive mind against all the arguments which the
whole tribe of time-serving professors of Christianity ever did, or ever can
adduce, in support of their ingenious schemes and assiduous efforts to reconcile
religion with covetousness and the love of the world, or to render it subservient
to their secular interests.
THE PLAIN EASE, AND THE HILL LUCRE. 169
went till they came at a delicate plain called Ease; where
they went with much content: but that plain was but
narrow, so they were quickly got over it. Now at the
further side of that plain was a little luU, called* Lucre,
and in that hill a silver mine, which some of them that
had formerly gone that way, because of the rarity of it,
had turned aside to see; but, going too near the brink of
the pit, the ground being deceitful under them broke, and
they were slain: some also had been maimed there, and
could not to their dying day be their own men again.*
Then I saw in my dream that a little off the road, over
against the silver mine, stood Demas, gentleman-like, to
call to passengers to come and see; who said to Christian
and his fellow. Ho! turn aside hither, and I will shew
you a thing.t
* When the church enjoys outward peace and prosperity, (which has
hitherto been generally but for a transient season,) they who profess the
gospel are peculiarly exposed to the temptation of seeking worldly .ricbes and
distinctions: and many in such circumstances are more disconcerted and dis¬
posed to murmur, if excluded from sharing these idolized prizes, than Chris¬
tians in general appear to have been under the most cruel persecutions; when
these objects were placed at such a distance, as to lose most of their attractive
influence.—But the hill Lucre with the silver mine, is ' a little out* of the
pilgrim's path, even in times of the greatest outward rest and security: and,
while those " who will be rich fall into temptation and a snare, and into
many foolish and hurtful lusts which drown men in destruction and perdi¬
tion ;'* others, forgetting that " the love of money is the root of all evil,
having coveted after it, have erred from the faith, and pierced themselves
through with many sorrows."
t We know not in what way the love of this present world influenced
Demas to forsake St. Paul; and it is not agreed whether he afterwards re¬
pented, or whether he was finally an apostate; yet our author is warranted
by the general opinion in thus using his name, and afterwards joining it with
those of Gehazi, Judas, and others, who perished by that idolatry. The love
of money does not always spring from a desire of covetously hoarding it; but
pften from a vain afiectaiion of gentility, which is emphatically implied by
170 • the silver mine, and demas.
Ghr. What thing so deserving as to turn ns out of the
way?
the epithet' gentleman-like' bestowed on Demas. The connexions that pro¬
fessors form in the day of ease and prosperily, and the example of the world
around them, and even that of numbers who would be thought to love the
gospel, seduce them insensibly into a style of living that they cannot afford,
'in order to avoid the imputation of being sordid and singular. An increasing
family insures additional expense; and children genteelly educated naturally
expect to be provided for accordingly. Thus debts are contracted and
gradually accumulate; it is neither so easy nor reputable to retrench, as it
was to launch out; and numerous tempters induce men thus circumstanced to
turn aside to the hill Lucre ; that is, to leave the direct path of probity and
piety, that they may obtain supplies for their tirgent and clamorous necessities.
—Young persons, when they first set out in life, often lay the foundation for
innumerable evils by vainly emulating the expensive style of those in the
same line of businessj or the same rank in the community, who are enabled
to support such expenses, either by extensive dealings or unjustifiable means*
Many are the bankruptcies which originate from this mistaken conduct: and
besides this it is often found, that fair profits are inadequate to uphold the
appearance which was at first needlessly assumed; so that necessity is pleaded
for engaging in those branches of trade, or seizing on those emoluments, which
the conduct of worldly people screens from total scandal, but which are
evidently contrary to the word of God, and the plain rule of exact truth and
rectitude; and which render their consciences very uneasy. But who can
bear the mortification of owning himself poorer than he was thought to be ?
Who dare risk the consequences of being suspected to be insolvent?—In
these ensnaring circumstances professed Christians, if not powerfully in¬
fluenced -by religious principles, will be almost sure to embrace Demas's invi¬
tation, along with By-ends, Money-love, and Save-all: and, if they be "not
drowned in destruction and perdition," will fall into temptation and a snare,
and pierce themselves through with many sorrows." It therefore is incum¬
bent on every one well to consider, that it is as unjust to contract debts for
superfluous indulgences, or to obtain credit by false appearances of affluence,
as it is to defraud by any other imposition; and that this kind of dishonesty
makes way for innumerable temptations to more disgraceful species ot the
same crime; not to speak of its absolute inconsistency with piety and charity.
But none are in this respect so much exposed as ministers and their
families, when, having no pi-ivate fortune, they are situated among the
affluent and genteel: and by yielding to the temptation, they are often in¬
capacitated , from paying their debts with punctuality; they are induced to
christian's inquiry answered by demas. 171
Dem. Here is a silver mine, and some digging in it for
treasure: if you will come, with, a little pains you may
richly provide for yourselves.
degrade their office by stooping to unsuitable methods of extricating them¬
selves out of difficulties, from which strict frugality would biave preserved
them, and by laying themselves under obligations to such men as are capable
of abusing this purchased superiority; and, above all, they are generally led
to place their children in situations and connexions highly unfavourable to
the interests of their souls, in order to procure them a genteel provision. If
we form our judgment on this subject from the holy scripture, we shall not
think of finding the true ministers of Christ among the higher classes in the
commimity, in matters of external appearance or indulgence. That informa¬
tion and learning, which many of them have the opportunity of acquiring,
may render them acceptable company to the affluent, especially to such as
love them for their work's sakeand even the exercise of Christian tempers
will improve the urbanity acquired by a liberal education, where-faithfulness
is not concerned. But, if a minister thinks that the attention of the great or
noble requires him to copy their expensive style of living, he grievously mis¬
takes the matter; for this will generally forfeit the opinion before entertained
of his good sense and regard to propriety; and his official declarations con¬
cerning the vanity of earthly things, and the Christian's indifference to them,
will be suspected of insincerity, while it is observed, that he conforms to the
world,"as far or even further than his circumstances will admit; and thus
respect will be often changed into disgust. Nay indeed the superior orders
in society do not choose to be' too closely copied, in those things which they
Ideem their exclusive privileges; especially by one who, they must think,
secretly depends on them to defray the expense of the intrusive competition.
The consistent minister of Christ will certainly desire to avoid every thing
mean and sordid, and to retrench in every other way rather than exhibit the
appearance of penury; but, provided he and his family can maintain a decent
simplicity, and the credit of punctuality in his payments, he will not think of
aspiring any higher. If, in order to do this, he be compelled to exercise
considerable self-denial, he will think little of it, while he looks more to
Jesus and his apostles, than to the few of a superior rank who profess the
gospel: and, could he afford something genteel and fashionable he would
deem it more desirable to devote a larger portion to pious and charitable uses,
than to squander it in vain affectation.—Perhaps Satan never carried a more
important point, within the visible church, than when the opinion was
adopted, that the clergy were gentlemen by profession ,* and when ho
led them to infer from it, that they and their families ought to live in a
172
hopeful inclined to go.
Then said Hopeful, Let us go see.
Not I, said Christian, I have heard of this place before
now, and how many have there been slain; and, besides,
that treasure is a snare to those that seek it; for it hin-
dereth them in their pilgrimage.
Then Christian called to Demas, saying, Is not the way
dangerous ? hath it not hindered many in their pilgrim¬
age?
Dem. Not very dangerous, except to those that are care¬
less.—But withal he blushed as he spake.
Then said Christian to Hopeful, Let us not stir a step,
but still keep on our way.*
Hope. I will warrant you when By-ends comes up, if
he hath the same invitation as we, he will turn in thither
to see.
Chr. No doubt thereof, for his principles lead him that
wav, and a hundred to one but he dies there.
genteel and fasMonaUe style. As the body of the clergy have been for the
most part but slenderly provided for, •when they were thus taught to imitate
the appearance of the affluent, the most effectual step was taken to reduce
them to abject dependence; to convert them into parasites and flatterers ; to
render them very indulgent to the vices of the rich and great; or even to
tempt them to become the instruments of accomplishing their ambitious oi
licentious designs: and no small part of the selfishness and artifices of the
clergy, which are now made a pretext for abolishing the order, and even for
renouncing Christianity, have, in fact, originated from this fatal mistake. In
proportion as the same principle is adopted by ministers of any description,
similar effects will follow; and a degree of dependence, inconsistent with
unembarrassed faithfulness, must be the consequence: nor can we in all cases,
and without respect of persons, " declare the whole counsel of God," unless we
he willing, if required, to he, and to appear as, the poor followers of Him " who
had not where to lay his head."
* Inexperienced believers are very liable to he seduced by the example and
persuasions of hypocrites; and to deviate from the direct path, in order to
obtain worldly advantages by means that many deem fair and honourable.
In this case the counsel and warnings of an experienced companion are of the
greatest moment.
V
by-ends and pahty perish at the mine, l75
Then Demas called again, saying. But will you not come
OTer and see ?
Then Christian roundly answered, saying, Demas, thou
art an enemy to the right ways of the Lord of this way,
and hast been already condemned for thine own turning
aside, by one of his Majesty's judges;^ and why seekest
thou to bring us into the like condemnation ? Besides, if
we at all turn aside, our Lord the King will certainly hear
thereof, and will there put us to shame, where we would
stand with boldness before him.
Demas cried again that he also was one of their frater«
nity; and that if they would tarry a little he also himself
would walk with them.
Then said Christian, What is thy name ? Is it not the
same by the which I have called thee ?
Dem. Yes, my name is Demas; I am the son of Abra¬
ham.
Chr. I know you, Gehazi was your great-grandfather,
and Judas your father, and you have trod in their steps :
it is but a devilish prank that thou usest; thy father was
hanged for a traitor, and thou deservest no better reward.^.
Assure thyself, that when we come to the King we will do
him word of this thy behaviour.—Thus they went their
way.
By this time By-ends and his companions were come
again withiu sight, and they at the first beck went over to
Demas. Now, whether they fell into the pit by looking
over the brink thereof, or whether they went down to
dig, or whether they were smothered in the bottom by the
damps that commonly arise, of these things I am not
certain; but this I observed, that they never were seei?
again in the way.—^Then sang Christian;
» 2 Tim. iv. 10. » 2 Kings v. 20—27. Matt. xxvi. 14,15. xxvii. 3—6
174
THE MONHMENT, OR LOT'S WIFE.
By-ends and silver Demas both agree;
One calls, the other runs, that he may be
A sharer in his lucre; so these two
Take up in this world, and no further go.
Now I saw that,, just on the other side of this plain, the
pilgrims came to a place where stood an old monument
hard by the high-way side, at the sight of which they were
both concerned, because of the strangeness of the form
thereof, for it seemed to them as if it had been a woman
transformed into the shape of a piUar. Here therefore
they stood looking and looking upon it; but could not
for a time tell what they should make thereof: at last
the pilgrim's discourse on the subject. l75
Hopeful espied written above upon tbe bead thereof R
writing in an unusual band; but be, being no scholar,
called to Christian (for be was learned,) to see if be
could pick out tbe meaning; so be came, and after a little
laying of letters together, be found tbe same to be this,
" Remember Lot's wife," So be read it to bis fellow:
after which they both concluded that that was tbe pillar
of salt into which Lot's wife was turned, for her looking
with a covetous heart when she was going from Sodom for
safety.^ Which sudden and amazing sight gave them occa¬
sion of this discourse. • ^ '
Chr.- Ah, my brother 1 this is a seasonable sight: it
came opportunely to us after the invitation which *Demas
gave us to come over to view the hill Lucre; and had we'
gone over as he desired us, and as thou wast inclined to*
do, my brother, we had, for aught I know, been made, like
this woman, ourselves a spectacle for those that shall come'
after to behold.
Hope. I am sorry that I was so foolish, and am made-
to wonder that I am not now" as Lot's wife: for wherein-
was the difference betwixt her sin and mine? she only-
looked back, and I had a desire to go see, Let grace be
adored, and let me be ashamed that ever such a thing
should be in mine heart.
Chr. Let us take notice of what we see here for our,
help for time to come: this woman escaped one judgment,
for she fell not by the destruction of Sodom, yet she was
destroyed by another; as we see, she is turned into a pillar
of salt.
Hope, True, and she may be to us both caution and
example: caution, that we should shun her sin; or a sign
of what judgment will overtake such as shall not be pre-
* Gen. xix. 26. •
176 sin against warnings most aggravated.
vented by this caution. So Korab, Datban, and Abiram,
witb tbe two hundred and fifty men tbat perisbed in tbeir
sin, did also become a sign or example to others to' be¬
ware.^ But above all, I muse at one thing, to wit, bow
Demas and bis fellows can stand so confidently yonder to
look for tbat treasure, which this woman, but for looking
behind her after, (for we read not tbat she stept one foot
out of tbe way,) was turned into a pillar of salt; specially
since tbe 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.*
Chr. It is a thing to be wondered at, and it argueth
that their heart hath grown desperate in that case ; and I
cannot tell whom to compare them to so fitly, as to them
that pick pockets in the presence of the judge, or that
will cut purses under the gallows. It is said of the men
of Sodom, that, " they were sinners exceedingly,^^ because
they were sinners " before the Lord,^' that is, in his eye¬
sight, and notwithstanding the kindnesses that he had
shewed them; for the land of Sodom was now like the
garden of Eden heretofore.^ This therefore provoked him
1 Numb. xxvi. 9, 10. Gen. xiii. 10, 13.
* It is indeed most wonderful, that men, who profess to believe the Bible, "
can so confidently attempt to reconcile the love of the world with the service
of God; when the instructions, warnings, and examples in the sacred
volume, which shew the fatal consequences of such endeavours, are so
numerous, express, and affecting! If Lot's wife, who merely hankered after
the possessions she had left behind in Sodom, and looked, hack, with a design
of returning, was made a monument of the Lord's vengeance, and a warning
to all future ages; what will he the doom of those professed Christians who
habitually prefer worldly gain, or the vain pomp and indulgence that may he
purchased with it, to the honour of Christ, and obedience to his most
reasonable commandments? The true cause of this infatuation is here
assigned; they' do not lift up their eyesand it is to he feared most of
them never will, before " they lift them up in hell, being in torments."
the river of the water of life.
177
the more to jealoHsjj and made their plague as hot as the
fire of the Lord out of heaven could make it. And it is
more rationally to he concluded^ that such_, even such as
these are, that shall sin in the sight, yea and that too in
despite of such examples that are set continually before
them to caution them to the contrary, must be partakers
of severest judgments.
Hope. Doubtless thou hast said the truth ; but what a
mercy is it, that neither thou, but especially I, am not
made myself this example ! This ministereth occasion to
us to thank God, to fear before him, and always to re¬
member Lot's wife."
I saw then, that they went on their way to a pleasant
river, which David the king called the riyer of God
but John, " the river of the water of life."^ Now their
way lay just upon the bank of the river: here therefore
Christian and his companion walked with great delight.
They drank also of the water of the river, which was
pleasant, and enlivening to their weary spirits. Besides,
on the banks of this river, on either side were green trees
for all manner of fruit; and the leaves they ate to prevent
surfeits, and other diseases that are incident to those that
heat their blood by travels. On either side of the river
was also a meadow, curiously 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 sang:
^ Ps. Ixv. 9. Ezek. xlvii. Rev. xxii. 3. ^ pg^ ^xiii. Isa. xiv. SO.
•n
178
THE pilgrims' SONG
Behold ye how these crystal streams do glide.
To comfort pilgrims hy the highway side.
The meadows green, besides their fragrant smell,
Yield dainties for them; and he that can tell
What pleasant fruit, yea leaves, these trees do yield,
"Will soon sell all that he may buy this field.
So wlien 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 journeyed
* When Abraham had given place to his nephew Lot, and receded from
his interest for the credit of his religion, he was immediately favoured with a
most encouraging vision.^ Thus the pilgrims, having been enabled to resist
the temptation to turn aside for lucre, were indulged with more abundant
spiritual consolations.^ The Holy Spirit, the inexhaustible source of life,
light, holiness, and joy, is represented by " the river of Godeven that
" river of the water of life, clear as crystal, proceediug out of the throne of
God, and of the Lamb."® All believers partake of his sacred influences,
which prepare the soul for heavenly felicity, and are earnests and pledges of
it; but there are seasons when he communicates his holy comforts in larger
measure; when the Christian sees such glory in the salvation of Christ; so
clearly ascertains his own interest in it: and realizes his obligations and
privileges, with such lively exercises of adoring love, gratitude, and joy, that
he is raised above his darkness and difficulties; enjoys sweet communion with
God; forgets, for the moment, the pain of former conflicts, and the prospect
of future trials; finds his in-hred corruptions reduced to a state of
subjection, and his maladies healed by lively exercises of faith in the divine
Saviour; and anticipates with unspeakable delight the glory that shall be
revealed. Then communion with humble believers (the'lilies that adorn the
banks of the river), is very pleasant; and the soul's rest and satisfaction in
God and his services are safe and his calm confidence is well-grounded; being
widely different from every species of carnal security. Had this river been
intended as the emblem of pardon, justification, and adoption, as some
understand the passage, it would not have been thus occasionally introduced;
for these belong to believers at all times, without any interruption or varia¬
tion : but the more abundant consolations of the Spirit are not vouchsafed in
the same manner, and on them the actual enjoyment of our privileges in a
great measure depends.
* Gen. xiii. 14—18. ' Mark x, 23—30. ® Rev. xxii. 1.
ROUGH ROADj AND BY-PATH MEADOW I 179
far, but tbe river and tbe way for a time parted; at whieb
tbey were not a little sorry, yet they durst not go out of
the way. Now the way from the river was rough, and
their feet tender by reason of their travels: so the souls
of the pilgrims were much " discouraged because of the
way.^^i Wherefore still as they went on they wished for a
better way. Now a little before them, there was on the
left hand of the road a meadow, and a stile to go over
into it; and that meadow is called By-path-meadow. Then
said Christian to his fellow. If this meadow lieth along by
our way-side let us go over into it. Then he went to the
stile to see, and behold a path lay along by the way on the
other side of the fence. It is according to my wish, said
Christian, here is the easiest going: come, good Hopeful,
and let us go over.*
* Numb. xxi. 4.
* Believers, even "when in the path of duty, vralking hy faith, and sup¬
ported by the sanctifying influences of the Spirit, may be abridged of those
holy consolations which they have experienced : and, if this trial be accom¬
panied with temporal losses, poverty, sickness, the unkindness of friends, or
iU usage from the world, they may be greatly discouraged; and Satan may
have a special advantage in tempting them to discontent, distrust, envy, or
coveting. Thus, being more disposed to * wish for a better way,' than to
pray earnestly for an increase of faith and patience, they are tempted to
look out for some method of declining the cross, or shifting the difficulty
which wearies them: nor will it be long before some expedient for a
temporary relief will be suggested. The path of duty being rough, a
* by-path' is discovered which seems to lead the same way: but, if they will
thus turn aside, though they need not break through a hedge, they must go
over a stile. The commandments of God mark out the path of holiness and
safety; but a deviation from the exact strictness of them may sometimes be
plausible, and circumstances may seem to invite to it. Men imagine some
providential interposition, giving ease to the weary; and they think that the
precept may be interpreted with some latitude, that prudence should be
exercised, and that scrupulousness about little things is a mark of legality or
superstition. Thus, by "leaning to their own understandings," and " trusting
N 2
180
the pilgrims turn aside into it,
Hope. But how if this path should lead us out of the way?
That is not like, said the other. Look, doth it not go
along by the way-side ?—So Hopeful being persuaded by
his feUoiy went after him over the stile. When they were
gone over, and were got into the path, they found it very
easy for their feet; and, withal, they looking before them
espied a man walking as they did, and his name was Yain-
confidence: so they called after him, and asked liiTn
whither, that way led? He said to the celestial Gate.
Look, said Christian, did not I tell you so ? by this you
may see we are right. So they followed, and he went
before them. But behold the night came on, and it grew
very dark; so that they that were behind lost the sight of
him that went before.*
in their own hearts," Instead of asking- counsel of the Lord, they hearken to
the tempter. Nor is it uncommon for Christians of deeper experience, and
more established reputation, to mislead their juniors, hy turning- aside from
the direct line of obedience. For the Lord leaves them to themselves, to
repress their self-confidence, and keep them entirely dependent on him;
and thus teaches youn^ converts to follow no man further than he foUows
Christ.
* It would not he politic in Satan to tempt believers at first to flagrant
crimes, at which their hearts revolt; and therefore he endeavours to draw
them aside, under various pretences, into such plausible deviations as seem to
he of no bad repute or material consequence. But every wrong step makes
way for further temptations, and serves to render other sins apparently
necessary: and, if it be a deliberate violation of the least precept in the
smallest instance, from carnal motives, it involves such self-will, unbelief,
ingratitude, and worldly idolatry, as will most certainly expose the believer
to sharp rebukes and painful corrections. The example also of vain pre¬
tenders to religion, of whom perhaps at the first interview too favourable an
opinion has been foimed, helps to increase the confidence of him who
has departed from the path of obedience : for these men often express the
Strongest assurance, and venture to violate the precepts of Christ, under
pretence of honouring his free grace, and knowing their liberty and privilege;
But darkness must soon envelope all who follow such guides, and the most
extreme disti'ess and danger are directly in the way they take.
the awful fall of vain-confidence.
181
He tlierefore tliat went before, (Vain-confidence by
name,) not seeing the way before bim, fell into a deep pit,^
wbicb was on purpose there made by the prince of those
grounds to catch vain-glorious fools withal, and was dashed
in pieces by his fall.*
Now Christian and his fellow heard him fall: so they
called to know the matter; but there was none to answer,
only they heard a groaning. Then said Hopeful, Where
are we now ? Then was his fellow silent, as mistrusting
that he had led him out of the way: and now it began to
rain and thunder, and lighten, in a very dreadful manner;
and the water rose amain.f
Then Hopeful groaned in himself, saying. Oh that I had
kept on my way!
Chr. Who would have thought that this path should
have led us out of the way ?
Hope. I was afraid of it at the very first, and therefore
gave you that gentle caution. I would have spoken plainer
but that you are older than I.
Chr. Good brother, be not offended, I am sorry I have
brought thee out of the way, and that I have put thee into
such imminent danger; pray, my brother, forgive me; I
did not do it of an evil intent.
* Isa. ix. 16.
* This circumstance may represent the salutary effects which are sometimes
produced on offending- believers, by the awful death of some vain-glorious
hypocrite, to whom they have given too much attention. The Lord, however,
will in one way or other deliver his servants from the temperaiy prevalence
of vain-confidence; while presumptuous transgressors perish in the pit of
darkness and despair.
t The holy law condemns every transgression ; when the Christian, there¬
fore, has fallen into wilful sin, he is often led to fear that his faith is dead,
that he is still under the law, and that his person, as well as his conduct, is
liable to its righteous condemnation. Thus he is brought back again, as it
were, to the tempest, thunder, and lightning of Mount Sinai.
182 the pilgrims in danger and alarmed.
Hope. Be comforted, my brother, for I forgive thee;
and believe too that this shall be for onr good. ,
Chr. I am glad I have with me a merciful brother; but
we must not stand thns; let us try to go back again.
Hope. But, good brother, let me go before.
Chr. No, if you please, let me go first, that if there be
any danger I may be first therein; because by my means
we are both gone out of the way.*
No, said Hopeful, you shall not go first; for your mind
being troubled may lead you out of the way again.—Then,
for their encouragement, they heard the voice of one
saying, " Let thine heart be towards the highway; even
the way that thou wentest; turn again.^^^ But by this
time the waters were greatly risen, by reason of which the
way of going back was very dangerous.—Then I thought
that it is easier going out of the way when we are
in, than going in when we are out.—^Yet they adventured
to go back; but it was so dark, and the flood was so high,
that in their going back they had like to have been drowned,
nine or ten times.f
* Jer. xxxi. 21.
* This dialogue is very natural and instructive, and exhibits that spirit
of mutual tenderness, forbearance, and sympathy, which becomes Christians
in such perplexing circumstances. They, who have misled others into sin,
should not only ask forgiveness of God, hut of them also; and they, who
have been drawn aside by the example and persuasion of their brethren,
should be careful not to upbraid or discourage them, when they become
sensible of their fault.
+ When such as have turned aside are called upon in scripture to return
to God and his ways, the exhortation implies a promise of acceptance to all
who comply with it, and may be considered as immediately addressed to every
one with whose character and situation it corresponds. It might be thought
indeed, that an experienced believer, when convinced of any sin, woxild find
little difficulty in returning to his duty^ and recovering his peace. But a
deliberate transgression, however trivial it might seem at the moment, appears
GIANT DESPAIR FINDS THE PILGRIMS.
183
EITHER could tlicy, with all the
skill they had, get agam to the
stile that night. Wherefore at
last lighting under a little shelter,
they sat down there till the day¬
break : but being weary they fell
asleep.—^Now there was, not far
from the place where they lay, a
castle, called Doubting-Castle, the
owner thereof was Giant Despair; and it was on his
grounds they now were sleeping. Wherefore he, getting
up in the morning early, and walking up and down in his
fields, caught Christian and Hopeful asleep in his grounds
Then with a grim and surly voice he bid them awake, and
asked them whence they were, and what they did in his
grounds ? They told him they were pilgrims, and that
they had lost their way. Then said the Giant, You have
this night trespassed on me, by trampling in, and lying
on, my ground, and therefore you must go along with me.
So they were forced to go, because he was stronger than
they. They also had but little to say, for they knew
themselves in a fault. The Giant therefore drove them
upon the retrospect to he an act of most unfateful and aggravated rebellion;
so that it brings such darkness upon the soul, and guilt on the conscience, as
frequently causes a man to suspect that all his religion has been a delusion.
And, when he would attempt to set out anew, it occurs to him, that, if all his
past endeavours and expectations, for many years, have been frustrated, he
can entertain little hope of better success hereafter: as he knows not how to
use other means, or greater earnestness, than he has already employed as he
fears to no purpose. Nor will Satan ever fail in these circumstances, to pour
in such suggestions, as may overwhelm the soul with an apprehension that
the case is hopeless, and God inexorable. The believer will not, indeed, be
prevailed upon by these discouragements wholly to neglect all attempts to
recover his ground: but he often resembles a man who is passing through a
deep and rapid stream, and struggling hard to keep his head above water.
184 AND SHUTS THEM UP IN DOUBTING CASTLE.
before him, and put them into a very dark dnngeon, nasty
and stinking to the spirits of these two men.* Here then
* When David had fallen into the depths of sin and distress, he cried most
earnestly to the Lord: and Jonah did the same in the fish's belly. Extraor¬
dinary cases require singular diligence; even as greater exertion is necessary
to get out of a pit than to walk upon level ground. When believers, there¬
fore, have brought themselves, by transgression, into great terror and
anguish of conscience, it is foolish to expect that God will " restore to them
the joy of his salvation," tid they have made the most unreseiwed confessions
of their guilt: humbly deprecated his deserved wrath in persevering prayer,
and used peculiar diligence in every thing that accompanies repentance and
faith in Christ; and tends to greater watchfulness, circumspection, and self-
denial. But they often seek relief in a more compendious way; and, as they
do not wholly omit their customary religious exercises, or vindicate and
repeat their transgressions: they endeavour to quiet themselves by general
notions of the mercy of God through Jesus Christ, and of the security of the
new covenant; and, the storm in their consciences subsiding, they * find a
little shelter,' and wait for a more " convenient opportunity" of recovering
their former life and vigour in religion. Indeed the very circumstances,
which should excite us to peculiar earnestness, tend, through the depravity
of our nature, to blind and stupify the heart: Peter and the other disciples
" slept for sorrow," when they were more especially required to " watch and
pray, that they might not enter into temptation." Such repeated sins and mis¬
takes brings believers into deep distresses. Growing more and more heartless
in religion, and insensible in a most perilous situation, they are led habitually
to infer that they are hypocrites; that the encouragements of scripture belong
not to them; that prayer itself will be of no use to them; and, when they are at
length brought to reflection, they are taken prisoners by Despair, and shut
up in Doubting-castle.—This case should be cai-efully distinguished from
Christian's terrors in the city of Destruction, which induced him to " flee
from the wrath to comefrom the slough of Despond, into which he fell
when diligently seeking salvation; from the burden he carried to the Cross;
from his conflict with Apollyon, and his troubles in the valley of the shadow
of Death: and even from the terror that seized him and Hopeful in By-path
meadow, which would have speedily terminated if they had not slept on for¬
bidden ground, and stopped short of the refuge which the Lord hath provided.
•—Despair, like a tremendous giant, will at last seize on the souls of al
unbelievers: and, when Chi'istians conclude, from some aggravated and per¬
tinacious misconduct, that they belong to that company, even their acquaint¬
ance with the scripture will expose them to be taken captive by him. They
christian's double sorrow,
185
they lay, from "Wednesday morning till Saturday night,
without one hit of bread, or drop of drink, or light, or any
to ask how they did: they were, therefore, here in evil
case, and were far from friends and acquaintance.^ Now
in this place Christian had double sorrow, because it was
through his unadvised counsel that they were brought into
this distress.*
* Psalm Ixxxviii. 8.
do not indeed fall and perisli with Vain-confidence ; hut for a season they
find it impossible to rise superior to prevailing- gloomy doubts bordering on
despair, or to obtain the least comfortable hope of debverance, or encourage¬
ment to use the proper means of seeking it. Whenever we deliberately quit
the plain path of duty, to avoid hardship and self-denial, we trespass on Giant
Despair's grounds: and are never out of his reach till renewed exercises of
deep repentance and faith in Christ, producing unreserved obedience,
especially in that instance where before we refused it, have set our feet in the
highway we had forsaken. This we cannot attain to without the special
grace of God, which he may not see good immediately to communicate. In
the mean time .every effort must be accompanied with discouragement and
distress : but if, instead of persevering, amidst our anxious fears, to cry to
him for help, and to wait his time of shewing mercy, we endeavour to bolster
up some false confidence, and take shelter in a refuge of lies, the event will
be such as is here described. It will be in vain, after such perverseness, to
pretend that we have inadvertently mistaken our way: our own hearts will
condemn ushow then can " we have confidence towards God, who is
greater than our hearts and knoweth all things ?" the grim giant will prove
too strong for us, and shut us up in his noisome dungeon, and the recollec¬
tion of our former hopes and comforts will only serve to aggravate our woe.
These hues are here inserted:
* The pilgrims now, to gratify the flesh,
"Will seek its ease; but, 0! how they afresh
Do thereby plunge themselves new griefs into !
Who seek to please the flesh themselves undo.'
* Perhaps the exact time, from Wednesday morning tO Saturday night,
was mentioned under the idea that it was as long as life can generally be
supported in such a situation. The believer may be brought by wilful sin to
such a condition, that, to his own apprehension, destruction is inevitable.
Even a true Christian may sink so low as to have no light or comfort from the
scriptures and the Holy Spirit; nothing to sustain his almost expiring faith
18S THEY ARE CRUELLY ABUSED BY THE GIANT.
Now Giant Despair liad a wife, and her name was
Diffidence ; so when he was gone to bed he told his wife
what he had done; to wit, that he had taken a couple of
prisoners, and cast them into his dungeon for trespassing
on his grounds. Then he asked her also what he had best
do further to them ? So she asked what they were, whence
they came, and whither they were bound ? and he told
her. Then she counselled him that when he arose in the
morning he should beat them without any mercy. So
when he arose he getteth a grievous crab-tree cudgel, and
goes down into the dungeon to them, and there first falls
to rating of them as if they were dogs, although they gave
him never a word of distaste: then he falls upon them
and beats them fearfully, in such sort that they were not
able to help themselves, or to turn them upon the fioor.
This done he withdraws, and leaves them there to condole
their misery, and to mourn under their distress: so all
that day they spent the time in nothing but sighs and
bitter lamentations. The next night she, talking with her
husband about them farther, and understanding that they
were yet alive, did advise him to counsel them to make
away with themselves. So when morning was come he
goes to them in a surly manner, and, perceiving them to
be very sore with the stripes that he had given them the
and hope; no help or pity from his brethren, but severe censures or more
painful suspicions j the horrors of an accusing' conscience ; the dread of God
as an enemy; connected with sharp and multiplied corrections in his outward
circumstances ; and all this as the price of the ease or indulgence obtained
by some wilful transgression! Now who, that really believes this, will take
encouragement to sin from the doctrine of final perseverance ? Would a man,
for trivial gain, leap down a precipice, even if he could be sure that he should
escape with his life 1 No, the dread of the anguish of broken bones, and of
being made a cripple to the end of his days, would effectually secure him
from such a madness.
GIANT DESPAIR URGES THEM TO SUICIDE* IS?
day before, he told them that, since they were never like
to come out of that place, their only way would be forth¬
with to make an end of themselves, either with knife,
halter, or poison: for why, said he, should you choose life,,
seeing it is attended with so much bitterness ? But they
desired him to let them go; with that he looked ugly upon
them, and rushing to them, had doubtless made an end
of them himself, but that he feU into one of his fits, (for
he sometimes fell into fits,) and lost for a time the use of
his hand. Wherefore he withdrew, and left them as before
to consider what to do.* Then did the prisoners consult
between themselves whether it was best to take his counsel
»
or no; and thus they began to discourse :
Brother, said Christian, what shall we do ? The life
that we now live is miserable ! for my part, I know not
whether is best to live thus, or die out of hand i my
soul chooseth strangling rather than life,^^^ and the grave
* .Tob vii. 15.
* Despair seldom fully seizes any man in this -world; and the strongest
hold it can get of a true believer amounts only to a prevailing distrust of
God's promises, with respect to Ms own case : for this is accompanied with
some small degree of latent hope, discoverable in its effects, though unper-
ceived amidst the distressing feelings of the heart. Perhaps this was intended
in the allegory by the circumstance of Despair's doing nothing to the
pilgrims, save at the instance of his wife Diffidence. Desponding fears, when
they so prevail as to keep men from prayer, make way for temptations to
suicide, as the only relief from misery: but when there is any true faith, however
it may seem wholly out of exercise, the temptation wiU be eventually
overcome, provided actual insanity do not intervene; and this is a very
uncommon case among religious people, whatever slanders their enemies may
circulate, in order to prejudice men's minds against the truth.—Most, if not
all, modern editions read, 'for he sometimes, in sunsMny. weather^ fell into
fits :* but the words, ' in sunshiny weather,' are not in the old edition before
me. If the author afterwards added them, he probably intended to represent
those transient glimpses of hope, which preserve believers from dire extremi¬
ties in their most discouraged seasons.
l88 hopeful quiets the mind of christian.
is more easy for me tliaa .this dungeon! Shall we he
ruled by the giant ?
Hope. Indeed our present condition is dreadful, and
death would be far more welcome to me than thus for
ever to abide: but yet let us consider, the Lord of the
country to which we are going hath said, " Thou shalt do
no murderno, not to another man^s person, much more
then are we forbidden to take his counsel to kill ourselves.
Besides, he that kills another can but commit murder upon
his body: but, for one to kill himself, is to kiH body and
soul at once. And moreover, my brother, thou talkest of
ease in the grave, but hast thou forgotten the hell whither
for certain the murderers go? for ^^no murderer hath
eternal life,^' &c. And let us consider again, that all the
law is not in the hand of Giant Despair : others, so far as
I can understand, have been taken by him as well as we,
and yet have escaped out of his hands. Who knows, but
that God, that made the world, may cause that Giant
' Despair may die, or that, at some time or other, he may
forget to lock us in; or but he may in a short time
have another of his fits before us, and may lose the use of
his limbs ? and, if ever that should come to pass again,
for my part I am resolved to pluck up the heart of a man,
and to try my utmost to get from under his hand. I was
a fool that I did not try to do it before: but however, my
brother, let us be patient and endure a while; the time
may come that may give us a happy release : but let us
not be our own murderers.—With these words Hopeful at'
present did moderate the mind of his brother; so they
continued together, in the dark, that day in their sad and
doleful condition.*
* They, who have long- walked with stable peace in the ways ot God, are
often known to be moj-e d^'ected, when sin hath filled their consciences with
CHRISTIAN HALF DISPOSED TO COMPLY. 189
Well, towards evening the Giant goes down into the dun¬
geon again, to see if his prisoners had taken his counsel:
hut when he came there he found them alive | and, truly,
alive was all. For now^ what for want of bread and water;
and by reason of the wounds they received when he beat
them, they could do little but breathe. Eut, I say, he
found them alive; at which he fell into a grievous rage,
and told them that, seeing they had disobeyed his counsel,
it should be worse with them than if they had never been
born^
At this they trembled greatly,, and I think that, Chris^
tian fell into a swoon; but, coming a little to. himself again,
they renewed their discourse about the giant^s counsel, and
whether yet they had best take it or no. Now Christian
again seemed to be for doing it, but Hopeful made his
second reply as followeth.
" f ^ I' ■ ■ ' ■ ^ I. — I ■ '■ 'I ■ I I ■ FIT' 11 I II —"I I ■ ■ I
remorse, tlian younger professors are; especially if they have caused others
to offend, or brought reproach on the gospel. Their recent conduct as
inconsistent with their former character and profession, seems ta them a
decided proof of self-deception; they deem it hopeless to begin all over again;
Satan endeavours to the utmost to dishearten new converts by their example;
and the Lord permits them to be overwhelmed for a time with discourage¬
ment, for a warning to others; to vindicate the honour of his truth which
they have disgraced; to counterpoise such attainments or services, aS' might
otherwise "exalt them above measure;" and to, shew that none has any
strength independent ofJTim, and that he can make use of the feeble to
assist the strong, when he sees good.—Hopeful's arguments against self-
murder are conclusive: doubtless men in general venture on that awful
crime, either disbelieving or forgetting the 'doctrine of scriptnre concerning a
future and eternal state of retribution.—It is greatly to be wished, that all
serious persons would avoid speaking of self-murderers as having ' put an end
to their existence;' which certainly tends to mislead the minds of the
tempted, into very erroneous apprehensions on this most important subject.—
This discourse aptly represents the fluctuation of men's minds under greai"
despondency; their struggles against despair, with purposes at some future
opportunity to seek deliverance; their present irresolution ; and the way in
which feeble hopes, and strong fears of future wrath, keep them from yielding
to the suggestions of the enemy.
190 diffidence's counsel to the giant.
- My brother, said he, rememherest thou not how valiant
thou hast been heretofore? ApoUyon could not crush
thee: nor could all that thou didst hear, or see, or feel, in
the valley of the shadow of Death; what hardship, terror,
and amazement hast thou already gone through, and art
thou now nothing but fear ? Thou seest that I am in the
dungeon with thee, a far weaker man by nature than thou
art: also this giant has wounded me as well as thee, and
hath also cut off the bread and water from my mouth,
and with thee I mourn without the light. But let us ex¬
ercise a little more patience: remember how thou playedst
the man at Vanity-fair, and wast neither afraid of the
chain or cage, nor yet of bloody death ; wherefore let us,
at least to avoid the shame that becomes not a Christian
to be found in, bear up with patience as well as we can.^
Now night bemg come again, and the giant and his wife
being in bed, she asked him concerning the prisoners, and
if they had taken his counsel:—to which he replied. They
are sturdy rogues, they choose rather to bear all hardship
than to make away themselves. Then said she. Take them
into the castle-yard to-morrow, and shew them the bones
and skulls of those that thou hast already dispatched,
and make them believe, ere a week comes to an end, thou
also wilt tear them in pieces, as thou hast done their
fellows before them.f
* Serious recollections of past conflicts, dangers, and deliverances, is pe¬
culiarly useful to encourage confidence in the power and mercy of God, and
patient waiting for him in the most diflScult and perilous situations: and
conference with our brethren, even if they too are under similar trials, is a
very important means of resisting the Devil, when he would tempt us to
renounce our hope, and have recourse to desperate measures.
t The scripture exhibits some examples of apostates who have died in
despair, (as king Saul and Judas Iscariot;) and several intimations are given
of those, to whom nothing " remains but a certain fearful looking for of
judgment and fiery indignation."' A few instances also have been recorded.
THE PILGRIMS BEGIN TO PRAY.
191
So when the morning was come the giant goes to them
again, and takes them into the castle-yard, and shews
them as his wife had bidden him: These, said he, were
pilgrims, as you are, once, and they trespassed on my
grounds, as you have done; and when I thought fit I tore
them in pieces, and so within ten days I will do you : go,
get you down into your den again. And with that he beat
them all the way thither. They lay therefore all day on
Saturday in a lamentable case, as before. Now, when night
was come, and when Mrs. Diffidence and her husband the
giant were got to bed, they began to renew their discourse
of their prisoners; and, withal, the giant wondered that
he could neither by his blows nor counsel bring them to
an end. And with that his wife replied, I fear, said she,
that they live in hopes that some will come to relieve
them, or that they have picklocks about them, by the
means of which they hope to escape. And sayest thou so,
my dear ? said the giant; I will therefore search them in
the morning.
Well, on Saturday about midnight they began to pray,
and continued in prayer till almost break of day.*
in different ages, of notorious apostates who have died in blasphemous rage and
despair. These accord to the man in the iron cage at the house of the Inter¬
preter, and are awful warnings to all professors," while they think they stand,
to take heed lest they fall." But the hypocrite generally overlooks the solemn
caution: and the humble Christian, having a tender conscience, and an
acquaintance with the deceitfulness of his own heart, is very apt to consider
his wilful transgression as the unpardonable sin, and to fear lest the doom of
former apostates will at length he his own. This seems intended by the Giant
shewing the pilgrims the hones of those he had slain, in order to induce them
to self-murder.
* Perhaps the author selected ' Saturday at midnight' for the precise time
when the prisoners began to pray, in order to intimate, that the return of the
Lord's day, and that preparation which serious persons are reminded to make
for its sacred services, are often the happy means of recovering those that
192
THE KEY, PROMISE, OPENS THE DOOR.
Now a little before it was day, good Cbristiaj-, as one
half amazed, brake out in this passionate speech; What
a fool, quotb be, I am, tbns to lie in a stinking dungeon
when I may as well walk at bberty: I have a key in iby
bosom called Promise that will, I am persuaded, open any
lock in Doubting Castle. Then said Hopeful, That's good
news, good brother, pluck it out of thy bosom and try.
Then Christian pnlled it out of his bosom, and began to
try at the dungeon door; whose bolt as he turned the key
gave back, and the door flew open with ease, and Christian
and Hopeful both came out. Then he went to the outer
door that lead a into the castle-yard, and with this key
opened that door also. After he went to the iron-gate,
(for that must be opened too,) but that lock went ex¬
tremely hard; yet the key did open it. Then they thrust
have fallen into sin and despondency.—Nothing- will be effectual for the
recovering of the fallen, till they * begin to pray,' with feiwency, importunity,
and perseverance. Ordinary diligence will in this case be unavailing: they
have sought ease to the flesh, when they ought to have - " watched unto
prayer and they must now watch* and pray, when others sleepand they
niust struggle against reluctancy, and persist in repeated approaches to the
mercy-seat, till they obtain a gracious answer.—But such is our nature and
situation, that in proportion as we have special need for earnestness in these
devout exercises, our hearts are averse' to them. The child, while obedient,
anticipates the pleasure of meeting his affectionate parent; but, when con¬
scious of having offended, he from shame, fear, and pride, hides himself and
keeps at a distance. Thus unbelief, guilt, and a proud aversion to unreserved
self-abasement, wrought on by Satan's temptations, keep even the believer,
when he has fallen into any aggravated sin, from coming to his only Friend,
and availing himself of his sole remedy: " He keeps silence, though his bones
wax old with his roaring all the daylong.'" But, when stoutness of spirit
is broken down, and a contrite believing frame of mind succeeds; the offender
begins to cry fervently to God for mercy, with humiliating confessions, re¬
newed application to the blood of Christ, and perseverance amidst delays and
discouragements: and then it will not be very long ere he obtain complete
deliverance.
' Psalm xxxii, 3—5.
" :r.&E".N" IHT'.T TaIR.'[JSr
ULKR-E THEIR. ESCAPE
OPEN THIE G-ATE TO
"WITH SPEED "
Northwestern
University
^ '"^rary
A MILLAR TO WARN PILGRIMS. " IS'S
opSn tlie gate to make their escape with speed. But that
gate as it opened made such a creaking that it waked
Giant Despair, who hastily rising to pursue his prisoneis
felt his limbs to fail, so that he could by no means go
after them. Then they went on> and came to the King's
highway again, and so were safe because thev were out of
his jurisdiction.
- Now, when they were gone over the stile^ they began
to contrive with themselves what they should do at that
stile, to prevent those that should come after from falling
into the hand of Giant Despair. So they consented to
erect there a pillar, and to engrave on the side thereof,
' Over this stile is the way to Doubting Castle, which is
kept by Giant Despair, who despiseth the King of the
celestial country, and seeks to destroy holy pilgrims.^
Many therefore that followed after read what was written^
and escaped the danger.*—^This done, they sang as follows i
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
Lest heedlessness makes them as we to fare j
Lest they, for trespassing, his prisoners are
Whose Castle's Doubting, and whose name's Despair.
* The promise of eternal life, to every one without exception who believeth
in Christ, is especially intended by the key j but without excluding any other
of " the exceeding great and precious promises " of the gospel. The believer,
being enabled to recollect such as peculiarly suit his case, and, conscious of
fcordially desiring the promised blessings, has the * key in his bosom, which
will open any lock in Doubting Castle ;* and while he pleads the promises in
faith, depending on the merits and atonement of Emmanuel, " as coming to
God through himhe gradually resumes his confidence, and begins to wonder
at his past despondency. Yet remains, of unbelief, recollection of his
aggravated guilt, and fear lest he should presume, often render it difficult for
him entirely to dismiss discouraging doubts.—But let it especially be noted
that the faith, which delivered the pilgrims from Giant Despair's castle^
O
194
THE DELECTABLE MOUNTAINS,
They went then till they came to the Delectable Moux )
tains, which mountains belong to the Lord of that hill of
which we have spoken before: so they went up to the
mountains^ to behold the gardens and orchards, the vine¬
yards and fountains of water. Where also they drank and
washed themselves, and did freely eat of the vineyards.
Now there were on the tops of these mountains shepherds
feeding their flocks, and they stood by the highway side.
The pilgrims therefore went to them, and leaning upon
their staves (as is common with weary pilgrims when they
stand to talk with any by the way,) they asked. Whose
Delectable Mountains are these ? and whose be the sheep
that feed upon them ?
Shep, These mountains are Emmanueks Land, and they
are within sight of his city: and the sheep also are his,,
and he laid down.his life for them.* " , • '
induced them without delay to return into the highway of obedience, and to
walk in it with more circumspection than before, no more complaining of its
roughness; and to devise every method of cautioning others against passing
over the stile into By-path meadow. "Whereas a dead faith apd a vain confi¬
dence keep out all doubts and fears, even on forbidden ground, and under
the walls of Despair's castle; till at length the poor deluded wretch is unex¬
pectedly and irresistibly seized upon, and made his prey. And if Christians
ft Bow "Vain-confidence, and endeavour to keep up their hopes when neglecting
their own duty j let them remember, that (whatever some men may pretend)
they will surely be thus brought acquainted with Diifidence, immured iri
Doubting Castle, and terribly bruised and frightened by Giant Despair: nor
will they be delivered till they have learned, by painful experience, that the
assurance of hope is inseparably connected with the self-denying obedience of
fdith and love.
* When offending Christians are brought to deep repentance, renewed
exercises of lively faith, and willing obedience in those selftdenying duties
which they had declined, the Lord " restores to them the joy of his salvation,"
and their comforts become more abundant and permanent.—The Delectable
Mountains seeni intended to represent those calm seasons of peace and
comfort, which consistent believers often experience in their old age. They
the pilgrims converse with the shepherds. 195
Chr, Is tHs the way to the celestial City ?
v Shep. You are just in your way.
Chr. How far is it thither ?
Shep. Too far for any but those that shall get thither
indeed.*
have survived, in a considerable degree, the vehemence of their youthful
passions, and have honourably performed their parts in the active scenes of
life; they are established, by long experience, in the simplicity of dependence
and obedience r the Lord graciously exempts them from peculiar trials and
temptations: their acquaintance with the ministers and people of God is
enlarged, and they possess the respect, confidence, and ajffection of many
esteemed friends: they have much leisure for communion with God, and the
immediate exercises of religion : and they often converse with their brethren
on the loving kindness and truth of the Lord till ** their hearts burn within
them." Thus * leaning on their staves,' depending on the promises and per¬
fections of God in assured faith and hope, they anticipate their future
happiness " with joy unspeakable and full of glory."—These things ar©
represented under a variety of external images, according to the nature of an
allegory. The shepherds and their flocks denote the more extensive
acquaintance of many aged Christians with the ministers and churches of
Christ, the Chief Shepherd, " who laid down his life for the sheep."—This is
^Emmanuel's landfor, being detached from worldly engagements and con¬
nexions, they now spend their time almost wholly among the subjects of the
Prince of Peace, and as in his more especial presence.
The following lines are added here, as before:
' Mountains delectable they now ascend.
Where shepherds be, which to them do commend,
Alluring things, and things that cautious are:
Pilgrims are steady kept by faith and fear.'
• The certainty of the final perseverance of true believers is constantly exem¬
plified in their actually persevering, notwithstanding all imaginable inward and
outward impediments. Many hold the doctrine who are not interested in the
privilege; aud whose conduct eventually proves that they " had no root in
themselves ^ but the true believer acquires new strength by his very trials
and mistakes, and possesses increasing evidence that the new covenant is
wade with him} for; " having obtained help of God," he still " continues
in Christ's word," and abides in him: and, while temptations, persecutions,
' 1 John ii. 19.
o 2
i9ff the names op the shepherds.
Chr. Is the way safe or dangerous ? '
Shep. Safe for those for whom it is to be safe; ^'but
transgressors shaU faU therein.^''
Chr. Is there in this place any relief for pilgrims that
are weary and faint in the way ?
Shep. The Lord of these mountains hath given us a
charge "not to be forgetful to entertain strangers
therefore the good of the place is before you.
I saw also in my dream, that when the shepherds per¬
ceived that they were wayfaring men they also put questions
to them, to which they made answer, as in other places ?
as. Whence came you ? and how got you into the way ?
and by what means have you so persevered therein ? for
but few of them that begin to come hither do shew their
face on this mountain. But when the shepherds heard
their answers, being pleased therewith, they looked very
lovingly upon them, and said. Welcome to the Delectable
Mountains.
The shepherds, I say, whose names were Knowledge^'
Experience, Watchful, and Sincere,* took them by the
^ Hos. xiv. 9,. ^ Heb, xiii. 1, 2.
heresies, and afflictions^ which stumble transgressors and detect hypocrites,
tend to quicken, humble, sanctify, and establish him; be may assuredly
conclude, that "he shall be kept by the power of God, through faith unto
salvatjion."
* These names imply much useful instruction, both to Ministers and
Christians, by shewing them what endowments are most essential to the
pastoral office.—The attention given to pi'eachers should not be proportioned
to the degree of their confidence, vehemence, accomplishments, graceful
delivery, eloquence, or politeness; but to that of their "knowledge of the
scriptures, and of every subject that relates to the glory of God and
the salvation of souls: theu* eirperience of the power of divine truth in their
own hearts, of the faithfulness of God to his promises, of the believer's
conflicts, difficulties, and dangers, and of the manifold devices of Satan \o
mislead,, deceive, pervert, defile or harass the souls of men; their natchfulnesg'
MEN SLAIN BY A FALL FROM MOUNT ERROR. 197
Land and tad them to their tents, and made them partake
of that which was ready at present. They said, moreover.
We would that you should stop here awhile, to be ac¬
quainted with us, and yet more to solace yourselves with
the good of these Delectable Mountains. They told them
that they were content to stay: and so they went to their
rest that night, because it was very late.
Then I saw in my dream, that in the morning the
shepherds called upon Christian and Hopeful to walk with
them upon the mountains : so they went forth with them,
and walked a while, having a pleasant prospect on every
side. Then said the shepherds one to another. Shall we
shew these pilgrims some wonders ? So, when they had
concluded to do it, they had them first to the top of a hill,
called Error, which was very steep on the furthest side,
and bid them look down to the bottom. So Christian
and Hopeful looked down, and saw at the bottom several
men dashed all to pieces by a fall that they had from the
top.. Then said Christian, What meaneth this? The
shepherds answered, Have you not heard of them that
were made to err, by hearkening to Hymeneus and Phi-
letus,^ as concerning the faith of the resurrection of the
body? They answered. Yes. Then said the shepherds.
Those that you see lie dashed'in pieces at the bottom of
this mountain are they; and they have continued to this
day unburied, as you see, for an example to others to take
* 2 Tim. u. 17,18,
«ver the people, as their constant business and unremitted care, to caution
them against every snare, and to recover them out of every error into which
they may he betrayed; and their sincerity^ as manifested by a disinterested,
unambitious, unassuming, patient, and affectionate conduct; by proving- that
^hey deem themselves bound to practise their own instrr.ctions, and by an
uniform attempt to convince the people, that they ''seek not their''s but them.'*
198
THE MOUNTAIN CAUTION
heed how they clamber too high, or how they corde'^ t6(J
near the brink of this mountain.* '
Then I saw that they had them to the top of another
tootmtain, and the name of that is Caution, and bid then!
look afar off: which when they did they perceived, as they
thought, several men walking ilp and down among the
* Human nature always verges to extremes. In former times the least
deTiation from, an established system of doctrine was reprobated as' a
damnable heresy; and some persons, even at this day, tacitly laying claim to
infallibility, deem every variation from their standard an error, and every
error inconsistent with true piety. But, the absurdity and bad effects of this
bigotry having been discovered and exposed, it has become far more common
to consider indifference about theological truth as essential to candour and
liberality of sentiment: and to vilify, as narrow-minded bigots, all who
contend earnestly for the faith once delivered to the saints," however averse
they may be to persecution, or disposed to benevolence towards such as diffel*
from them. Thus the great end for which prophets and apostles Were
inspired, martyrs shed their blood, and the Son of God himselt came into the
world and died on the cross, is pronounced a matter of no moment! revelation
is virtually rejected! (for we may know, without the Bible, that men ought
io be sober, honest, sincere, and benevolent;) and those principles, from
which all genuine holiness must arise, are contemned as enthusiasm and
foolishness! Some errors may indeed consist with true faith; (for who will
say that he is in nothing mistaken ?) yet no error is absolutely harmless; all
must, in one way or other, originate from a wrong state of mind or a faulty
conduct, and proportionably counteract the design of revelation: and some
are absolutely inconsistent with repentance, humility, faith, hope, love,
spiritual worship, and holy obedience, and consequently incompatible with a
state of acceptance and salvation. These are represented by the 'hill Error,
and a scriptural specimen is adduced. Professed Christians fall into delusions
by indulging self-conceit, vain-glory, and curiosity; by " leaning to their own
understandings," and " intruding into the things they have not seen, vainly
puffed up by their fleshly mindand by speculating on subjects which are
too deep for them. For the fruit of " the tree of knowledge," in respect of
religious opinions not expressly revealed, is still forbidden j and men vainly"
thinking it " good for food, and a tree to be desired to make one wise and
desiring " to be as gods," understanding and accounting for every thing;
fall into destructive heresies, do immense mischief, and become awful examples
for the warning of their contemporaries and successors.
MEN BLINDED BY GIANT DESPAIR,
199
Jtombs that were there: and they perceived that the men
were blind, because they stumbled sometimes upon the
tombs, and because they could not get out from among
them. Then said Christian, What means this ?
. The shepherds then answered. Did you not see a little
rbelow these mountains a stile that leads into a meadow on
the left hand of this way ? They answered. Yes. Then
,said the shepherds. From that stile there goes a path that
leads directly to Doubting Castle, which is kept by Giant
(Despair; and these men (pointing to them among the
tombs,) came once on pilgrimage, as you do now, even till
they ,came to that same stile. And, because the right way
was rough in that place, they chose to go out of it into
that meadow, and there were taken by Giant Despair, and
.cast into DoubtingTCastle; where, after they had a while
been kept in the dungeon, he at last did put out their
eyes, and led them among those , tombs, where he has left
them to wander to this very day: that the saying of the
wise man might be fulfilled, "He that wandereth out of
the way of understanding, shall remain in the congregation
of the dead.''^ Then Christian and Hopeful looked upon
one another, with tears gushing out, but yet said nothing
to the shepherds.* . ,
* ' Prov. xxi. 16. . «
" I ' ' " » i ■ J I I
* Many professors, turning aside from the line of conscientious obedience
to escape difficulties, experience great distress of mind: which not being able
to endure, they desperately endeavour to disbelieve or pervert all they have
learned concerning religion: thus they are blinded by Satan through their
despondings, and are given over to strong delusions, as the just punishment
of their wickedness.' Notwithstanding their profession, and the hopes long
formed of them, they return to the company of those who are dead in sin, and
buried in worldly pursuits; differing from them merely in a few speculative
notions, and being far more hopeless than they. This is not only the case
' 2 Thess. ii. 11—13.
200
THE BY-WAY TO HELL.
Then I saw in my dream, that the shepherds had theti:
to another place in a bottom, where was a door in the side
of a hill; and they opened the door and bid them look in.
They looked in, therefore, and saw that within it was very
dark and smoky; .they also thought that they heard a
rumbbng noise, as of fire, and a cry of some tormented';
and that they smelt the scent of brimstone. Then said
Christian, What means this ? The shepherds told them.
This is a by-way to hell, a way that hypocrites go in at:
namely, such as sell their birthright, with Esau; such as
sell their Master, with Judas; such as blaspheme the
gospel, with Alexander; and that lie and dissemble, with
Ananias and Sapphira his wife.
Then said Hopeful to the shepherds, I perceive that
these had on them, even every one, a show of pilgrimage,
as we have now, had they not ?
Shep. Yes, and held it a long time too. •
Hope. How far might they go on in pilgrimage, in
their days, since they notwithstanding were thus miserably
cast away? '
Shep. Some further,' and some not so far as these
mountains.
Then said the pilgrims one to another. We had need
cry to the strong for strength !
Shep. Ay, and you wiU have need to use it when you
have it, too.*
■ . I [ , '
with many, at the first Ifeginning' of a religious profession, jss of Pljabje at
the Slough of Despond, hut with some at every stage of the journey. Such
examples may very properly demand our tears of godly sorrow and feryept
gratitude, when we reflect on our own misconduct, and the loving kindness of
the Lord, who hath made us to difier, hy first implanting, and thep preserv¬
ing, faith in our hearts.
* No man can see the heai't of another, or certainly "know him to be a true
believer: it is, therefore, proper to warn the most approved persons, " while
THE HILL CLEAR.
201:
By this time the pilgrims had a desire to go forwards,
and the shepherds a desire they should; so they walked
together towards the end of the mountains. Then said
the shepherds one to another, Let us here shew tp the
pilgrims the gates of the celestial City, if they have skill
to look through our perspective glass. The pilgrims then
lovingly accepted the motion; so they had them to the
top of a high hill, called Clear, and gave them their glass
to look.
Then they essayed to look, hut the remembrance of that
last thing that the shepherds had shewed them made
their hand shake by means of which impediment they
cpuld not look steadily through the glass; yet they thought
«
they saw something like the gate, and also some of the
gloiy of the place.
they think they stand, to take heed lest they fall." Such cautions, with the
diligfcnce, self-examination, watchfulness and prayer which they excite, are
the means of perseverance and establishment to the upright.—An event may
be certain in itself, and yet inseparable from the method in which it is to be
accomplishedand it may appear veiy uncertain to the persons concerned,
especmlly if they yield to remissness:® so that prayer to the Almighty God'
for strength, with continued watchfulness and attention to every part of prac¬
tical religion, is absolutely necessary to *' the full assurance of hope untp
the end."®
* Such is the infirmity of our nature, even when in a moment renovated,
that it is almost impossible for us vigorously to exercise one holy affection,
without failing in some other. When we confide in God with assured faith
flind hope, we commonly are defective in reverence, humility, and caution;'
on the other hand, a jealousy of ourselves, and a salutary fear of coming
short or drawing back, generally .weaken confidence in God, and interfere
with a joyful anticipation of our future inheritance. But, notwithstanding'
this deduction, through our remaining unbelief, such experiences are very
advantageous.—" Be not high-minded, but fear:" for "blessed is he that
feareth always." ^
^ Acts xxvii. 22—31. f ® 1 Peter iv. 18. ? Heb. vi. 10—12,
202:
A YOUTH NAMED IGNORANCE
, Thus by the shepherds secrets are reveal'd.
Which from all other men are kept conceal'd:
Come to the shepherds then, if you would see
Things deep, things hid, and that mysterious be.
Wlien they were about to depart, one of the shepherds
gave them a note of the way; another of them bid them
beware of the flatterer ; the third bid them take heed that
they sleep not upon the enchanted ground; and the fourth
bid them God speed. So I awoke from my dream.'
And I slept and dreamed agaiu, and saw the same two
pilgrims going down the mountains along the high-way
towards the city. Now a little below these mountains on
the left hand lieth the country of Conceit, from which
Country there comes into the way in which the pilgrims
walked a little crooked lane. Here therefore they met
with a very brisk lad that came out of that country,- and
his name was Ignorance.* So Christian asked him from
what parts he came, and whither he was going ?
* Multitudes of Ignorant persons entirely disregard God and religion ; and
others have a show of piety, which is grave, reserved, austere, distant, and
connected with contemptuous enmity to evangelical truth. But there are
some persons of a sprightly disposition, who are more conceited and vain¬
glorious" than haughty and arrogant; who think well of themselves, and
presume on the good opinion of their acquaintance; who are open and com¬
municative, though they expose their ignorance continually; who fancy
themselves very religious, and expect to he thought so by others; who
are willing to associate with evangelical professors, as if they all meant the
same thing: and who do not express contempt or enmity, unless urged to it
in self-defence. This description of men seems to be represented by the
character next introduced, about which the author has repeatedly bestowed
much pains.—Christian had soon done with Obstinate and Worldly-Wiseman;
for such men, being outrageous against the gospel, shun all intercourse with
established believers, and little can be done to warn or undeceive them: but
brisk, conceited, shallow persons, who are ambitious of being thought reli¬
gious, are shaken off with great difficulty; and they are continually found
christian discourses with him.
203
Ignor. Sir, I was bom in the country that lietb off
bbere a little to the left hand, and I am going to the celes¬
tial City.
Chr: But how do you think to get in at the gate ? for
you may find some difficulty there.
As other good people do, said he.
Chr. But what have you to shew at that gate, that may '
cause that the gate should be opened to you ?
Ignor. I know my Lord's will, and have been a good
liver; I pay every man his own; I pray, fast, pay .tithes,
and give alms, and have left miy country for whither I
to going.
' Chr.' But thou camest not in at the wicket-gate that
is at the head of this way ^ thou camest in thither through
that same crooked lane; and therefore • I fear, however
thou mayest think of thyself, when the reckoning-day
shall come, thou wilt have laid to thy charge that thou
art a thief and a robber instead of getting admittance
into the city.
among the hearers of the gospel. They often intrude themselves at the most
sacred ordinances, when they have it in their power: and sometimes are
favourably thought of, till further acquaintance proves their entire ignorance.
Pride, in one form' or another, is the universal fault of human nature; hu^
the frivolous vain-glory of empty talkers differs exceedingly from the
Arrogance and formal self-importance of Scribes and Pharisees, and arises
from a different constitution and education, and other habits and associations^
This is the town of. Conceit, where Ignorance resided.—A lively disposition,
a weak capacity, a confused judgment, the waht of information about religion,
and almost eVery other subject, a proportionable Ijlindness to all these defects,
and a pert forward self-sufficiency, are the prominent features in this
portrait: and, if a full purse, secular influence, the ability of conferring
favours, and the power to excite fears, be added, the whole receives its highest
finishing.—With these observations on this peculiar character, and a few
ihints as we proceed, the plain language Of the author on this subject will be
perfectly intelligible to the attentive reader.
204 christian's opinion op ignorance.
Ignor. Gentlemen, ye be utter strangers to me, I know
you not; be content to foUow tbe religion of your country^
and I will follow tbe religion of mine. I hope all will be
well. And as for tbat gate that you talk of, all the world
knows that that is a great way off of our country. I can¬
not think that any man in all our parts doth so much as
know the way to it: nor need they matter whether they
do or no; since we have, as you see, a fine pleasant green,
lane' that comes down from our country the next way
into it.
When Christian saw that the man was wdse in his own
conceit, he said to Hopeful, whisperingly, " There is more
hope of a fool than of him;"i and said moreover, '^When
he that is a fool walketh by the way, his wisdom faileth
him, and he saith to every one that he is a fool."^ What,
shall we talk further with him, or outgo him at present,
and so leave him to think of what he hath heard already,
and then stop again for him afterwards, and see if by
degrees we can do any good to him ? Then said Hopeful,
Let Ignorance a little while now muse
On what is said, and let him not refuse
Good counsel tp embrace, lest he remain
Still ignorant of what's the chiefest gain,
God saith, those that no understanding have.
Although he made them, them he will not save.
He further added, It is not good, I think, to say all to
him at once; let us pass him by, if you will, and talk to
him anon, even as he is able to bear it.''*
* Prov. xxvi. 12. ' Eccles. x. 3.
I IjW I I M I
* It is best not to converse much at once with persona of this character:
out after a few warnings to leave them to their reflections; for their self-
conceit is often cherished by altercations, in which they deem themselvej
very expert, l}Owever disgusting their discourse may prove to others.
TURN-»AWAY CARRIED OFF BY DEVILS.
205
So they both went oa> and Ignorance be came after,
Now when they had passed him a little way they entered
into a very dark lane, where they met a man whom seven
devils had hound with seven strong cords, and were carry¬
ing him back to the door that they saw on the side of the
hilL^ Now good Christian began to tremble, and so did
Hopeful his companion; yet as the devils led away the
,man. Christian looked to see if he knew him; and he
,thought it might be one Tum-away, that dwelt in the
town of Apostacy< But he did not perfectly see his face,
for he did hang his head like a thief that is found. But,
being gone past. Hopeful looked after him, and spied on
his back a paper with this inscription, 'Wanton professor
and damnable apostate.^*
Then said Christian to his fellow. Now I call to remem¬
brance that which was told me of a thing that happened
to a good man hereabout. The name of the man was
' Matt. xii. 46. Prov. v. 22.
*
• The * dark lane ^ seems to mean a season of prevalent impiety, and of
great afflictioil to the people of God.—Hei'e the impartial author takes ofica-
.sion to contrast the character of Ignorance With that of Turn-away. Loosa
evangelical professors look down with supercilious disdain on those who do
not understand the doctrine of grace; and think themselves more enlightened,
and better acquainted with the liberty of the gospel, than more practical
Christians : but in dark times * wanton professors' often tui*n out' damnable
apostates,' and the detection of their hypocrisy makes them ashamed to she\<'
their faces among those believers, over whom they before affected a kind of
superiority. When convictions subside, and Christ has not set up his king^
dom' in the heart, the unclean spirit resumes his former habitation, and
** takes to him seven other spirits more wicked than himself," who bind the
poor wretch faster than ever in the cords of sin and delusion; so. that his
last state is more hopeless than the fii'st. Such apOsfa'cies make the hearts of
the upright to tremble: but a recollection of the nature of Turn-away's pro¬
fession and confidence gradually removes their difficulties^ and they recovef
their hope, and learn to take heed to themselves.
'206 CHRISTIAN RELATES HOW LITTLE-FAITH
. Little-faith; but a good man, and be dwelt in the town of
Sincere. The thing was this: at the entering in at this
passage, there comes down from Broadway-gate a lane
called Dead-man's-lane j so called because of the murders
that are commonly done there: and this Little-faith, going
on pilgrimage as we do now, chanced to sit down there
and slept. Now there happened at that time to come
down the lane from Broadway-gate three sturdy rogues,
and their names were Faint-heart, Mistrust, and Guilt,
three brothers; and they, espying Little-faith where he
was, came galloping up with speed. Now the good man
was just awakened from his sleep, and was getting up to
go on his journey. So they came up all to him, and with
threatening language bid him stand. At this Little-faith
looked as white as a clout, and had neither power to fight
nor flee. Then said Faint-heart, Deliver thy purse; but
he making no haste to do it, (for he was loth- to lose his
money,) Mistrust ran up to him, and thrusting his hand
into his pocket pulled out thence a bag of silver. Then he
cried out. Thieves, Thieves! With that Guilt, with a great
club that was in his hand, struck 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.* All
* The episode concerning Little-faith was evidently intended to prevent
weak Christians being dismayed by the awful things spoken of hypocrites and
apostates. In times of persecution many who seemed to he religious openly
return into the broad way to destruction; and thus Satan murders the souls
of men by threatening to kill their bodies. This is Dead-man's-lane, leading
back to Broadway-gate. All true believers are indeed preserved from
" drawing back to perdition:" but the weak in faith beingand
mistrusting the promises and faithfulness of God, are betrayed into sinful
compliances or iiegligences; they lie down to sleep when they have special
need to watch and be sober j they conceal or perhaps deny their profession j
are timid and negligent in duty j or in other respects act contraiy to their
was robbedj but preserves his jewels 20j
this while the thieves stood by. But at last^ they hearing
that some were upon the road, and fearing lest it should
be one Great-grace, that dwells in the city of Good-confi¬
dence, they betook theipselves to their heels, and left this
good man to shift for himself.*—^Now after a while Little-^,
faith caine to himse]f, and getting up, made shift to scram¬
ble on his way. This was the story. ' - j
• Hope. But did they take from him all that ever he had ?
Chr, No : the place where his jewels were, they never
ransacked: so those he kept still. But, as I was told, the
good man was much afflicted for his loss ; for the thieves
got most of his spending money. That which they got
not, as T said, were jewels; also he had a little odd money
left, but scarce enough to bring him to his journey's end;^
nay, if I was not misinformed, he was forced to beg as he
went, to keep himself alive : for, his jewels he might not
sell. But beg and do what he could, he went, as we say,
^ 1 Peter iv. 18.
consciences, and thus contract guilt. So that Faint-heart threatens and
assaults them; Mistrust plunders them; and Guilt beats them down, and
makes them almost despair of life. As the robbery was committed in the 'dark
lane* before mentioned, this seems to have been the author's precise meaning^:"
but any unbelieving- fears, that induce men to neglect the means of grace, or
to adopt sinful expedients of securing themselves, which on the review bring,
guilt and terror upon their consciences, niay also be intended,
* As these robbers represent the inward effects of unbelief and disobedience,
and not any outward enemies. Great-grace may be the emblem of those
believers, or ministers, who, having honourably stood their ground, endeavour
to restore the fallen in the spirit of meekness, by suitable encouragements'^
The compassionate exhortations or honourable examples of such eminent
Christians keep the fallen from entire despondency, and both tend to bring them
to repentance, and to inspire them when penitent, and trembling at the word
of God, with some hope of finding mercy and grace in this time of urgent
need; whicb seems to be allegorically represented by the flight of the robbers,
when they heard that Great-grace was on the road.
certif16ate. his deep distIiess.
with many a himgry belly, the most part of the rest df thd
way.
- Hope. But is it not a wonder they got not from him
his certificate, by which he was to receive his admittance
at the celestial gate ?
: Chr. It is a wonder: but they got not that; though
they missed it not through any good cunning of his: for he,
being dismayed with their coming upon him, had neither
power nor skill to hide any thing: so it was more by good
providence than by his endeavour that they missed of that
good thing.*
Hope. But it must needs be a comfort to him that they
got not his jewels from him.
Chr. It might have been great comfort tor him, had he
tised it as he should : but they that told me the story said,-
that he made but little use of it all the rest of the way;
and that because of the dismay that he had in the taking
away his money. Indeed he forgot it a great part of the "
rest of his journey; and besides, when at anytime it came
into his mind, and he began to be comforted therewith,
then would fresh thoughts of his loss come again upon
him, and those thoughts would swallow up all.
Hope. Alas, poor man I this could not but be a great
grief unto him.
Chr. Grief! ay, a grief indeed. Would it not have
been so to any of us, had we been used as he, to be robbed
and wounded too, and that in a strange place, as he was ?
It is a wonder he did not die with grief, poor heart 1 I
Was told that he scattered almost all the rest of the way
with nothing but doleful and bitter complaints, telling also
to all that overtook him, or that he overtook, in the way
as he weiit, where he was robbed, and how; who they
* 2 Tim. i. 14. 2 Peter ii. 9.
THE NATURE OF LITTLE-FAITH'S JEWELS. 209
were that did it_, and what he lost j how he was wounded,
and that he hardly escaped with life.*
Hope. .But it is a wonder that his necessity did not put
him upon selling or pawning some of his jewels, that he
might have wherewith to relieve himself in his journey.
Chr. Thou talkest like one upon whose head is the shell
to this very day. Bor what should he pawn them ? or to
whom should he sell them ? In all that country where he
was rohhed his jewels were not accounted of; nor did he
want that relief which could from thence be administered
to him. Besides, had his jewels been missing at the gate
of the celestial City, he had (and that he knew well
enough,) been excluded from an inheritance there, and
that would have been worse to him than the appearance
and villany of ten thousand thieves.
Hope. Why art thou so tart, my brother ? Esau sold
his birthright, and that for a mess of pottage and that
birthright was his greatest jewel; and, if he, why might
not Little-faith do so too ?
Chr. Esau did sell his birthright indeed, and so do many
' Heb. xii. 16.
* The believer's union with Christ, and the sanctification of the Spirit,
sealing his acceptance and rendering him meet for heaven, are his invaluable
and unalienable jewels. But he may by sin lose his comforts, and not be
able to perceive the evidences of his own safety; and, even when again
enabled to hope that it will be well with him in the event, he may be so
harassed by the recollection of the loss he has sustained, the effects of his
misconduct on others, and the obstructions he has thrown in the way of his
own comfort and usefulness, that his future life may be rendered a constant
scene of disquietude and painful reflections. Thus the doctrine of the believer's
flnal perseverance is both maintained and guarded from abuse: and it is not
owing to a man's own care, but to the Lord's free mercy, powerful interpo¬
sition, and the engagements of the new covenant, that unbelief and guilt do
notlob him of his title to heaven, as well as of his comfort and confidence.
P
210 LITTLE-FAITH BETTER THAN NO FAITH.
besides, and by so doing exclude themselves from the
chief blessing; as also that caitif did: but you must put a
difference betwixt Esau and Little-faith, and also betwixt
their estates. Esau's birthright was typical, but Little-
faith's jewels were not so. Esau's belly was his god, but
Little-faith's belly was not so. Esau's want lay in his
fleshly appetite. Little-faith's did not so. Besides, Esau
could see no farther than to the fulfilling of his lust: " For
I am at the point to die," (said he), " and what good will
this birthright do me But Little-faith, though it was
his lot to have but a little faith, was by his little faith kept
from such extravagancies, and made to see and prize his
jewels more than to sell them as Esau did his birth¬
right, You read not anywhere that Esau had faith, no not
so much as a little ; therefore no marvel, if where the flesh
only bears sway (as it will in that man where no faith is,
to resist,) he sells his birthright, and his soul and all, and
that to the devil of hell: for it is with such as it is with
the ass, who in her occasion cannot be turned away f when
their minds are set upon their lusts, they wiH have them
whatsoever they cost. But Little-faith was of another
temper; his mind was on things divine; his livelihood was
upon things that were spiritual and from above : therefore,
to what end should he that is of such a temper sell his
jewels, (had there been any that would have bought them,)
to fiU his mind with empty things ? Will a man give a,
penny to fill his beUy with hay ? or can you persuade the
turtle-dove to live upon carrion, like the crow? Though
faithless ones can, for carnal lusts, pawn, or mortgage, or
sell what they have, and themselves outright to boot: yet
they that have faith, saving faith, though but little of it.
' Gen. XXV. 29—34,
' Jer. ii. 24.
the robbers not easily resisted. 211
cannot do so. Here, tlierefore, my brotlier is thy mis¬
take.*
Hope. I acknowledge it: but yet your severe reflection
had almost made me angry.
Chr, Why? I did but compare thee to some of the
birds that are of the brisker sort, who will run to and fro
in trodden paths with the shell upon their heads. But
pass by that, and consider the matter under debate, and
all shall be well betwixt thee and me.
Hope. But, Christian, these three fellows, I am per¬
suaded in my heart, are but a company of cowards: would
they have run else, think you, as they did, at the noise of
one that was coming on the road ? Why did not Little-
faith pluck up a greater heart ? he might, methinks, have
stood one brush with them, and have yielded when there
had been no remedy*
Chr. That they are cowards, many have said, but few
have found 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
brush, and then to yield. And verily, since this is the
height of thy stomach now they are at a distance from us;
should they appear to thee, as they did to him, they might
put thee to second thoughts.
But consider again, they are but journeymen thieves, they
serve under the king of the bottomless pit ^ who, if need
be, will come in to their aid himself, and his voice is as
the roaring of a lion.^ I myself have been engaged as this
* 1 Peter v. 8.
* Many professors, meeting- -with discouragements, give up their religion
for the sake of this present world; but, if any thence argue tbat true lelievers
will copy their example, they shew that they are neither well established in
judgment, nor deeply acquainted with the nature of the divine life, or with
the objects of its supreme desii-es and peculiar fears.
p '2
212
great-grace sorely pressed
Little-faith was; and I found it a terrible thing. These
three villains set upon me^ and I beginning hke a Christian
to resist^ 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. Ay, and yet, though I was so harnessed, I found
it hard work to quit myself hke a man : no man can tell
what in that combat attends us, but he that hath been in
the battle himself.
Hope. Well, but they ran, you see, when they did but
suppose that one Great-grace was in the way.
Chr. True, they have often fled, both they and their
master, when Great-grace hath appeared; and no marvel,
for he is the King's champion: but, I trow, you will put
some difference between Little-faith and the King's cham¬
pion. All the King's subjects are not his champions; nor
can they, when tried, do such feats of war as he. Is it
meet to think that a little child should handle Goliath as
David did ? or that there should be the strength of an ox
in a wren ? Some are strong, some are weak; some have
great faith, some have little; this man Was one of the
weak, and therefore he ^ went to the wall.'
Hope. I would it had been Great-grace for their sakes.
Chr. If it had been he, he might have had his hands
fuU: for I must tell jou that, though Great-grace is
excellent good at his weapons, and has, and can, so long as
he keeps them at sword's point, do well enough with them;
yet if they get within him, even Faint-heart, Mistrust, or
the other, it shall go hard but they will throw up his heels :
and when a man is down, you know, what can he do ?—
"Whoso looks well upon Great-grace's face, shall see those
scars and cuts there that shall easily give demonstration of
what I say. Yea, once I heard he should say, (and that
BY THE ROBBERS. 213"
^vlieii he was in the combat,,) We despaired even of life.'^^
How did these sturdy rogues and their fellows make David
groan, mourn, and roar ! Yea, Heman and Hezekiah too,^
though champions in their day, were forced to bestir them
when by these assaulted; and yet, notwithstanding, they
had their coats soundly brushed by them. Peter, upon a
time, would go try what he could do; biit, though some
do say of him that he is the Prince of the apostles, they
handled him so that they made him at last afraid of a sorry
girl.
Besides, their king is at their whistle: 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 said,.
The sword of him that layeth at him cannot holdthe
spear, the dart, nor the habergeon; he esteemeth iron as
straw, and brass as rotten wood r the arrow cannot make
him flee: sling-stones are turned with him into stubble ;
darts are counted as stubble; he laugheth at the shaking of
a spearWhat can a man do in this case ? It is true,
if a man could at every turn have Job's horse, and had
skill and courage to ride him, he might do notable things;
for " his neck is clothed with thunder; he will not be
afraid as the grasshopper; the glory of his nostrils is ter¬
rible ; he paweth in the vaUey, and rejoiceth in his strength >
he goeth on to meet the armed men ; he mocketh at fear,
and is not afirighted, neither turneth he back from the
sword : the quiver rattleth against him, the ghttering spear
and the shield: he swalloweth the ground with fierceness
and rage, neither believeth he that it is the sound of the
trumpet. He. saith among the trumpets. Ha, ha; and he
smelleth the battle afar oflP, the thunder of the captains,,
and the shouting."-'^ But, for'such footmen as thou and I
* 2 Cor. i, 8. ^ Job xli. 26—29. ® Job xxxix. 19—25.
214
HUMILITY VERY NEEDFUL.
are, let us never desire to meet witK an enemy; nor vaunt
as if we could do better, wben we bear of others that tbey
have been foiled; nor be tickled at the tbougbts of our
own manhood; for such commonly come by the worst
when tried. Witness Peter, of whom I made mention
before, he would swagger, ay, he would; he would, as his
vain mind prompted him to say, do better, and stand more
for his Master than all men: but who so foiled and run
down by those villains as he ?
When therefore we hear that such robberies are done on
the King's highway, two things become us to do: first to
go out harnessed, and to be sure to take a shield with us ;
for it was for want of that, that he that laid so lustily at
Leviathan could not make him yield ; for, indeed, if that
be wanted, he fears us not at all. Therefore he that had
skill hath said, " Above aU, take the shield of faith, where¬
with ye shall be able to quench all the fiery darts of the
wicked."^*
* Eph. vi. 16.
* Young converts often view temptations, conflicts, and persecutions in a
very diflerent light than the experienced believer does. Warm with zeal, and
fuU of confidence, which they imagine to he wholly genuine, and knowing
comparatively little of their own hearts, or the nature of the Christian conflict,
they resemble new recruits who are apt to boast what great things they will
do: hut the old disciple, though much, stronger in faith, and possessing
habitually more vigour of holy afiection, knows himself too well to boast, and
speaks with modesty of the past, and diffidence of the future; like the veteran
soldier, of approved valour, who has often been in actual service.-i'They, who
have boasted beforehand what they would do and suffer rather than, deny the
faith, have generally either proved apostates, or been taught their weakness
by painful experience. And, when a real believer has thus fallen, the recol¬
lection of past boastings wiU add to his remorse and terror; and Satan will
attempt to drive him to despair: so that, indeed, ' no man can teH what in
such a combat attends us, but he that has been in the battle himself.* Even
they, who were most remarkable for sti-ength of faith, have often been over-
THE ONLY SECURITY AGAINST ROBBERS. 2l6
' It is good also tliat we desire of tlie King ^ convoy;
yea, that- lie will go with ns himself. This made David
rejoice when in the valley of the shadow of Death; and
Moses was rather for dying where he stood than to go one
step without tis God.^ O my brother, if he will but go
along Vrith us, what need we be afraid of ten thousand
that shall set themselves against us ? but without him the
proud helpers ''fall under the slain.''
I, for my part, have been in the fray before now / and
though, through the goodness of him that is best, I am,
as yCu see, alive, yet I cannot boast of my manhbod.
Glad shall I bo if I meet with no more such bruUts i
though I fear we are not got beyond all danger. However,
since the lion and the bear have not as yet devoured me,
I hope God will also deliver us from the next uncircumciserf
Philistine.®
Poor Little-faitli! hast been among' the thieves T
Wast robb'd 1 Remember this wboso believes,
And get more faith; then shall you vietors be
Over ten thousand; else scarce over three.
So they went on, ^nd Ignorance followed. They went
then till they came at a place where they saw a way put
* I)xod. xxxiii. 15. . ® Psa. iii. 5—8 ; xxvii. 1—3; Isa. x. 4.
^ 1 Sam. xviii. 37.
come in the hour of temptation; and, when gtiilt got within them, they found
it no easy matter to recover their hope and comfort: how then can the weak
in faith be expected to overcome in such circumstances ?—The accommodation
of the passages fi'om Job to this conflict, seems merely intended to imply,
thaf the assaults of Satan on these occasions are more terrible than any thing
in the visible creation can be: and that every possible advantage will be
needful in order to withstand in the evil day,
' * Instead of saying, "though all men deny thee, yet will not I," it behoves
us to use all means of grace diligently; and to be instant in prayer, that the
Lord himself may protect us by his power, and animate us by his presence:
and then only shall we be enabled to overcome both the fear of man, and the
temptations of the devil.
216 the pilgrims taken in FLATTERER's net;
itself into their 'w&j, and it seemed Tsithal to lie as straight
as the way which they should go. And here they knew
not which of the two to take, for both seemed straight
before them; therefore here they stood still to consider.
And, as they were thinking about the way, behold a man
of black flesh, but covered with a very light robe, came to
them, and asked them why they stood there? They
answered they were going to the celestial City, but knew
not which of these ways to take. Follow me, said the
man, it is thither that I am going. So they followed him
in the way that but now came into the road, which by
degrees turned, and turned them so from the city that they
desired to go to, that in a little time their faces were
turned away from it: yet they followed him. But by and
by, before they were aware, he led them both within the
compass of a net, in which they were both so entangled
that they knew not what to do; and with that the white
robe fell off the black man^s back: then they saw where
they were. Wherefore there they lay crying some time,
for they could not get themselves out.
hen said Christian to his fellow.
Now do I see myself in an error.
Did not the shepherds bid us beware
of the Flatterers ? As is the saying
of the wise man, so we have found
it this day, A man that flattereth
his neighbour spreadeth a net for his
feet."*
Hope. They also gave us a note
of directions about the way, for our more sure finding
thereof; but therein we have also forgotten to read and
' Prov. xxix. 5.
BUT SET AT LIBERTY BY A SHINING ONE^
have not kept ourselves from " the paths of the destroyer.'^
* Here David was wiser than we; for^ saith he, concerning
the works of men, by the words of thy lips I have kept
me from the paths of the destroyer/^^ Thus they lay
bewailing themselves in the net. At last 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 where, he asked them whence they came, and what
they did there ? They told him that they were poor pil¬
grims going to Zion, but were led out of their way by a
black man clothed in white, who bid us, said they, follow
him, for he was going thither too. Then said he with the
whip. It is a Flatterer, " a false apostle, that hath trans¬
formed himself into an angel of light.So he rent the
net, and let the men out. Then said he to them. Follow
me, that I may set you in your way again: so he led them
back to the way which they had left to follow the Flatterer.
Then he asked them, saying. Where did you lie the last
night ? They said. With the shepherds upon the Delectable
Mountains. He asked them then if they had not of the
shepherds a note of direction for the way ?. They answered,
Yes. But did you, said he, when you were at a stand,
pluck out and read your note ? They answered, No. He
asked them. Why? They said they forgot. He asked
moreover if the shepherds did not bid them beware of the
Flatterer ? They answered. Yes; but we did not imagine,
said they, that this fine spoken man had been he.®
Then I saw in my dream that he commanded them to
lie down f which when they did, he chastised them sore,
to teach them the good way wherein they should walk
and, as he chastised them, he said, " As many as I love I
* Psalm xvii. 4. ^ 2 Cor. xi. 13, 14. Dan. xi. 32. ^ Rom. xvi. 17,18.
^ Deut, xxix. 2. ® 2 Cliron. vi, 26, 27.
218 , WHO REBUKES AND CHASTENS THEM.
rebuke and chasten; be zealous, therefore, and repent.^^*
This done, he bid them go on their way, and take good *
heed to the other directions of the shepherds. So they -
thanked him for all his kindness, and went softly along
the right way.
Come Bither, you that tralk along" the Vay,
See how the pilgrims fare that go astray:
They catched are in an entangling net,
'Cause they good counsel lightly did forget:
*Tis true, they rescued were, hut yet, you see.
They're scourg'd to hoot: let this your caution he.*
» Rev. hi. 19.
* This way, which seemed as straight as the right Way, and in entering' on
which there was no stile to climh over,- must denote some very plausible and
gradual deviations from the simplicity of the gospel, in doctrine or practice.
Peculiar circumstances may require the believer to act, while so much can he
said in support of different measures, as to make him hesitate: and, if he
•
merely consider the subject in his own mind, or consult with his friends, with¬
out caref;illy examining the scriptures, and praying for divine direction,, he
will very probably he seduced into the wrong path: and, if he listen to the
Flatterer, he will certainly he misled. But what is meant by the Flatterer 2
—It cannot reasonably he supposed, that the author meant to state that the
pilgrims hearkened to such as preach justification by the works of the law ;•
or flatter men's self-complacency by harangues on the dignity of human
nature, and the unbiassed freedom of the will, the sufficiency of reason in
matters of religion, or the goodness of the heart: for experienced Christians^
cannot be thus imposed on. Nor could gi-oss antinomianism ever greatly
attract the attention of those who had been in Doubting-Castle for turning^
aside into By-path-meadow. But the human mind is always accessible to
flattery, in one form or other; and there have in every age been teachers and
professed Christians, who have soothed men in a good opinion of their state
on insufficient grounds; or fed their spiritual pride by expressing too favour¬
able thoughts of their attainments j which is often mistaken for a very loving
spirit. This directly tends to induce unwatchfulness, and an unadvised way
of deciding in difficult cases: and thus men are imperceptibly led to consult
their own inclination, ease, or interest, instead of the will and glory of God.
In the mean time, such flatterers commend their prudence in allowing them¬
selves a little rest; persuade them that they are entitled to distinction, and
THEY MEET ONE ON THE HIGHWAY, 219
Now after a while they perceived afar off one coming
softly and alone all along the highway to meet them.
exempted from g-eneral rules j insinuate that they are too well acquainted
with Satan's devices to he deceived;, and in short-seem to mate their opinion
the standard of right and wi'ong. Some excellent men, from a natural easi«
ness of temper, united with spiritual love and genuine candoxu', thus unde^
signedly too much soothe their brethren : but the Flatterer is ' a black man
in a white robe ;* a designing hypocrite, who with plausibility, fruency of
speech, talents, eloquence,, or polite accomplishments, and' very evangelical
views of religion, "serves not our Lord Jesus Christ, but his own belly; and
by good words and fair speeches deceives the hearts of the simple." Such a
man will not shock serious minds by gross antinomianism : but he will insist
disproportionately and indiscriminately on privileges, promises, and consolatory
topics; and thus put his auditors into good humour with themselves, and
consequently with him, in order to obtain advantages, not so easily acquired
by other means.—There are many other Jlatterers; but this description,
coming far more in the way of evangelical professors than any other, seems'
emphatically to be intended. Satan aims to lull men into a fatal security
wholly or in part; flatterers of every kind are his principal agents; and at
smooth undistinguishing gospel, and want of plain dealing in private, has
immense influence in this respect. Too often, it is to be feared, the 'preacher
uses flattery in the pulpit and .the parlour, and is reciprocally flattered, or
rewarded: and what wonder is it, if ungodly men take up the business as a
lucrative trade, and serve their own selfish purposes, by quieting uneasy
consciences into a false peace, misleading unwaiy souls, entangling incautious
believers in a net,and thus bringing a scandal on the gospel? "Satan is
transformed into an angel of light, and his ministers into ministers of right¬
eousness and, if this were the case in the apostles' days, in the midst of
terrible persecutions, it may .well be expected, that the same attempts will be
made at other times.—Among persons not much acquainted with the gospel,
a different method of seduction will be employed; in some places by vain
philosophy or pharisaical self-righteousness, in others by enthusiastic imagi¬
nations or dreams of sinless perfection: but, among established Christians,
some plausible scheme, flattering men as wise and strong in Christ, and, as
knowing their liberty and privileges, must be adopted ; such as were propa¬
gated among the Corinthians, or those professed Christians whom James,
Peter, and Jude successively addressed.—In the present state of religious
profession, a more important caution, I apprehend, cannot be given by the
united voice of all those ministers whom the shepherds represent, than this,
' Beware of the Flatterer;' of all teachers who address the self-preference of
220
having his back towards zion,
Then said Christian to his fellow. Yonder is a man with
his back towards Zion, and he is coining to meet us-
Hope. I see him: let us take heed to ourselves now,
lest he should prove a Flatterer also.
So he drew nearer and nearer, and at last came up to
them. His name was Atheist; and he asked them whither
they were going ?
Chr. We are going to the mount Zion,
Then Atheist fell into a very great laughter.
Chr. What is the meaning of your laughter ?
Ath. I laugh to see what ignorant persons you are, to
take upon you so tedious a journey; and yet are lilte to
have nothing but your travel for your pains.
Chr. Why, man? do you think we shall not be re¬
ceived ?
Ath. Received! there is no such place as you dream of
in all this world.
Chr. But there is in the world to come.
Ath. When I was at home in mine own country, I
heard as you now affirm, and from that hearing went out
to see, and have been seeking this city these twenty years,
but find no more of it than I did the first day I set out.^
* Eccl. X. 15 ; Jer. xvii. 15.
the humaa heart, and thus render mea forgetful of " taking heed to their
way according to the word of God." For, if men overlook the precepts of
scripture, and foi'sake practical distinguishing preachers, to follow such as
holster up their hopes ia an unscriptural manner ; they will either be fatally
deceived, or drawa out of the path of truth and duty, taken in the net of
error, and entangled among injurious connections and with perplexing diffi¬
culties. They will indeed at length be undeceived as to these ' fine-spoken
menbut not till they scarcely know what to do or what will become of
them. For, when the Lord plucks their feet out of the net, he will humble
them in the dust for their sin and folly; and make them thankful to be
delivered, though with severe rebukes and corrections.
atheist's reasonings disregarded. , 221
Chr. We have both heard and believe that there is such
a place to be found.
Ath. Had not I when at home believed^ I had not come
thns far to seek; but finding none (and yet I should^ had
there been such a place to be found, for I have gone to
seek it further than you;) I am going back again, and will
seek to refresh myself with the things that I then cast
away for hopes of that which I now see is not.
Then said Christian to Hopeful his fellow. Is it true
what this man hath said ?
Hope. Take heed, he is one of the Flatterers: remember
what it hath cost us once already for our hearkening to
-such kind of fellows. What! no mount Zion! Hid we
not see from the Delectable Mountains the gate of the
city ? Also, are we not now to walk by faith Let us
go on, said Hopeful, lest the man vrith the whip overtake
us again. You should have taught me that lesson which
1 will round you in the ears withal: Cease, my son, to
hear the instruction that causeth to err from the words of
knowledge I say, my brother, cease to hear him, and let
us "believe to the saving of the soul."
Chr. My brother, I did not put the question to thee for
that I doubted of the truth of your belief myself, but to
prove thee, and to fetch from thee a fruit of the honesty
of thy heart. As for this man, I know that he is blinded
by '^thd 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."®
Hope. Now I do rejoice in hope of the glory of God.—
So they turned away from the man, and he laughing at
them went his way.*
* 2 Cor. V. 7. ^ Prov. xix. 27 j Heb. x. 39. ® 1 John ii. 21.
* Some false professors gradually renounce the tmth as it is in Jesus
but others openly set themselves against all kinds of religion, and turn
222
ENCHANTED GROUND : IIGPEFUL DRO^TSY.
I saw then in my dream^ that they went till they came
into a certain country whose ah naturally tended to make
one drowsy^ if he came a stranger into it. And here
Hopeful began to be yery dull and hea\y of sleep : where¬
fore he said unto Christian^ I do now begin to grow so
drowsy that I can scarcely hold up mine eyes; let us he
down here^ and take one nap.
By no means^ said the other^ lest sleeping we neyer
awake more.
Hope. Why^ my brother? sleep is sweet to the labouring
man: we may be refreshed if we take a nap.
Chr. Do you not remember that one of the shepherds
bid us beware of the Enchanted Ground ? He meant by
that_, that we should beware of sleeping. Wherefore let
scoffers and infidels.—Indeed none are more likely to become avowed
atheists, than such as have for many years hypocritically professed the
gospel: for they often acquire an acquaintance with the several parts of reli¬
gion, their connexion with each other, and the arguments with which they
are supported ; so that they know not where to begin, if they would oppose
any particular doctrine or precept of revelation. Yet they hate the whole
system; and, having never experienced those effects from the truth, which
the scriptures ascribe to it, they feel, that if there be any reality in religion
their own case is very dreadful, and wish to shake off this mortifying and
alarming conviction. And, as they have principally associated with loose
professors, and witnessed much folly and wickedness among them; they
willingly take up a bad opinion of all who pretend to piety, (as rakes com¬
monly revile all women,) and so they make a desperate plunge, and treat the
whole of religion as imposture and delusion : pretending, thatupoii a thorough
investigation they find it to be a compound of knavery, folly and fanaticism.
Thus God in awful judgment permits Satan to blind their eyes, because they
" obeyed not the truth, but had pleasure in unrighteousness." Men set out
with a dead faith and a worldly heart, and at length occupy " the seat of the
scorner I"—The vain reasonings and contemptuous sneers of such apostates
may turn aside other unsound characters, and perplex new converts; but the
experience of established believers will fortify them against these manifest
delusions: and corrections for previous mistakes will render them jealous of
themselves, and one another: so that they will go on their way with greater
circumspection, and pity the scorner who ridicules them.
the pilgrims converse together,
223
US not sleep^ as do others, biit let us watch and be
sober/^^
Hope. I acknowledge myself in a fault; and, had I
been here alone, I had by sleeping run the danger of
death. I see it is true that the wise man saith, Two
are better than one.''^ Hitherto hath thy company been
my mercy; and thou shalt " have a good reward for thy
labour."*
Now then, said Christian, to prevent drowsiness in this
place, let us fall into good discourse.
With all my heart, said the other.
Chr. Where shall we begin?
Hope. Where God began with us: but do you begin,
if you please.
' 1 Thess. V. 6. ^ Eccl. iv. 9. ,
*
• The Enchanted Ground may represent a state of exemption from peculiar
trials, and of worldly prosperity: especially when Christians are unexpectedly
advanced in their outward circumstances, or engaged in extensive flourishing
business. A concurrence of agreeable dispensations sometimes succeeds to
long continued difiiculties; the believer's peace is little interrupted, but he
has not very high affections or consolations; he meets with respect and atten¬
tion from his friends and acquaintance; and is drawn on by success in his
secular undertakings. This powerfully tends, through remaining depravity,
to produce a lethargic and indolent frame of mind: the man attends on reli¬
gious ordinances, and the constant succession of duties, more from habit and
conscience, than from delight in the service of God; and even they, who
have acquitted themselves creditably in a varied course of trials and conflicts*
often lose much of their vigour, activity, and vigilance," in these fascinating
circumstances. No situation, in "vs^hich a believer can be placed, requires so
much watchfulness; other experiences resemble storms, which keep a man
awake almost against his will; this is a treacherous calm, which invites and
lulls him to sleep. But pious discourse, the jealous cautions of faithful
'fi'iends, and recollections of the Lord's dealings with us in times past, are
admirably suited to counteract this tendency.—The subsequent dialogue
contains the author's own exposition of several particulars in the preceding
allegory.
224 hopeful^s strivings against convictions.
"WTien saints do sleepy grow, let them come hither,
And hear how these two pilgrims talk together:
Yea, let them leam of them in any wise,
Thus to keep ope their drowsy slumbering eyes.
Saints' fellowship, if it J)e managed well,
Keeps them awake, and that in spite of heU.
Then Christian began_, and said^ I will ask you a ques¬
tion : How came you to think at first of doing as you do
now ?
Hope. Do you mean, how came I at first to look after
the good of my soul ?
Chr. Yes, that is my meaning.
Hope. I continued a great while in the delight of those
things which are seen and sold at our fair; things which I
believe now would have, had I continued in them still,
drowned me in perdition and destruction.
Chr. What things were they ?
Hope. All the treasures and riches of the world. And
I delighted much in rioting, revelling, drinking, swearing,
lying, uncleanness, sabbath-breaking, and what not, that
tended to destroy the soul. Hut I foimd, at last, by hear¬
ing and considering of things that are divine, which indeed
I heard of you, as also of the beloved Faithful that was put
to death for his faith and good living in Vanity-fair, ^^that
the end of these things is death and that " for these
things' sake the wrath of God cometh upon the children
of disobedience.^'^
Chr. And did you presently fall under the power of
this conviction ?
Hope. No, I was not willing presently to know the evil
of sin, nor the damnation that follows upon the commis¬
sion of it; but endeavoured, when my mind at first began
* Rom. vi. 21—23. Eph. v. 6.
WHICH WERE RENEWED AND INCREASEDi
to be sbaken with the word, to sliut mine eyes against tbe
light thereof. . i . . t
Chr. But what was the cause of your carrying of it thus
to the first workings of God's blessed Spirit upon you ?
Hope. The causes were^l. I was ignorant that this
was the work of God upon me. I never thought that by
awakenings for sin God at first begins the conversion of a
sinner. 2. Sin was yet very sweet to my fleshy and I was
doth to leave it.t 3. I could not tell how to part with mine
old companions, their, presence and actions were-so de^
sirable unto me. 4. The hours in which convictions were
Uppn me were Buch troublesome and such heart-afirightiiig
hours, that I could not bear, no not so much as the re¬
membrance of them upon my heart. . . ^ .
Chr, Then, it seems, sometimes you got relief of youi*
•trouble. ' ' t .
Hope. Yes, Verily, but it would come into my mind
.again; and then I would be as bad, nay worse than I was
before. *
; ^4 Chr. Why> what was it that brought your sins to mind
again? ' .
' Hope. .Many things: as, if I did but meet a good man
in the street; or if I have heard any read in the . Bible; or
if mine head did begin to ache; or if it were told that
some of my neighbours, were sick; or if I heard the bell
toll for some that were dead; or if I thought of dying
niyself; or if I heard that sudden death happened to
others: but especially when 1 thought of myself, that I
must quickly come to judgment.
.Chr. And could you, at any time> with ease> get off the
guilt of sin, when by any of these ways it came upon you ?*
1 I- . f .1 I ...
• The word guUt is used, here and in other places, not to signify the evil
q/ sin in the sight qf God, and the transgressor's deserved liableness (9
Q
226
alviendment insijtticient.
Hope, Ho, not heartily; for then they got faster hold
of my conscience: and then, if I did but think of going
back to sin, (though my mind was turned against it,) it .
would be double torment to me.
Chr. And how did you do then ?
Hope. I thought I must endeavour to mend my life;
for else, thought I, I am sure to be damned.
Chr. And did you endeavour to mend ? *
Hope. Yes, and fled from not only my sins, but from
sinful company tooy and betook me to religious duties, as
praying, reading, weeping for sin, speaking truth to my
neighbours, &c^ These things I did, with many other, too
much here to relate.
Chr. And did you think yourself well then ?
Hope. Yes, for a while; but at the last my trouble came
tumbling upon me again, and that over the neck of all my
reformations.
Chr. How came that about, since you were now re¬
formed ? * , *
Hope. There were several things brought it - upon me;
especially such sayings as these: " All our righteousnesses
are as filthy rags" By the works of the law. no man
shall be justifiedWhen ye have done all these things,
say. We are unprofitable with many more such like.
Brom whence I began to reason with myself thus: If all
* Isa. Ixiv. 6; Luke xvii. 10; Gal. ii. 16.
punishment; hut the remorse and fear of wrath, with which the eonvinced
sinner is oppressed, and from which he often seeks relief by means which ex^-
ceedingly increase his actual criminality. Nothing, except a free pardon, by
faith in the atoning sacrifice of Christ, can take away guilt: but the uneasi-
Bess of a man's conscience may be for a time removed by various expedients,
Ths words guilt or guilty are often used in this latter sense, by modem
divines; but it does not seem to be scripturally.accurate, and may produce
anisapprehensions, t * ■ ^ \
a perfect righteoljsness needful. 22^
my rigliteousnesses are as filthy rags; if by.the deeds of
the law no man can be justified; and if, when we have
done all, we are yet unprofitable; then it is a folly to
think of heaven by the law. I further thought thus : If a
man runs a hundred pounds into the shopkeeper's debt,
and after that shall pay for all that he shall fetch : yet, his
old debt stands still in the book uncrossed, for the which
the shopkeeper may sue him, and cast him into prison till
he shall pay the debt. * *
Chr. Well, and how did you apply this to yourself ? 1
Hope. Why, 1 thought this with myself; I have by my
sins run a great way into God's book, and that my now
reforming will not pay off that score; therefore I should
think still,* under all my present amendments, but how
shall i be freed from that damnation, that I brought my-^
self in danger of by my former transgressions ?
' Chr. a very good application :—but pray go on.
Hope. Another thing that hath troubled me, even since
my late amendments, is, that, if I look narrowly into the
best of what I do now, I still see sin, new sin, mixing
itself with the best of that I do: so that now I am forced
to conclude thus, notwithstanding my former fond conceits
of myself and duties, I have committed sin enough in one
duty to send me to hell, though my former life had been
faultless.
Chr. And what did you do then ?
" Hope. Do! I could not tell what to do, till 1 brake my
tnind to Faithful; for he and 1 were weU acquainted. And
he told me that unless I could obtain the righteousness of
ti man that never had sinned, neither mine own, nor all the
righteousness of the world could save me.
^ Chr, And did you think he spake true ?
IloPEi Had he told me so, when I was pleased and satis*
• Q '2
228
how hopeful learned
fied with mine own amendments, T had called him fool fot.
his pains; but now, since I see mine own infirmity, and
the sin that cleaves to my best performance^ I have beem
forced to be of his opinion.
Chr. But did you think, when at first he suggested it
to you, that there was such a man to be found, of whom it.
might justly be said that he never committed sin ?
Hope. I must confess the words at first sounded
strangely, but, after a little more talk and company with
Mm, I had full conviction about it. , . , ,
Chr. And did you ask him what man this was, and how
you must be justified by Mm
Hope. Yes, and he told me it was the Lord Jesus, that
dweUeth on the right hand of the Most High: and thus^
said he, you must be justified by him, even by trusting toj
what he hath done by himself, in the days of Ms flesh, and
suffered when he did hang on the tree. I asked him fur¬
ther how that maMs righteousness could be of that efficacy
to justify another before God? And he told me he wa^
the mighty God, and did what he did, and died the death
also, not for himself, but for me, to whom his doings and the
Worthiness of them should be imputed, if I believed on him.f
Chr. And what did you do then ? ^ j,
Hope. I made my objections against my believing, for;
that I thought he was not willing to save me.
Chr. And what said Faithful to you then ? ^
Hope. And he bid me go to him and see. Then I said
it was presumption. He said. No, for I was invited to
eome.2—Then he gave me a book of Jesus's inditing, to-
encourage me the more freely to come: and he said, con¬
cerning that book, that every jot and tittle thereof stood,
firmer than heaven and earth.® Then I asked him what 1
*' Rom. iv.; Col. i.; Heb. x.; 2 Pet. i. ® Matt. xi. 28r
^ Matt. xxiv. SS.'
the way of justification.
229>
must do when I came ? And he told me I must entrea^
upon my knees^^ with all my heart and soul^ the Father to
reveal him to me. Then I asked kim further, how I must
make my supplication to him? And he said. Go, and
thou shalt find him upon a mercy-seat,® where he sits al^
the year long, to give pardon and forgiveness to them that
come. I told him that I knew not what to say when I
came.- And he hid me say to this effect—^ God be mercifii}
to me a sinner, and make me to know and believe in Jesus
Christ: for I see that if his righteousness had not been, or
I have not faith in that righteousness, I am utterly cast
away. Lord, I have heard that thou art a merciful God,
and hast ordained that thy Son Jesus Christ should be the
Saviour of the world; and, moreover, that thou art wiUing
to bestow him upon such a poor sinner as I am; (and I
am a sinner indeed:) Lord, take therefore this opportunity,
and magnify thy grace in the salvation of my soul, through
thy Son Jesus Christ. Amen.^
Chr. ^d 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 the first, nor second, nor third, nor fourth,
uor fifth, no nor at the sixth time either.
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 reason you did not ?
Hope, I believed that that was true which had been told
me; to wit, that without the righteousness of this Christ
all the world could not save me: and therefore, thought I
' Ps. xcv. 6 ; Jer. xxix. 12, 13; Dan. vi. 10.
' Exod. XXV. 22; Lev. xvi., 2; Heb. iv. 16.
.^30
hopeful continued to pray
^ witli myself, if I leave off I die: and I can but die^at the
throne of grace. And withal this came into my mind, If
it tarry, wait for it, because it will surely come, and will
not tarrySo I continued praying, until the Father
shewed me his Son.
Chr. And how was he revealed unto you?
Hope. I did not see him with my bodily eyes, but with
the eyes of mine understanding.® And thus it was: One
day I was very sad, I think sadder than at any one time in
my life : and this sadness was through a fresh sight of the
greatness and vileness of my sins. And, as I was then
looking for nothing but hell, and the everlasting damna¬
tion of my soul, suddenly, as I thought, I saw the Lord
Jesus looking down from heaven upon me, and saying^
Believe on the Lord Jesus Christ, and thou shalt be
saved.^^^
' ,But I replied. Lord, T am a great, a very great sinner:
and he answered, " My grace is sufficient for thee." Then
I said. But, Lord, what is believing ? And then I saw
from that saying, "He that cometh to me shall never
hunger,'and he that believeth on me shall never thirst."*
that believing and coming was all one; and that he that
came, that is, ran out in his heart and affections after
salvation by Christ, he indeed believed in Christ. Then
the water stood in mine eyes, and I asked further. But,
Lord, inay such a great sinner as I am be indeed accepted
of thee, and be saved by thee ? And I heard him say,
" And him that cometh to me I will in no wise cast out."^
Then I said, But how. Lord, must I consider of thee in my
coming to thee, that my faith may be placed aright upoii
thee? Then he said, Christ Jesus came into the world
* Hao. ii. 3.
^ Acts xvi. 30, 31.
« Eph. i. 18, 19.
* John vi. 3Sj. * John vi. 37.
f TILL CHRIST "WAS REVEALED TO HIM* 231:
to save sinners 'J' " He is the end of the law for righteous¬
ness to every one that helieveth 'J' " He died for our sins,
and rose again for our justificationHe loved us, and
washed us from our sins in his own blood" He is
paediator between God and us He ever liveth to make
intercession for us/^^ From all which I gathered that I
must look for righteousness in his person, and for satisfac-i
tion for my sins by his blood '; that what he did in obedience
to his Father's law, and in submitting to the penalty-
thereof, was not for" hinisdf, but for him that will accept
it for, his salvation, and be thankful. And now was my
heart full of joy, mine eyes full of tears, and mine affec¬
tions running over with love to the name, people, and ways^
pf Jesus Christ.
Che. This was a revelation of Christ to your soul
indeed; but tell me particularly what effect this had upon
your spirit.
Hope. It made me see that all the world, notwithstanding
all the righteousness thereof, is in a state of condemnation r
it made me see that God the Father, though he be just,
can justly justify the coming sinner: it made me greatly
ashamed of the vileness of my former life, and confounded
me with the sense of mine own ignorance; for there never
Came thought into mine heart, before now, that shewed me
so the beauty of Jesus Christ: it made me love a holy life,
and long to do something for the honour and glory of the
name of the Lord Jesus ; yea, I thought that, had I now
a thousand gallons of blood in my body, I could spill it all,
for the sake of the Lord Jesus.'i^
^ 1 Tim. i. 15; Rom. x. 4; Heb. vii. 24, 25.
* * Coming to Christ* is properly tlaeqfect of faith ; yet the language here
used is warranted by scripture.—The word reveal, and the vision of Christ
conversing with Hopeful, seem to sanction such things as have been greatly
232 the pilgrims wait tor ignorance, and
r • I saw tten in my dream,^ tliat Hopeful looked back and-
saw Ignorance, whom they had left behind, coining after:
Look, said he to Christian, how far yonder yonngster
loitereth behind.
Chr. Ay, ay; I see him: he careth not for our company,
Hope. But I trow it would not have hurt him, had he
kept pace with us hitherto. <
Chr. That is true: but .I'll warrant you he thinketh
otherwise, r • •
, Hope. iThat I think he doth: but, however, let us tarry
for him; So they did. ^ ^
- Then Christian said to him. Come away, man, why do
you stay so behind ? ' . t
Ig. I take my pleasure in walking alone; even more a
great deal than in company: unless I like it the better.
' Then said Christian to Hopeful, (but softly,) Did I not
tell you he cared not for our company? But however.
come up, and let us talk away the time in this solitary
•»
■ ■ ' ' — ' —
xnistaken and abused, and have occasioned many scandals and objections ; yet
it is evident that the author meant nothing contrary to the most sober state-^
ment of scriptural truth.—Christ did not appear to Hopeful's but to
his understanding ; and the ■words spoken are no othef than texts of scrips'
ture taken in their genuine meaning i not informing hin^, as by a new
revelation,, that his sins "were pardoned, but encouraging him i to apply foy,
this mercy and all other blessings of salvation. So that, allowing for the
nature of an allegory, the whole account for substance exactly coincides with
the experience of the most sober Christians, who, having been deeply
humbled, and ready to sink under discouragement, have had such views of
the love of Christ, of his glorious salvation, of the freeness of the invitations,,
the largeness of the promises, and the nature of justifying faith, as have
" filled them with peace and joy in helievingand these have been followed
by such abiding efiects as are here described, which completely distinguish
them from all the false joys of hypocrites and enthusiasts. Others indeed
cannot relate so orderly an account of their convictions and comforts; yet
they are brought, though by varied methods, to the same reliance on Christ,
and the same devoted obedience, «
discourse with him about his hopes and heart, 23S
place. Then, directing his speech to Ignorance, he,said.
Come, how do you do ? how stands it between God and
vour soul now ?*
Ig. I hope well, for I am always full of good motions,
that come into my mind to comfort me as I walk,
Chr. What good motions ? pray tell us.
Ig. WThy, I think of God and heaven.
Chr. So do the devils and damned souls.
Ig. But I think of them and desire them.t
♦ Chr, So do many that are never like to come there.
The soul of the sluggard desireth, and hath nothing.^^^
Ig. But I think of them and leave all for them,t"
Chr. That I doubt: for leaving of all is a hard matter;
yea a harder matter than many are aware of. But why, or
by what, art thou persuaded that thou hast left all for God
and heaven?
Ig. My heart tells me so.
Chr. The wise man says, He that trusts his own heart
is a fool."^
* Prov. xiii. 4. ' Prov, xxviii. 26,
* In this dialo^e Ignorance speaks exactly in character; and the answers
of the pilgrims are conclusive against such absurd and unscriptural grounds
of confidence, as are continually maintained by many who would he thought
pious Christians. * . ► . ^
•f- The. desire of heavenly - felicity, when the real nature of it is not under¬
stood, the proper means of obtaining it are neglected, other objects are pre¬
ferred to it, or sloth and procrastination intervene, is no proof that a man will
he saved.—In like manner this expression, the desire of grace is grace, must
be owned to be very ambiguous and fallacious. Men may be notionally con¬
vinced that without grace they must perish, and mere selfishness may excite
some feeble desires after it; though worldly affections predominate; and the
real value of the spiritual good is not perceived. But to hunger and thirst
for God and his righteousness, for his favour, image, and service, as the
supreme good; so that no other object can satisfy the earnest desire of the
heart, and every thing is renounced that interferes with the pursuit of it, is
jprape indeed, and shall ha completed in glory. t
234
GOOD THOUGHTS OF OITRSELVES
Ig. That is spoken of an evil heart, hut mine is a good
one;
Chr. But how dost thou prove that ?
* Ig. It comforts me in hopes of heaven.
Chr. That may be through its deceitfulness; for a man's-
heart may minister comfort to him in the hopes of that
thing for which he yet has no ground to hope.*
Ig. But my heart and hfe agree together: and therefore
my hope is well grounded. . .
• Chr. Who told thee that thy heart and life agree to¬
gether ? '
Ig. My heart tells me so.
' Chr. ' Ask my fellow if I be a thief Thy .heart tells
thee so! except the word of God beareth witness in this
matter, other testimony is of no value.
Ig. But is it not a good heart that has good thoughts ?;
and is not that a good life that is according to God's com¬
mandments? • '
Chr. Yes, that is a good heart that has good thoughts^'
and that is a good life that is according to God's coihmand-
ments: but it is one thing indeed to have these, and another
thing only to think so. , ^ ^
Ig. Pray, what count you good thoughts, and a life acn
cording to God's commandments ?
I
Chr. There are good thoughts of divers kinds; some
respecting ourselves, some—God, some—Christ, and some
—other things.
Ig. What be good thoughts respecting ourselves ?
Chr. Such as agree with the word of God.
• It is exceedingly dangerous to make comfort a ground of confidence;
unless the nature, source, and effects of that comfort he considered: for it may
result entirely from ignorance and self-flattery in a variety of ways.
agree with the word of god. 235
. Ig. When do our thoughts of ourselves agree with the
word of God ?
Chr. When we pass the same judgment upon ourselves
which the word passes. To explain myself : the word of
God saith. of persons in a natural condition,* There is
none righteous, there is none that doeth good." It saith
also that " every imagination of the heart of man is only,
e^Il, and that continually."^ And again : " The imagina¬
tion of man's heart is evil from his youth." Now then,
when we think thus of ourselves, having sense thereof, then
are our thoughts good ones, because according to the word
gf God.
Ig. I will never believe that my heart is thus be-d.
Chr. Therefore thou never hadst one good thought
concerning thyself in thy life.—But let me go on. As the
word passeth a judgment upon our heart, so it passeth a
judgment upon our ways; and when our thoughts of our
hearts and ways agree with the judgment which the word
giveth of both, then are both good, because agreeing
thereto.
Ig. Make out your meaning.
Chr. Why the word of God saith that man's ways are
crooked ways, not good but perverse: it saith they are
naturally out of the good way,—that they have not known
it.® Nqw when a man thus thinketh of his ways, I say,
* Gen. vi. 5; Rom. iii. ® Ps. cxxr, 5; Prov. ii. 15.
* "That which is horn of the flesh jls flesh j" " The carnal mind is enmity
pgainst God; for it is not subject to the law of God, neither indeed can be.
Sp then they that are in the flesh cannot please Godfor " they are hy
nafure the children of wrath." This is man's natural condition: but of the
regenerate it is sai(J, "Ye are not in the flesh, but in the spirit," for " that
which is born of the Spirit is spirit," and to such persons the texts adduppd
do not apply.
236
good thoughts of god.
lie doth sensibly and "with heart hmniliation thus
think, then hath he good thoughts of his own ways, because
his thoughts now agree with the judgment of the word of
God.
Ig. What are good thoughts concerning God ?
Chr. Even, as I have said concerning ourselves, when
our thoughts of God do agree with what the word saith of
him; and that is, when we think of his being and attri¬
butes as the word hath taught; of which I cannot now
discourse at large. But to speak of him with reference t6
us; then we have right thoughts of God when we think
that he knows us better than we know ourselves, and can
see sin in us when and where we can see none in our¬
selves; when we think he knows our inmost thoughts,
and that our heart, with all its depths, is always open unto
his eyes: also when we think that aU our righteousness
kinks in his nostrils, and that therefore he cannot abide to
c
see us stand before him in any confidence even of all our
best performances.*
Ig. Do you think that I am such a fool as to think God
can see no further than I ? or that I would come to- God
in the best of my performances ? ' .
Chr. Why, how dost thou think in this matter ? '
* * The external services, performed by unregenerate persons from selfish
jnotives, being scanty and partial, and made the ground of self-complacency
and self-righteous pride, " are abomination in the sight of God," however
" highly esteemed among men" For men look at the outward appearance,
but the Lord looketh at the heart." Even the obedience of a true believer,
though it springs from right principles, and has some spiritual excellency iil
it, is yet so defective and defiled by sin; that, if it were not accepted as the
frujt pf the Spirit through the mediation of Christ, it must be condemned
by the holy law, and rejected with abhorrence by a God of infinite purity,
Jien may allow this in words, and yet not know what it is to come, as con-
depmed sinners, fpr a free justification and salvation by faith in Christ.
ignorance declares his faith. 23?
1g. Why, to he short, I think I must belieye in Christ
for justification.
Chr. How? think thou must believe in Christ, when
thou seest not thy need of him I . Thou neither seest thy
original nor actual infirmities; but hast such an opinion o|
thyself, and of what thou doest,.as plainly renders thee tQ
be one that did never see a necessity of Christ's personal
righteousness to justify thee before God. How then dost
thou say, I believe in Christ ?
' Ig* I believe well enough for all that.
Chr. How dost thou believe ? .
Ig. I believe that Christ died for sinners; and that 1
shall be justified before God from the curse, through his
gracious acceptance of my obedience to his law. Or thus,
Christ makes my duties, that> are religious, acceptable j to
his'leather by virtue of his merits, and so shall I be jus¬
tified.
Chr. Let me give an answer to this confession . of thy
faith. * ' , . ^ ^
1. Thou believest with a. fantastical faith : for this faith
■» ^
is no where described in the word.,
2. Thou believest with a false faith; because it taketh
justification yVowz the personal righteousness of Christ, and
applies it to thy own.
3. This faith maketh not Christ a justifier of thy person,
but of thy actions : and of thy person for thy actions' sake^
which is'false.*
4. Therefore this faith is deceitful, even such as will
* The way of being- justified by faith, for which Ignorance pleads, may
tJ-ell be called ^ J^antdstical* as well as *J'alsey for it is no where laid down in
pcripture: and it not only changes the way of acceptance, but it takes away
the rule and standard of righteousness, and substitutes a vague notion called
tincerity in its place, which never was, or can be, defined with precision.
m true justifying faith.
leave Ihee under wrath in the day of God Almighty: ^or
true justifying faith puts the soul, as sensible of its lost
Condition by the law, upon fleeing for refuge unto Christ^s
righteousness; (which righteousness of his is not an act of
grace, by which he maketh, for justification, thy obedience
accepted with God, but his personal obedience to the law,
in ■ doing and suflPering for us what that required at our
hands;) this righteousness, I say, true faith accepteth;
under the skirt of which the soul being shrouded, and by
it presented as spotless before God, it is accepted, and
acquitted from condemnation.
Ig. What, would you have us trust to what Christ in
his own person hath done without us ? This conceit will
loosen the reins of our lust, and tolerate us to live as we
list: for what matter how we live, if we maybe justified by
Christ's personal righteousness from all, when we believe
it. . ■ ;
* Chr. Ignorance is thy name, and as thy name is so art
thou; even this thy answer demonstrateth what I say.
Ignorant thou art of what justifying righteousness is,, and
as ignorant how to secure thy soul, through the faith of it^
from the heavy wrath of God. Yea, thou also art ignorant
of the true effect of saving faith in this righteousness of
Christ, which is to bow and win over, the heart to God in
Christ, to love Ms name, his word, ways, and people, and
not as thou ignorantly imaginest,
Hope. Ask him if ever he had Christ revealed to him
from heaven ? " ' ' t '
Ig. What! you are a man for revelations ? I believe
that what both you, and all the rest of you, say about that
hiatter is but the fruit of distracted brains.
Hope. Why man I Christ is so hid in God from the
natural apprehension of all flesh, that he cannot ty any
ignorance's objections answered. 239
man be savingly known unless God tbe Patber reveals bim
to tbem.*
Ig. Tbat is your faitb, but not mine: yet mine, I doubt
not, is as good as yours, tbougb I bave not in my bead so
many whimsies as you.
Chr. Give me leave to put in a word: you ougbt not so
slightly to speak of this matter; for this I will boldly
affirm, (even as my good companion bath done,) tbat no
man can know Jesus Christ but by tbe revelation of the
Father. Yea, and faith too, by which tbe soul layetb bold
upon Christ, (if it be right,) must be wrought by the
exceeding greatness of his mighty power the working of
which faith, I perceive, poor Ignorance, thou art ignorant
of. Be awakened then, see thine own wretchedness, and
flee to the Lord Jesus; and by his righteousness, which is
the righteousness of God, (for he himself is God,) thou
shalt be delivered from condemnation.
Ig. You go so fast I cannot keep pace with you: do you
go on before; I must stay a while behind#
Then they said:
. 'J
Well, Ignorance, wilt thou yet foolish he,
To slight good counsel, ten times given thee ?
And, if thou yet refuse ity thou shalt know,
Ere long, the evil of thy doing so.
Rememher, man, in time; stop : do no^ fear.
Good counsel taken well saves; therefore hear ;
But, if thou yet shall slight it, thou wilt he
The loser. Ignorance, I'll warrant thee.
» Matt. xi. 27; 1 Cor. xii. 3; Eph. i. 18, 19.
* Pride, unbelief, and carnal prejudices or affections, so close the mind of
a sinner against the spiritual glory of the person and redemption of Christ,
that nothing, but the illumination of the Spirit removing this veil, can enable
,him to understand and receive the revelation of the sacred oracles on these
important subjects.
240 The advantage of holt fear^ '
Then Christian addressed thns himself to his fellow i r
Well, conie, my good Hopeful, I perceive that thou and
I must walk hy ourselves again.
So I saw in my dream, that they went on apace before,
and Ignorance, he came hobbling after. Then said Chris¬
tian to his companion, it pities me much for this poor
man; it will certainly go ill with him at last.
Hope. Alas ! there are,abundance in our town in his
Condition, whole families, yea whole streets, and that of
pilgrims too. And if there be so many in our parts, ho-w
many, think you, must there be in the place where he was
bom?* . .>
cfir. Indeed the word saith, "he hath blinded their
eyes, lest they should see,'' &c. •
But, now we are by ourselves, what do you think of
such men? have they at no time, think you, convictions
of sin, and so, consequently, fears that their state is
'dangerous ? - i .•
Hope. Nay, do you answer that question yourself, for
you are the elder man.
Chr. Then I say, sometimes (as 1 think,) they may 5
but they, being naturally ignorant, understand not that
such convictions tend to their good: and therefore they
do desperately seek to stifle them,t and presumptuously
continue to flatter themselves in the way of their own
hearts.
Hope. I do believe, as you say, that fear tends much to
men's good, and to make them right at their beginning to
go on pilgrimage.
CsR. Without all doubt it doth, if it be right; for so
* If such numbers of ignorant persons ma^ be found among the apparently
religious, what must be the case of those who are left without instruction to
their native pride and self-conceit! '
why shunned by the ignorant. 241'
says the word, " The fear of the Lord is the beginning of
wisdom.^^^
Hope. How will you describe right fear ?
Chr. True or right fear is discovered by three things i
1. By its rise : it is caused by saving convictions for sin.—
2. It driveth the soul to lay fast hold of Christ for salva¬
tion.—3. It begetteth and cqntinueth in the soul a great
teverence of God, his word, and ways, keeping it tender,
and making it afraid to turn from them,, to the right hand
or to the leffc> to any thing that may dishonour God, break
its peace, grieve the Spirit, or cause the enemy to speak
reproachfully.*
Hope. Well said; I believe you have said the truth.—'
Are we now almost got past the Enchanted ground ?
Chr. Why ? are you weary of this discourse.
Hope. No verily, but that I would know where we are.
Chr. We have not now above two miles further to go
thereon.—But let us return to our matter. Now the
ignorant know not that such convictions, that tend to put
* Job xxviii. 28 j Psalm cxi. 10; Prov. i. 7; ix. 10.
* Fears of wrath are too g-enerally ascribed to unbelief, and de6med pre¬
judicial; but this arises from ignorance and mistake: for belief of God's
testimony must excite fears in every heart, till it is clearly perceived how
that wrath maiy be escaped; and doubts mingled with hopes must arise from
faith, tiU a man is conscious of having experienced a saving change. The^e
fears and doubts excite men to self-examination, watchfulness, and diligence :
and thus tend to the believer's establishment, and " the full assurance of hope
unto the end:" while the want of them often results from unbelief and
stupidity of conscience, and terminates in carnal security and abuse of the
gospel. Fears may indeed be excessive and unreasonable, aiid the effect of
unbelief: but it is better to mark the extreme, and caution men against it,
than, by declaiming indiscriminately against all doubts and fears, to help
sinners to deceive themselves, and discourage Vreak believers from earnestly
using the scriptural means of " making their calling and election sure."-
r
242 temporary, turnback, and saveself;
them in fear, are for their good, and therefore they seeb
to stifle them.
Hope. How do they seek to stifle them?
Chr. 1. They think that those fears are wrought by the
devil, (though indeed they are wrought of God;) and,
thinking so, they resist them as things that directly tend
to their overthrow. 2. They also think that these fears
tend to the spoiling of their faith; when, alas for them,
poor men that they are, they have none at all!—and
therefore they harden their hearts against them. B. They«
presume they ought not to fear; and therefore in despite
of them wax presumptuously confident. 4. They see that
those fears tend to take away from them their pitiful old
self-holiness, and therefore they resist them with all their
might.*
Hope. I know something of this myself; for before I
knew myself it was so with me.
Chr. IVell, we will leave, at this time, our neighbour' *
Ignorance by himself, and fall upon another profitable
question.
Hope. With all my heart: but you shall stiU begin.
Chr. Well then, did you not know about ten years ago,
one Temporary in yoiir parts, who was a forward man in
religion then?
Hope. Know him! yes, he dwelt in Graceless, a town
about two miles off of Honesty; and he dwelt next door to
one Turnback.
* The expression, * pitiful old self-holiness,* denotes the opinion that i^o-
I'ant persons entertain of their hearts as good and holy j while the term self-*
righteousness^ relates to their supposed good lives ; hut nothing can be further
from our author's meaning, than to speak against " sanetification by the Spirit
unto obedience,*' as evidential of our union with Christ and acceptance in his
righteousness.
reasons of their turning back. 243
Chr. Rigt-t, he dwelt under the same roof with him.
Well, that man was much awakened once. I believe that
then he had some sight of his sins, and of the wages that
were due thereto.
Hope. I am of your mind, for (my house 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
see it is not every one that cries. Lord, Lord.
Chr. He told me once that he was resolved to go on
pilgrimage, as we go now; but all of a sudden he grew
acquainted with one Saveself, and then he became a stranger
to me.*
Hope. Now since we are talking about him, let us a
little inquire into the reason of the sudden backsliding of
him and such others.
Chr. It may be very profitable; but do you begm.
Hope. Well then, there are in my judgment four reasons .
for it. 1. Though the consciences of such men are
awakened, yet their minds are not changed: therefore,
• Temporary was doctrinally acquainted with the gospel, hut a strang-er
to its sanctifying power. Such men have been forward in religion, but that
is now past; for they were always graceless, and came short of honesty^ in
their profession, if not in their moral conduct, and were ever ready to turn
bach into the world at a convenient season. They have indeed been alarmed;
but terror without humiliation will never subvert self-confidence: and, of the
numbers with whom some ministers converse under trouble of conscience, and
of whom they hope well, how many disappoint their expectations, and after
a time plunge deeper into sin than ever! Such convictions resemble the blos¬
soms of the fruit-tree, which must precede the ripe-fruit, but do not always
produce it: so that we cannot say. The more blossoms there are, the greater
abundance will there be of fruit, though we may be assured that there can be
no fruit if there be no blossoms. The reasons and the manner of such men's
declensions and apostacy are very justly and emphatically stated; though
perhaps not with sufficient delicacy to suit the taste of this fastidious age.
R 2
244
FEAR OF MEN AND FALSE SHAME.
when the power of guilt weaxeth away, that which provoked
them to he religious ceaseth; wherefore they naturally
turn to their own course again; even as we see the dog
that is sick of what he hath eaten, so long as his sickness
prevails he vomits and casts up all: not that he doth this
of free mind, (if we may say a dog has a mind,) but because
it trouhleth his stomach: hnt now, when his sickness is
over, and so his stomach eased, his desires being not at aU
alienate from his vomit, he turns him about and licks up
all; and so it is true which is written, The dog is turned
to his own vomit again.^'^ Thus, I say, being hot for
heaven, by virtue only of the sense and fear of the torments
of hell, as their sense of hell, and the fears of damnation,
chill and cool, so their desires for heaven and salvation
cool also. So then it comes to pass that, when their guilt
and fear are gone, their desires for heaven and happiness
die, and they return to their course again. 2. Another
. reason is, they have slavish fears that do over-master them^
I speak now of the fears that they have of men: for " the
fear of man bringeth a snare.^^^ So then, though they
seem to he hot for heaven so long as the flames of hell are
about their ears, yet, when that terror is a little over, they
betake themselves to second thoughts, namely, that it is
good to be wise, and not to run (for they know not what,)
the hazard of losing all, or at least of bringing themselves
into unavoidable and unnecessary troubles: and so they
fall in with the world again. 3. The shame that attends
religion lies also as a block in their way. They are proud
and haughty, and religion in their eye is low and con¬
temptible : therefore, when they have lost their sense of
heU and wrath to come, they return again to their former
course. 4, Guilt, and to meditate terror, are grievous to
» 2 Pet. ii. 22. • ® Prov. xxix. 25. , _
the steps to apostacy. ^ ' 245
tliem. They like not to see their misery before they come
into it; though perhaps the sight of it firsts if they loved
that sightj might make them flee whither the righteous
flee and are safe. But because they do, as I hinted before,
even shim the thoughts of guilt and terror; therefore,
when once they are rid of their awakenings about the
terrors and wrath of God, they harden their, hearts gladly,
and choose such ways as will harden them more and more.^
Chr. You are pretty near the business; for the bottom
of all is, for want of a change in their mind and will. And
therefore they are but like the felon that standeth before
the judge; he quakes and trembles, and seems to repent
most heartily; but the bottom of all is, the fear of the
halter, not any detestation, of the offences; as is evident,
because, let but this man have his liberty, and he will be
a thief, and so a rogue still; whereas, if his mind was
changed, he would be otherwise.
Hope. Now I have shewed you the reasons of their
going back, do you shew me the manner thereof.
Chr. So I will willingly.—They draw off their thoughts,
all that they may, from the remembrance of God, death,
and judgment to come: then they cast off by degrees
private duties, as closet-prayer, curbing their lusts, watch¬
ing, sorrow for sin, and the like: then they shun the
company of lively and warm Christians: after that they
grow cold to public duty: as hearing, reading, godly con¬
ference, and the like: then they begin to pick holes, as
we say, in the coats of some of the godly, and that devil¬
ishly; that they may have a seeming colour to throw
religion (for the sake of some infirmity they have spied in
them,) behind their backs: then they begin to adhere to,
and associate themselves with, carnal, loose, and wanton
men ; then they give way to carnal and wanton discourses
246 THE PILGRIMS LEAVE THE ENCHANTED GROUND.
- in secret; and glad are they if they can see such things in
any that are counted honest, that they may more boldly
do it through their example. After this, they begin to
play with little sins openly; and then, being hardened,
they shew themselves as they are. Thus, being launched
again into the gulph of misery, unless a miracle of grace
prevent it, they everlastingly perish in their own de-
ceivings.*
Now I saw in my dream that by this time the pilgrims
were got over the enchanted ground; and, entering into the
country of Beulah,^ whose air was very sweet and plea¬
sant, the way lying directly through it, they solaced them- '
selves there for a season. Yea, here they heard continu¬
ally "the singing of birds,and saw every day "the
flowers'^ appear in the earth, and heard " the voice of the
turtle^' in the land. In this country the sun shineth
night and day: wherefore this was beyond the valley of
* Sol. Song ii. 10—12; Isa. Ixii, 4—12.
* " The hypocrite will not pray alwaysnor can he ever pray with faith
or sincerity for spiritual blessings; but he may deprecate misery, and beg to
be made happy, and continue to observe a form of private religion. But,
when such men begin to shun the company of lively Christians, to neglect
public ordinances, and to excuse their own conduct by imitating the devil,
" the accuser of the brethren," in calumniating pious persons, magnifying
their imperfections, insinuating suspicions of them, and aiming to confound
all distinctions of character among men; we may safely conclude their state
to be perilous in the extreme. While professed Christiana should be exhorted
carefully to look to themselves, and to watch against the first incursions of
this spiritual declension; it should also be observed, that the lamented infir¬
mities and dulness of those who persist in using the means of grace, and
striving against sin; who decidedly prefer the company of believers, and
deem them " the excellent of the earthand who are severe in judging
themselves, but candid to others; are of a contrary nature and tendency to
the steps of Temporary's apostacy.
THE COUNTRY OF BEULAH.
'24?
tlie stadow of deaths and also out of the reach of Giant
Despair; neither could they from this place so much as
see Doubting Castle. Here they were within sight of the
city they were going to: also here met them some of the
inhabitants thereof; for in this land the shining ones
commonly walked, because it was upon the borders of
heaven. In this land also the contract between the Bride
and the Bridegroom was renewed: yea, here, as the
Bridegroom rejoiceth over the Bride, so did their God re¬
joice over them.^' Here they had no want of corn and
wine; for in this place they met abundance of what they
had sought for in all their pilgrimage. Here they heard
voices from out of the city, loud voices, saying, " Say ye
to the daughter of Zion, Behold, thy salvation cometh!
Behold, his reward is with him V Here aU the inhabit
tants of the country called them the holy people, the
redeemed of the Lord, sought out,^' &c.*
* The word Beulah signifies married; and the prophet, in the passage
whence it is quoted, predicted ^a very flourishing state of religion, which is
yet in futurity; hut the author accommodates it to the sweet peace and con¬
fidence which tried believers commonly experience towards the close of their
lives. This general rule admits indeed of exceptions ; but the author, having
witnessed many of these encouraging scenes, was willing to animate himself
and his afilicted brethren with the hope of similar triumphant joys. The
communion of saints in prayer, praises, and thanksgivings, with liberty and
ardour, and hearts united in cordial love; the beauties of holiness, and the
consolations of the Holy Spirit; the healing beams of the Sun of righteousness,
shining by the sweet light of divine truth upon the soul; exemption from
dturkening temptations and harassing doubts ; lively earnests and near pros¬
pects of heavenly felicity; a cheering sense of communion with the heavenly
Ijost, in their fervent adorations, and a realizing apprehension of their minis¬
tering care over the heirs of salvation; a comfortable renewal of the acceptance
of Christ, sealed with the tokens, pledges, and assurances of his love ; grati¬
tude, submission, confidence in God, hope, and the sweet exercise of tender¬
ness, sympathy, meekness, and humility, but little interrupted by the working
of the contrary evils; these things seem to constitute the' happy state here
represented. It is remarkable that the Psalms (which were intended, among
248 THE PILGRIMS ^OVERCOME WITH DELIGHT.
Now, as they walked in this land, they had more re4
joicing than in parts more remote from the kingdom to
which they were honnd; and drawing near to the city
they had yet a more perfect view thereof. It was builded
of pearls and precions stones: also the street thereof was
paved vrith gold: so that, by reason 'of the natural glory
of the city, and the reflection of the sun-beams upon it.
Christian with desire. fell siclc. Hopeful also had a flt or
two of the same disease. Wherefore here they lay by it
awhile, crying out because of their pangs, " If you see my
Beloved, tell him that I am sick of love.'^'J^
But, being a httle strengthened, and better able to bear
their sickness, they walked on their way, and came yet
nearer and nearer, where were orchards, vineyards, and
gardens : and their gates opened into the highway. Now,
as they came up to these places, behold the gardener stood
in the way: to whom the pilgrims said. Whose goodly
vineyards and gardens are these? He answered. They
are the King's, and are planted here for his own delights,
and also for the solace of pilgrims. So the gardener had
them into the vineyards, and bid them refresh themselves
with the dainties he also shewed theiD there the King^s
* Deut. xxiii. 24.
i
other uses, to regulate the devotions and experiences of believers,) abound at
first with confessions, complaints, fears, and earnest pries of distress or danger—'
hut towards the close become more and more the language of confidence,
gratitude, and joy, and conclude with unmingled praises and thanksgivings.
* In the immediate view of heavenly felicity, Paul " desired to part hence
and be with Christ, as far better" than fife; anfi David " fainted for God'q
salvation." In the lively exercise of holy affections, the believer grows weary
of this sinful world ; and longs to have his faith changed for sight, his hope
swallowed up in enjoyment, and his love perfected, and secured from all inter-i
ruption and abatement. "Were this frame of mind habitual, it might unfit
men for the common concerns of life, which appear very trifling to the souj
when employed in delightful admiring contemplation of heavenly glory.
UnUo.
Library
Cnsr TKE OTHEE SIDE THEY SA"W THE TVO
SimHTSr G "HETI AGATtr.''
THEY ENTER THE KING'S GARDENS.
240'
walks and the arbours, where he deUghted to he: and here
they tarried and slept.
Now I beheld in my dream, that they talked more in
their sleep at this time than ever they did in all their
journey: and, being in a muse thereabout, the gardener
said even to me. Wherefore musest thou at the matter ?
It is the nature of the fruit of the grapes of these vine^
yards to go down so sweetly as to eause the Hps of them
that are asleep to speak.*^* ' '
So I saw that when they awoke they addressed them-*
selves to go up to the city. Eut, as I said, the reflectiom'
of the sun upon'the city (for the city" was pure ^ gold,) ^
was. so extremely glorious that they could ndt as yet with'
open, face behbld.it, but ■ tjirough an instrument made/for'
that purposer Sd I saw, .that j as they went 6n,l there met'
them two mehih raiment that shone Hke gold, also their
faces shone as the light. ' / ^ j " ' -
These men asked the pilgrims whence they came ? *and.
they told thend. They also asked them where they had-
lodged, what difficulties and dangers, what comforts-'and'
pleasures they had met in the way? and they told-thein.
Then said the men that met them. You have but twa diffi--
culties more to meet with, and then you are in the city.f
* Rev. xxi. 18. 2 Cor. iii. 18.
* Attendance on the public ordinances is always the believer's duty and
privilege; yet he cannot at all times delight in them: but, when holy affections
are in lively exercise, he sweetly rests in these earnests of heavenly joy; and
speaks freely and fervently of the love of Chiist and the blessings of salvation,
to the edification of those around him; who often wonder at witnessing such
a change, from reserve and diffidence, to boldness and earnestness in ui'ging
others to mind the one thing needful.
t Perhaps the author here alluded to those pre-intimations of death, that
some persons seem to receive; and he appears to have ascribed them to
guardian angels, watching over every hdieyer.—Death, and admission into
tho dtij, were the only difficulties that awaited the pilgrims.
250 THE RIVER WITHOUT A BRIDGE^
Christian then and his companion asked the men to go
along with them: so they told them they would: but, said
they^ You must obtain it by your own faith.—So I saw in
my dream, that they went on together till they came in
sight of the gate.
Now I further saw that betwixt them and the gate was.
a river; but there was no bridge to go over : the river was
very deep. At the sight therefore of this river, the pil¬
grims were much stunned; but the men that went with
them, said. You must go through or you cannot come at
the gate.
The pilgrims then began to inquire if there was no other
way to the gate? to which they answered. Yes; but there
hath not any, save two, to wit, Enoch and Elijah, been^
permitted to tread that path * since the foundation of the
world; nor shall until the last trumpet shall sound. The
pilgrims then (especially Christian,) began to despond in
their minds, and looked this way and that, but no way
could be found by them, by which they might escape the
river. Then they asked the men if the waters were all of
a depth ? They said, no; yet they could not help them in
that ease: for, said they, you shall find it deeper or
shallower, as yon believe in the King of the place.
They then addressed themselves to the water, and, enter¬
ing, Christian began to sink, and crying out to his good
friend Hopeful, he said, " I sink in deep waters; the bil¬
lows go over my head, all his waves go over me, Selah."
Then said the other. Be of good cheer, my brother; I
feel the bottom, and it is good. Then said Christian, Ah !
my friend, ''the sorrows of death have compasse me
aboutI shall not see the land that fiows with milk and
honey. And with that a great darkness and horror fell
upon Christian, so that he could not see before him. Also
CHRISTIANAS TERRORS IN THE RIVER
251
here he in great measure lost his senses, so that he could
neither remember nor orderly talk of any of those sweet
refreshments, that he had met with in the way of his pil¬
grimage. But all the words that he spake still tended to
discover that he had horror of mind, and heart-fears that
he should die in that river, and never obtain entrance in
at the gate. Here also, as they that stood by perceived,
he was much in the troublesome thoughts of the sins that
he had committed, both since and before he began to he
a pilgrim.* It was also observed, that he was troubled with
* Beath is aptly represented by a deep river without a bridg-e, separating-
the believer from his heavenly inheritance ; as Jordan flowed between Israel
and the promised land. From this river nature shrinks back, even when faith,
hope, and love are in lively exercise: but, when these decline, alarm and con¬
sternation may unite with reluctance at the thoughts of crossing it. The
dreaded pangs that precede the awful separation of those intimate associates,
the soul and body; the painful parting with dear friends and every earthly
object; the gloomy ideas of the dark, cold, and noisome gi*ave j and the
solemn thought of launching into an unseen eternity ; render death " the king
of teri'ors." But faith in a crucified, buried, risen, and ascended Saviour;
experience of his faithfulness and love in times past; hope of an immediate
entrance into his presence, where temptation, conflict, sin, and suffering, will
find no admission; and the desire of perfect knowledge, holiness, and felicity,
will reconcile the mind to the inevitable stroke, and sometimes give a complete
victory over every fear. Yet, if faith and hope be weakened through the
recollection of any peculiar misconduct, the with-holding of divine light and
consolation, or some violent assault of the tempter, the believer will be pecu-
liai'ly liable to alarm and distress. His reflecting mind, having long been
accustomed to consider the subject in its important nature and conseq^uences;
has very different apprehensions of God, of eternity, of judgment, of sin, and
of himself, than other men have. Sometimes experienced saints are more
desponding in these circumstances than their junior brethren ; constitution
has considerable effect upon the mind: and some men (like Christian,) are in
every stage of their profession more exposed to temptations of a discom'aging
nature, than to ambition, avarice or fleshly lusts.—It has before been suggested,
that the author probably meant to describe the peculiarities of his own expe¬
rience, in the character of Christian j and he may perhaps here have inti-
'252 CHRISTIAN ENCOURAGED BY HOPEFUE.
apparitions of hobgoblins and evil spirits: for ever ani
anon be would intimate so much by words. Hopeful there¬
fore here bad much ado to keep bis brother's bead above
water; yea, sometimes be would bc quite gone down, then,
ere awhile, would rise lip again half dead. Hopeful also
would endeavour to comfort bim, saying. Brother, I see
the gate, and men standing by to receive us: but Chris¬
tian would answer,'Tis you,'tis you they wait for; you
have been hopeful ever since I knew you. And so have
you, said be to Christian. Ab, brother, said be, surely if
I was right, be would now rise to help me; but for my
sins bath be brought me into the snare, and bath left me.
Then said Hopeful, My brother, you have quite forgot the
text, where it is said of the wicked, " There is no band ini
their death, but their strength is firm: they are not
troubled as other men, neither are they plagued bke other
men." These troubles and distresses, that you go through
in these waters, are no sign that God bath forsaken you;
but are sent to try you whether you will call to mind that
which heretofore you have received of bis goodness, and
live upon bim in your distresses.
mated his apprehension, lest he should not meet death with becoming fortitude.
—A conscientious life indeed is commonly favoured with a peaceful close,
even when forebodings to the contrary have troubled men during their whole
course: and this is so far general, that they best provide for a comfortable
death, who most diligently attend to the duties of their station and the
improvement of their talents, from evangelical principles; whereas they who
live negligently, and yield to temptation, make, as it were, an assignation with,
terror to meet them on their death-bed, a season when comfort is more
desirable than at any other. The Lord, however, is no man's debtor: none
can claim consolation as their due; and, though a believer's experience and
the testimony of his conscience may evidence the sincerity of his faith and
love, yet he must disclaim to the last every other dependance than the
righteousness and blood of Christ, and the free mercy of God in him.
THEY GAIN THE SHORE IN SAFETY.
253
iTien I saw in my dream, that Christian was in a muse
a while. To whom also Hopeful added this word, " Be of
good cheer^ Jesus Christ maketh thee whole.'' And with
that Christian brake out with a loud voice. Oh, I see him
again! and he tells me, " When thou passest through the
waters, I will he with thee ,• and through the rivers they
shall not overflow thee."h Then they both took courage,
and the enemy was after.that as still as a stone, until they
were gone over. Christian therefore presently found
ground to stand upon, and so it followed that the rest of
the river was hut shallow: thus they got over.*
Now upon the bank of the river, on the other side, they
saw the two shining men again, who there waited for them.
W^herefore being come out of the river they saluted them,
saying, We are ministering spirits sent forth to minister
for them who shall be heirs of salvation."^ Thus they
went along towards the gate.
Now you must note that the city stood upon a mighty
hill: but the pilgrims went up that hill with ease, because
they had these two men to lead them up by the arms: also
they had left their mortal garments behind them in the
river ; for though they went in with them they came out
without them. They therefore went up here with much
agility and speed, though the foundation upon which the
* Isa. xliii. 2» 2 jfgb. i. 14.
k
* The temporary distresses of dying believers often arise from bodily dis¬
ease, which interrupt the free exercise of their intellectual powers. Of this
Satan will be sure to take advantage, as far as he is pennitted; and will'
suggest gloomy imaginations, not only to distress them, but to dishearten
others by their example. What may in this state be painted before the fancy
we cannot tell: tut it is generally observed, that such painful conflicts termi¬
nate in renewed hope and comfort, frequently by means of the conversation
and prayers of Christians and ministers; so that they, who for a time have*
been most distressed, have at length died most ti'iuniphantly.
254
THEIR TALK WITH THE SHINING ONES.
city was framed was liiglier than the clouds. They there¬
fore went up through the regions of the air, sweetly talk¬
ing as they went, being comforted because they safely got
over the river, and had such glorious companions to attend
them.*
The talk that they had with the shining ones was about
the glory of the place; who told them that the beauty and
glory of it was inexpressible. There, said they, is " the
mount Zion, the heavenly Jerusalem, the innumerable
company of angels, and the spirits of just men made per-
fect.^^^ You are going now, said they, to the paradise of
God, wherein you shall see the Tree of Life, and eat of
the never-fading fruits thereof : and when you come there
you shall have white robes given you, and your walk and '
talk shall be every day with the King, even all the days of
eternity.® There you shall not see again such things as
you saw when you were in the lower regions upon the
earth, to wit, sorrow, sickness, affliction, and death; " for
the former things are passed away.'^^ You are going now
to Abraham, to Isaac and Jacob, and to the prophets, men
that God hath " taken away from the evil to come,^' and
that are now " resting upon their beds, each one walking
in his uprightness." The men then asked. What must we
do in the holy place ? To whom it was answered. You
must there receive the comfort of all your toil, and have
* Heb. xii. 22—24. ^ Rev. ii. 7 ; iii. 4; xxii. 6. ® Isa. Ixv. 16.
* "When " Lazarus died, lie "was carried by ang^els into Abraham's bosom
and we have every reason to believe, that the services of these friendly spirits
to the souls of departed saints are immediate and sensible; and that their joy
is such as is here described. The beautiful description that follows admits of
no elucidation ; some of the imag-es indeed are taken from modern customs ;
but in all other respects it is entirely scriptural, and very intelligible and
animating to the spiritual mind.
THEY MOUNT WITH EASE TO THE CITY, 255
joy for all your sorrow; you must reap what you have
sown, even the fruit of all your prayers, and tears, and
sufferings for the King, hy the way.* In that place you
must wear crowns of gold, and enjoy the perpetual sight
and vision of the Holy One; for there " you shall see him
as he is."® There also you shall serve him continually
with praise, with shouting, and thanksgiving, whom you
desired to serve in the world, though with much difficulty,
because of the infirmity of your flesh. There your eyes
shall he delighted with seeing, and your ears with hearing
the pleasant voice of the Mighty One. There you shall
enjoy your friends again, that are gone thither before you;
and there you shall with joy receive even every one that
follows into the holy place after you. There also you shall
be clothed with glory and majesty, and put into an equi¬
page fit to ride out with the King of Glory. When he
shall come with sound of trumpet in the clouds, as upon
the wings of the wind, you shall come with him : and,
^vhen he shall sit upon the throne of judgment, you shall
sit by him: yea, and when he shall pass sentence upon
all the workers of iniquity, let them be angels or men,
you also shall ha\'e a voice in that judgment, because-they
were his and your enemies. Also, when he shall again
return to the city, you shall go too with sound of trumpet,
and be ever with him.^
Now, while they were thus drawing towards the gate,
behold a company of the heavenly host came out to meet
them; to whom it was said by the other two shining ones.
These are the men that have loved our Lord, when they
were in the world, and that have left all for his holy name,
and he hath sent us to fetch them, and we have brought
1 Gal. vi. 7, 8. 8 1 John iii. 2.
' 1 Thess. iv. 13—17; Jude 14,15 j Dan. vii. 9,10 ; 1 Cor. yi. 2, 3,
256 AND ARE MET BY THE HEAVENLY HOST.
•them thus far on their desired journey, that they may go
in and look their Redeemer in the face with joy. Then
the heavenly host gave a great shout, saying, "Blessed
are they that are called to the marriage supper of the
Lamb.'^' There came out also at this time to meet them
J
several of the.King^s trumpeters, clothed in white and
shining raiment, who, with melodious, noises and loud,
made even the heavens echo with their sound. These
trumpeters saluted Christian and his fellow with ten thou¬
sand welcomes from the world: and this they did with
shouting and sound of trumpet.
I This done they compassed them round on every side;
some went before, some behind, and some on the right
hand, some on the left, (as it were to guard them through
the upper regions,) continually sounding as they went, with
melodious noise, in notes on high: so that the very sight
was to them that could behold it as if heaven itself were
come down to meet them.—Thus therefore they walked on
together; and, as they walked, ever and anon these trum¬
peters, even with joyful sound, would, by mixing their
music with looks and gestures, still signify to Christian and
his brother how welcome they were into their company,
and with what gladness they came to meet them. And
now were these two men, as it were in heaven before they
came at it; being swallowed up with the sight of angels,
and with hearing their melodious notes< Here also they
had the city itself in view; and they thought they heard
all the bells therein to ring, to welcome them thereto.
But, above all, the warm and joyful thoughts that they had
about their own dwelling there with such company, and that
for ever and ever: oh ! by what tongue or pen can their
glorious joy be expressed ?—Thus they came up to the gate.
* Rev. xix. 9.
THEY ARRIVE AT THE GATE OF THE CITY. 257
Now, when they were come up to the gate, there was
written over it, in letters of gold, Blessed are they that do
his commandments, that they may have right to the tree of
life, and may enter in through the gates into the city.'^^ *
Then I saw in my dream that the shining men bid them'
call at the gate: the which when they did, some from
above looked over the gate, to wit, Enoch, Moses, and
Elijah, &c. to whom it was said, These pilgrims are come
from the city of Destruction, for the love that they bear
to the King of this place ; and then the pilgrims gave in
tmto them each man his certificate, which they had re¬
ceived in the beginning: those therefore were carried in to
the King, who, when he had read them, said. Where are
the men ? To whom it was answered. They are standing
without the gate. The King then commanded to " open
the gate, that the righteous nation,'^ said he, that keepeth
truth may enter in.^^^
Now I saw in my dream, that these two men went in at
the gate: and lo ! as they entered, they were transfigured;
and they had raiment put on that shone like gold. There
were also that met them with harps and crowns, and gave
them to them; the harps to ^ praise withal, the crowns in
token of honour.—Then 1 heard in my dream that all the
bells in the city rang again for joy, and that it was said
unto them, " Enter ye into the joy of your Lord," I also
heard the men themselves, that they sang with a loud
* Rev. xxii. 14. ^ Isa. xxvi. 2.
* The commandments of God, as g'lven to sinners under a dispensation of
mercy, call them to repentance, faith in Christ, and the obedience of faith
and love; the believer habitually practises according to these commandments,
from the time of his receiving Christ for salvation; and this evidences his
interest in all the blessings of the new covenant, and proves that he has a
right through grace to the heavenly inheritance.—May the writer of these
remarks, and every reader, have such " an abundant entrance," as is here de¬
scribed, "into the everlasting kingdom of our Lord and Saviour Jesus Chi-ist!"
S
258 TBTE PILGRIMS ENTER IN TRIUMPH.
voice saying, Blessing, and honour, and glory and power
be unto Him that sittetb upon tbe throne, and to the
Lamb for ever and ever/^^
Now, just as the gates were opened to let in the men, I.
looked in after them, and behold the city shone like the
sun: the streets also were paved with gold; and in them'
walked many men with crowns on their heads, palms in
their hands, and golden harps, to sing praises withal.
There were also of them that had wings, and they an¬
swered one another without intermission, saying, Holy,
holy, holy, is the Lord.'^—And after that they shut up the
gates: which when I had seen I wished myself among them. •
. Now, while I was gazing upon all these things, I turned
my head to look back, and saw Ignorance come up to the
river side: but he soon got over, and that without half
that difficulty which the other two men met with. For it
happened that there was then in that place one Vain-hope,
a ferry-man, that with his boat helped him over.' So he,'
as the other I saw, did ascend the hill, to come up to the
gate; only he came alone; neither did any man meet him
with the least encouragement. When he was come up to
the gate, he looked up to the writing that was above, and
then began to knock, supposing that entrance should have
been quickly administered to him: but he was .asked by
the men that looked over the top of the* gate. Whence-
come you ? and what would you have ? He answered, I
have eat and drunk in the presence of the King, and he
has taught in our streets. Then they asked him for his
certificate, that they might go and shew it to the. King.
So he fumbled in his bosom for one and found none. Then
said they. Have you none ? But the man answered never
a word. So they told the King, but he would not come
' Rev. V. 13, 14.
THE FATE OF IGNORANCE.
259
down to see him: but commanded the two sbining ones
that conducted Christian and Hopeful to the city, to go
out and take Ignorance and bind him hand and foot, and
have him away. Then they took him up, and carried him
through the air to the door that I saw in the side of the
hill, and put him in there.—Then I saw that there was a
way to heU, even from the gates of heaven, as well as fi'om
the city of Destruction.*—So I awoke and behold it was
a dream, v
.* We frequently bear of persons that have lived strangers to evangelical
religion, and the power of godliness, dying with great composure and resigna¬
tion : and such instances are brought forward as an objection to the necessity
of faith, or of a devoted life. But what do they prove ? What evidence is
there that such men are saved ? Is it not far more likely that they continued
to the end under the power of ignorance and self-conceit j that Satan, took
s 2
26Q
THE CONCLUSION.
care not to disturb them ; and that God gave them over to a strong delusion^
and left them to perish with, " a lie in their right hand V* Men, who have
neglected religion all their lives, or have habitually for a length of years dis¬
graced, an evangelical profession, being when- near death visited by pious
persons, sometimes obtain a sudden and extraordinary measme of peace and
joy, and die in this frame. This should in general be ponsidered as a bad
sign; for deep humiliation, yea distress, united with .some trembling hope in
God's mercy through the gospel, is far more suited to their case, and more
likely to, be the effect of spiritual illumination. But, when a formal visit from
a minister of any sect, a few general questions, and a prayer, (with or without
the sacrament,) calm the mind of a dying person, whose life has been un¬
suitable to the Christian profession ; no doubt, could we penetrate the veil we
should see him wafted across the river in the boat of Vain-hope, and meeting
with the awful doom that is here described. From such delusions, good Lord
deliver us! Amen.
K THE CGNCLtrSION.
Now, reader, I have told mj dream to thee;
See if thou canst interpret it to me.
Or to thyself, or neighbour: hut take heed
Of misinterpreting; for that, instead
Of doing good, will hut thyself abuse ;
By misinterpreting evil ensues.
Take heed also that thou he not extreme
In playing with the outside of my dream;
Nor let my figure, or similitude,
Put thee into a laughter or a feud.
Leave this for hoys and fools; hut as for thee.
Do thou the substance of my matter see.
Put by the curtains, look within my veil;
Turn up my metaphors, and do not fail
There, if thou seekest them, such things to find
As will he helpful to an honest mind.
"What of my dross thou findest there, he bold
To throw away, hut yet preserve the gold.
What if my gold he wrapped up in ore ?
None throws away the apple for the core.
But if thou shalt cast all away as vain,
I know not hut 'twill make me dream again.
THE PILGEIM'S PKOGRESS.
PAET II.
THE AHTHOR'S "VVAX OE SENDING EOHTH
3010 liinttii :^Brt
OF
THE PILGRIM.
i
GrO, now, mj little book, to everj place, . . -
Where my first pilgrim has but shewn his face :
CaU at their door; if any say, " Who's there ?"
Then answer thou, " Christiana is here."
If they bid thee come in, then enter thou
With all thy boys. And then, as thou know'st how.
Tell who they are, also from whence they came:
Perhaps they'll know them by their looks, or name;
But if they should not, ask them yet again
If formerly they did not entertain
One Christian, a pilgrim. If they say
They did, and was delighted in his way.
Then let them know that those related were
Unto him; yea, his wife and children are.
Tell them that they have left their house and home.
Are turned pilgrims, seek a world to come ;
That they have met with hardships in the way.
That they do meet with troubles night and day;
That they have trod on serpents, fought with devils,
H^ve also overcome a many evils.
Tea, tell them also of the next who have,
Of love to pilgrimage, been stout and brave
Defenders of that way, and how they still
Eefuse this world to do their Bather's will.
264
THE author'S WAY OP
Go, tell them also of those dainty things
That pilgrimage unto the pilgrim hiings.
Let them acquainted he, too, how they are
Beloved of their King, under his care ;
What goodly mansions for them He provides;
Though they meet with rough winds and swelling tides.
How brave a calm they will enjoy at last.
Who to their Lord and by His ways hold fast.
Perhaps with heart and hand they will embrace
Thee, as they did my firstling, and wiU grace
Thee and thy fellows with such cheer and fare.
As shew will they of pilgrims lovers are.
EIEST OBJECTION.
t
But how, if they will not believe of me
That I am truly thine ? 'cause some there be
That counterfeit the pilgrim, and his name;
Seek by disguise to seem the very same;
And by that means have wrought themselves into
The hands and houses of I know not who.
ANSWER.
'Tis true, some have of late, to counterfeit
My pilgrim, to their own my title set:
Tea, others half my name and title too
Have stitched to their book, to make them do.
But yet they, by their features, do declare
Themselves not mine to be, whose'er they are.
If such thoumeet'st with, then thine only way.
Before them all, is, to say out thy say
In thine own native language, which no inan
Now useth Hor with ease dissemble can.
If, after all, they still of you shall doubt.
Thinking that you, like gipsies, go about.
In naughty-wise the country to defile,
SENDING FORTH HIS SECOND FART.
265
Or ttat you seek good people to beguile
Witb things unwarrantable, —and send for me,
And I wiU testify you pilgrims be ;
Tes, I wiU testify that only you
My pilgrims are, and that alone wiU do.
SECOND OBJECTION.
Eut yet, perhaps, I may inquire for him
Of those that wish him damned life and limb.
What shall I do when I, at such a door, '
Eor pilgrims ask, and they shall rage the more ?
ANSWER.
¥
Fright not thyself, my book, for such bugbears
Are nothing else but ground for groundless fears.
My pilgrim's book has travell'd sea and land,
Tet could I never come to understand i
That it was slighted, or turn'd out of door
Ey any kingdom, were they rich or poor.
In France and Flanders, where men kill each other.
My pilgrim is esteem'd a fi-iend, a brother.
In Holland too 'tis said, as I am told.
My pilgrim is with some Worth more than gold.
Highlanders and wild Irish can agree.
My pilgrim should familiar with them be,
'Tis in Hew England under such advance,
Eeceives there so much loving countenance.
As to be trimm'd, new-clothed, and deck'd with gems,
That it may shew its features and its limbs ;
Tet more, so comely doth my pilgrim walk.
That of him thousands daily sing and talk.
If you draw nearer home, it will appear
My pilgrim knows no ground of shame or fear.
City and country will him entertain
With " Welcome, pdgrim." Tea, they can^t refrain
26G
THE author'S WAY OP
JTroin smiling if my pilgrim be but by.
Or sbews bis bead in any company.
Brave gallants do my pilgrim hug and love,
Esteem it much; yea, value it above
Things of a greater bulk ; yea, with delight.
Say my lark's leg is better than a kite.
Young ladies, and young gentlewomen too,
Do no small kindness to my pilgrim shew;
Their cabinets, their bosoms, and their hearts
My pilgrim has, 'cause he to them imparts
His pretty riddles in such wholesonie strains,
As yields them profit double to their pains
Of reading. Tea, I think I may be bold
To say, some prize him far above their gold.
The very children that do walk the street,
If they do but my holy pilgrim meet,
Salute him will, will wish him well, and say,
He is the only stripling of the day."
They that have never, seen him, yet admire
What they have heard of him, and much desire
To have his company, and hear him teU
Those pilgrim stories which he knows so well. .
Tea, some who did not love him at the first.
But call'd him fool and noddy, say they must,
How they have seen and heard him, him commend;
And to those whom they love they do him send.
Wherofore, my second part, thou needst not be '
Afraid to shew thy head; none can hurt thee
That wish but well to him than went before, ,
'Cause thou com'st after with a second store
Of things as good, as rich, as profitable
Eor young, for old, for staggering, and for stable.
THIRI) OBJEOTION.
But ^ome .there be that say he laughs top loud ;
SENDING FORTH HIS SECOND PART.
And some do say Ms head is in a cloud.
Some say, his words and stories are so dark, . v
They know not how, by them, to find his mark.
ANSWER.
One may, I think, say. Both his laughs and cries
May well be guess'd at by his watery eyes.
Some things are of that nature as to make
One's fancy' chuckle while his heart doth ache.
When Jacob saw his Eachel with the sheep.
He did at the same time both kiss and weep.
Whereas some say a cloud is in his head,
That doth but shew how wisdom's covered
With its own mantles; and to stir the mind
To a search after what it fain would find,
Things that seem to be hid in words obscure.
Do but the godly mind the more allure
To study what those sayings should contain.
That speak to us in such a cloudy strain.
I also know a dark similitude
Will on the fancy more itself intrude,
And will stick faster in the heart and head.
Than thiags from similes not borrowed.
Wherefore, my book, let no discouragement
Hinder thy travels. Behold, thou art sent > -
To friends, not foes; to friends that will give place
To thee, thy pilgrims and thy words embrace.
Besides, what my first pilgrim left conceal'd.
Thou, my brave second pilgrim, hast reveal'd ;
What Christian left lock'd up and went his way,
Sweet Christiana opens with her key.
rOTJETH OBJECTION.
I
But some love not the method of your first;
Romance they count it; throw't away as dust, ,
268
THE author'S WAY OF
If I should meet with such, what should I say ?
Must I slight them as they slight me, or nay ?
ANSWER.
My Christiana, if with such thou meet,
By all means in all loving wise them greet.
Bender them not reviling for revile;
But if they frown, I prithee on them smile.
Perhaps 'tis nature, or some ill report, •
Has made them thus despise, or thus retort.
Some love no cheese, some love no fish, and some
Love not their friends, nor their own house or home;
Some start at pig, slight chicken, love not fowl
More than they love a cuckoo or an owl.
Leave such, my Christiana, to their choice.
And seek those who, to find thee, will rejoice.
By no means strive, hut, aU in humble wise.
Present thee to them in thy pilgrim's guise.
' Go, then, my little book, and shew to all
That entertain, and bid thee welcome shall,
"What thou shalt keep close, shut up from the rest,
And wish what thou shalt shew them may be bless'd
To them for good j may make them choose to be
Pilgrims better by far than thee or me.
Go, then, I say, tell all men who thou art;
Say, " I am Christiana, and my part
Is now, with my four sons, to tell you what
It is for men to take a pilgrim's lot."
Go also tell them who and what they be
That now do go on pilgrimage with thee.
Say, Here's my neighbour Mercy, she is one
That has long time with me a pilgrim gone ;
Come, see her in her virgin face, and learn
'Twist idle ones and pilgrims to discern.
Yea, let young damsels learn of her to prize
SENDING FORTH HIS SECOND PART.
The world which is to come in any wise;
"When little trippling maidens follow God,
And leave old doating sinners to His rod,
'Tis like those days wherein the young ones cried
Hosannah to whom old ones did deride."
Next tell them of old Honest, who yon found.
With his white hairs, treading the pilgrim's ground ;
Tea, teU them how plain-hearted this man was.
How after his good Lord he bare his cross.
Perhaps with some grey head this may prevail.
With Christ to fall in love, and sin bewail.
Tell them also how Master Pearing went
On pilgrimage, and how the time he spent
In soHtariness, with fears and cries.
And how at last he won the joyful prize.
He was a good man, though much down in spirit;
He is a good man, and doth life inherit.
Tell them of Master Peeble-mind also.
Who, not before, but still behind would go ;
Shew them also how he had like been slain.
And how one Great-heart did his life regain.
This man was true of heart, though weak in grace ;
One might true godliness read in his face.
Then teU them of Master Ready-to-halt,
A man with crutches, bi;t much without fault;
Tell them how Master Peeble-mind and he
Did love, and in opinions much agree.
And let all know, though weakness was their chance,
Tet sometimes one could sing, the other dance.
Porget not Master Valiant-for-the-truth,
That man of courage, though a very youth.
Tell every one his spirit was so stout,
NoTnan could ever make him face about;
And how Great-heart and he could not forbear,
Rut put down Doubting Castle, slay Despair.
27^) author's introduction to second part.
r
Overlook not Master Despondency,
E'er Muck-afraid, kis daugkter, tkougk tkey lie
Under suck mantles as may make tkem look
(Witk some) as if tkeir God kad tkem forsook.
Tkey softly went, but sure, and at tke end
Pound tkat tke Lord of pilgrims was tkeir friend.
"Wken tkou kast told tke world of all tkese tkings,
Tken turn about, my book, and touck tkese strings;
Wkick, if but touched, will suck music make.
They'll make a cripple dance, a giant quake.
Tkese riddles tkat lie couck'd within thy breast,
Preely propound, expound; and for tke rest
Of thy mysterious lines, let tkem remain
Por those whose nimble fancies shall tkem gain.
ISTow may this little book a blessing be
To those tkat love this little book and me ;
• And may its buyer have no cause to say
His money is but lost or thrown away.
Tea, may this second pilgrim yield tkat fruit.
As may "with each good pilgrim's fancy suit;
And may it persuade some tkat go astray.
To turn their foot and heart to tke right way —
Is tke hearty prayer of
Tke Author,
JOHN BUNTAK.
THE
PILGRIM'S PROGRESS.
PAET II.
Courteous Companions^
ome time since, to tell you of a'
dream that I had of Christian the
pilgrim, and of his dangerous
journey towards the celestial
country, was pleasant to me and
profitable to you. I told you then
also what I saw concerning his
mfe and children, and how un¬
willing they were to go with him
on pilgrimage; insomuch that he was forced to go on his
progress without them; for he durst not run the danger of
that destruction, which he feared would come by staying
with them in the city of Destruction. Wherefore as I
then shewed you, he left them and departed.*
* It has been before observ^ed, that the first part of the Pilg^rim's Prog^resa
is in all respects the most complete; yet there are many things in the second
•well worthy of the pious reader's attention. Nor can there be any doubt,,
but it was penned by the same author. It is not, however, necessary that the
annotator should be so copious upon it, as upon the more interesting instruc¬
tions of the preceding part. In general, the leading incidents may be con¬
sidered as the author's own exposition of his meaning in the former part: or
as his delineation of some varieties that occur in events of a similar nature:
yet some particulars will demand, and richly deserve, a more full and exact
elucidation.
272
sagacity gives an account
Now it liath so happened througli the multiplicity of
business, that I have been much hindered and kept back
jfrom my wonted travels into those parts where he went;
and so could not, till now, obtain an opportunity to make
further inquiry after whom he left behind, that I might
give you an account of them. But, having had some
concerns that way of late, I went down again thitherward.
Now, having taken up my lodging in a wood, about a
mile off the place, as I slept I dreamed again.
And, as I was in my dream, behold, an aged gentleman
came by where I lay; and, because he was to go some
part of the way that I was travelling, methought I got up
and went with him. - So, as we walked, and as travellers
usually do, I was as if we fell into a discourse, and our talk
happened to be about Christian and his travels: for thus I
»
began with the old man:
. Sir, said I, what town is that there below, that lieth on
the left hand of our way ?
Then said Mr. Sagacity (for that was his name,) It is
the city of Destruction," a populous place, but possessed
with a very ill-conditioned and idle sort of people.
I thought that was that city, quoth I: I went once
myself through that town; and therefore I know that this
report you give of it is true. , -
Sag. Too true: I wish I could speak truth in speaking
better of them that dwell therein.
Well, Sir, quoth I, then I perceive you to be a well-
meahing man, and so one that takes pleasure to hear and
tell of that which is good: pray did you never hear what
happened to a man some time ago in this town, (whose
name was Christian,) that went on a pilgrimage up towards
the higher regions?
Sag. Hear of him! ay, and I also heard of the molcsta-
North west&rn
Unlv eralty
Library
" TITElSr JIE TOOK HE-R -BX THE KAHD, AISTD
SAID, "HlAMSEL I BJI) THHT', ft.RISE,"
of chiustian's adventures.
273
tions, troubles^ wars, captivities^ cries, groans, frights, and
fears, that he met with, and had on his jonrney. Besides,
I must tell you, all our country rings of him : there are
but few houses, that have heard of him and his doings, but
have sought after and got the records of his pilgrimage:
yea, I think I may say, that this hazardous journey has got
many well-wishers to his ways; for, though when he was
here, he wsisfool in every man^s mouth, yet now he is gone
he is highly commended of all. For it is said he lives
bravely where he is : yea, many of them that are resolved
never to run his hazards, yet have their mouths water at
his gains.
They may, quoth I, well think, if they think any thing
that is true, that he liveth well where he is; for he now
lives at and in the Fountain of life, and has what he has
without labour and sorrow; for there is no grief mixed
therewith. But pray, what talk have the people about
him.
Sag. Talk! the people talk strangely about him: some
say that he now walks in white; ^ that he has a chain of
gold about his neck; that he has a crown of gold beset
with pearls upon his head: others say, that the shining
ones that sometimes shewed themselves to him in his
journey, are become his companions, and that he is as
familiar with them in the place where he is, as here one
neighbour is with anotherBesides, it is confidently
affirmed concerning him, that the King of the place where
he is has bestowed upon him already a very rich and
pleasant dwelling at court, and that he every day eateth,
^nd drinketh, and walketh, and talketh, with him, and
receiveth the smiles and favours of him that is Judge of all
there. Moreover, it is expected of some, that his Prince,
' Hev. iii. 4 ; Vi. ll. = Zech. iii. 7.
t
274
how christian's wife and children
the Lord of that country,, will shortly come into these
jparts, and will know the reason, if they can give any, why
his neighbours set so little by him, and had him so much
in derision, when they perceived that he would he a
pilgrim.^
For they say, that now he is so in the affections of his
Prince, and that his Sovereign is so much concerned with
the indignities that were cast upon Christian, when he
became a pilgrim, that he will look upon all as if done to
himself: and no marvel, for it was for the love that he had
to his Prince, that he ventured as he did.^ *
I dare say, quoth I, I am glad of it: I am glad for the
poor man's sake, for that now he has rest from his labour,®
and for that he now reaps the benefits of his tears with
joy f and for that he has got beyond the gun-shot of his
enemies, and is out of the reach of them that hate him. I
also am glad for that of a rumour of these things is noised
abroad in this country: who can tell but that it may work
^ Jude 14, 15. ^ Luke x. l6. ® Rev. xiv. 13. * Psalm 6xxvi. 5, 6.
* Christians are the represehtatives on earth of the Saviour ahd Judge of
the world; and the usage they meet with, whether good or bad, commonly
originates in men's love to him, or contemptuous enmity against him. The
decisions of the great day therefore will be made, with an especial reference
to this evidence of men's faith or unbelief. Faith works by love of Christj
and of his people for his sake, which influences men to self-denying kindness
towards the needy and distressed of the flock. Where these fruits are totally
wanting, it is evident there is no love of Christ, and consequently no faith in
him, or salvation by him. And, as true believers are the excellent of the
Oarth, no man can have any good reasons for despising, hating, and injuring
them ; so that this usage will he adduced as a proof of positive enmity to
Christ, and expose the condemned sinner to more aggravated misery. Indeed
it often appeal's after the death of consistent Christians, that the consciences
of their most scornful opposers secretly favoured them ; it must then Surely
he deemed the wisest conduct by every reflecting person, to " let these men
alone, lest haply he should he found to flght against God."
"WERE LRO TO iSECOME PILGRIMS.
275
some good effect on some that are left behind ?—But pray
Sir, while it is fresh in my mind, do you hear any thing of
his wife and children ? Poor hearts, I wonder in my mind
what they do.
Sag. Who ? Christiana and her sons ? They are like
to do as well as did Christian himself; for, though they all
played the fool at first, and woruld by no means be per¬
suaded by either the tears or entreaties of Christian, yet
second thoughts have wrought wonderfully with them: so
they have packed up and are also gone after him.
Better and better,- quoth 11 But what 1 wife and chil¬
dren and all ?
Sag, It is true: I can give you an account of the
matter; for I was upon the spot at the instant, and was
thoroughly acquainted with the whole affair.
Then> said I, may a ihan report it for a truth ?
Sag. You need not fear to affirm it: I mean, that they
are all gone on pilgrimage, both the good woman and her
four boys. And, being we are, as I perceive, going some
considerable way together, I will give you an account of
the whole matter.
This' Christiana, (for that was her name from the day
that she with her children betook themselves to a pilgrim's
life), after her husband was gone over the river, and she
could hear of him no' more, her thoughts began to work
in her mind: first, for that she had lost her husband, and
for that the loving bond of that relation was utterly bro¬
ken betwixt them. For you know, said he to me, nature
can do no less but entertain the living with many a heavy
cogitation; in the remembrance of the loss of loving
relations. This, therefore, of her husband did cost her
many a tear. But this was not all; for Christiana did also
t 2
276 Christiana's discourse to her sons.
begin to consider with herself, Tvhether her unbecoming
behaviour towards her husband was not one cause that
she saw him no more; and that in such sort he was taken
away from her. And upon this came into her mind, by
swarms, all her unkind, unnatural, and ungodly carriage
to her dear friend; which also clogged her conscience, and
did load her with guilt. She was moreover much broken
with calling to remembrance the restless groans, the
brinish tears, and self-bemoaning of her husband, and how
she did harden her heart against all his entreaties, and
loving persuasions, of her and her sons, to go with him.
Yea, there was not any thing that Christian either said to
her, or did before her, aU the while that his burden did
hang on his back, but it returned upon her like a flash of
lightning, and rent the caul of her heart in sunder: es¬
pecially that bitter outcry of his, What shall I do to be
saved!" did ring in her ears most dolefully.
Then said she to her children. Sons, we are all undone.
I have sinned away your father, and he is gone : he would
have had us with him, but I would not go myself: I also
have hindered you of life. With that the boys fell into
tears, and cried to go after their father. Oh ! said Chris¬
tiana, that it had been but our lots to go with him; then
it had fared well with us, beyond what it is likely to do
now. For, though I formerly foolishly imagined concern¬
ing the troubles of your father, that they proceeded of a
foolish fancy that he had, or for that he was over-run with
melancholy humours; yet now it will not out of my mind
but that they sprang from another cause; to wit, for that
the light of life was given him by the help of which, as
I perceive, he has escaped the snares of death. Then
* John viii. 12.
Christiana's dreams.
277
ttey wept aU again, and cried ont, Ob. woe wortb tbe
day!*
Tbe next nigbt Cbristiana bad a dream; and behold
she saw as if a broad parchment was opened before her,
in which was recorded the sum of her ways; and the
crimes, as she thought, looked, very black upon her. Then
she cried out aloud in her sleep, " Lord, have mercy upon
me, a sinner 1"^ and the little children heard her.
After this, she thought she saw two very ill-favoured
ones standing by her bed-side, and saying, What shall we
do with this woman ? for she cries out for mercy waking
and sleeping: if she be suffered to go on as she begins,
we shall lose her -as we have lost her husband. Wherefore
we must, by some way, seek to take her off from the
thoughts of what shall be hereafter; else all the world
cannot help but she will become a pilgrim.f
* Luke xviii. 13.
* It is here evident that the author was intent on encouraging pious per¬
sons to pei'severe in using all means for the spiritual good of their children,
even when they see no effects produced by them. The scripture teaches us
to expect a blessing on such endeavours: the dying testimony and counsels
of exemplary believers frequently make a deeper impression than all their
previous instructions : the death of near relations, who have behaved weU to
such as despised them, proves a heavier loss than was expected: the recollec¬
tion of unkiiid behaviour to such valuable friends, and of the pains taken to
harden the heart against their affectionate admonitions, sometimes lies heavy
on the conscience: and thus the praj'ers of the believer for his children or
other relatives, are frequently answered after his death. And when some of
them begin to inquire, " What must we do to be saved?" these will become
zealous instruments in seeking the conversion of those, whom before they
endeavoured to prejudice against the ways of God.
t The mind, during sleep, is often occupied about those subjects that have,
most deeply engaged the waking thoughts; and it sometimes pleases God to
make use of ideas thus suggested, to influence the conduct by exciting fears
or hopes. Provided an intimation be scriptural, and the effect salutary, we
need not hesitate to consider it as a divine monition, however it was bi'ought
278
SECRET VISITS CHRISTIANA
Now she awoke in a great sweat: also a trembling was
upon lier: but after a wbile sbe fell to sleeping again.
And tben sbe tbougbt sbe saw Christian her husband in a
place of bliss among many immortals, with a harp in bis
band, standing and playing upon it before one that sat on
a throne, with a rainbow about his head. She saw also as
if he bowed his head with,his face towards the paved work
that was.uuder his Prince's .feet, saying,, I heartily thank
my Lord and King for bringing me into this place. Then
shouted a company of them that' stood roupd about aud
harped vdth their harps.; but no man living could tell'what
,they .said, but Christian and his companions.-
' (Next morning,'when she was lip, had prayed to God,
and .talked with her children awhile, one knocked;hard
at the door,; to whom she ' spake out, saying. If thou
comest in God's name, come in. So he said^ Amen; and
opened the door, and saluted her with, "Peace on this
house !" The which when he had done, he said, Christiana,
knowest thou wherefore I' am come ? Then she blushed
and trembled; also her heart began to wax warm with
desires to know from whence he came,.^ud what his errand
was to her. So he said unto her. My name is Secret; I
dwell with those that are high. It is talked of, where I
dwell, as if thou hadst a, desire to go thither : also there i§
a report, that thou art aware of the evil thou hast formerly
done to thy husband, in hardening of thy heart against his
to the mind: but, if men attempt to draw conclusions in respect of their
acceptance or fluty ; to determine the truth of certain doctrines; to prophesy,
or discover hidden things, by dreams or visions of any kind j these then be¬
come a very dangerous and disgraceful species of enthusiasm. Whatever
means are employed, convictions of sin, and a disposition earnestly to cry for
mercy, are the work of the Holy Spirit in the heart; and on the other hand,
the powers of darkness will surely use every eftbrt and stratagem to take off
inquirers, from thus earnestly seeking the salvation of God.
" GO .MK SAI D "AMIsNAND OI'ENIID lliE DOOJ^,A"ND
saluted iruR-wirii, "feace cm TEIS llOirSE."
N'^rtb western
University
'-iorary
WITH A LETTER TROM THE KING»
27^
way, and in keeping of tliese babes in tbsir ignorance.
Christiana, the Merciful One has sent me to tell thee, that
he is a God ready to forgive, and that he taketh delight to
multiply the pardon of oflPences. He also would have thee
to know that he inviteth thee to come into his presence,
to his table; and that he will feed thee with the fat of his
house, and with the heritage of Jacob thy father. There
is Christian, thy husband that was, vdth legions more, his
companions, ever beholding that face that doth minister
life to the beholders : and they will all be glad when they
shall hear the sound of thy feet step over thy Father's
threshold.
Christiana at this was greatly abashed in herself, and
bowed her head to the ground. This vision proceeded, and
said, Christiana, here is also a letter for thee, which I have
brought froip thy husband's King. So she took it and
opened it; but it smelt after the manner of the best per:-
fume.^ Also it was written in letters of gold. The con¬
tents of the letter were these : that the King would have
her do as did Christian her husband; for that was the only
way to come to his City, and to dwell in his presence with
joy for ever." At this the good woman was quite overcome :
so she cried out to her visitor. Sir, will you carry me and
my children with you, that we may also go and worship
the King
* Sol. Song i. 3.
* " The secret of the Lord is -with tliem that fear him." The intimations
given by Secret seem to represent the silent teaching of the Holy Spirit, by
which the true meaning of the scripture is discovered, and the real grounds
of encouragement brought to the penitent's notice or recollection. Thus he
learns that the way of salvation is yet open to him r and the invitations of
the gospel prove more fragi-ant and refreshing than the most costly ointment,
and more precious than the gold of Ophir.—It is observable that Secret did
not inform Christiana that her sins were forgiven, or that Christ and the
280
HE ENCOURAGES AND ADVISES HER.
Then said the visitor, Christiana, ' the bitter is before
tbe sweet/ Tbou mnst tbrougb troubles, as be did that
went before tbee, enter tbis celestial City.* Wherefore I
advise tbee to do as did Christian thy husband : Go to tbe
wicket-gate yonder over tbe plain; for that stands in tbe
bead of tbe way up which tbou must go: and I wish tbee all
good speed. Also I advise tbee that tbou put tbis lettei;
in thy bosom; that tbou read therein to thyself, and to
promises belonged to her; but merely that she was invited, to come ; and
that coming in the appointed way she would be accepted, notwithstanding
her pertinacious unbelief in the preceding part of her life. Thus, without
seeming to have intended it, the author has stated the scriptural medium
between the extremes which have been contended for, with great eagerness
and immense mischief in modern days; while some maintain, that sinners
should not be invited to come to Christ, or commanded to repent and believe
the gospel; and others, that they should be urged to believe at once, with
full assurance, that aU the blessings of salvation belong to them, even pre*-
viously to repentance or works meet for repentance!
* " Through much tribulation we must enter into the kingdom of God."
Habitual self-denial even in things lawful in themselves yet in many cases
inexpedient, mortification of our sinful inclinations, inward conflicts,^the re¬
nunciation of worldly interests and connexions, the scorn and hatred of the
world, sore temptations, and salutary chastisements, are very bitter to om*
natural feelings. Habits likewise, an4 situation, often render some of them
extremely painful, like " cutting off a right hand, or plucking out a right
eyeand deep poverty, persecution, or seasons of public calamity, may
enhance these tribulations. If a man therefore meet with nothing hitter in
consequence of his religious profession, he has great reason to suspect that
he is not in the narrow way : yet many argqe against themselves on account
of those very trials which are a favourable token in their behalf. But, on the
other hf nd, the believer has " a joy that a stranger intermedflleth not with,"
which counterbalances all his sorrows ; so that even in this life he possesses
more solid satisfaction, than they do who choose the road to destruction from
fear of the difficulties attending the way of life. Satan is, however, peculiarly
successful in persuading men, that religion, the very essence of heavenly
happiness, will make them miserable on earth; and that sin, the source of
all the misery in the universe, will make them happy ! By such manifest
lies does this old murderer support his cause!
SHE IS VISITED BY TWO NEIGHBOURS^ 281
♦
thy children, until they have got it hy heart: for it is'one
of the songs that thou must sing while thou art in this
house of thy pilgrimage also this thou must deliver in
at the far gate.
Now I saw in my dream, that this old gentleman, as he
told me this story, did himself seem to be greatly affected
therewith. He moreover proceeded and said : So Chris¬
tiana called her sons together, and began thus to address
herself unto them: My sons, I have, as you may perceive,
been of late under much exercise in my soul about the
death of your father: not for that I doubt at all of his
happiaess; for I am satisfied now that he is well. I have
been also much affected vfith the thoughts of mine own
estate and your's; which I verily beffeve is by nature
miserable. My carriage also to your father in his distress
is a great load to my conscience: for T hardened both my
heart and your's against him, and refused to go with him
on pilgrimage. The thoughts of these things would now
kill me outright, but for a dream which I had last night,
and but for the encouragement this stranger hath given
me this morning. Come, my children, let us pack up, and
be gone to the gate that leads us to the celestial country,
that we may see your father, and be with him and his
companions in peace, according to the laws of that land.
Then did her children burst out into tears, for joy that
the heart of their mother was so inclined. So the visitor
bid them farewell; and they began to prepare to set out
for their journey.
But, while they were thus about to be gone, two of the
women that were Christiana's neighbours came up to her
house, and knocked at her door. To whom she said as
before. At this the women were stunned; for this kind
* Psalm cxix. 54. /
282 to whom she shews her intention.
of language they used not to hear, or to perceive to drop
from the lips of Christiana. Yet they came in; but,
behold, they found the good woman preparing to he gone
from her house.
So they began and said. Neighbour, pray what is your
meaning by this ?
Christiana answered and said to the eldest of them,
whose name was Mrs. Timorous, I am preparing for a
journey, (This Timorous was daughter to him that met
Cliristian upon the hill of Difficulty, and would have had
him go back for fear of the lions.)
Tim. For what journey, I pray you ?
Chr. Even to go after my old husband.-^And with that
she fell a weeping.
Tim. I hope not so, good neighbour; pray, for your
poor children's sake, do not so unwomanly cast away your¬
self.
Chr. Nay, my children shall go with me: not one of
them is willing to stay behind.
Tim. T wonder in my heart what or who has brought
you into this mind !
Chr. Oh neighbour, knew you but as much as I do, I
doubt not hut that you would go along with me.
Tim. Pr'ythee what new knowledge hast thou got, that
so worketh off thy mind from thy friends, and that
tempteth thee to go nobody knows where ?
Then Christiana replied, I have been sorely affiicted
since my husband's departure from me; but especially
since he went over the river. But that which troubleth
me most is my churlish carriage to him, when he was
under his distress. Besides, I am now as he was then;
nothing will serve me but going on pilgrimage. I was
dreaming last night that I saw him. O that my soul was
timorous attempts to dissuade her. 28^
"with him! He dwelleth in the presence of the King of
the country; he sits and eats with him at his table; he is
become a companion of immortals^ and has a house now
given him to dwell in, to which the best palaces on earth,
if compared, seem to me but as a dunghill.^ The prince
of the palace has also sent for me, with promises of en¬
tertainment, if I shall come to him; his messenger was
here even now, and brought me a letter which invites me
to come.—And with that she plucked out her letter, and
read it, and said to them. What now will you say to this ?
Tim. Oh, the madness that has possessed thee and thy
husband, to run yourselves upon such difl&culties ! You
have heard, I am sure, what your husband did meet with„
even in a manner at the first step that he took on his way,
as our neighbour Obstinate can yet testify, for he went,
along with him: yea and Pliable too; until they, like
wise men, were afraid to go any further. We also heard,
over and above, how he met with the lions, Apollyon, the
shadow of Death, and many other things. Nor is the
danger that he met with at Vanity-Pair to be forgotten by
thee. Por if he, though a man, was so hard put to it,
what canst thou, being but a poor woman, do ? Consider
also that these four sweet babes are thy children, thy fiesh
and thy bones. Therefore, though thou shouldst be so
rash as to cast away thyself; yet, for the sake of the fruit
of thy body, keep them at home.
But Christiana said unto her. Tempt me not, my neigh?
hour: *I have now a price put into my hand to get a gain,
and I should be a fool of the greatest sort, if I should
have no heart to strike in with the oppprtuuity. And fo]p
that you tell me of all these troubles that I am like to
ineej: "with in the way; they are so far from being to me
* 2 Cor. V. 1—4.
284
mercy inclines to accompany her.
a discGTirageineiit, that they shew I am in the right.
' The bitter must come before the sweety' and that also
will make the sweet the sweeter. Wherefore, since you
came not to my house in God's name, as I said, I pray you
begone, and do not disquiet me further.
Then Timorous also reviled her, and said to her fellow.
Come, neighbour Mercy, let us leave her in her own hands,
since she scorns our counsel and company.—But Mercy
was at a stand, and could not so readily comply with her
neighbour; and that for a two-fold reason: 1st, Her
bowels yearned over Christiana. So she said within her¬
self, If my neighbour will needs be gone, I will go a little
way with her and help her. 2ndly, Her bowels yearned
over her own soul; for what Christiana had said had
taken some hold upon her mind. Wherefore she said
within herself again, I will yet have more talk with this
Christiana; and, if I find truth and life in what she shall
say, myself with my heart shall also go with her.'f^
Wherefore Mercy began thus to reply to her neighbour
Timorous.
Mer. Neighbour, I did indeed come with you to see
Christiana this morning; and, since she is, as you see,
taking her last farewell of the country, I think to walk
* The very things, -which excite the rage and scorn of some persons,
penetrate the hearts and consciences of others. Thus the Lord makes ppe to
differ from another, by preparing the heart to receive the good seed of divine
truth, which is sown in it; yet every one willingly chooses the way he takes,
without any constraint or hinderance, except his own prevailing dispositions.
This consideration gives the greatest encouragement to the use of all proper
means, in order to influence sinners to choose the good part; for who knows
but the most obvious truth, warning, or exhortation, given in the feeblest
manner, may reach the conscience of a child, relative, neighbour, enemy, or
even persecutor; when the most convincing and persuasive discourses of
eloquent and learned teachers have failed to produce any eficct.
timohous goes to hell neighbours, 285
this sun-shiny morning a little with her, to help her oil
her way.—Eut she told her not of her second reason, but
kept it to herself.
Tim. "Well, I see you have a mind to go a fooling too;
but take heed in time, and be wise : while we are out of
danger, we are out; but, when we are in, we are in. So
Mrs. Timorous returned to her house, and Christiana be¬
took herself to her journey. But, when Timorous was got
home to her house, she sends for some of her neighbours,
to wit, Mrs. Bat's-eyes, Mrs. Inconsiderate, Mrs. Light-
mind, and Mrs. Know-nothing. So, when they were come
to her house, she falls to telling of the story of Christiana,
and of her intended journey. And thus she began her tale :
Neighbours, having but little to do this morning, I went
to give Christiana a visit; and, when I came at the door,
I knocked, as you know it is our custom: and she
answered. If you coine in God^s name, come in. So in I
went, thinking all was well: but, when I came in, I found
her preparing herself to depart the town; she and also her
children. So I asked her what was her meaning by that ?
And she told me in short that she was now of a mind to
go on pilgrimage, as did her husband. She told me also a
dream that she had, and how the King of the country
where her husband was had sent her an inviting letter to
come thither.
Then said Mrs. Know-nothing, And what, do you think
she will go ?
Tim. Ay, go she will, whatever come of it: and me-
thinks I know it by this; for that which was my great
argument to persuade her to stay at home (to wit, thi
troubles she was like to meet with in the way,) is one
great argument with her to put her forward on her journey
For she told me in so many words. The bitter goes befoji
286 and tells them about christiana.
the sweet: yea, and forasmucli as it dotli, it makes the
sweet the sweeter.
Mrs. Bat's-eyes. Oh this blind and foolish woman;
and will she not take warning by her husband's afflictions ?
Tor my part, I see, if he were here again, he would rest
him content in a whole skin, and never run so many
hazards for nothing.
Mrs. Inconsiderate also replied, saying. Away with
such fantastical fools from the town: a good riddance, for
my part, I say of her. Should she stay where she dwells,
and retain this mind, who could live quietly by her ? for
she will either be dumpish, or unneighbourly, to talk of
such matters as no wise body can abide. Wherefore, for
my partj I shall never be sorry for her departure; let her
go> and let her better come in her room: it was never a
good world since these whimsical fools dwelt in it.
Then Mrs. Light-mind added as followeth; Come, put
this kind of talk away. I was yesterday at Madame
Wanton's,* where we were as merry as the maids. For
who do you think should be there, but I and Mrs. Love-
the-flesh, and three or four more, with .Mr. Lechery, Mrs.
Filth,' and some others; so there we had music and danc¬
ing, and what else was meet to fill up the pleasure. And,
I dare say, my lady herself is an admirable well-breld
gentlewoman, and Mr. Lechery is as pretty a fellow.*
* Part i. p. 106.
* This dialog^ue, by the names, arguments, and discourse inti*oduced into it,
shews what kind of persons they in general are, who despise and revile all
those that fear God and seek the salvation of their souls; from \Vhat princi¬
ples, affections, and conduct such opposition springs ; and on what grounds it
is maintained. Men of the most profligate characters, who never studied or
practised religion in their lives, often pass sentence on the sentiments and
actions of pious perfions, and decide in the most diffictilt controversies without
MERCY GOES WITH CHRISTIANA. 28?.
By this time Christiana was got on her way, and Mercy
went along with her. So as they went, her children being
there also, Christiana began to discourse. And, Mercy,
said Christiana, I take this as an unexpected favour, that
thou, shouldst set foot out of doors with me to accompany
me a little in my way.
Then said young Mercy, (for she was but young,) If I
thought it would be to purpose to go with you, I would
never go near the town.
"Well, Mercy, said Christiana, cast in thy lot with me> I
well know what will be the end of our pilgrimage: my
husband is where he would not but be for all the gold in
the Spanish mines. Nor shalt thou be rejected, though
thou goest but upon my invitation. The King, who hath
sent for me and my children/ is one that delighteth in
mercy. Besides, if thou wilt/ I will hire thee, and tlioii
shalt go along with me as my servant. Yet we will have
all things in common betwixt thee and me: only go along
with me.*
the least hesitation / as if they knew the ih'ost abstruse subjects by instinct, or
intuition, and were acquainted with the secrets of men's hearts! These pre-
Burners should consider, that they must be wrong, let who will be right; that
any religion is as good as open impiety and profligacy; and that it behoves
them to " cast out the beam out of their cwh eye before they attempt to pull
out the mote from their brother's eye."—Believers also, recollecting the vain
conversation from which they have been redeemed, and the obligations that
have been conferred upon them, should not disquiet themselves about the scorn
and censure of such persons, but learn to pray for them, as entitled to their
compassion, even more than their detestation.
* There are remarkable circumstances attending the conversion of some
persons, with which others are wholly unacquainted. The singular dispensa¬
tions of Providence, and the strong impressions made by the word of God
upon their minds, seem in their own apprehension almost to amount to a special
invitation; whereas others are gradually and gently brought to think on
religious subjects, and to embrace the proposals of the gospel j who are-
288 she weeps over her careless relations.
Mer. But how shall I be ascertained that I also shall he
entertained ? Had I this hope from one that can tell, I
would make no stick at all, hut would go, being helped by
him that can help, though the way was never so tedious.
Chr. Well, loving Mercy, I will teU thee what thou
shalt do j go with me to the wicket-gate, and there I will
further inquire for thee; and, if there thou shalt not meet
with encouragement, I will he content that thou shalt .
return to thy place. I also wiU pay thee for thy kindness
which thou shewest to me and my children, in the accom¬
panying of us in our way as thou dost,
. Mer. Then will I go thither, and will take what shall
follow j and the Lord grant that my lot may there fall
even as the King of heaven shall have his heart upon me.
. Christiana was then glad at heart; not only that she
had a companion, but also for that she had prevailed with
this poor maid to fall in love with her own salvation. So
they went on together, and Mercy began to weep. Then
said Christiana, Wherefore weepeth my sister so ? '
AlasJ said she, who can but lament, that shall but
rightly consider what a state and condition my poor rela¬
tions are in, that yet remain in our sinful town : and that
which makes my grief the more is, because they have no
instruction, nor any to tell them what is to come.
Chr. Bowels become pilgrims : and thou doest for thy
friends, as my good Christian did for me when he left me;
therefore sometimes apt to conclude that they have never been truly awakened
to a concern about their souls: and this discourag-ement is often increased by
the discourse of such religious characters, as lay great stress on the circum¬
stances attending conversion. These misapprehensions, however, are best
obviated, by shewing that " the Lord delighteth in mercythat Christ " will
in no wise cast out any that come to himand that they who leave all earthly
pursuits to seek salvation, and renounce all other confidence to trust in the
inoi'cy of God through the redemption of his Son, shall assuredly be saved.
"so TU'EY WKHT ON" TOGETITER ARD
llERCY BKGAR TO' WTRP."
Unlvers'.tv
Library
slough of despond worse than before, 289
te mourned for that I would not heed nor regard him :
but his Lord and out's did gather up his tears, and put
them into his bottle; and now both I and thou, and these
my sweet babes, are reaping the fruit and benefit of them.
I hope, Mercy, that these tears of thine wiU not be lost;
for the Truth hath said, '^They that sow in tears shall
reap in joy" and singing: and, He that goeth forth and
weepeth, bearing precious seed, shall doubtless come again
with rejoicing, bringing his sheaves with him."^
Then said Mercy,
Let the most Blessed he my guide.
If't be his blessed wiU,
Unto his gate, into his fold,
Up to his holy hill.
And let him never suffer me
To swerve or turn aside
From his free grace and holy ways,
Whate'er shall me betide.
And let him gather them of mine.
That I have left behind;
Lord, make them pray they may be thine,
With all their heart and mind.
"Now my old friend proceeded, and said: But, when
Christiana came to the Slough of Despond, she began to
be at a stand; For, said she, this is the place in which my
dear husband had like to have been smothered with mud.
She perceived also, that, notwithstanding the command of
the King to make this place for pilgrims good, yet it was
rather worse than formerly. So I asked if that was true ?
Yes, said the old gentleman, too true: for many there be
that pretend to be the King's labourers, and say they are
for mending the King's high-ways, that bring dirt and
dung instead of stones, and so mar instead of mending.*
* Ps. exxvi. 5, 6.
* The author seems to have observed a declension of evangelical religion,
subsequent to the publication of his original pilgrim. Probably he was
u
290 THEY PASS THE SLOUGH WITH DIFFICULTY.
»
Here Christiana therefore, and her hoys, did make a stand t
but said Mercy, Come, let us venture; only let us be wary^
Then they looked well to their steps, and made a shift to
get struggling over. Yet Christiana had like to have been
in, and that not once or twice..
Now they had no sooner got over, but they thought they
heard words that said unto them, Elessed is she that be-
lieveth, for there shall be a performance of what has been
told her from the Lord.^'^ Then they went on again: and
said Mercy to Christiana, Had I as good ground to hope
for a loving reception at the wicket-gate, as you, I think
no slough of Despond could discourage me.
Well, said the other, you know your sore, and I know
mine; and, good friend, we shall all have enough evil be¬
fore we come to our journey^s end. For it cannot be
^ Luke i. 45.
grieved to find many renounce or adulterate the gospel, by substituting
plausible speculations, or moral lectures in its stead; by narrowing and con¬
fining it within the limits of a nice system, which prevents the preacher from
jfreely inviting sinners to come unto Christ j by representing the preparation
of heart requisite to a sincere acceptance of free salvation, as a legal condi^,
tion of being received by him; or by condemning all diligence, repentance,
and tenderness of conscience, as interfering with an evangelical spirit. By
these, and various other misapprehensions, the passage over the slough is
made worse ; and they occasion manifold discouragements to awakened sin¬
ners, even to this day. For, as the promises, strictly speaking, belong only
to believers; if invitations and exhortations be not freely given to sinners in
general, a kind of gulph will be formed, over which no way can be seen :
except as men take it for granted, without any kind of evidence, that they are
true believers ; which opens the door to manifold delusions and enthusiastic
pretensions. But, if all be invited, and encouraged to ask that they may re¬
ceive, the awakened sinner will be animated to hope in God's mercy and use
the means of grace ; and thus, " giving diligence to make his calling and'
election sure," he wil be enabled to rise superior to the discouragements by
which others are retarded. Labourers enough indeed are ready to lend their
assistance in mending the road across this slougb; but let them take care that
they use none but scriptural materials, or they will make bad worse.
THEY AimiVE AT THE GATE,
:291
imagined^ that the people that design to attain snch excel--
lent glories as we do, and that are so envied that happiness
as we are; but that we shall meet with what fears and
snares, with what troubles and afflictions, they can possibly
assault us with that hate us.*
And now Mr. Sagacity left me to dream out my dream
by myself. Wherefore, methought I saw Christiana, and
Mercy, and the boys, go all of them up to the gate: to
which when they came, they betook themselves to a short
debate, about how they must manage their calling at the
gate; and what should be said unto him that did open unto
them. So it was concluded, since Christiana was the eldest,
that she should knock for entrance, and that she should
speak to him that did open, for the rest. So Christiana
began to knock, and, as her poor husband did, she knocked
and knocked again. But, instead of any that answered,
they all thought that they heard as if a dog came barking
upon them; a dog, and a great one too; and this made the
women and children afraid. Nor durst they for a while
to knock any more, for fear the mastiff should fly upon
them. Now therefore they were greatly tumbled up and
down in their minds, and knew not what to do. Knock
they durst not for fear of the dog; go back they durst not,
for fear the keeper of that gate should espy them as they
so went, and be offended with them. At last they thought
* Some persons are discouraged by recollecting past sins, and imagining
them too heinous to he forgiven; while others disquiet themselves by the ap¬
prehension that they have never been truly humbled and converted. Indeed
all the varieties in the experience of those, who upon the whole are walking
in the same path, can never be enumerated; and some of them are not only
unreasonable, but imaccountable, through the weakness of the human mind,
the abiding effects of peculiar impressions, the' remains of unbelief, and the
artifices of Satan.
u 2
292 CHRISTIANA AND HER SONS ENTER THE GATE.
of knocking again, and knocking more vekemently than
they did at first. Then said the keeper of the gate. Who
is there ? So the dog left off to bark, and he opened
upon them.*
Then Christiana made low obeisance, and said. Let not
our Lord be offended with his hand-maidens, for that we
have knocked at his princely gate. Then said the keeper.
Whence came ye ? and what is it that you would have ?
Christiana answered. We are come from whence Chris¬
tian did come, and upon the same errand as he; to wit,
to be, if it shall please you, graciously admitted, by this
gate, into the way that leads unto the celestial City. And
I answer, my Lord, in the next place, that I am Christiana,
once the wife of Christian, that now is gotten above.
With that the keeper of the gate did marvel, saying.
What, is she now become a pilgrim, that but a while ago
abhorred that life ? Then she bowed, her head and said.
Yea; and so are these my sweet babes also.
Then he took her by the hand, and let her in, and said
also, Suffer the little children to come unto me and
with that he shut up the gate. This done, he called to a
trumpeter that was above, over the gate, to entertain
Christiana with shouting, and sound of trumpet, for joy.
So he obeyed and sounded, and filled the air with his
melodious notes.
* The greater fervency new convei'ts manifest in prayer for themselves and
each other, the more violent opposition will they experience fi'om the powers
of darkness. Many have felt such terrors whenever they attempted to pray,
that they have for a time been induced wholly to desist; and doubtless num¬
bers, whose convictions were superficial, have thus been finally driven back to
their former course of ungodliness. But, when the fear of God, and a real
belief of his word possess the heart, such distm'bances cannot long prevent
earnest cries for mercy ; nay they will eventually render them more fervent
and importunate than ever.
mercy without, knocks and faints. 293
♦
Now all this while poor Mercy did stand without,
trembling and crying for fear that she was rejected. Eut,
when Christiana had' gotten admittance for herself and her
boys, then she began to make intercession for Mercy.
And she said. My Lord, I have a companion of mine
that stands yet without, that is come hither upon the same
account as myself: one that is much dejected in her mind,
for that she comes, .as she thinks, .without sending for:
whereas I was sent to by my husband's King to come.
Now Mercy began to be very impatient, and each
minute was as long to her as an hour : wherefore she pre¬
vented Christiana from a fuller interceding for her,, by
knocking at the gate herself. And she knocked then so
loud that she made Christiana to starts Then said ^ the
keeper of the gate. Who is there ? And Christiana .said,'
It is my friend.
So he opened the gate and looked out, but Mercy was
fallen down-without in a swoon; for she fainted, and was
afraid that no gate would be opened t o her.
Then he took her by the hand, and said, Damsel, I bid
thee arise.
, O Sir, said she, .1 am faint: there is scarce life left in
*
me. But he answered, that one said, When my soul
fainteth within me, I remembered the Lord, and my prayer
came unto thee, into thy holy temple."^ Fear not, but
stand upon thy feet, and tell me wherefore thou art come.
Mer. I am come for that unto which I was never in¬
vited, as my friend Christiana was. Her's was from the
King, and mine was but from her. Wherefore I presume.
Good. Did she desire thee to come with her to this
place ?
Mer. Yes; and, as my Lord sees, I am come; and, if
there is any grace and forgiveness of sins to spare, I
* Jonah ii. 7.
294 MERCY IS ADMITTED AND COMFORTED.
»
beseech that thy poor handmaid may be - partaher
thereof.
Then he took her again by the hand, and led her gently
in, and said, I pray for all them that believe on me, by
what means soever they come unto me. Then said he to
those that stood by, Fetch something, and give it Mercy
to smell on, thereby to stay her faintings. So they fetched
her a bundle of myrrh. A while after she was revived.
And now was Christiana, and her boys, and Mercy re¬
ceived of the Lord at the head of the way, and spoke kindly
unto by him. Then said they yet further unto him. We
are sorry for our sins, and beg of our Lord his pardon, and
further information what we must do.
I grant pardon, said he, by word and deed; by word in
the promise of forgiveness; by deed in the way I obtained
it. Take the first from my lips with a kiss, and the other
as it shall be revealed.^
Now I saw in my dream, that he spake many good words
unto them, whereby they were greatly gladded. He also
had them up to the top of the gate, and shewed them by
what deed they were saved; and told them withal, that
that sight they would have again as they went along in
the way, to their comfort.*
' Sol. Song', i. 2 ; John xx. 19.
* * Pardon hy word' seems to denote the general discovery of free salvation
by Jesus Christ to all that believe; which, being depended upon by the
humble sinner, is sealed by transient comforts and lively affections. Pardon
by deed may relate to the manner, in which the blessing was purchased by
the Saviour.; and when this is clearly understood, the believer attains to stable
peace and hope. This coincides with the explanation already given of the
Gate, the Cross^ and the Sepulchre ; and it will be further confirmed in the
sequel. The * pardon by deed' must be waited for; yet the pilgrims obtained
a distant glimpse of * the deed by which they were savedfor some general
apprehensions of redemption by the cross of Christ are commonly connected
with the believer's first comforts,.though the nature and glory of it be more
fully perceived us he proceeds.
mercy relates her fears.
295
' So lie left them awMle in a summer parlour below^,
'^vhere they entered into talk by themselves: and thus
Christiana began—O Lord, how glad am I that we are got
in hither [
Mer. So you well may: but I of aU have cause to leap
for joy.
Chr. I thought one time as I stood at the gate, because
I had knocked and none did answer, that all our labour
had been lost; especially when that ugly cur made such a
heavy barking at us.
Mer. But my worst fear was, after I saw that you was
taken into his favour, and that I was left behind. Now,
thought I, it is fulfilled which, is written, Two women
shall be grinding together, the one shall be taken and the
other left.^^^ . I had much ado to forbear crying out,
Undone.! and afraid I was to knock any more; but, when
I looked up to. what was written over the gate,^ I took
courage. I also thought that I must either knock or die:
so I knocked,, but I cannot telL how; for my spirit now
struggled between life and death.*
* Matt. xxiv. 41. . ^ Part. i. p. 30.
* The express words of scriptural invitations, exliortations, and promises
prove more effectual to encourage those who are ready to give np their hopes,
than all the consolatory topics that can possibly he substituted in their place.
It is therefore, much to he lamented, that pious men, hy adhering to a sup¬
posed systematical exactness of expression, should clog their addresses to sin¬
ners with exceptions and limitations, which the Spirit of God did not see good
to insert. They will not say that the omission was an oversight in the inspired
writers; or admit the thought for a moment that they can improve on their
plan: why then cannot they be satisfied to " speak according to the oracles of
God," without affecting a more entire consistency ? Great mischief has thus
been done by very different descriptions of men, who undesignedly concur in
giving Satan an occasion of suggesting to the trembling inquirer, that perhaps
he may persevere in asldng, seeking, and knocking, with the greatest earnest¬
ness and importunity, and yet finally be a cast-away 1
296
MERCr ASKS CONCERNING THE DOG.
ChR. Can you not tell how you knocked? I am sure
your knocks were so earnest, that the very sound made me
start: I thought I never heard such knocking in all my
life : I thought you would come in by a violent hand, or
take the kingdom by storm.'
Mer. Alas, to be in my case! who that so was could
but have done so ? You saw that the door was shut upon
me, and that there was a most cruel dog thereabout. Who,
I sayy that was so faint-hearted as I, would, not have
knocked with all their might ?—>But pray what said my
Lord Unto my rudeness ? Was he not angry with me ?
Chr. When he heard your lumbering noise, he gave a
wonderful innocent smile : I believe what you did pleased
him well, for he shewed no sign to the contrary.*—But I
marvel in my heart why he keeps such a dog: had I known
that before, I should not have had heart enough to have
ventured myself in this manner.f But now we are in, we
are in, and I am glad with all my heart.
Mer. I will ask, if you please, next time he comes
down, why he keeps such a filthy cUr in his yard: I hope
he will not take it amiss.
* Matt. xi. 12.
* When the sinner prays nnder the urgent fear of perishing, he is excited
to peculiar fervency of spirit: and the more fervent our prayers are, the bet¬
ter are they approved by the Lord, how much soever men may object to the
manner or expressions of them.
t Could soldiers, when they enlist, foresee all the dangers and hardships to
he encountered: or could mariners, when about to set sail, be fully aware of
all the difficulties of the voyage; their reluctancy or discouragement would
be increased by the prospect. But, when they have engaged, they find it
impossible to recede; and thus they press forward through one labour and
peril after another, till the campaign or the voyage be accomplished. Thus
it is with the Christian; but they " strive for corruptible things," which they
may never live to obtain: while 7ie seeks for an incorruptible crown of glory of
which no event can deprive him. If he knew all from the first, it would be his
only wisdom to venture ; whereas the case with them is often widely different.
GOODWILL'S ANSWER.
297
Do so^ said the children, and persuade him to hang him,
for we are afraid he will bite us when we go hence.
So at last he came down to them again, and Mercy fell
to the ground on her face, before him, and worshipped and
said. Let my Lord accept the sacrifice of praise which now
I offer unto him, with " the calves of my lips."
So he said unto her. Peace he to thee: stand up. But
she continued upon her face, and said, ^^Bighteous art
thou, O Lord, when I plead with thee, yet let me talk with
thee of thy judgments wherefore dost thou keep so
cruel a dog in thy yard, at the sight of which such women
and children as we are ready to flee from the gate for fear ?
He answered and said. That dog has another owner; he
also is kept close in another man's ground, only my pil¬
grims hear his harking: he belongs to the castle which
you see there at a distance,® but can come up to the walls
of this place. He has frightened many an honest pilgrim
from worse to better, by the great voice of his roaring.
Indeed he that owneth him doth not keep him out of any
good-will to me or mine, but with intent to keep the pil¬
grims from coming to me, and that they may be afraid to
come and knock at this gate for entrance. Sometimes
also he has broken out, and has worried some that I loved;
but I take all at present patiently. 1 also give my pilgrims
timely help, so that they are not delivered up to his power^
to do them what his doggish nature would prompt him to.
But what 1 my purchased one, I trow, hadst thou known
never so much before hand, thou wouldst not have been
afraid of a dog. The beggars that go from door to door
will, rather than they would lose a supposed alms, run the
hazard of the bawling, barking, and biting too, of a dog;
and shall a dog in another man's yard, a dog whose baming
' Jer. xii. 1, 2. a Part i. p. 31.
598 THE BOYS EAT THE ENEMY'S mUIT.
I turn to tlie profit of pilgrims^, keep any from coming to
me ? ^'1 deliver tkem from tlie lions^ and my darling from
tlie power of the dog/^
Then said Mercy, I confess my ignorance; I speak what
I understand not: I acknowledge that thou doest all things
well.
Then Christiana began to talk of their journey and to
inquire after their way. So he fed them and washed their
feet, and " set them in the way of his steps,^^ according
as he had dealt with her husband before.
So I saw in my dream, that they went on their way;
and the weather was comfortable to them,
' Then Christiana began to sing, saying,
Bless'd be the day that I began
A pilgrim for to be ;
And blessed also be that man
That thereunto mov'd me.
'Tis true, 'twas long ere I began
To seek to live for ever ;
But now I run fast as I can ;
^ 'Tis better late than never.
Our tears to our fours to faith,
Are turned, as we see :
. That our beginning (as one saith,)
Shews what our end will be.
Now there was on the other side of the wall that fenced
in the way, up which Christiana and her companions were
to go, a garden, and that belonged to him whose was that
barking dog of whom mention was made before. And
some of the fruit trees that grew in the garden shot their
branches over the wall; and being mellow, they that found
them did gather them up and eat of them to their hurt.
So Christiana^s boys, (as boys are apt to do,) being pleased
with the trees, and with the fruit that did hang thereon,
' Mutt. XX. 16.
THE WOMEN ARE ASSAULTED BY TWO MEN» 299^
did pluck tkem, and began to eat. Tbeir mother did also
chide them for so doing, but still the boys went on.*
"Well, said she, my sons, you transgress, for that fruit is
none of ours: but she did not know that they did belong
to the enemy; 1^11 warrant you, if she had, she would have
been ready to die with fear. • But that passed, and they
went on their way.—^Now, by that they were gone about
two bows-shot from the place that led them into the way>
they espied two very ill favoured ones coming down apace
to meet them. With that Christiana and Mercy her friend
covered themselves with their veils, and kept also on their
journey: the children also went on before : so that at last
they met together. Then they that came down to meet
them came just up to the women, as if they would embrace
them : but Christiana said. Stand back, or go peaceably as
you should. Yet these two, as men that are deaf, regarded
not Christiana^s words, but began to lay hands upon them:
at that Christiana waxed very wroth, and spurned at them'
with her feet. Mercy also, as well as she could, did what
she could to shift them. Christiana again said to them.
Stand back, and be gone, for we have no money to lose,
• The terrifying suggestions of Satan give believers much present uneasi¬
ness ;■ yet they often do them good, and seldom eventually hurt them: but
the allurements of those worldly objects, which he throws in their way, are
far more dangerous and pernicious. Many of these, for which the aged have
no lohger any relish, are very attractive to young persons; but all those
parents or aged persons who love the souls of their children and young
friends, instead of conniving at them in their self-indulgence, frqm a notion
that allowances must be made for youth, should employ all their influence and
authority to restrain them from those vain pleasures which " war against the
soul," and are most dangerous when least suspected.—This fhzit may be
found in the pilgrim's path, but it grows in Beelzebub's garden, and should be
shunned as poison. Many diversions and pursuits, both in high and low life,
are of this nature, though often pleaded for as innocent by some persons who
ought to know better.
300 THEY ARE RESCUED BY ONE SENT BY GOODWILL.
being pilgrims as you see, and snob too as live upon tbe
charity of our friends.
Then said one of the two men, We make no assault
upon your money, but are come to teU you, that if you
will but grant one small request which we shall ask we will
make women of you for ever.
Now Christiana, imagining what they should mean, made
answer again. We will neither hear nor regard, nor yield
to what you shall ask. We are in haste, and cannot stay;
our business is of life and death. So again she and her
companions made a fresh essay to go past them: but they ■
letted them in their way.
And they said. We intend no hurt to your lives; it is
another thing we would have.
Ay, quoth Christiana, you would have us body and soul,
for I know it is for that you are come: but we will die
rather upon the spot, than suffer ourselves to be brought
into such snares as shall hazard our well-being hereafter.
And with that they both shrieked out, and cried. Murder!
Murder I and so put themselves under those laws that are
provided for the protection of women.^ But the men still
made their approach upon them with design to prevail
against them. They therefore cried out again. •
Now they being, as I said, not far from the gate, in at
which they came, their voice was heard from where they
were thither: wherefore some of the house came out,' and,
knowing that it was Christiana^s tongue, they made haste
to her relief. But by that they were got within sight of
them, the women were in a very great scuffle: the children
also stood crying by. Then did he that came in for their
relief call out to the rufflans, saying. What is that thing
you do? Would you make my Lord's people to trans-
' Deut. xxii. 23—27.
pilgrims need a conductor. sot'
gress?. He also attempted to take tliem: but tkey did
make their escape over the wall into the garden of the.
man to whom the great dog belonged : so the dog became
their protector. This reliever then came up to the women,
and asked them how they did. So they answered. We
thank thy Prince, pretty well; only we have been some¬
what affrighted: we thank thee also, that thou camest in
to our help, for otherwise we had been overcome.
So, after a few more words, this reliever said as followeth i
I marvel much, when you were entertained at the gate
ahove, being ye know that ye were but weak women, that
you petitioned not the Lord for a conductor : then might
you have avoided these troubles and dangers: he would
have granted you one. . -
Alas! said Christiana, we were so taken with our present
hlessmg, that dangers to come were forgotten by us:
beside, who could have thought, that so near the King^s
palace there should have lurked such naughty ones!
Indeed it had been well for us had we asked our Lord for
one; but, since our Lord knew that it would be for our
profit, I wonder he sent not one along with us.
Rel. It is not always necessary to grant things not
asked for, lest by so doing they become of little esteem:
but, when the want of a thing is felt, it then comes under,
in the eyes of him that feels it, that estimate that properly
is its due; and so consequently wiU be hereafter used.
Had my Lord granted you a conductor, you would not,
either, have so bewailed that oversight of your's in not
asking for one, as now you have occasion to do. So all
things work for good, and tend to make you more wary.*
• Satan designs, by every means, to take off awakened sinners fi-om the
great concern of eternal salvation ; and he makes nse of ungodly men for
that purpose, among his manifold devices against the female sex. These are
302 the pilgrims proceed on their WAY.
Chr. Shall we go back again to my Lord, and confess
our folly, and ask one ?
Rel. Your confession of your folly will I present bim
with: to go back again you need not; for in all places
where yon shall come yon will find no want at all; for at
every of my Lord's lodgings, which he has prepared for
the reception of his pilgrims, there is sufficient to furnish
them against all attempts whatsoever. But, as I said, he
will be inquired of by them, to do it for them and it
is a poor thing that is not worth asking for.—^When he
had thus said, he went back to his place, and the pilgrims
went on their way.
Then said Mercy, what a sudden blank is here! I made
account we had been past all danger, and that we should
never sorrow more.
; Thy innocency, my sister, said Christiana to Mercy, may
excuse thee much: but, as for me, my fault is so much the
greater for that I saw this danger before I came out of the
-doors, and yet did not provide for it where provision might
have been had. I am much to be blamed.
' Ezek. xxxvi. 37.
* very ill-favoured' to the gracious mind; however alluring their persons,
circumstances, or proposals may he to the carnal eye. As such vile seducers
are too often successful, they are emboldened to attempt even those who pro¬
fess to he religious; nor are they always repulsed hy them; for many, of
whom favourable hopes were once entertained, have thus awfully " been again
entangled and overcome, so that their last state has been worse than the
first." But, when such proposals are repulsed with decided abhorrence, and
earnest prayers, the Lord will give deliverance and victory.—The faithful
admonitions and warnings of a stated pastor are especially intended hy the
Conductor, The Believer seems to represent the occasional direction and
counsel of some able minister; for he speaks of Christ as his Lord, and must
therefore he considered as one of the servants hy whom help is sent to the
distressed.
the house of the interpreter.
305
Then said Mercy, How knew you this before you came
from home ? Pray open to me this riddle. .
Chr. Why, I will tell you. Before I set foot out of
doors, one night, as I lay in my bed, I had a dream about
this: for methought I saw two men, as like these as ever
the world they could look, stand at my bed^s feet, plotting
how they might prevent my salvation. t'I wiU tell you
their very words; they said, (it was when I was in my
troubles,) What shall we do with this woman? for she
cries out waking and sleeping for forgiveness; if she be
suffered to go on as she begins, we shall lose her as we
have lost her husband. This you know might have made
me take heed, and have provided when provision might
have been had.
Well, said Mercy, as by this neglect we have an occasion
ministered unto us to behold our imperfections, so our
Lord has taken occasion thereby to make manifest the
riches of his grace; for he, as we see, has followed us with
unasked kindness, and has delivered us from their hands
that were stronger than we, of his mere good pleasure.
Thus now, when they had talked away a little more time,
they drew near to a house that stood in the way; which
house was built for the relief of pilgrims : as you will find
more fully related in the first part of the records of the
Pilgrim^s Progress. So they drew on towards the house;
(the house of the Interpreter;) and, when they came to
the door, they heard a great talk in the house: then they
gave ear, and heard, as they thought, Christiana mentioned
by name. Por you must know, that there went along,
even before her, a talk of her and her children going on
pilgrimage. And this was the more pleasing to them,
because they had heard that she was Christian's wife, that
304
the door is opened to the pilgrims.
woman who was sometime ago so unwiUing to hear of going
on pilgrimage. Thus, therefore, they stood still, and heard
the good people within commending her, who they little
thought stood at the door. At last Christiana knocked;
as she had done at the gate before. Now, when she had
knocked, there came to the door a young damsel, and
opened the door, and looked, and, behold, two women were
there.
Then said the damsel to them. With whom would you
speak in this place ?
Christiana answered. We understand that this is a privi¬
leged place for those that are become pilgrims, and we now
at this door are such; wherefore we pray that we may be
partakers of that for which we at this time are come; for
the day, as thou seest, is very far spent, and we are loth
to-night to go any further.
Dam. Pray what may I call your name, that I may tell
it to my Lord within ?
Chr. My name is Christiana: I was the wife of that
pOgrim that some years ago did travel this way: and these
be his four children. This maiden is also my companion,
and is going on pilgrimage too.
Then ran Innocent iu, (for that was her name,) and said
to those within. Can you think who is at the door ? There
is Christiana and her children, and her companion all
waiting for entertainmeut here j Then they leaped for
joy, and went and told their master. So he came to the
door, and, looking upon her he said. Art thou that Chris¬
tiana whom Christian that good man left behind him,
when he betook himself to a pilgrim's life?
Chr. I am that woman that was so hard-hearted as to
slight my husband's troubles, and that left him to go on
his journey alone; and these are his four children: but
they are welcomed by interpreter. 305
r
HOW I also am come, for X am convinced tliat no way is
right but this.
Int. Then is fulfilled that which was written of the man
that said to his son, Go, work to-day in my vineyard;
and he said to his father, I will not; but afterwards re¬
pented and went."^
Then said Christiana, So be it: Amen. God make it a
true saying upon me, and grant that I may be found at
the last " of him in peace, without spot, and blameless
Int. But why standest thou at the door ? Come in,
thou daughter of Abraham: we were talking of thee but
now, for tidings have come to us before how thou art be¬
come a pilgrim. Come, children, come in: Come, maiden,
come.—So he had them all into the house.
So, when they were within, they were bidden to sit down
and rest them; the which, when they had done, those that
attended upon the pilgrims in the house came into the
room to see them. And one smiled, and another smiled,
and another smiled, and they all smiled; for joy that Chris¬
tiana was become a pilgrim. They alsd looked upon the
boys; they stroked them over their faces with their hands,
in token of their kind reception of them: they also car¬
ried it lovingly to Mercy, and bid them all welcome into
their Master's house.
Aftfer a while, because supper was not ready, the Inter¬
preter took them into Ms significant rooms, and shewed
them what Christiarij Christiana's husband, had seen some
time before. Here therefore they saw the Man in the
Cage, the Man and Ms Dream, the Man that cut Ms way
through his enemies, and the picture of the biggest of all;
together with the rest of those things that were then so
profitable to Christian,
' Matt. xxi. 28, 29.
X
306 the Man wiia the muck-rake.
This done, and, after those things had been somewhat
digested by Christiana and her company, the Interpreter
takes them apart again, and has them first into a room
where was a man that could look no way but downwards,
with a muck-rake in his hand: there stood one also over
his head with a celestial crown in his hand, and proffered
him that crown for his muck-rake: but the man did
neither look up nor regard, but rake to himself the straws,
the small sticks, and dust of the floor.
i
Then said Christiana, I persuade myself that I know
somewhat the meaning of this; for this is the figure of a
man of this world; is it not, good Sir ?
THE SPIDER IN THE BEST ROOM. 30/
Thou hast said right, said he; and his muck-rake doth
shew his carnal mind. And, whereas thon seest him rather
give heed to take np straws and sticks, and the dust of the
floor, than to what He says that calls to him from above,
with the celestial crown in his hand; it is to shew, that
heaven is but as a fable to some, and that things here are
counted the only things substantial. Now, whereas it was
also shewed thee that this man could look no way but
downwards, it is to let thee know that earthly things, »
when they are with power upon men^s minds, quite carry
their hearts away from God.
Then said Christiana, Oh! deliver me from this muck¬
rake.
That prayer, said the Interpreter, has lain by till it is
almost rusty: Give me not riches,^'^ is scarce the prayer
of one of ten thousand. Straws, and sticks, and dust,
with most, are the great things now looked after.*
With that Mercy and Christiana wept, and. said. It is,
alas! too true.
When the Interpreter had shewed them this, he had
them into the very best room in the house: (a very brave
room it was:) so he bid them look round about, and see
if they could find any thing profitable there. Then they
looked round and round: for there was nothing to be seen
4 *
' Pfov. XXX. 8.
• The emblematical instruction at the Interpreter's house, in. the former
part was so important and comprehensive, that no other selection equally in¬
teresting could he expected: some valuable hints, however, are here adduced.
The first emblem is very plain ; and so apposite, that it is wonderful any per¬
son should read it without lifting up a prayer to the Lord, and saying, * Oh!
deliver me from this muck-rate 1' Yet alas, it is to be feared, such prayers
are still little used even by professors of the gospel; at least they are contra^-
dieted by the habitual conduct of numbers among them.
X 2
308
THE APPLICATION.
but a very great spider on tbe wall; and that tbey over¬
looked.
Then said Mercy, Sir, I see nothing : but Christiana held
her peace.
But, said the Interpreter, Look again. She therefore
looked again, and said. Here is not any thing but an ugly
spider, who hangs by her hands upon the wall. Then,
said he, is there but one spider in all. this spacious room?
Then the water stood in Christiana's eyes, for she was a
woman quick of apprehension: and she said. Yes, Lord,
there is more here than one: yea, and spiders whose venom
is far more destructive than that which is in her. The
Interpreter then looked pleasantly on her, and said. Thou
hast said the truth. This made Mercy blush, and the
boys to cover their faces; for they aU began now to un¬
derstand the riddle.
Then said the Interpreter again, "The spider taketh
hold with her hands>" (as you see,) ^^and is in king's
pala(ies." And wherefore is this recorded^ but to shew
you that, how full of the venom of sin soever you be, yet
you may, by the hand of faith lay hold of, and dwell in,
the best room that belongs to the King's house above ?
I thought, said Christiana, of something of this; but I
could not imagine it all. I thought that we were like
spiders, and that we looked like ugly creatures, in what
fine rooms soever we were; but that by this spider, this
venomous and ill-favoured creature, we were to leam how
to act faith, that came not into my thoughts; that she
worketh with hands; and, as I see, dwells in the best
room in the house.—God has made nothing in vain.*
* The instruction grounded on accommodation of scripture, even when
solid and important, is not so convincing to the understanding as that which
results from the obvious meaning of the words : though many persons are for
THE HEN AND HER CHICKENS.
309
Then they seemed all to be glad; but the water stood
in their eyes: yet they looked upon one another, and also
bowed before the Interpreter.
He had them then into another room, where was a hen
and chickens, and bid them observe a while. So one of
the chickens went to the trough to drink, and every time
she drank she lifted up her. head and her eyes towards
heaven. See, said he, what this little chick doeth, and
learn of her to acknowledge whence your mercies come,
by receiving them with looking up.—^Yet again, said he,
observe and look: so they gave heed, and perceived that
the hen did walk in a fourfold method towards her chickens.
1. She had a common call, and that she had all the day
long. 2. She had a special call, and that she had but
sometimes. 3. She had a hrooding note^ And, 4. She
had an outcry.
Now, said he, compare this hen to your Ning, and these
chickens to his obedient ones. Eor, answerable to her,
himself has his methods, which he walketh in towards his
people; by his common call he gives nothing; by his special
call he always has something to give: he has also a
brooding voice for them that are under his wing; and he
has an outcry, to give the alarm when he seeth the enemy
the time more excited to attention by a lively exercise of the imagination, and
the surprise of unexpected inferences. This method, however, should be
used with great caution by the friends of truth; for it is a most formidable
engine in the hands of those who endeavour to pervert or oppose it.—The
author did not however mean, by the 'emblem of the spider, that the sinner
might confidently assure himself of salvation, by the blood of Christ, while
he continued full of the poison of sin, without experiencing or evidencing any
change: but only, that no consciousness of inward pollution, or actual guilt,
should discourage any one from applying to Christ and '■^Jieeing for refuge to
lay hold on the hope set before him," that thus ho may be delivered from con¬
demnation, and cleansed from pollution, and so made meet for those blessed
mansions, into which no unclean thing can find admission.
310
THE PATIENCE OF THE SHEEP.
r come. I choose^ my darlings, to lead you into the room
where such' things are, because you are women, and they
are easy for you.*
And, Sir, said Christiana, pray let us see some more.
So he had them into the slaughter-house, where was a
butcher kilbng of sheep : and behold the sheep was quiet,
and took her death patiently. Then said the Interpreter,
You must learn of this sheep to suffer, and to put up with
wrongs without murmurings and complaints. Behold how
quietly she takes her death, and, without objecting, she
suffereth her skin to be pulled over her ears. Your King
doth call you his sheep.
After this he led them into his garden, where was great
variety of flowers : and he said. Do you see all these ? So
Christiana said. Yes. Then said he again. Behold the
flowers are diverse in stature, in quality, and colour, and
smell, and virtue ;t some are better than some; also
* Our Lord hath, in immense condescension, employed this emblem to
represent his tender love to his people, for whom he hare the storm of wrath
himself, that they might he safe and happy under " the shadow of his wings."
—The'common call'signifies the general invitations of the gospel, which
should he addressed without restriction to all men that come under the sound
of it; " As many as ye find, hid to the marriage." The * special call'
denotes. those influences of the Spirit, by which the heart is sweetly mafic
willing to embrace the invitation, and apply for the blessing, in the use of the
appointed menns; by which sinners actually experience the accomplishment
of the promises, as their circumstances rer^uire.—The 'brooding note* was
intended to represent that communion with God, and those consolations of
the Holy Spirit, which the scriptm*es encourage us to expect, and by wliich
the believer is trained up for eternal felicity j whilst the ', outcry * refers to
the warnings and cautions, by which believers are excited to vigilance, circum¬
spection, and self-examination, and to beware of all deceivers and delusions.
t We ought not to be contented (so to speak,) with a situation among the
useless and noxious weeds of the desert; but, if we he planted among the
ornamental and fragrant flowers of the Lord's garden, we may deem ourt
^ Matt, xxiii. 37.
CROP OF STRAW. 311
where the gardener hath set them, there they stand, and
quarrel not one with another.
Again he had them" into his field, which he had sown
with wheat and corn: hut, when they beheld, the tops of
9,11 were cut off, only the straw remained. He said again.
This ground was dunged and sowed; but what shaU we do
with the crop ? Then said Christiana, Bum some, and
make muck of the rest. Then said the Interpreter again.
Fruit, you see, is that thing you look for, and for want of
that you condemn it to the fire, and to be trodden under
foot of men: beware, that in this you condemn not your¬
selves.*
Then, as they were coming in from abroad, they espied
a robin with a great spider in his mouth: so the Inter¬
preter said. Look here. So they looked, and Mercy won¬
dered ; but Christiana said, "What a disparagement is it to
such a httle pretty bird as the robin-redbreast is ! he being
also a bird above many, that loveth to maintain a kind of
sociableness with men, I had thought they had lived upon
t — : I. ■
selves sufficiently distinguished and honoured. We should, therefore, watch
against envy and ambition, contempt of our brethren, and contention. We
ought to be satisfied in our place, doing " nothing thrdugh strife or vain¬
glory," or " writh murmurings and disputingshut endeavouring, in the
meekness of wisdom, to diffuse a heavenly fragrance around us, and " to
adorn the doctiine of God our Saviour in all things."
* The labour and expense of the husbandman are not repaid by the
straw or the chaff', hut by the corn. The humiliation and sufferings of Christ,
the publication of the gospel, the promises and instituted ordinances, and the
labours of ministers, were not intended merely to bring men to pi-ofess certain
doctaines, and observe certain forms j or even to produce convictions, affections,
or comforts, in any order or degree whatsoever; hut to render men fruitful
in good works, by the influences of the Spirit of Christ, and through his
Sanctifying truth; and all profession will terminate in everlasting contempt
and misery, which is not productive of this good fruit, whatever men may
pretend, or however they may deceive themselves and one another.
312 THE ROBIN-REDBREAST AND SPIDER.
r crumbs of bread, or upon other such harmless matter j I
like him worse than I did.
The Interpreter then replied. This robin is an emblem,
very apt to set forth some professors by; for to sight they
are, as this robin, pretty of note, colour, and carriage:
they seem also to have a very great love for professors that
are sincere; and above all other to desire to associate with
them, and to be in their company, as if they could live
upon the good man's crumbs. They pretend also, that
therefore it is that they frequent the house of the godly,
and the appointments of the Lord; but, when they are by
themselves, as the robin, they catch and gobble up spiders,,
they can change their diet, drink and swallow down sin
like water.
So when they were come again into the house, because
supper as yet was not ready, Christiana again desired that
the Interpreter would either shew or tell some other things
that are profitable.
Then the Interpreter began, and said: The fatter the sow
is, the more she desires the mire; the fatter the ox is, the
more gamesomely he goes to the slaughter; and the more
healthy the lusty man is, the more prone is he unto evil.
There is a desire in women to go neat and fine, and it
is a comely thing to be adorned with that, which in God's
sight is pf great price. ^
It is easier wqtching a night or two, than to sit up a
whole year together; so it is easipr for one to begin to
profess well, than to hold out as he should to the end.
Every ship-master, when in a storm, will willingly cast
that overboard that is of the smallest value in the vessel;
but who will throw the best put first ? Npne but he that
feareth not God.
V 1 Pet. iii. 4.
THE interpreter'S INSTRUCTIONS. 313
«
One leak will sink a sMp; and one sin will destroy a
sinner.*
He tliat forgets his friend is ungrateftd unto him: but
Jie that forgets his Saviour is unmercifiil to himself.
He that lives in sin, and looks for happiness hereafter,
is like hiTn that soweth cockle, and thinks to fill his barn
with wheat or barley.
If a man would live well, let him fetch his last day to
him, and make it always his company-keeper.
Whispering and change of thoughts prove that sin is in.
the world.
If the world, which God sets light by, is counted a
thing of that worth with men; what is heaven, that God
pommendeth ?
If the life that is attended with so many troubles, is
loath to be let go by us, what is the life above ?
Every body will cry up the goodness of men; but who
is there that is, as he should be, affected with the goodness
of God?
"Vy^e sel4om ^it down to meat, but we eat and leave: so
there is in Jesus Christ more merit and righteousness than
the whole world has need of.t
* By repentance and faith jn Chjdst, the leaks that sin hath made are, as it
were, stopped; hut one sin, habitually committed with allowance, proves a
man's profession hypocritical, however plausible it may be in all other
respects ; as one leak unstopped will assuredly at length sink the ship.
t This observation is grounded pn the good old distinction, that the merit
of Christ's obedience unto death is sufficient for all^ though only effectual to
some ; namely, in pne view of the subject, to the elect; in another, to all mho
hyfaith apply for an interest in it. This makes way for general invitations,
and shews it to be every one's duty to repent and believe the gospel; as no¬
thing but pride, the carnal mind, and enmity to God and religion, influence
men to neglect so great salvatiopi; and, when the regenerating power of the
Holy Spirit accompanies the word, sinners are made willing to accept the
prpftered mercy, and encouraged by the general invitations which before they
sinfully slighted.
^314 THE SUPPER WITH MUSIC AND SINGING.
^ When the Interpreter had done, he takes them out into
his garden again, and had them to a tree, whose inside
was allTotten and gone, and yet it grew and had leaves.
Then said Mercy, What means this ?—This tree, said he,
whose outside is fair, and whose inside is rotten, is it, to
which many may be compared that are in the garden of
God; who with their mouths speak high in behalf of God,
but indeed will do nothing for him; whose leaves are fair,
but their heart good for nothing, but to be tinder for the
deviks tinder-box. •
Now supper was ready, the table spread, and all things
set on board; so they sat down and did eat, when one had
given thanks. And the Interpreter did usually entertain
those that lodged with him vrith music at meals; so the
piinstrels played. There was also one' that did sing, and
a very fine voice he had.. His song was this;
(• r
The Lord is only my support,
And be that doth me feed:
I.
How can I then want any thing,
Whereof I stand in need.
When the song and music were ended, the Interpreter
asked Christiana, what it was that at first did move her
thus to betake herself to a pilgrim's life ? Christiana an¬
swered: First, the loss of my husband came into my
inind, at which I was heartily grieved : but all that was
natural affection. Then, after that, came the troubles and
pilgrimage of my husband into my mind, and also how
like a churl I had carried it to him as to that. So guilt
took hold of my mind, and would have drawn me into the
pond j but that opportunely I had a dream of the well-
being of my husband, and a letter sent me by the King
of that country where my husband dwells, to come to
him. The dream and the letter together so wrought upon
, my mind,'that they forced me to this way.
how christiana became a pilgrim. 315
' Int. But met you witli no opposition before you set out
of doors ?
Chr. Yes, a neighbour of mine, one Mrs. Timorous,
(she was kin to him that would have persuaded my bus-
band to go back, for fear of tbe lions,) she also so befooled
me, for, as she called it, my intended desperate adventure;
she also urged what sbe could to dishearten me from it;
the hardship and troubles that my husband met with in
the way : but all this I got over pretty well. But a dream
that I had of two ill-looked ones, that I thought did plot
how to make me miscarry in my journey, that hath
troubled me; yea it still runs in my mind, and makes me
afraid of every one that I meet, lest they should meet mO
to do me; a mischief, and to turn me out of my-way. Yea,
I may tell my Lord, though I would not every body knew
it, that, between this and the gate by which we got into
the way, we were both so sorely assaulted that we were
made to cry out Murder; and the two that made this
assault upon us were like the two that I saw in my dream.
Then said the Interpreter, Thy beginning is good, thy
latter end shall greatly increase. So he addressed him to
Mercy, and said unto her. And what moved thee to come
hither, sweet-heart?
Then Mercy blushed and trembled, and for a while cont
tinned silent.
Then said he. Be not afraid, only believe, and speak thy
mind.
Then she began, and said. Truly, Sir, my want of expe¬
rience is that which makes me covet to be in silence, and
that also that fiUeth me with fears of coming short at last.
I cannot tell of visions and dreams, as my friend Chris¬
tiana can: nor know I what it is to mourn for my refusing
of the counsel of those that were good relations.
SI6 mercy questioned on the subject,
Int. What was it then, dear heart, that hath prevafled
with thee to do as thou hast done ?
Mer. Why, when our friend here was packing up to he
gone from our town, I and another went accidentally to
see her. So we knocked at the door, and went in. When
we were within, and seeiag what she was doing, we asked
her what she meant ? She said, she was sent for to go to
her husband; and then she up and told us how she had
seen him in a dream, dwelling in a curious place among
immortals, wearing a crown, playing upon a harp, eatmg
and drinking at his Princess table, and singing praises to
him for the bringing him thither. Now methought, while
she was telling these things unto us, my heart burned
within me. And I said in my heart. If this be true, I
wiU leave my father and my mother, and the land of my
ijativity, and will, if I may, go along with Christiana, So
I asked, her further of the truth of these things, and if
she would let me go with her; for I saw that there
was no dwelling, but with the danger of ruin, any longer
in our town. But yet I came away with a heavy
heart; not for that I was unwilling to come away, but for
that so many of my relations were left behind. And I
am come with all my heart, and will, if I may, go with
Christiana to her husband and his King.
Int. Thy setting out is good, for thou hast given credit
to the truth :* thou art a E-uth, who did, for the love she
* This is a most simple definition of faith: it is " the belief of the truth,'*
as the sure testimony of God, relative to our most important concerns. When
we thus credit those truths that teach us the peril of our situation as
justly condemned sinners, we are " moved with fear," and humbled in re¬
pentance ; and, when we thus believe the report of a refug-e provided for us,
our hopes are excited. Those truths that relate to inestimable blessings
attainable by us, when really credited, kindle our fervent desires; while such
as shew us the glory, excellency, and mercy of God our Saviour, and our
AND COMMENDED BY INTERPRETER^ 31?
tare to Naomi, and to tlie Lord Her God, "leave fatter
and mother and the land of her nativity, to come out, ^d
go with a people, that she knew not before. The Lord
recompense thy work, and a full reward be given thee of
the Lord God of Israel, under whose wings thou art come
to trust.'^*
Now supper was ended, and preparation was made for
* Euth ii. 11, 12.
obligations to bis redeeming grace, ''work by love,"" gratitude^ and every
fervent affection. This living faith influences a man's judgment, choice, and
conduct; and especially induces him to receive Jesus Christ for all the pur¬
poses of salvation, and to yield himself to his service as constrained by love
of him and zeal for his glory.—"We need no other ground for this faith, than
the authenticated word of God. This may be brought to our recollection by
means of distress or danger, or even in a dream, or with some very strong
impression on the mind; yet true faith rests only on the word of God, accord¬
ing to its meaning as it stands in the Bible: and not on the manner in
which it occurs to the thoughts, or according to any new sense put upoii it
in a dream^ or by an impression ; as this would be a new revelation. For
if the words, " Thy sins are forgiven thee," should be impressed on my mind^
they would contain a declaration no where made in scripture concerning me :
fconsequently the belief of them on this ground would be a faith not warranted
by the Vrord of God. Now as we have no reason to expect such new revela¬
tions, and as Satan can counterfeit any of these impressions, we must con¬
sider every thing of this kind as opening a door to enthusiasm, and the most
dangerous delusions; though many, who rest their confidence on them/ have
also scriptural evidence of their acceptance, which they overlook. On the
other hand; should the following words be powerfully impressed on my mind,
" Him that cometh to me I will in no wise cast out," or " He that confesseth
and forsaketh his sin shall have mercyI may deduce encouragement from
the words, according to the genuine meaning of them as they stand in scrip¬
ture, without any dread of delusion, or any pretence to new revelations;
provided I be conscious, that I do come to Christ, and confess my sins, with
the sincere purpose of forsaking them. But there are so many dangers in
this matter, that the more evidently our faith and hope are grounded wholly
on the plain testimony of God, and confirmed by our subsequent experience
and conduct; the safer will our course be, and the less occasion will be given
to the objections of our despisers.
318
THEY PREPARE TO DEPART.
l)ed: tlie womeii were laid singly alone, and tlie boys by
themselves. Now when Mercy was in bed she conld not
sleep for joy, for that now her donbts of missing at last
were removed further from her than ever they were before.
So she lay blessing and praising God, who had such favour
for her.
In the morning they arose with the sun, and prepared
themselves for their departure; but the Interpreter would
have them tarry awhile; for, said he, you must orderly go
from hence. Then said he to the damsel that first opened
unto them. Take them and have them into the garden to
the bath, and there wash them and make them clean from
the soil which they have gathered by travelliug. Then
Innocent the damsel took them, and led them into the
garden, and brought them to the bath : so she told them,
that there they must wash and be clean, for so her Master
would have the women to do, that called at his house as
they were going on pilgrimage. Then they went in and
washed, yea, they and the boys and all; and they came
out of that bath not only sweet and clean, but also much
enlivened and strengthened in their joints. So, when they
came in, they looked fairer a deal than when they went
out to the washing.
When they were returned out of the garden from the
bath, the Interpreter took them, and looked upon themy
and said unto them, " Fair as the moon.'^ Then he called
for the seal, wherewith they used to be sealed that were
washed in his bath. So the seal was brought, and he set
his mark upon them, that they might he known in the
places whither they were yet to go. Now the seal was the
contents and sum of the passover, which the children of
Israel did eat when they came out of the land of Egypt
* Exod. xii. 8 — 10.'
Ik
THE PILGRIMS, BEING CLOTHED IN WHITE, 319
and the mark was set "between their eyes. This seal
greatly added to their beauty, for it was an ornament t6
their faces. It also added to their gravity, and made their
countenances more like those of angels.*
Then said the Interpreter again to the damsel that
waited upon the women, Go into the vestry, and fetch out
garments for these people. So she went and fetched out
white raiment, and laid it down before him: so he com¬
manded them to put it on; it was fine linen, white and
clean.^' When the women were thus adorned, they seemed
to he a terror one to the other: for that they could not
see that glory each one in herself, which they could see
in each other. Now therefore they began to esteem each
other better than themselves for, You are fairer than I
am, said one; and, You are more comely than I am, said
another. The children also stood amazed, to see into what
fashion they were brought.f
• The author calls this * The Bath of sanetification,* in a marginal note:
whence we may infer, that he especially meant to intimate, that believers
should constantly seek fresh supplies of grace from the Holy Spirit to purify
their hearts from the renewed defilement of sin, which their intercourse with
«
the world will continually occasion; and to revive and invigorate those holy
affections, which in the same manner are apt to grow languid. Yet he did
not intend to exclude their habitual reliance on the blood of Christ for pardon
and acceptance ; for in both respects we need daily washing. The sanetifi¬
cation of the Spirit unto obedience warrants the true Christian'^s " peace and
joy in believingit gives him beauty in the sight of his brethren; it
strengthens him for every confliict and service; and the image of Christ,
discernible in his spirit and conduct, saals him as a child of God, and an heir
of glory; while the inward consciousness of living by faith in the Son of God
for all the blessings of salvation, and of experiencing all filial affections to¬
wards God, as his reconciled Father, inspires him with humble joy and con¬
fidence.
+ Ihe Pilgrims are supposed to have been justified on their admission at
the ^ate; the Interpreter is the emblem of the Holy Spirit; and the raiment
herfe mentioned rendered those who were adorned with it comely in the eyes
" TAJCE TIJESE IVTY DAUGHTERS, COHDITCT THSM.
TO THE ■ HOUSE ■ CALLED .CTAITTITUL "
T^orthwe^ -
University
they come to the cross and sepulchre. 321
Now I saw in my dream tliat tliose went on, and Great-
heart before tbem; so tbey went and came to the place
where Christianas burden fell off his back, and tumbled
into a sepulchre. Here then they made a pause: here
also they blessed God. Now, said Christiana, it comes to
my mind what was said to us at the gate, to wit, that we
should have pardon by word and deed ; by word, that is,
by the promise; by deed, to wit, in the way it was obtained.
What the promise is, of that I know something: but what
it is to have pardon by deed, or in the way that it was
obtained, Mr. Great-heart, I suppose you know; which, if
you please, let us hear your discourse thereof.
Gr.-h. Pardon by the deed done Is pardon obtained by
some one for another that hath need thereof: not by the
person pardoned, but in ^the way,' saith another, ^in
which I have obtained it.'—So then (to speak to the
question more at large,) the pardon that you and Mercy,
and these boys have attained is by another, to wit, by him
that let you in at the'gate : and he hath obtained it in this
double way; he hath performed righteousness to cover
you, and spilt blood to wash you in,
Chr. But, if he parts with his righteousness to us, what
will he have for himself?
Gr.-h. He has more righteousness than you have need
of, or than he needeth himself.
Chr. Pray make that appear.
Gr.-h. With all my heart; but first I must premise,
that he, of whom we are now about to speak, is one that
hath not his fellow. He has two natures in one person,
plain to be distinguished, impossible to be divided. Unto
each of these natures a righteousness belongeth, and each
righteousness is essential to that nature. So that one may
as easily cause the natures to be extinct, as to separate its
y
322
the righteousness of christ.
justice or rigMeousness from it. Of these rigliteousnesses,
therefore, we are not made partakers^ so that they, or any
of them, should be put upon us, that we might be made
just and live thereby. Besides these, there is a righteous¬
ness which this person has, as these two natures are joined
in one. And this is not the righteousness of the Godhead,
as distinguished from the manhood; nor the righteousness
of the manhood, as distiuguished from the Godhead; but
a righteousness which standeth in the union of both
natures, and may properly be called the righteousness, that
is essential to his being prepared of God to the capacity of
the mediatory of&ce, which he was entrusted with. If he
parts with his first righteousness he parts with his Godhead:
if he parts with his second righteousness, he parts with the
purity of his manhood: if he parts with his third, he parts
with that perfection which capacitates him to the office of
mediation. He has therefore another righteousness, which
standeth in performance or obedience to a revealed wiU:
and that is what he puts upon sinners, and that by which
their sins are covered. Wherefore he saith, " As by one
man^s disobedience, many were made sinners : so by the
obedience of one, shall many be made righteous.^'^
Chr. But are the other righteousnesses of no use to us ?
Gr.-h. Yes: for, though they are essential to his natures
and office, and cannot be communicated unto another, yet it
is by virtue of them that the righteousness that justifies is
for that purpose efficacious.- The righteousness of his God¬
head gives virtue to his obedience; the righteousness of his
manhood giveth capability to his obedience to justify; and
the righteousness, that standeth in the union of these two
natures to his office, giveth authority to that righteousness
to do the work for which it was ordained.
' Ilom, V. 19.
REDEMPTION BY THE BLOOD OF CHRIST
323.
So then here is a righteousness that Christ, as God, has-
no need of; for he is God without it; here is a righteous¬
ness that Christ, as man, has no need of to make him so,
for he is perfect man without it: again, here is a righ¬
teousness that Christ, as God-man has no need of, for he,
is perfectly so without it. Here then is a righteous¬
ness that Christ as God, and as God-man, has no
need of, with reference to himself, and therefore he can
spare it; a justifying righteousness, that he for himself
wanteth not, and therefore giveth it away. Hence it is
called the gift of righteousness.'^^ This righteousness,
since Christ Jesus the Lord has made himself under the
law, must he given away; for the law doth not only hind
him that is under it to do justly, hut to use charity. Where¬
fore he must, or ought hy the law, if he hath two coats, to
give one to him that has none. Now our Lord himself
hath two coats, one for himself, and one to spare: where¬
fore he freely hestows one upon those that have none.
And thus, Christiana and Mercy, and the rest of you that
are here, doth your pardon come hy deed, or hy the work
of another man. Your Lord Christ is he that worked, and
hath given away what he wrought for, to the next poor
heggar he meets.
But again, in order to pardon hy deed, there must some¬
thing he paid to God as a price, as well as somethiug pre¬
pared to cover us withal. Sin has delivered us up to the
just course of a righteous law: now from this course we
must he justified hy way of redemption, a price heing paid
for the harms we have done; and this.is hy the hlood of
your Lord, who came and stood in your place and stead,
and died your death for your transgressions, and thus has
he ransomed you from your transgressions, hy hlood, and
» Rom. V. 17.
Y 2
324
pardon by word and deed,
covered your polluted and defonned souls vdtli rigMeous-
ness;^ for tlie sake of "wliiclij God passetk by you, and.
wiU not hurt you, wben be comes to judge tbe world.*
Chr. Tbis is brave: now I see tbat tbere was sometbmg^
to be learned by our being pardoned by word and deed,
^ Rom. viii. 34; Gal. iii. 13.
* This discourse on * pardon by the deed done* <3onfirms the interpretation
that has been given of the cross, and of Christian's deliverance from his
burden.—The doctrine is, however, here stated in a manner to which some
may object, and indeed it is needlessly systematical and rather obscure. By
' the righteousness of Christ, as God,' his essential divine attributes of justice
and holiness must be intended. ' His righteousness, as Man,' denotes his
freedom in his human nature from all the defilement of sin. ' The righteous¬
ness of his person, as he hath the two natures joined in one,' can only mean
the perfection of his mysterious person in all respects; and his capacity of
acting as our surety, by doing and suffering in our nature all that was requi¬
site, while his divine nature stamped an infinite value on his obedience unto
death.—The eternal "Word, the only-begotten Son of God, was under no obli¬
gation to assume our nature; and, when he had seen good to assume it, he
was not bound to live a number of years here on earth, obedient to the law, both
in its ceremonial and moral requirements, amidst hardships, sufferings, and
temptations of every kind; except as he had undertaken to be our surety.
In this sense he himself had no need of that righteousness which he finished
for our justification. And assuredly he was under no obligation, as a perfectly
holy man, to suffer any thing, much less to submit to the violent, torturing,
and ignominious death upon the cross. That part of his obedience, which
consisted in enduring agony, and pain in body and soul, was only needful, as
he " bare our sins," and gave himself " a sacrifice to God for us." Indeed,
his righteousness is not the less his own by being imputed to us : for believers
are considered as one with him, and thus " made the righteousness of God in
him," and we are justified in virtue of this union. He was able by his tem¬
poral sufferings and death to pay our debt, and ransom our inheritance: thus
delivering us from eternal misery, which else had been inevitable, and bring¬
ing us to eternal life, which had otherwise been unattainable; and the law of
love, to which as a man he became subject, required him to do this: for if
we loved " our neighbour as ourselves," we should be willing to submit to any
inferior loss, hardship, or suffering, to rescue an enemy or stranger from a
greater and more durable misery, which he has no other way of escaping j or
to secure to him a more valuable and permanent advantage, which can no
otherwise be obtained.
happy effects of looking to the cross* 325;
Good Mercy, let us labour to keep this in mind; and my
children, do you remember it also.—But, Sir, was not this
it that made my good Christianas burden fall from off his
shoulder, and that made him give three leaps for joy ?
Gr.-h. Yes, it was the belief of this that cut off those
strings, that could not be cut by other means; and it was
to give him a proof of the virtue of this, that he was suf¬
fered to carry his burden to the cross.
Chr. I thought so; for, though my heart was lightful
and joyous before, yet it is ten times more lightsome and
Joyous now. And I am persuaded by what I have felt,
(though Lhave felt but little as yet,) that if the most bur¬
dened man in the world was here, and did see and believe
as I now do, it would make his heart the more merry and
blithe.
Gr.-h. There is not only comfort, and the ease of a
burden brought to us, by the sight and consideration of
these j but an endeared affection begot in us by it: for
who can (if he does but once think that pardon comes
not only by promise, but thus) but be affected with the
way and means of redemption, and so with the man that
hath wrought it for him ?
, Chr. True ; methinks it makes my heart bleed to think
that he should bleed for me. Oh 1 thou loving One ! Oh!
thou blessed One ! thou deservest to have me: thou hast
bought me: thou deservest to have me all: thou hast paid
for me ten thousand times more than I am worth I No
marvel that this made the water stand in my husband's
eyes, and that it made him trudge so nimbly on r I am
persuaded he wished me with him: but, vile wretch that I
was ! I let him come aU alone. O Mercy, that thy father
and mother were here; yea, and Mrs. Timorous also i nay,
I wish now with all my heart, that here was Madame;
326
LOVE TO CHRIST, HOW EXCITED;
Wanton too. Surely, surely their hearts would he affected:
nor could the fear of the one, nor the powerful lusts of the
other, prevail with them to go home again, and refuse to
become good pilgrims.*
* "When believers,' in the warmth of their affections,* feel the humbling-,
melting-, endearing, and sanctifying effects of contemplating the glory of the
cross, and the love of Christ in dying for sinners: and consider themselves as
the special objects of that inexpressible compassion and kindness; they are
apt to conclude that the belief of the propositions, that Christ loves them and
died for them^ and that God is reconciled to them, produces the change by its
own influence; and would affect the most carnal hearts in the same manner,-
cotdd men be persuaded to believe it. For they vainly imagine that appre¬
hensions of the severity of divine justice, and the dread of vengeance, are the
sources of the enmity which sinners manifest against God. Hence very lively
and affectionate Christians have frequently been prone to sanction the imscrip-
tural tenet, that the justifying act of faith consists in assuredly believing that
Christ died for me in particular, and that God loves me ; and to consider
this appropriation as preceding repentance, and every other gracious dispo¬
sition ; and as in some sense the cause of regeneration, winning the heart to
love God, and to rejoice in him, and in obeying his commandments. From
this doctrine, others have inferred that if all men, and even devils too, believed
the love of God to them, and his purpose at length to make them happy, they
would be won over from rebellion against him, which they persist in from a
mistaken idea that he is their implacable enemy; and they make this one
main argument, in support of the salutary tendency of the flnal-restitution
scheme. But all these opinions arise from a false and flattering estimate of
human nature; for the carnal mind hates the scriptural character of God, and
the glory displayed in the cross, even more than that which shines forth in
the fiery law.—Indeed if we take away the offensive part of the gospel, the
honour it puts upon the law and its awful sanctions, and the exhibition it
makes of the divine justice and holiness, it will give the proud carnal heart
but little umbrage: if we admit that men's aversion to God and religion arise
from misapprehension, and not from desperate wickedness, many will endure
the doctrine. A reconciliation, in which God assures the sinner that he has
forgiven him, even before he has repented of his sins, will suit man's pride;
and if he has been previously frightened, a great flow of affections may follow;
but the event will prove that they differ essentially from spiritual love of
God, gratitude, holy joy, and genuine humiliation, which arise from a true
perception of the glorious perfections of God, the righteousness of his law and
and its powekful effects
327
Gr.-h. You speak now in the warmth of your affections:
will it, think you, he always thus with you ? Besides, that
is not communicated to every one, nor to every one that
did see Jesus bleed. There were that stood by, and that
saw the blood run from the heart to the ground, and yet
were so far off this, that, instead of lamenting, they laughed
at him; and instead of becoming his disciples did harden
their hearts against him. So that all that you have, my
daughters, you have by peculiar impression made by a divine
contemplating upon what I have spoken to you. Bemem-
ber that it was told you, that the hen by her common call
gives no meat to her chickens. This you have therefore
by a special grace.
government, the real nature of redemption, and the odiousness and desert of
sin. In short, all such schemes render regeneration needless; or substitute
something else in its stead, -which is effected by a natural process^ and not by
the new-creating power of the Holy Spirit.—But, -when this divine agent has
communicated life to the soul, and a capacity is produced of perceiving and
relishing spiritual excellency, the enmity against God receives a mortal -wound:
from that season the more his real character and glory are known, the greater
spiritual affection -will be excited, and a proportionable transformation into
the same holy image effected. Then the view of the cross, as the grand dis¬
play of aU the harmonious perfections of the Godhead, softens, humbles, and
meliorates the heart; while the persuasion of an interest in these blessings,
and an admiring sense of having received such inconceivable favours from
this glorious and holy Lord God, will still further elevate the soul above all
low pursuits, and constrain it to the most unreserved and self-denying obe¬
dience,—But while the heart remains unregenerate, the glory of God and the
gospel will either he misunderstood, or hated in proportion as it is discovered.
Such views and affections therefore, as have been described, spring fi-om
special grace : and are not produced by the natural efficacy of any sentiments,
hut by the immediate influences of the Holy Spirit; so that even true believers,
though they habitually are persuaded of their interest in Christ, and the love
of God to them, are only at times thus filled with holy affections: nor -wiU the
same contemplations constantly excite similar exercises ; but they often
bestow much pains to get their minds affected by them in vain; while at
other times a single glance of thought fills them with the most fervent emotions
of holy love and joy.
328 three men hung in chains, and their crimes
Now I saw still in my dream, that they went on nntil
they were come to the place that Simple, and Sloth, and
Presumption, lay and slept in, when Christian went by on
pilgrimage ; and behold they were hanged up in irons a
little way off on the other side.
Then said Mercy to him that was their guide and con¬
ductor, What are these three men ? and for what are they
hanged there ?
Gr.-h. These three men were men of bad qualities j they
had no mind to be pilgrims themselves, and whomsoever
they could they hindered; they were for sloth and folly
themselves, and whomsoever they could persuade, they
made so too; and withal taught them to presume that they
should do well at last. They were asleep when Christian
went by; and now you go by they are hanged.
Mer. But could they persuade any one to be of their
opinion ?
Gr.-h. Yes, they turned several out of the way. There
was Slow-pace they persuaded to do as they. They also
prevailed with one Short-wind, with one No-heart, with
one Linger-after-lust, and with one Sleepy-head, and with .
a young woman, her name was DuU, to turn out of the
way and become as they. Besides, they brought up an ill
report of your Lord, persuading others that he was a hard
task-master. They also brought up an evil report of the
good land, saying it was not half so good as some pre¬
tended it was. They also began to vilify his servants, and
to count the best of them meddlesome, troublesome, busy-
bodies. Further, they would call the bread of God, husks;
the comforts of his children, fancies; the travail and labour
of pilgrims, things to no purpose.*
• The dreadful falls and awful deaths of some professors are often made
notorious for a warning- to others; and to put them upon their guard against;
f
engraved on a pillar to warn others. 329
Nay, said Cliristiaiia, if they were such, they should never
he bewailed by me : they have but what they deserve : and
I think it well that they stand so near the highway, that
others may see and take warning. But had it not been
well if their crimes had been engraven on some pillar oT
iron or brass, and left here where they did their mischiefs,
for a caution to other bad men ?
Gr.-h. So it is, as you may well perceive, if you will go
a little to the wall.
Mer. No, no: let them hang, and their names rot, and
their crimes live for ever against them: I think it is a high
favour that they are hanged before we came hither; who
knows else what they might have done to such poor women
as we are ?
Then she turned it into a song, saying,
Now then you three hang there, and be a sign.
To all that shall against the truth combine :
And let him that comes after fear this end.
If unto pilgrims he is not a friend.
And thou, my soul, of all such men beware.
That unto holiness opposers are.
Thus they went on till they came at the foot of the hill
Difficulty, where again their good friend Mr. Great-heart
took an occasion to tell them what happened there when
superficial, slothful, and presumptuous men, who di-aw aside many from the
holy ways of God. The names of the persons thus deluded shew the reasons
why men listen to deceivers; for these are only the occasions of their turning
aside, the cause lies in the concealed lusts of their own hearts. The tiansi-
tion is very easy, from orthodox notions and profession without experience, to
false and loose sentiments, and then to open ungodliness.
These lines are here inserted under a plate:
* Behold here how the slothful are a sign
Hung up 'cause holy ways they did decline :
See here too, how the child doth play the man.
And weak grows strong, when Great-heart leads the van.'
330
spring at the hill difficulty dirty,
Christian himself went by. So he had them first to the
spring: Lo, saith he, this is the spring that Christian drank
of before he went up this hill; and then it was clear and
good, but now it is dirty, with the feet of some that are not
desirous that pilgrims here should quench their thirst.^
Thereat Mercy said. And why so envious, trow? But,
said the guide, it will do, if taken up and put into a vessel
that is sweet and good: for then the dirt will sink to the
bottom, and the water come out by itself more clear. Thus
therefore Christiana and her companions were compelled
to do. They took it up, and put it into an earthen pot,
and so let it stand till the dirt was gone to the bottom, and
then they drank thereof.*
Next he shewed them the two by-ways that were at the
foot of the hill, where Formality and Hypocrisy lost them¬
selves, And, said he, these are dangerous paths : two were
here cast away when Christian came by. And, although
you see these ways are since stopped up with chains, posts,
and a ditch, yet there are they that will choose to adventure
here rather than take the pains to go up this hiU.
Chr. The way of transgressors is hard:'^^ it. is a wonder
that they can get into those ways without danger of break¬
ing their necks.
* Ezek. xxxiv. 18. ^ Prov. xiii. 15.
* This passage shews, that the preaching of the gospel was especially in¬
tended by the spring, in the former part of the work. Since that had been
published, the author had witnessed a departure from the simplicity of the
gospel, as it has been before observed.^ This might be done unadvisedly in
those immediately concerned : but it originated from the devices of evil men,
and the subtlety of Satan. They, however, who honestly and carefully aimed
to distinguish between the precious and the vile, might separate the corrupt
part from the truths of God, and from the latter derive comfort and estab¬
lishment,
* Note * page 289.
men will not be kept prom by-ways» 331
Gr.-h. They will venture; yea, if at any time any of
the King's servants do happen to see them, and do call
upon them, and tell them that they are in the wrong ways,
and do bid them beware of the danger, then they railingly
return them answer, and say, "As for the word thou hast
spoken unto us in the name of the King, we will not
hearken unto thee: but we will certainly do whatsoever
thing goeth out of our mouth."^ Nay, if you look a little
further, you shall see that these ways are made cautionary
enough, not only by these posts, and ditch, and chain, but
also by being hedged up; yet they will choose to go there.*
Chr. They are idle; they love not to take pains; up¬
hill way is unpleasant to them. So it is fulfilled unto
them as it is written, " The way of the slothful man is as
a hedge of thorns."^ Yea, they will rather choose to walk
upon a snare, than to go up this hill, and the rest of this
way to the City.
Then they set forward, and began to go up the hiU, and
up the hill they went; but before they got up to the top
Christiana began to pant, and said, I dare say this is a
breathing hdl: no marvel if they that love their eas.e
more than their souls choose to themselves a smoother way.
Then said Mercy, I inust sit down; also the least of the
children began to cry. Come, come, said Great-heart, sit not
* Jer. xliv. 16,17. ® Prov. xv. 19.
• The express declarations, commandments, and warnings of scripture;
and the heart searching doctrine and distinguishing application of faithful
ministers, sufficiently hedge up aU those by-ways, into which professors are
tempted to turn aside: but carnal self-love, and desire of ease to the flesh,
(which always opposes its own crucifixion,) induce numbers to break through
aU obstacles, and to risk their eternal interests, rather than deny themselves,
and endure hardships in the way to heaven. Nor will teachers be wanting to
flatter them with the hope of being saved by notionally believing certain
docti'ines, while they practically treat the whole word of God as a lie!
332 THE PILGRIMS REST IN THE ARBOUR.
dowH here^ for a little above is tlie Prince's arbour. Then
be took the bttle boy by tbe band and led bim thereto.
, Wben tbey were come to tbe arbonr, tbey were very
willing to sit down, for tbey were all in a pelting beat.
Tben said Mercy, How sweet is rest to tbem tbat labour
And bow good is tbe Prince of pilgrims to provide sncb
resting places for tbem! Of tbis arbour I bave beard
mucb; but I never saw it before. But bere let ns beware
of sleeping: for, as I bave beard, for tbat it cost poor
Christian dear.
' Tben said Mr. Great-heart to tbe little ones. Come, my
pretty boys, bow do yon do? What think you now of
going on pilgrimage ? Sir, said tbe least, I was almost
beat out of heart; but I thank you for lending me a band
at my need. And I remember now what my mother bath
told me, namely, tbat tbe way to heaven is as a ladder,
and tbe way to bell is as down a bill. But I bad rather
go up tbe ladder to bfe, than down tbe bill to death.
Then said Mercy, But tbe proverb is, ' To go down tbe
bill is easybut James said, (for tbat was bis name,) Tbe
day is coming, wben, in my opinion, going down tbe bill
will be tbe hardest of all.—'Tis a good boy, said bis mas¬
ter, thou bast given ber a right answer.—Tben Mercy
smiled, but tbe little boy did blush.
Come, said Christiana, will you eat a bit to sweeten your
mouths, while you sit bere to rest your legs ? for I bave
here a piece of pomegranate, which Mr. Interpreter put
into my band just wben I came out of bis doors. He gave
me also a pieee of a boney-comb, and a little bottle of
spirits. I thought be gave you something, said Mercy,
because be called you aside. Yes, so be did, said tbe
other. But, said Christiana, it shall be still as I said it
* Matt. xi. 28.
THE ARBOUR A LOSING TLACE,
533
should when at first we came from h.ome; thou shalt be a
sharer in all the good that I have^ because thou so wil¬
lingly didst become my companion. Then she gave to
them, and they did eat, both Mercy and the boys. And
said Christiana to Mr. Great-heart, Sir, will you do as we ?
But he answered. You are goiug on pilgrimage, and pre¬
sently I shall return: much good may what you have do
to you. At home I eat the same every day.
Now when they had eaten and drunk, and had chatted
a little longer, their guide said to them. The day wears
away; if you think good, let us prepare to be going. So
they got up to go, and the little boys went before; but
Christiana forgot to take her bottle of spirits with her: so
she sent her little boy back to fetch it. Then said Mercy,
I think this is a losing place. Here Christian lost his
roll, and here Christiana left her bottle behind her; Sir,
what is the cause of this ? So their guide made answer,
and said. The cause is sleep or forgetfulness : some sleep
when they should keep awake, and some forget when they
should remember. And this is the very cause why oftenjj
at the resting-places, some pilgrims in some things come
off losers. Pilgrims should watch and remember what
they have already received under their greatest enjoy¬
ments ; but, for want of doing so, oftentimes their rejoic¬
ings ends in tears, and their sun-shine in a cloud: witness
the story of Christian at this place.
When they were come to the place where Mistrust and
Timorous met Christian, to persuade him to go back for
fear of the lions, they perceived as it were a stage, and
before it, towards the road, a broad plate, with a copy of
verses written thereon, and underneath the reason of raising
up of that stage in that place rendered. The verses were.
334 PUNISHMENT OP MISTRUST AND TIMOROUS.
* Let him that sees that stage, take heed
Upon his heart and tongue:
Lest if he do not, here he speed
As some have long agone.*
The words tmderneatli the verses were, ' This stage was
built to punish such upon, who, through timorousness or
mistrust, shall be afraid to go further on pilgrimage. Also
on this stage both Mistrust and Timorous were burnt
through the tongue with a hot iron, for endeavouring to
hinder Christian on his journey.^
' Then said Mercy, This is much like to the saying of the
Beloved, " What shall be given unto thee; or what shall
be done unto thee, thou false tongue; sharp arrows of the
mighty, with coals of juniper.^' ^ *
So they went on till they came within sight of the lions.
Now Mr. Great-heart was a strong man, so he was not
afraid of a lion: but yet, when they were come up to the
place where the lions were, the boys that went before were
glad to cringe behind, for they were afraid of the lions; so
they stept back and went behind. At this thefr Guide
smiled, and said. How now, my boys, do you love to go
before when no danger doth approach, and love to come
behind so soon as the lions appear ?
Now, as they went on, Mr. Great-heart drew his sword,
^ Psalm cxx. 3, 4.
* The word David, signifies beloved. We should be very cautious not to
speak any thing which may discourage such as seem disposed to a religious
life ; lest we should be found to have abetted the enemy who spares no pains
to seduce them back again into the world. Even the unbelieving fears and
complaints of weak and tempted Christians should be repressed before persona
of this description: how great then will be the g^uilt of those who stifle their
own convictions, and act contrary to their conscience, from fear of reproach
or persecution, and then employ themselves in dissuading others from serving
God!
Northwet. ■ >
University
Library.
"la:'' G'KF.KnTEART DiTRrr KTS SWORD, "WETTL" XtTIElfT TO
MKKD A -WAT TOR THE PILGRIMS ,"
the lions backed by giant grim.
335
with intent to make a way for the pilgrims^ in spite of the
lions. Then there appeared one^ that it seems had taken upon
hiTYi to back the lions; and he said to the pilgrims^ guide.
What is the cause of your coming hither? Now the name
of that man was Grim, or Bloody-man, because of his
slaying of pilgrims; and he was of the race of the giants.
Then said the pilgrims' guide. These women and chil¬
dren are going on pilgrimage; and this is the way they
must go; and go it they shall, in spite of thee and the
lions.
Grim. This is not their way, neither shall they go
therein. I am come forth to withstand them, and to that
end will back the lions.
. ^
Now, to say the truth, by reason of the fierceness of the
lions,, and of the grim carriage of him that did back them,
this way^ had of late lain much unoccupied, and was
almost all grown over with grass.
Then said Christiana, Though the highways have been
unoccupied heretofore, and though the travellers have
been made in times past to walk through by-paths, it
must not be so now I am risen, ^'Now I am risen a mo^
ther in Israel." ^
Then he swore by the lions, but it should: and there¬
fore bid them turn aside, for they should not have passage
there. But their guide made first his approach unto
Grim, and laid so heavily on him with his sword, that he
forced him to retreat.
Then said he that attempted to back the lions, WiU you
slay me upon mine own ground ?
Gr.-h. It is the King's highway that we are in, and in
this way it is that thou hast placed the lions; but these
women and these children, though weak, shall hold on
* Judges V. 6, 7.
336
GRIM SLAIN. THE PILGRIMS PASS ON.
their way in spite of the lions. And with that he gave
him again a downright blow, and brought hinn upon his
knees. With this blow he also broke his helmet, and with
the next cut off an arm. Then did the giant roar so
hideously that his voice frightened the women; and yet they
were glad to see him lie sprawling upon the ground.
Now the lions were chained, and so of themselves could
do nothing. Wherefore, when old Grim, that intended to
back them, was dead. Great-heart said to the pilgrims.
Come now, and follow me, and no hurt shall happen to
you from the lions. They therefore went' on, but the
women trembled as they passed by them: the boys also
looked as if they would die : but they all got by without
further hurt.*
* It is not very easy to determin the precise idea of the author, in each
of the giants who assault the pilgrims, and are slain hy the conductor and
his assistants. Some have supposed that unbelief \b here meant; hut Grim
and Bloody-man seem not to he apposite names for this inward foe; nor can
it he conceived that unbelief should more violently assault those who are
under the care of a valiant conductor, than it had done the solitary pilgrim.
I apprehend, therefoi'e, that this giant was intended for the emblem of cer¬
tain active men, who busied themselves in framing and executing persecuting
statutes; which was done more violently at the time when this was written
than it had been before. Thus the temptation to fear man, which at all
times assaults the believer when required to make an open profession of his
faith, was exceedingly increased: and, as heavy fines and severe penalties,
in accession to reproach and contempt, deterred men from joining themselves
in communion with dissenting churches, that way was almost unoccupied,
and the travellers went through by-paths, according to the author's senti¬
ments on the subject. But the preaching of the gospel, by which the minis¬
ters of Christ wielded " the sword of the Spirit," overcame this enemy: for
the example and exhortations of such courageous combatants animated even
weak believers to overcome their fears, and to act according to their con¬
sciences, leaving the event to God.—This seems to have been the author's
meaning j and perhaps he also intended to encourage his brethren boldly to
persevere in resisting such persecuting statutes, confidently expecting that
they reach the porter's lodge, 337
, Now, when they were within sight of the porter's lodge,
they soon came up unto it: but they made the more haste
after this to go thither; because it is dangerous travellings
there in the night. So when they were come to the gate,
the guide knocked, and the porter cried, "Who is there ?
But, as soon as the guide had saidj It is I, he !^ew his
voice, and came down; for the guide had oft before that
come thither as a conductor of pilgrims. "When he was
come down, he opened the gate, and seeing the guide
standing just before it, (for he saw not the women, for
they were behind him,) he said unto him. How now, Mr.
Great-heart, what is your business here so late at night ?
I have brought, said he, some pilgrims hither, where, by
my Lord's commandment, they must lodge. I had been
here soijae time ago, had I not been opposed by the giant
that used to back the Hons. But I, after a long and tedious
combat with him, have cut him off, and have brought the
pilgrims hither in safety.
PoR. "WiU. not you go in and stay till morning ?
Gr.-h. No, I will return to my Lord to-night.
Chr. Oh, Sir, I know not how to be willing you should
leave us in our pilgrimage, you have been so faithful and
so loving to us, you have fought so stoutly for us, you
have been so hearty in counselliug of us, that I shall never
forget your favour towards us.
Then said Mercy, Oh that we might have thy company
to our journey's end ! How can such poor women as we
hold out in a way so ftdl of troubles as this way is, without
a friend or defender ? . '
Then said James, the youngest of the boys. Pray, Sir,
they should prevail for the repeal of theiil; by which, as by the death of the
giant, the pilgrims might be freed from additional terror, in acting con¬
sistently with their avowed principles.
z
338
and are cordially welcomed.
be persuaded to go with, us and help us, because we are
so weak, and the way so dangerous as it is.
Gr.-h. I am at my Lord^s commandment: if he shall
allot me to be your guide quite through, I will willingly
wait upon you. But here you failed at first; for, when
he bid me come thus far with you, then you should have
begged me of him to have gone quite through with you,
and he would have granted your request.* However, at
present I must withdraw; and so good Christiana, Mercy,'
and my brave children. Adieu.
Then the porter, Mr. Watchful, asked Christiana of her
country, and of her kindred: and she said, I came from
the city of Destruction; I am a widow-woman, and my
husband is dead, his name was Christian, the pilgrim."
How! said the porter, was he your husband? Yes, said
she, and these his children; and this (pointing to Mercy,)
is one of my town's-women. Then the porter rang his
bell, as at such time he is wont, and there came to the
door one of the damsels, whose name was Humble-mind.
And to her the porter said, Go tell it within, that Chris¬
tiana, the wife of Christian, and her children, are come
hither on pilgrimage. She went in, therefore, and told it;
But oh what noise for gladness was therein, when the
damsel did but drop that out of her mouth I
So they came with haste to the porter, for Christiana
stood still at the door. Then some of the most grave said
* We are repeatedly reminded, with g-reat propriety, that we ought to be very
particular and explicit in aU our prayers, especially in every thing pertaining
to our spiritual advantage. The removal of faithful ministers, or the fear of
losing them, may often remind Christians that * here they have failed ;* they
have not sufficiently valued and prayed for them; or, making sure of their
continuance, from apparent probabilities, they have not made that the subject
of their peculiar requests, and therefore,, are rebuked by the loss of them.
THEY FEAST ON THE PASCHAL LAMB.
339
■onto her, 'Come in, Christiana, come in, thou wife of that
good man, come in, thou blessed woman, come in, with
all that are with thee. So she went in, and they followed
her that were her children and her companions. Now
when they were gone in they were had into a large room,
and bid to sit down: so they sat down, and the chief of
the house were called to see and welcome the guests.
Then they came in, and, understanding who they were,
did salute each other with a kiss, and said. Welcome, ye
Ycssels of the grace of God, welcome unto us who are your
faithful friends.*
Now, because it was somewhat late, and because the
pilgrims were weary with their journey, and also made
faint with the sight of the fight and the terrible lions,
they desired, as soon as might be, to prepare to go to rest.
Nay, said those of the family, refresh' yourselves, with a
morsel of meat: for they had prepared for them a lamb,
with the accustomed sauce thereto.^ f porter had
* Exod. xii. 3; John i. 29.
* " Ang-els rejoice over one sinner that repentethand all who truly love
the Lord will gladly welcome such as appear to he true believers into their most
endeared fellowship: yet there are certain individuals, who, being related to
those that have greatljjr interested their hearts, or having long been remem¬
bered in their prayers, are welcomed with singular joy and satisfaction, and
■whose professed faith animates them in a peduliar manner.
+ The passOver was a prefiguration of the sufferings of Christ, and of the
believer's acceptance of him : of his professed reliance on the atoning sacri¬
fice, preservation from wrath, and the deliverance from the bondage of
Satan, to set out on his heavenly pilgrimage. And the Lord's supper is a"
commemorative ordinance of similar import; representing the body of Christ
broken for our sins, and his blood shed for us; the application of these bless¬
ings to our souls by faithj the profession of this faith, and of love to him and'
his people, influencing us to devoted self-denying obedience; and the effects
which follow from thus ' feeding on Christ in our hearts by faith with thanks¬
giving ' in strengthening us for every conflict and service to which we are*
called.—" The uhleavened bread of sincerity and truth," and " the bitter
z 2
340
they retire to rest.
heard before of tbeir coining, and bad told it to tbem
"vritbin. So wben tbey bad supped, and ended tbeir prayer
witb a psalm, they desired they might go to rest. But
let us, said Christiana, if we may be so bold as to choose,
be in that chamber that was my husband's when he was
here. So they had them up thither, and they all lay in
a room. When they were at rest, Christiana and Mercy
entered into discourse about things that were convenient.
Chr. Little did I think once, when my husband went
on pilgrimage, that I should ever have followed him.
Mer. And you as little thought of lying in his bed, and
in his chamber to rest as you do now.*
Chr. And much less did I ever think of seeing his face
with comfort, and of worshipping the Lord the King with
him; and yet now I bebeve I shall.
Mer. Hark, don^t you hear a noise ?
Chr. Yes, it is^ as I believe, a noise of mnsife for that
we are here!
Mer. Wonderful! Music in the house, music in the
heart, and music also in heaven, for the joy that we are here 1
Thus they talked awhile, and then betook themselves to
sleep. So in the morning when they awaked, Christiana
said to Mercy, What was the matter that you did laugh in
your sleep to-night ? I suppose you was in a dream.
herbs " of godly sorrow, deep repentance, mortification of sin, and bearing
the cross, accompany the spiritual feast; and even render it more relishing
to the true believer, as endearing to him Christ and his salvation.
* A marginal note here says, " Christ's bosom is for all pilgrims." The
Sweet peace arising from calm confidence in the Saviour, the consolations of
his Spirit, submission to his will, and the cheerful obedience of fervent love,
gives rest to the soul, as if we were reclining on his bosom with the beloved
disciple.'
^ Part i. p. 77.
mercy^s dream, and christiana^s remark. 341
Mer. So I was, and a sweet dream it was; but are 70u
sure I laughed ?
Chr. Yes; you laughed heartily. But pr^ythee, Mercy,
tell me thy dream.
Mer. I was dreaming that I sat alone in a solitary place,
and was bemoaning of the hardness of my heart. Now I
• had not sat there long, but methought many were gathered
about me to see me, and to hear what it was that I said.
So they hearkened, and I went on bemoaning the hardness
of my heart. At this some of them laughed at me, some
called me a fool, and some began to thrust me about. With
that methought I looked up, and saw one coming with
wings towards me. So he came directly to me, and said'
Mercy, what aileth thee ? Now, when he had heard me
make my complaint, he said. Peace be to thee: he alsc
wiped mine eyes with his handkerchief, and clad me i^
silver and gold. He put a chain upon my neck, and ear¬
rings in iniue ears, and a beautiful crown upon my head.^
Then he took me by the hand, and said, Mercy, come
after me. So he went up, and I followed, till we came at a
golden gate. Then he knocked; and, when they within
had opened, the man went in, and followed him up to a
throne, upon which one sat, and he said to me. Welcome,
daughter. The place looked bright and twinkling, like the
stars, or rather like the sun, and I thought that I saw your
husband there. So I awoke from luy dream.—But did I
laugh ?
Chr. Laugh! ay, and well you might, to see yourself
so well. Por you must give me leave to tell you, that it
was a good dream; and that, as you have begun to find
the first part true, so you shall find the second at last.*
* Ezek. xvi. 8—13.
• They who feel and lament the hardness of their hearts, and earnestly pray
♦hat they may he humbled, softened., and filled with the love qf Christ, may
S42 the pilgrims invited to stay awhile. '
" God speaks 01100^ yea twice, yet man perceiveth it not ^
in a dream, in a vision of tke nigM, wken deep sleep
falletk upon men, in sluiHbermg upon tbe bed."' "We
need not, wben in bed, to lie awake to talk with God;. b6
can visit us while we sleep, and cause us then to hear his
voice. Our heart oft-times wakes when we sleep; and
God can speak to that, either by words, by proverbs, by •
signs and similitudes, as well as if one was awake.
Mer. Well, T am glad of my dream, for J hope ere long
to see it fulfilled, to the making me laugh again.
Chr^ I think it is now high time to rise, and to know
what we must do.
Mer. Pray, if they advise us to stay awhile, let us
willingly accept of the proffer. I am the willinger to stay
awhile here, to grow better acquainted with these maids
methinks. Prudence, Piety, and Charity have very comely
and sober countenances. ■ '
' We shall see what thoy will do.—So, when they were
up and ready, they came down, and they asked one another
of their rest, and if it was comfortable, or not.
Very good, said Mercy; it was one of the best night's
lodgings that ever I had in my life.
• Then said Prudence and Piety, If you will be persuaded
to stay here a while, you shall have what the house will
afford.
Ay, and that with a very good will, said Charity.—So
they consented, and stayed there for about a month or
above, and became very profitable one to another. Ahd,
' Job xxxiii. 14—16.
. n
be assured that their sorrow shall be turned into joy: though they must'
expect to be ridiculed by such as know not theii? own hearts.—The assurance
that the dream should be accomplished, is grounded on the effects produced
upon Mercy's heart; and there is no dangei' of delusion when so scriptural
an encouragement is inferred eyen front a dream. *
trudence catechises james.
343
because Prudence would see bow Cbristiana bad brought
up ber cbildren, sbe asked leave of ber to catecbise tbem :
-so sbe gave ber free consent. Tben sbe began witb tbe
youngest^ wbose name was James. And sbe said^ Come,
James, canst tbou tell me wbo made tbee ?
• Jam. God tbe Father, God tbe Son, and God tbe Holy
Ghost.
• Prhd. Good boy. And canst tbou tell wbo saved tbee ?
Jam. God tbe Father, God tbe Son, and God tbe Holy
Ghost.
. Prud. Good boy still. But bow doth God tbe Father
.save tbee ? .
Jam. By bis grace.*
Prud. How doth God the Son save tbee ?
r Jam, By bis righteousness, and blood, and death, and life.
Prud. And bow doth God tbe Holy Ghost save tbee?
Jam. By bis illumination, by bis renovation, and by bis
preservation.
' Tben said Prudence to Cbristiana, You are to -be com¬
mended for thus bringing up your cbildren. I suppose I
need not ask tbe rest these questions, since tbe youngest
of tbem can answer tbem so well. I will therefore now
apply myself to tbe next youngest.
Then sbe said. Come, Joseph, (for bis name was Joseph);
will you let me catecbise you ?
' * Grace in this connexion, signifies unmerited mercy or favour, from
tvhich all the blessings of salvation flow. The Father freely gave his Son,
to he our Redeemer, and now freely communicates his Spuit, through the
merits and mediation of the Son, to be our Sanctifier; and thus, with Chrisl^
he freely gives all things " to those who are enabled truly to believe ia *
him.—The important, but much neglected, duty of catechising children is
here very properly inculcated; without attention to which, the minister's
laibours, both in public preaching and private instruction, will be understood
in a very imperfect degree; and any revival of religion that takes place will
probably die with the generation to which it is vouchsafed. - '
344
prudence catechises joseph,
Jos. With all my heart.
Prud. What is man ?
Jps. A reasonable ereatnre, made so by God, as my
brother said.
Prud. What is supposed by this word, saved ?
Jos. That man by sin has brought himself into a state
of captivity and misery.
Prud. What is supposed by his being saved by the
Trinity ?
Jos. That sin is so great and mighty a tyrant, that none
can pull Hs out of its clutches, but God; and that God is
so good and loving to man, as to pull him indeed out of
this miserable state.
Prud. What is God^s design in saving poor man ?
Jos. The glorifying of his name, of his grace, and justice,
&c. and the everlasting happiness of his creature.
Prud. Who are they that must be saved ?
Jos. Those that accept of his salvation.*
Prud. Good boy, Joseph; thy mother has taught thee
"VreU, and thou hast hearkened to what she has said unto
I
thee.
Then said Prudence to Samuel, (who was the eldest son
but one,) Come, Samuel, are you willing that I should
catechise you also ?
Sam. Yes, forsooth, if you please.
• The young pupil here is not taught to apswer systematically^ AH the
elect; out •practically^ *■ Those that accept of his salvation.' This is perfectly
consistent with the pther; hut it is suited to instruct and encourage the
learner, who would be perplexed, stumbled, or misled hy the other view of the
same truth.—Thus our Lord observed to his disciples, " i have many thingq
to say unto you, hut ye cannot; hear them npwand Paul fed the Corin¬
thians " with milk and not with meat j for they were not able to bear it."—
How beneficial would a portion of the same heavenly wisdom prove to the
modern friends of evangelical truth ! And how absurd is it to teach the hardest
lessons to the youngest scholars in the school of Christ.
samuel and matthew,
345
_ v
Prud. What is heaven?
Sam. a plaoe and state most blessed, because God
dwelleth there.
Prud. What is hell ?
Sam. a place and state most woeful^ because it is the
dwelling-place of sin, the devil, and death.
Prud. Why wouldest thou go to heaven ?
Sam. That I may see God, and serve him without
weariness; that I may see Christ, and love him everlast¬
ingly ; that I may have that fulness of the Holy Spirit
in me, that I can by no means here enjoy.
Prud. A very good boy, and one that has learned welL
>^Then she addressed herself to the eldest, whose name
was Matthew; and she said to him. Come, Matthew, shall
f also cat.echise you ?
Mat. With' a very good wiU.
Prud. I ask^ then, if there was ever any thing that had
a being antecedent to, or before, God ?
Mat. No ; for God is eternal; nor is there any things
excepting himself, that had a being until the beginning
of the first day: " For in six days the Lord made heaven
and earth, the sea, and all that in them is."
Prud. What do you think of the Bible ?
Mat. It is the holy word of God.
Prud. Is there nothing written therein but what you
understand ?
Mat. Yes, a great deal.
Prud. What do you do when you meet with places
therein that you do not understand ?
Mat. I think God is wisier than I.* I pray also that
* We pught not to think ourselves papable of comprehending- all the mys¬
teries of revelation, or informed of all that can be known concerning them;
yet we should not make our incapacij;y a rpason for neglecting those parts of
scripture which we do not at present understand; but, uniting humble dili-
34B
mercy has a suitor,
he will please to let me know all therein, that he knows
will be for my good.
pRUD. How believe you as touching the resurrection of
the dead?
Mat. I believe they shall rise, the same that was buried;
the same in nature, though not in corruption. And I be^
lieve this upon a double account: first, because God has
promised it: secondly, because he is able to perform it.
Then said Prudence to the boys. You must still hearken
to your mother, for she can teach yon more. You must
also diligently give ear to what good talk you shall hear
from others: for your sakes do they speak good things.
Observe also, and that with carefulness, what the heavens
and the earth do teach you: but especially be much in
the meditation of that book that was the cause of your
father's becoming a pilgrim. I, for my- part, my children,
will teach you what I can while you are here, and shall
be glad if you will ask me questions that tend to godly
«
VI
ow by that the pilgrims had been
at this place a weei Mercy had a
visitor, that pretended some good¬
will unto her, and his name was
Mr. Brisk, a man of some breed¬
ing, and that pretended to relw
gion; but a man that stuqk very
close to the world. So he came
once or twice, or more, to Mercy,
gence with fervent prayer, we should wait for further light and knowledge,
in all things conducive to our good. There may he many parts of scripture
which would not he useful to us, if we could understand them j though they
have heen, are, or will he useful to others ; and our inability to discover the
meaning of these passages may teach us humility, and submission to the de¬
cisions of our iufallihle instructor.
SHE TAKES COUNSEL "VTITH THE MAIDENS^ 34?
'and offered love unto her.—^Now Mercy was of a fair coun¬
tenance, and therefore the more alluring. Her mind also
was to be always busying of herself in doing; for, when
she had nothing to do for herself, she would be making
of hose and garments for others, and would bestow them
upon them that had need. And Mr. Brisk, not knowing
where or how she disposed of what she made, seemed to
be greatly taken, for that he found her never idle. I will
warrant her a good housewife, quoth he to himself.* '
Mercy then revealed the business to the maidens that
were of the house, and inquired of them concerning him>
for they did know him better than she. So they told her>
that he was a very busy young man, and one that pre¬
tended to religion j but was, as they feared, a stranger to
the power of that which is good. ■
hfay then, s^id Mercy, I will look no more on him; for
1 purppse never to have a clog to my soul.
Prudence then replied, that there needed no great matter
of discouragement to be given to him; for continuing so,
as she had begun, to do for the poor would quickly cool
his courage.
So the next time he comes he finds her at her old work,'
a making of things for the poor. Then said he. What
always at it ? Yes, said she, either for myself or for others.
* Designing men will often assume an appearance of religion, in order to
Insinuate themselves into the affections of such pious young women as are on
some accounts agreeable to them; and thus many are drawn into a most dan¬
gerous snare. This incident therefore is very properly introduced, and is
replete with instruction. At the same time an important intimation is given
concerning the manner, in which those who are not taken up with the care of
6. family may profitably employ their time, adorn the gospel, and he useful in
the church and the community. It is much better to imitate Dorcas, who
" through faith obtained a good report," in making garments for the poor,
than to waste time an^ money in frivolous amusements, or needless decora-?
tions J qr even in the mqre elegant and fashionable accomplishments.
348
mercy's suitor forsakes her»
And what canst thou earn a day ? quoth he. I do these
things, said she, that I may be " rich in good works, lay¬
ing up a good foundation against the time to come, that I
inay lay hold of eternal life." ^ Why pr'ythee what dost
thou do with them ? said he. Clothe the naked, said she.
With that his countenance fell. So he forebore to come
to her again. And when he was asked the reason why,
}ie said, that Mercy was a pretty lass, but troubled with ill
conditions.
WTien he had left her. Prudence said. Did I not tell
thee, that Mr. Brisk would soon forsake thee ? yea, he will
raise up an ill report of thee: for, notwithstanding his
pretence to religion, and his seeming love to Mercy, yet
mercy and he are of tempers so different, that I believe
they will never come together.*
* 1 Tim. vi. 17—19.
* Young people ought not wholly to follow their own judgment in this most
important concern, on which the comfort and usefulness of their whole future
lives in a great measure depend: and yet it is equally dangerous to advise
with improper counsellors.—The names of the maidens of the house shew
what kind of persons should he consulted; and, when such friends are of
opinion that there is danger of a dog^ instead of a helper^ in the way of
heaven, all who love their own souls will speedily determine to reject the
proposal, however agreeable in other respects. The apostolic rule, " Only in
the Lord," is absolute ; the most upright and cautious may indeed be deceived j
but they, who neglect to ask, or refuse to take, counsel, will be sure to smart
for their folly, if they be indeed the children of God. An unbelieving part¬
ner must be a continual source of anxiety and uneasiness; a thorn in thq
side; and a hindrance to all family religion, and the pious education of chil¬
dren ; who generally adhere to the maxims and practices of the ungodly
party. Nothing tends more than such marriages to induce a declining stafq
of religion: or indeed more plainly shews that it is already in a ve^ unprosr
perous state. But, when Christians plainly avow their principles, purposes,
and rules of conduct, they may commonly detect and shake off such selfish
pretenders, while the attempts made to injure their characters will do them
no material detriment, and will render them more thankful for having escaped
the snare.
mercy at present little regarded. 349
Mer. I migLt liave had husbands before now, though I
spoke not of it to any: but they were such as did not like
my conditions, though never did any of them find fault
with my person. So they and I could not agree.
Prud. Mercy in our days is little set by, any further
than as to its name: the practice, which is set forth by
the conditions, there are hut few that can abide.
Well, said Mercy, if nobody will have me, I will die a
maid, or my conditions shall be to me as a husband; for I
cannot change my nature: and to have one that lies cross
to me in this, that I purpose never to admit of as long as
I five. I had a sister named Bountiful, married to one of
these churls: but he and she could never agree: but
because niy sister was resolved to do as she had begun,
that is, to shew kindness to the poor, therefore her husband
first cried her down at the cross, and then turned her out
of his doors.
Prud. And yet he was a professor, I warrant yoii.
Mer. Yes, such a one as he was, and of such as the
world is noV full: but I am for hone of them all.
Now Matthew, the eldest son of Christiana, fell sick,
and his sickness was sore upon him, for he was Inuch
pained in his bowels, so that he was with it, at times,
pulled, as it weire, both ends together. There dwelt also
not far from thence one Mr. Skill, an ancient and well-
approved physician. So Christiana desired it, arid they
sent for him, and he came. When he had entered the
room, and had a little observed the boy, he concluded that
he was sick of the gripes. Then he said to his mother^
What diet hath Matthew of late fed upon ? Diet, said
Christiaria, nothing but what is wholesome. The physician
answered, This boy has been tampering with something
350
matthew is sick.
that lies in his maw undigested, and that will not away
without means; and I tell you he must he purged, or else
he will die.
Then said Samuel, Mother, what was that which my
brother did gather and eat, so soon as we were come from
the gate that is at the head of this way? You know that
there was an orchard on the left hand, on the other side of
the wall, and some of the trees hung over the wall, and my
brother did pluck and did eat.
True, my child, said Christiana, he did take thereof, and
did eat; naughty boy as he was : I chid him, and yet he
would eat thereof.
Skill. I knew he had eaten something that was not
wholesome food; and that food, to wit, that fruit is even
the. most hurtful of all. It is the fruit, of Eeelzebub's
orchard. I do marvel that none did warn you of it: many
have died thereof.
Then Christiana began to cry; and she said, O naughty
boy ! and, O careless mother! what shall I do for my son
Skill., Come, do not be too dejected; the boy may do
well again, but he must purge and vomit.
* Sin, heedlessly or wilfully conimitted after the Lord has spoken peace to"
our souls, often produces great distress long afterwards; and sometimes dark-
hess and discouragement oppress the mind, when the special cause of them
is not immediately recollected: for we have grieved the Holy Spirit, and he
withholds his consolations. In this case we should adopt the prayer of Job,
" Do not condemn me ; shew me wherefore thou contendest with meand
this inquiry will often he answered by the discourse of skilful ministers, and
the faithful admonitions of our fellow Christians.—"When hopeful professors
are greatly cast down, it is not wise to administer cordials to them imme¬
diately } but to propose such questions as may lead to a discovery of the
concealed cause of their distress. Thus it will often be found that they have
been tampering with forbidden fruit; which discovery may tend to their hu¬
miliation, and produce a similar effect on those who have neglected their duty,
by suffering others to sin without warning or reproof.
.he reluctantly takes the medicine. 351'
Chr. Pray, Sir, try the utmost of your skill with him,
whatever it costs.
Skill. Nay, I hope I shall he reasonable.—So he made
him a purge, but it was too weak; it was said it was made
of the hlood of a goat, the ashes of a heifer, and with some
of the juice of hyssop, &c.^ When Mr. Skill had seen that
that purge was too weak, he made him one to the purpose i
it was made Ex carne et sanguine Christi;^ know
physicians give strange medicines to their patients:) and
it was Hiade up into piUs^ with a promise or two, and a
proportionable quantity of salt.^ Now he was to take them
three at a time, fasting, in half a quarter of a pint of the
tears of repentance.^ When this potion was prepared, and
brought to the boy, he was loath to take it, though torn
with the gripes as if he should be pulled in pieces. Come,
come, said the physician, you must take it. It goes against
my stomach, said the boy. I must have you take it, said
bis mother. I shall vomit it up again, said the boy.
Pray, sir, said Christiana to Mr. Skill, how does it taste ?
It has.no ill taste, said the doctor; and with that she
touched one of the pills with the tip of her tongue. Oh,
Matthew, said she, this potion is sweeter than honey. If
thou lovest thy mother, if thou lovest thy brothers, if thou
lovest Mercy, if thou lovest thy life, take it. So with
much ado, after a short prayer for the blessing of God
upon it, he took it, and it wrought kindly with him. It
■ caused him to purge, to sleep, and to rest quietly; it put
him into a fine heat and breathing sweat, and rid him of
his gripes.*
» Heb. ix. 13, 19 ; x. 1-4. « John vi. 54—57; Heb. ix. 14.
3 Mai'k ix. 49. ■* Zech. xii. 10.
• To support the allegory, the author gives the physician's prescription in
Latin ; but he adds in the margin, with admirable modesty, * The Latin, 1
352 he recovers. the medicine excellent.
So in a little time lie got up, and walked about witb a
staff, and would go from room to room, and talk witb
Prudence, Piety, and Charity, of his distemper, and how
he was healed.
So when the boy was healed,, Christiana asked Mr. Skill,
saying. Sir, what will content you for your pains and care
to me, and of my child ? And he said. You must pay the
master of the college of Physicians, according to rules made
in that case and provided.^
But, Sir, said she, what is this pill good for else ?
Skill. It is an universal pill; it is good against aU
diseases that pilgrims are incident to : and, when it is well
prepared, will keep good time out of mind.
Chr. Pray, Sir, make me up twelve boxes of them: for,
if I can get these, I will never take other physic.
Skill. These pdls are good to prevent diseases, as well
as to cure when one is sick. Yea, I dare say it, and stand
to it, that if a man will but use this physic as he should,
it will make him live for ever.® But, good Christiana^
thou must give these piQs no other way but as I havd
» Heb. xiii. 11—15. « Jobn vi. 58.
borrow.*—" Without the shedding of blood," there is.no remission of sins," or
true peace of conscience: " the blood of bulls and goats cannot take away
sinnothing therefore, can bring health and cure, in this case, but the
* body ahd blood of Christ,* as broken and shed for our sins. These' blessings
dre made ours by faith exefcisfed on the promises of God; the sanctifying
grace of the Holy Spirit, which seasons our words and actions as with * salt,*
always conhebts with living faith; and godly sorrow, working genuine repen¬
tance, is renewed every time we look to the Saviour, whom we have pierced
by our recent offences, and of whom we again seek forgiveness. The natural
pridei stoutness, arid unbelief of our hearts, render us very reluctant to this
humiliating method of recovering peace and spiritual strength ; and this often
prolongs our distress: yet nothing yields more unalloyed comfort, than thus
abasing ourselves before God, and relying on his mercy through the atonement
and mediation of his beloved Son.
Matthew's questions tg prudence. 353
prescribed: for if you. do they will do no good.*—So lie
gave unto Christiana physic for herself^ and her boys, and
for Mercy; and bid Matthew take heed how he eat any
more green plums; and kissed him, and went his way.
It was told you before, that Prudence bid the boys, that
at any time they would, they should ask her some questions
that might be profitable, and she would say something to
them.
Then Matthew, who had been sick, asked her. Why, for
the most part, physic should be bitter to our palates ?
Prud. To shew how unwelcome the word of God, and
the effects thereof, are to a carnal heart.
Mat. Why does physic, if it does good, purge, and cause
to vomit ?
Prud. To shew, that the word, when it works effectually,
cleanseth the heart and mind. Por, look, what the one
doeth to the body, the other doeth to the soul, »
Mat. What should we learn by seeing the flame of our
fire go upwards ? and by seeing the beams and sweet in¬
fluences of the sun strike downwards ?
Prud. By the going up of the fire we are taught to
ascend to heaven, by fervent and hot desires. And by the
sun's sending his heat, beams, and sweet influence down¬
wards, we are taught that the Saviour of the world, though
high, reaches down with his grace and love to us below.
Mat. Where have the clouds their water?
* This hint should be carefully noted. Numbers abuse the doctrine of free
salvation by the merit and redemption of Christ, and presume on forgiveness,
when they are destitute of genuine repentance, and give no evidence of sanc-
tification. But this most efficacious medicine in that case will ' do no
goodor rather the perverse abuse of it will increase their guilt and tend to
harden their hearts in sin.
• «
2 A
354 the .springs, the candle, and the pelican.
' Prud. Out of the sea.
Mat. What may we leam from that ?
Prud. That ministers should fetch their doctrine from
God.
Mat. Why do they empty themselves upon the earth ?
Prud. To shew that ministers should give out what they
know of God to the world.
Mat. Why is the rainbow caused by the sun ?
Prud. To shew, that the covenant of God's grace is con¬
firmed to us in Christ.
Mat. Why do the springs come from the sea to us
through the earth ?
Prud. To shew that the grace of God comes to us through
the body of Christ.
Mat. Why do some of the springs rise out of the top of
high hills ?
Prud. To shew that the Spirit of grace shall spring up
in some that are great and mighty, as well as in many that
are poor and low.
Mat. Why doth the fire fasten upon the candlewick ?
Prud. To shew that, unless grace doth kiudle upon the
heart, there will be no true light of life in us.
Mat. Why is the wick, and tallow, and all spent, to
maintain the light of the candle ?
Prud. To shew that body and soul, and all, should be
at the service of, and spend themselves to maintaiu in good
condition, that grace of God that is in us.
Mat. Why doth the pelican pierce her own breast with
her hiU ?
Prud. To nourish her young ones with her blood; and
thereby to shew that Christ the blessed so loveth his young,
his people, as to save them from death by his blood.
Mat. What may one learn by hearing the cock crow ?
pilgrims prepare to depart.
Prud. Learn to remember Peter's sin and Peter's re¬
pentance. The cock's crowing shews also that day is com¬
ing on: let then the crowing of the cock put thee in mind
of that last and terrible day of judgment.
Now about this time their month was out: wherefore
.they signified to those of the house that it was convenient
for them to up and be going. Then said Joseph to his
mother^ It is convenient that you forget not to send to the
house of Mr. Interpreter, to pray him to grant that Mr.
Great-heart should be sent unto us, that he may be our
conductor the rest of our way. Good boy, said she, I had
almost forgot. So she drew up a petition, and prayed Mr.
Watchful the porter to send it by some fit man to her
good friend Mr. Interpreter; who, when it was come, and
he had seen the contents of the petition, said to the mes¬
senger, Go, tell them that I will send him.*
When the family, where Christiana was, saw that they
had a purpose to go forward, they called the whole house
together, to give thanks to their King for sending of them
such profitable guests as these. Which done, they said
unto Christiana, And shall we not shew thee something,
according as our custom is to do to pilgrims, on which
thou mayest meditate when thou art on the way ? So they
took Christiana, her children, and Mercy into the closet,
and shewed them one of the apples that Eve ate of, and
that she also did give to her husband, and that for the
• This may be applied to the case of persons who are unavoidably removed
from those places, where they first made an open profession of the faith. The
vigilant pastor, who can no longer watch for their souls, will earnestly recom¬
mend them to the care of some other minister, and join with them in prayer,
that the same faithful services, or better, may be rendered them by other
servants of their common Lord. *
2 a 2
356 eve's apple—and Jacob's ladder,
eating of wMcli tliey were both, turned out of paradise:
and asked her. What she thought that was ? Then Chris¬
tiana said, It is food or poison, I know not which. So
they opened the matter to her, and she held up her hands
and wondered. ^ *
Then they had her to a place and shewed her Jacob's
ladder. Now at that time there were some angels ascend¬
ing upon it. So Christiana looked and looked to see the
angels go up ; so did the rest of the company.® Then they
were going into another place, to shew them something
else ; but James said to his mother, Pray bid them stay a
little longer, for this is a curious sight. So they turned
again, and stood feeding their eyes on this so pleasant a
prospect.f—After this, they had them into a place where
there did hang up a golden anchor: so they bid Christiana
take it down; for, said they, you shall have it with you,
for it is of absolute necessity that you should, that you
' Gen. iii. 1—6; Rom. vii. 24. ^ Gen. xxviii. 12.
* The nature of the first transgression; the ambiguous insinuations by
which the tempter seduced Eve, and, by her, Adam; the motives from which
they ate the forbidden fruit; and the di'eadful disappointment that followed;
with all the aggravations and consequences of that most prolific ofience, which
contained in it, as in miniature and embryo, all future sins; are very instruc¬
tive and affecting to the pious mind. For the enemy still proceeds against
ns according to the same general plan; suggesting hard thoughts of God,
doubts about the restrictions and threatenings of his word, proud desires of
independence or nseless knowledge, hankerings after forbidden indulgence,
and hopes of enjoying the pleasures of sin, without feeling the punishment
denounced against transgressors.
t Christ, in his person and offices, is the medium of communication between
heaven and earth, between God and man: by him sinners come to God with
acceptance, and God dwells with them and is glorified; through him they
present their worship and services and receive supplies of all heavenly bles-
sings; and for his sake angels delight in " ministering to the heirs of salvation,"
as instruments of his providential care over them and all their concerns,—
This was represented or typified by Jacob's ladder.
THE ANCHOR—^AND ABRAHAM OFFERING Vf ISAAC, 357
may lay hold of that within the veil/' and stand stead¬
fast in case yon should meet with turbulent weather: so
they were glad thereof.^ * Then they took them^ and had
them to the mount upon which Abraham our father had
offered up Isaac his son^ and shewed them the altar, the
wood, the fire, and the knife; for they remain to be seen
to this very day. When they had seen it, they held up
their hands, and blessed themselves, and said. Oh what a
man for love to his Master, and for denial to himself, was
Abraham!—^After they had shewed them all these things.
Prudence took them into a dining room, where stood a
pair of excellent virginals : so she played upon them, and
turned what she had shewed them into this excellent song :
saying.
Eve's apple we have shewed you,
Of that he you aware;
You have seen Jacob's ladder too.
Upon which angels are;
An anchor you received have;
But let not this suffice.
Until with Abra'am you have gave
Your best of sacrifice.
Now about this time one knocked at the door: so the
porter opened, and, behold, Mr. Great-heart was there^
But when he was come in, what joy was there! for it
came now fresh again into their minds, how but a while
^ Joel iii. 16; Heb. vi. 19.
* The hope of glory, or of the fulfilment of all God's promises to our souls,
is the golden anchor, by which we must be kept steadfast in the faith, and
encouraged to abide in our proper station, amidst the storms of temptation,,
affiiction, and persecution. This it will certainly effect, provided it be genuine
^ and living, grounded on the word of God, springing from faith in his Son,
warranted by the experience of his grace, and accompanied by prevailing
desires of a holy felicity, in the presence, favour, and service of the Iiord»
358 GREAT-HEART ARRIVES.
ago he had slain old Grim Eloody-man the giant, and
had delivered them from the Hons.
Then said Mr. Great-heart to Christiana, and to Mercy,
My Lord hath sent each of you a bottle of wine, and also
some parched corn, together with a couple of pomegranates;
he also sent the boys some figs and raisins; to refresh you
in your way.
Then they addressed themselves to their journey; and
Prudence and Piety went along with them. When they
. came at the gate, Christiana asked the porter, if any of
late went by. He said. No, only one, some time since,
who also told me that of late there had been a great rob¬
bery committed on the King^s highway, as you go; but,
said he, the thieves are taken, and wHl shortly be tried for
their lives. Then Christiana and Mercy were afraid; but
Matthew said. Mother, fear nothing, as long as Mr. Great-
heart is to go with us, and to be our conductor.
Then said Christiana to the porter. Sir, I am much
obliged to you for all the kindnesses that you have shewed
to me since I came hither; and also that you have been
so loving and kind to my children: I know not how to
gratify your kindness; wherefore, pray, as a token of my
respects to you, accept of this small mite. So she put a
gold angel into his hand; and he made her a low obeisance,
and said, '^Let thy garments be always white, and let thy.
head want no oiutment.^' Let Mercy live and not die,
and let not her works be few. And to the boys he said.
Do you flee youthful lusts, and follow after godliness with
them that are grave and wise; so shall you put gladness
into your mother's heart, and obtain praise of all that are
sober-minded.—So they thanked the porter and departed.
Now I saw in my dream, that they went forward, until
they were come to the brow of the hill, where Piety,
THE SINGING BIRDS. 359
bethinking herselfj cried out, Alas! I have forgot what I
intended to bestow upon Christiana and her companions;
I will go back and fetch it. So she ran and fetched it.
When she was gone, Christiana thought she heard in a
grove, a little way off on the right hand, a most curious
and melodious note, with words much like these:
' Through all my life thy favour is
So frankly shewed to me,
That in thy house for evermore
My dwelling place shall be.'
And listening still she thought she heard another answer
it, saying,
* For why ? The Lord our God is good,
His mercy is for ever sure:
His tnith at all times firmly stood.
And shall from age to age endure.*
So Christiana asked Prudence what it was that made
those curious notes. They are, said she, our country
birds; they sing these notes but seldom, except it be at
the sprmg when the flowers appear, and the sun shines
warm, and then you may hear them all the day long. 1
often, said she, go to hear them: we also ofttimes keep
them tame in our house. They are very fine company
for us when we are melancholy; also they make the
woods, and groves, and solitary places, places desirous to
be in.^
' By this time Piety was come again; so she said to
Christiana, Look here, I have brought thee a scheme of
all those thiags that thou hast seen at our house, upon
which thou 'mayest look when thou findest thyself forgetful,
and call those things again to remembrance, for thy edifi¬
cation and comfort.
' Sol. Song i, 11,12.
360
THE VALLEY OF HIJMILIATIDN
Now they began to go down the bill to tbe valley of
Humiliation. It was a steep bill, and tbe way was sbp-
pery: but tbey were very careful: so tbey got down pretty
well. Wben tbey were down in tbe valley. Piety said to
Christiana, This is tbe place where your husband met with
tbe foul fiend Apollyon, and where tbey bad tbe great
fight that be bad: I know you cannot but have beard
thereof. But be of good courage, as long as you have
here Mr. Great-heart to be your guide and conductor, we
hope you will fare tbe better.—So when these two bad
committed tbe pilgrims unto tbe conduct of their guide,
be went forward, and tbey went after.
Then said Mr. Great-heart, "We need not be so afraid of
this valley, for there is nothing to hurt us unless we pro¬
cure it ourselves. It is true. Christian did here meet with
Apollyon, with whom be bad also a sore combat; but
that fray was tbe fruit of those sbps that be got in bis
going down tbe bill: for tbey that get sbps there, must
look for combats here. And hence it is that this vabey
has got so bard a name. For tbe common people, when
tbey bear that some frightful thing has befallen such an
one, in such a place, are of opinion that that place is
haunted with some foul fiend or evil spirit; when, alas I
it is for tbe fruit of their doing that such things do befal
them there.
This valley of Humibation is of itself as fruitful a place
as any tbe crow flies over; and I am persuaded, if we
could bit upon it, ,we might find somewhere hereabout
something that might give us an account why Christian
was so hardly beset in this place.
Then James said to bis mother, Lo, yonder stands a
pillar, and it looks as if something was written thereon;
let us go and see what it is. So tbey went, and found
A EECORD or christian'S SLIPS
361
tliere written^ ^ Let Christian's slips^ before he came hither,
and the burden that he met with in this place, be a
warning to those that come after.' Lo, said their gmde,
did I not tell on that there was something hereabouts
that would give intimation of the reason why Christian
was so hard beset in this place. Then, turning to Chris¬
tiana, he said. No disparagement to Christian, more than
to many others whose hap and lot it was. Por it is easier
goiug up thah down this hill, and that can be said but of
few hills in all these parts of the world. But we will leave
the good man, he Is at rest: he also had a brave victory
over his enemy: let Him grant that dwelleth above that
we fare no worse, when we come to be tried, than he !*
* As the author here evidently alluded to some particulars in his own.
experience, a more explicit account of these slips would have heen very inter¬
esting and instructive; hut, as it is, we can only conjecture his meaning.
He probably referred to some erroneous conclusions which he had formed^
concerning the measures of the Lord's dealings with his people, and the nature
of their situation in this world. Having obtained peace and comfort, and
enjoyed sweet satisfaction in communion with his brethren, he expected the
continuance of this happy frame, and considered it as the evidence of
acceptance: so that afflictions and humiliating discoveries of the evils of his
heart, by interrupting his comforts, induced him to conclude that his past
experience was a delusion, and that God was become his enemy: and this
unscriptural way of judging concerning his state seems to have made way for
the dark temptations that followed.—Were it not for such mistakes, humi¬
liating dispensations and experiences would not have any necessary connexion
with terror j and they would give less occasion to temptations, than prosperity
and comfort do: while a lowly condition is exempted from the numberless
snares, encumbrances, and anxieties of a more exalted station; and humility
is the parent of patience, meekness, contentment, thankfulness, and every
holy disposition that can enrich and adorn the soul. A far greater proportion
of believers are found in inferior circumstances, than among the wealthy j
and they who are kept low commonly thrive the best, and are most simple
and diligent. Without poverty of spirit, we cannot possess " the unsearchable
riches of Christand more promises are made to the humble, than to any
other character whatsoever.
362
the valley very fruitful
r But we will come again to tliis valley of Humiliation#
It is tlie best and most fruitful piece of ground in aU tbese
parts. It is a fat ground: and as you see, consistetb much
in meadows; and, if a man was to come here in the sum¬
mer-time, as we do now, if he knew not anything before
thereof, and if he also delighted himself in the sight of
his eyes, he might see that which would be delightful to
him. Behold, how green this valley is; also how beautiful
with lilies.^ I have also known many labouring men that
have got good estates in this valley of Humiliation;
(for ^^God resisteth the proud, but giveth more grace
to the humble for indeed it is a very fruitful soil,
and doth bring forth by handfuls. Some also have
wished, that the next way to their Father's house were
here, that they might be troubled no more with either
hills or mountains to go over: but the way is the way,
and there is an end.*
Now, as they were going along and talking, they espied
a boy feeding his father's sheep. The boy was in very
mean clothes, but of a fresh and well-favoured counte¬
nance ; and as he sat by himself he sung. Hark! said
Mr. Great-heart, to what the shepherd's boy saith. So
they hearkened, and he said—
* Sol. Sonj ii. 1; James iv. 6; 1 Peter v. 5.
* The consolations of humble believers, even in their lowest abasement,,
when favoured by the exhilarating and fertilizing beams of the SUN of right¬
eousness, are represented under this emblem. The lilies are the harmless and
holy disciples of Christ, who adorn a poor and obscure condition of life ,* and
who are an ornament to religion, being " clothed with hxzmility." Many grow
rich in faith and good works in retirement and obscurity j and become averse*
even at the call of duty, to emerge from it, lest any advancement should lead
them into temptation, stir up their pride, or expose them to envy and con¬
tention.
THE SHEPHERD'S BOY, MEAN BUT CHEERFUL.
363.
He that is down, needs fear no fall;
He that is low, no pride;
He that is humble ever shall
Have God to be his ^de,
I am content with what I have,
Little be it or much j
And, Loud, contentment still I crave,
, Because thou savest such.
Fulness to such a burden is
That go on pilgrimage r
Here little, and hereafter bliss.
Is best from age to age.*
* Heb. xiii. 5.
S64
ADVANTAGES OF A LOWLY CONDITION.
Then said the guide. Do you hear him ? I will dare to
say, this hoy lives a merrier life, and wears more of the
herb called hearts ease in his bosom, than he that is clad
in silk and velvet.* But we will proceed in our discourse.
In this valley our Lord formerly had his country-house:
he loved much to be here. He loved also to walk in these
meadows, and he found the air was pleasant. Besides here
a man shall be free from the noise, and from the hurry-
ings of this life; all states are full of noise and confusion,
only the valley of Humiliation is that empty and solitary
place. Here a man shall not be let and hindered in his
contemplation, as in other places he is apt to be. This is
a valley that nobody walks in, but those that love a pil¬
grim's life. And, though Christian had the hard hap to
meet with Apollyon, and to enter with him in a brisk en¬
counter ; yet I must teU you, that in former times men
have met with angels here, have found pearls here, and
have in this place found the words of life.^
Did I say our Lord had here in former days his country-
house, and that he loved here to walk ? I wiU add, in
this place, and to the people that live and trace these
grounds he has left a yearly revenue, to be faithfully paid
them at certain seasons for their maintenance by the way,
and for their further encouragement to go on their pil-
grimage.f
* Hos. xii. 4, 5.
•
* Perhaps the 'shepherd's boy' may refer to the obscure but quiet station
of some pastors over small congreg-ations, who live almost unknown to their
brethren, but are in a measure useful and very comfortable,
t Our Lord chose retirement, poverty, and an obscure station, as the rest
and delight of his own mind; as remote from bustle and contention, and
favourable to contemplation and devotion ; so that his appearance in a public
character, and in crowded scenes, for the good of mankind and the glory of
the Father, was a part of his self-denial, in which " he pleased not himself."
torgetful green. 365
Now, as tliey went on, Samuel said to Mr. Great-heart,
Sir, I perceive that in this valley my father and Apollyon
had their hattle; hut whereabout was the fight ? for I per¬
ceive this valley is large.
Gr.-h. Your father had the hattle with Apollyon at a
place yonder before us, in a narrow passage, just beyond
Eorgetful Green. And indeed that place is the most dan¬
gerous place in all these parts: for, if at any time pil¬
grims meet with any brunt, it is when they forget what
favours they have received, and how unworthy they are of
therm.* This is the place also where others have been
hard put to it.—But more of the place when we are come
to it; for I persuade myself, that to this day there re¬
mains either some sign of the hattle, or some monument
to testify that such a hattle there was fought.
Then said Mercy, I think I am as well in this valley as
I have been any where else in all our journey: the place,
methinks, suits with my spirit. I love to he in such
places where there is no rattling with coaches, nor rumb¬
ling with wheels: methinks here one may, without much
—Indeed there is a peculiar cong-eniality between a lowly mind and a lowly
condition: and as much violence is done to the inchnations of the humble,
when they are rendered conspicuous and advanced to hig-h stations, as to those
of the haughty, when they are thrust down into ohscmdty and neglect. Other
men seem to he banished into this valley, hut " the poor in spirit'* love to
walk in it: and, though some believers here struggle with distressing temp¬
tations, others in passing through it enjoy much communion with God.
* "When consolations and privileges betray us into forgetfulness of our
entire unworthiness of such special favoui's, humiliating dispensations com-"'
monly ensue: and these sometimes reciprocally excite murmurs and forget¬
fulness of past mercies. Thus Satan gains an opportimity of assaulting the
soul with dreadful temptations ; and, while at one moment hard thoughts of
God, or doubts concerning the truth of his word, are suggested to our minds;
at the next we may be afirighted by our own dreadful rebellion and ingrati¬
tude, prompted to condemn ourselves as hypocrites, and almost driven to
despair.
366
MERCY IS WEIL IN THE VALLEY.
molestation^ be thinking what he is, whence he came, what
he has done, and to what the King has called him: here
one may think, and break at heart, and melt one's spirit,
nntn one's eyes become " as the fishpools of Heshbon."
They that go rightly through this " Valley of Baca, make
it a well; the rain," that God sends down from heaven
upon them that are here, also filleth the pools." This
valley is that from whence also the King will give to them
their vineyards and they that go through it shall sing as
Christian did, for all he met with Apollyon.
It is true, said their guide, I have gone through this
valley many a time, and never was better than when here.
I have also been a conductor to several pilgrims, and they
have confessed the same. ^^To this man will I look,"
(saith the King,) even to him that is poor, and of a con¬
trite spirit, and that trembleth at my word."
Now they were come to the place where the aforemen¬
tioned battle was fought. Then said the guide to Chris¬
tiana, her children, and Mercy, This is the place: on this
ground Christian stood, and up there came Apollyon
against him: and, look, did not I tell you, here is some of
your husband's blood upon these stones to this day. Be¬
hold, also, how here and there are yet to be seen upon the
place some of the shivers of Apollyon's broken darts.
See also how they did beat the ground with their feet as
they fought, to make good their places against each other;
how also, with their by-blows, they did split the very stones
in pieces. Verily Christian did here play the man, and
shewed himself as stout as Hercules could, had he been
there, even he himself. When Apollyon was beat, he
made his retreat to the next valley, that is called the valley
of the shadow of death, unto which we shall come anon.
* Sol. Son^ vii. 4; Psalm Ixxxiv. 5—7; lies. ii. 15.
MEMORIALS OE CHRISTIANAS CONrLICT. 367
Lo, yonder also stands a moniiment, on wMcli is engraven
this battle, and Christianas victory, to his fame throughout
all ages.*
So, because it stood just on the way-side before them^
they stepped to it, and read the writing, which, word for
word, was this;
' Hard by here was a battle fought,
Most strange and yet most true;
Christian and Apollyon sought
Each other to subdue.
The man so bravely play'd the man,
He made the fiend to fiy;
Of which a monument I stand.
The same to testify.*
When they had passed by this place, they came upon
the borders of the shadow of Death, and this valley was
longer than the other; a place also most strangely haunted
with evil things, as many are able to testify: but these
women and children went the better through it, because
they had day-light, and because Mr. Great-heart was their
conductor.
When they had entered upon this valley, they thought
that they heard a groaniug, as of dead men; a very great
groaning. They thought also that they did hear words of
* We ought carefully to study the records left us of the temptations, con-
fiicts, faith, patience, and victories of former believers: we should mark well,
what wounds they received, and by what misconduct they were occasioned,
that we may watch and pray lest we fall in like manner. We ought carefully
to observe, how they successfully repelled the various assaults of the tempter,
that we may learn to resist him, stedfast in the faith: and, in general, their
triumphs should animate us, to " put on," and keep on, " the whole armour
of God, that we may be enabled to withstand in the evil day."—On the other
hand, such as have been rendered victorious should readily speak of their
experiences among those that fear God, that they may be cautioned, instructed,
and encouraged by their example.
368 THE VALLEr OF THE SHADOW OF DEATH.
lamentation, spoken as of some in extreme torment.
These things made the boys to quake; the women also
looked pale and wan: but their guide bid them be of good
comfort.
So they went on a little further, and they thought that
they felt the ground begin to shake under them, as if some
hollow place was there; they heard also a kind of hissing,
as of serpents, but nothing as yet appeared. Then said
the boys. Are we not yet at the end of this doleful place ?
But the guide also bid them be of good courage, and look
well to then feet, lest haply, said he, you be taken in some
snare.*
Now James began to be sick, but I think the cause
thereof was fear; so his mother gave him some of that
glass of spirits that she had given her at the Interpreter's
house, and three of the pills that Mr. Skill had prepared,
and the boy began to revive. Thus they went on, till they
came to about the middle of the valley; and then Chris¬
tiana said, Methinks I see something yonder upon the
road before us; a thing, of a shape such as I have not
* The meaning of this valley has been stated in the notes on the first part
of the work; and the interpretation there given is here confirmed. As it
relates chiefly to the influence which "the prince of the power of the air"
possesses over the imagination; it must vary exceedingly, according to the
constitution, animal spirits, health, education, and strength of mind or judg¬
ment of difierent persons. They, who are happily incapable of understanding
either the allegory or the explanation, should beware of despising or con¬
demning such as have been thus harassed. And, on the other hand, these
should take pare, not to consider such temptations as proofs of spiritual ad¬
vancement ; or to yield to them, as if they wei'e essential to maturity of grace
and experience: by which means, Satan often attains dreadful advantage.—
It is most adviseable for tempted persons to consult some able, judicious
minister, or compassionate and established Christian, whose counsel and prayers
maybe singularly useful in this case;—observing the assistance which Great-
heart gave to the pilgrims, in passing through the valley.
Lhsrary
"mercy LOOKiXG .BTViilND IfKR S m] A.S S.ME Tir.aUGIIT,
SOMCTIIING RLMOST i.IKE A LTON"
DARKNESS AND K PIT ACROSS THE WAY. 369
seen. Then said Joseph^ Mother, what is it ? An ugly
thing, child; an ugly thing, said she. But mother, what
is it like ? said he. It is like, I cannot tell what, said
she. And now it is but a little way off. Then said she.
It is nigh.
W.ell, said Mr. Great-heart, Let, them that are most
afraid, keep close to me. So the fiend came on, and the
conductor met it, but when it was just come to him, it
vanished to all their sights; then remembered they- what
had been said some time" ago, Besist the devil and he
will flee from you.'' ^
They went therefore on, as being a little refreshed; but
they had not gone fat, before Mercy, looking behind her,
saw, as she thought, something almost like a lion, and it
came a great padding pace after; and it had a hollow
voice of roaring: and at every roar that it gave it made
the valley echo, and all their hearts to ache, save the heart
of him that was their guide. So it came up; and Mr.
Great-heart weiit behind, and put the pilgrims all before
him. The lion also came on apace, and Mr. Great-heart
addressed himself to give him battle. But, when he saw
that it was determined that resistance should be made he
also drew back, and came no further.^
0
Then they went on again, and their conductor did go
before them, till they came at a place where was cast up a
pit the whole breadth of the way; and, before they could
be prepared to go over that, a great mist and a darkness
fell upon them, so that they could not see. Then said the
pilgrims, Alas! now what shall we do ? But their guide
made answer, Fear not, stand still, and see what an end
will be put to this also. So they staid there, because their
path was marred. They then also thought they did hear
* 1 Peter v. 8.
2 B
370
they pray and are delivered.
more apparently the noise and rushing of the enemies: the
fire also and smoke of the pit was much easier to he dis- ,
eerned. Then said Christiana to Mercy, Now I see what
my poor husband went through; I have heard much of
this place, hut I never was here before now. Poor man!
he went here all alone, in the night; he had night almost
quite through the way : also these fiends were busy about
him, as if they would have torn him in pieces. Many
have spoken of it, but none can tell what the vaUey of the
shadow; of Death should mean until they come in them¬
selves. " The heart knoweth its own bitterness: a stranger
intermeddleth not with its joy.^^ To be here is a fearful
thing.
Gr.-h. This is like doing business in great waters,^' or
like going down into the deep; this is like being in the
heart of the sea,^^ and like " going down to the bottom of
the mountainsnow it seems as if " the earth with its
bars were about us for ever.^' " But let them that walk
in darkness, and have no light, trust in the name of the
Lord, and stay upon their God.^' For my part, as I have
told you already, I have gone often through this vaUey:
and have been much harder put to it than I now am; and,
yet you see I am alive. I would not boast, for that I am
not mine own Saviour. But I trust we shall have a good
deliverance. Come, pray for light to him that can lighten
our darkness, and that can rebuke, not only these, hut all
the Satans in hell.
So they cried and prayed, and God sent light and
deliverance; for there was now no let in their way, no not
there where but, now they were stopped with a pit. Yet
they were not got through the valley: so they went on
still, and beheld great stinks and loathsome smells to the
great annoyance of them. Then said Mercy to Christiana;
SAMUEL COMMENDED BY GREAT-HEART. 3/1
There is not such pleasant being here as at the gate, or at
the Interpreter's, or at the house where we lay at last.*
O hut, said one of the boys, it is not so bad to go through
here, as it is to abide here always; and, for aught I know,
one reason why we must go this way to the house pre¬
pared for iis is, that our home might be made the sweeter
to U3i
Well said, Samuel, quoth the gtiidej thou hast now spoke
like a man.—Why, if ever I get out here again, said the
boyj I think I shall prize light and good way better than
ever I did in all my life.f Then said the guide. We shall
be out by and by.
So on they went, and Joseph said, Cahnot we see to the
end of this valley as yet ? Then said the guide. Look to
^ Whatever attempts Satan may make to terrify the believer, resolute
resistance by faith in Christ will drive him away; but if fear induces mei\
to he^leCt the means of grace, he will renew his assaults on the imagination,
Vheheter they attempt tO pray, read the Scripture, or attend on hny duty;
till for a timej or finally^ they give up their religion. In this case, therefore,
determined perseverance in opposition to every terrifying suggestion is our
only safety. Yet sometimes temptations may be so multiplied and varied,
thdt it inay Seem impossible to proceed any further; and the mind of the
harassed believer is enveloped in confusion and dismay, as if a horrible pit
were about to swallow him up, or the prince of darkness to seize upon him.
But the counsel of some experienced friend or minister^ exciting confidence
in the power, mercy, and faithfulness of God, and encouraging him to " pray
Vithout ceasing," will at length make way for his deliverance.
+ Should any one, by hearing the believer say, " The sorrows of death
Compassed me, and the pains of hell gat hold upon mej" be tempted to avoid
all religious duties, company and reflections, lest he should experience similar
terrors, let him well weigh this observation; " It is not so bad to go through
here,' as to abide here always." Nothing can be more absurd, than to neglect
religion, lest the fear of hell should discompose a man's mind, when such
neglect exposes him to the eternal endurance of it; whereas the short taste
of distress, which may be experienced by the tempted believer, wiU make
redemption more precious, and render peace, comfort, and heavon at last,
doubly delightful!
2 B 2
372 HEEDLESS SLAIN AND CAST INTO A DITCH.
your fefet; for we shall presently he among snares. S6
they looked to their feet, and went on; hut were troubled
much with the snares. Now, when they were come among
;the snares, they espied a man cast into the ditch on the
left hand, with his flesh all rent and torn. Then said the
•guide. That is one Heedless, that was going this way; he
has lain there a great while. There was one Take-heed
'With him when he was taken and slain, hut he escaped
their hands. You cannot imagine how many are killed
hereabouts, and yet men are so foolishly venturous, as to
set out lightly on pilgrimage, and to come without a guide.
Poor Christian, it was a wonder that he here escaped! hut
he was beloved of his Godalso he had a good heart of
his own, or else he could never have done it.*
Now they drew towards the end of the way: and just
there where Christian had seen the cave when he went by,
out thence came forth Maul a giant. This Maul did use
to spoil young pilgrims with sophistry; and he called
Great-heart by his name, and said unto him. How many
times have you been forbidden to do these things ? Then
said Mr. Great-heart, What things ? What things! quoth
* The discouragement of dark temptations is not so formidable, in the judg-
•ment of experienced Christians, as the snares connected with them; for,
while numbers renounce their profession, to get rid of their disquietude ;
many are seduced into some false doctrine that may sanction negligence, and
quiet their consciences by assenting to certain notions, without regarding the
State of their hearts, or what passes in their experience : and others are led
•to Spend all their time in Company, or even to dissipate the glooin by engaging
in worldly amusements, because retirement exposes them to these suggestions.
In short, the enemy endeavours to terify the professor, that he may drive
him away from God, entangle him in heresy, or draw him into sin; in order
to destroy his soul, or at least ruin his credit and prevent his usefulness. But
Circumspection and prayer constitute our best preservative j through which
they who take heed, to their steps escape, while the heedless are taken and
destroyed, for a warning to those that come after.
GREAT-HEART'KILLS THE GIANT. 373
the giant; you know what things :'hut I will put an end
to your trade. But pray, said Mr. Great-heart, before we
fall to it, let us understand wherefore we must fight. Now
the women and the children stood trembling and knew not
what to do. Quoth the giant. You rob the country, and
rob it with the worst of thieves. These are but generals,
said Mr. Great-heart; come to particulars, man.
Then said the giant. Thou practises! the craft of a kid¬
napper; thou gatherest up women and children, and
carries! them into a strange country, to the weakening of
iny Master's kingdom.—But now Great-heart replied, I.
am a servant of the God of heaven; my business is to
persuade sinners to repentance; I am commanded to do
'my endeavour to turn men, women, and children, " from
darkness to light, and from the power of Satan to God
and if this be indeed the ground of thy quarrel, let us fall
to it as soon as thou wilt.
Then the giant came up, and Mr. Great-heart went to
meet him: and as he went he drew his sword; but the
giant had a club. So without more ado, they fell to it,
and at the first blow the giant struck Mr. Great-heart
down upon one • of his knees; with that the women and
children cried: so Mr. Great-heart, recovering himself,
laid about him in a full lusty manner, and gave the giant
a wound in his arm: but he fought for the space of an
hour, to that height of heat that the breath came out of
the giant's nostrils, as the heat doth out of a boiling
cauldron.
Then they sat down to rest them; but Mr. Great-heart
betook himself to prayer; also the women and children
did nothing but sigh and cry all the time that.the battle
did last.
When they had rested them, and taken. , breath, they
374
THEY ERECT A PILLAR,
both fell to it again: and IMr, Great-heart with a full
blow fptched the giant down to the ground. Nay^, hold^
let PtiG recover, quoth he; so Mr. Great-heart Jet liirp
fairly got iip? So to it they went again, and the giant
missed but little of breaking Mr. Great-heart's skull with
his club. Mr. Great-heart seeing that, runs to him in the
full heat of hjs spirit, and pierced him under the fifth rib;
with that the giant began to faint, and could hold up his
club no longer. Then Mr. Great-heart seconded his blow,
and smote the head of the gii^nt from his shoulders.—•
Then the women and children rejoiced, and Mr. Great-
heart also praised God for the dehyerance he had
wrought.
When this was done, they amqng them erected a pillar
and fastened the giant's head thereon, and wrqte under it
jn letters that passengers might read:
* He that did wear this head was one.
That pilgrims did misuse:
He stopp'd their way, he spared none,
But did them all abuse;
Until that I Great-heart arose.
The pilgrim's guide to he:
Until that I did him oppose, ,
That was theii' enemy.'*
* This giant came out of 'the cave' where Pope and Pagan had resided.
He is therefore the emblem of those formal superstitious teachers, and those
speculating mpralists, who, in Prptestant pountries havp too generally suc¬
ceeded the Roman priests, and the heathen philosophers, in keeping men
ignorant of the way of salvation, and in ' spoiling by their sophistry' such as
seem to he seriously disposed. These persons often represent faithful ministers,
who draw off their auditors by preaching " repentance towards God, and
faith towards our Lord Jesus Christ," a^ robbers apd lfidnappe;-s; they terrify
many (especially when they haye the ppwer of enforcing penal statutes,) from
professing or hearing the gospel, and acting according to their consciences;
and they put the faith of God's servants to a severe trial. Yet perseverance,
patience, and prayer will obtain the victory; apd they that are ^trong^ wili
they discourse about the battle. 375
. A
Now I saw tliat they went to the ascent, that was a little
way off cast np to be a prospect for pilgrims. That was
the place from whence Christian had the first sight of
Faithful his brother. Wherefore here they sat down and
rested; they also here did eat, and drink, and make merry,
for that they had gotten deliverance from this so danger¬
ous an enemy. As they sat thus and did eat, Christiana
asked the guide if he had got no hurt in the battle?
Then said Mr. Great-he^t, No, save a little on my fiesh;
yet that also shall be so far from being to my detriment,
that it is at present a proof of my love to my Master and
you, and shall be a means, by grace; to increase my re¬
ward at last.
Chr. But were you not afraid, good Sir, when you saw
him come with his club ?
It is my duty, said he, to distrust my own ability, that
I may have reliance on Him that is stronger than all.^
Chr. But what did you think when he fetched you down
to the ground at the first blow ?
Why, I thought, quoth he, that so my Master himself
was served, and yet he it was that conquered at last.
Mat. When you all have thought what you please, I
think God has been wonderfully good unto us, both in
* 2 Cor. iv.
be instrumental in animating the feeble to g-o on their way, rejoicing- and
praising God. But, though these enemies may he baffled, disabled, or ap¬
parently slain, it will appear that they haVe left a posterity on earth to revile,
injure and oppose the spiritual woi'shippers of God in every generation.—The
club with which the Giant was armed may mean the secular arm or power,
by which opposers of the gospel are generally desirous of enforcing their
arguments and persuasions. " We have a law, and by our law he ought to
diethis decision, like a heavy club, seems capable of hearing all down
before it: nor can any withstand its force, but those who rely on Him, that
is stronger than all.
376 they meet with an old pilgrim,
bringing ns out of ibis valley, and in delivering us out of
the hand of this enemy; for my part I see no reason why
we should distrust our God any more, since he has now,
and in such a place as this, given us such testimony of his
love as this.
Then they got up and went forward.—^Now a little be¬
fore them stood an oak : and under it, when they came to
it, they found an old pilgrim fast asleep; they knew that
he was a pilgrim by his clothes, and his staff, and his
girdle.
So the guide, Mr. Great-heart, awaked him; and the
old gentleman, as he lifted up his eyes, cried out. What's
the matter? Who are you? and what is your biisiness
here ?
Gr.-h. Come, man, be not so hot, here are none but
friends. Yet the old man gets up, and stands upon his
guard, and will know of them what they were. Then said
the guide. My name is Great-heart; I am the guide of
these pilgrims, which are going to. the celestial country.
Then said Mr. Honest, I cry your mercy: I feared that
you had been of the company of those that sometime ago
robbed Little-Faith of his money; but now I look bettep
about me I perceive you are honester people.*
* The alleg^ory requires us to suppose that there were some places in which
the pilgrims might safely sleep; so that nothing disadvantageous to the charac¬
ter of this old disciple seems to have been intended.—An avowed dependence on
Christ for righteousness, regard to the word of God, and an apparent sincerity
in word and deed, mark a man to be a pilgrim, or constitute a professor of the
gospel; but we should not too readily conclude every professor to be a true
believer. The experienced Christian will be afraid of new acquaintances; in
his most unwatohful seasons, he will be readily excited to ^ook about him;
and will be fully convinced that no enemy can hurt him, unless he is inducec^
to yield to temptation and commit sin.
honest, from the town of sttjpidity. 377
Gr.-h. Why, what would or could you have done, or
helped yourself, if we indeed had been of that company ?
Hon. Done! why I would have fought as long as
breath had been in me; and had I so done, 1 am sure
you could never have given me the worst of it: for a
Christian can never be overcome, imless he should yield
himself.
Well said, father Honest, quoth the guide; for by this
I know thou art a cock of the right kind, for thou hast
said the truth.
Hon. And by this also I know that thou knowest what
trae pilgrimage is: for all others do think that we are the
soonest overcome of any.
. Gr.-h. Well, now we are happily met, let me crave your
pame, and the name of the place you came from ?
Hon. My name I cannot: but I came from the town of
Stupidity: it lieth about four leagues beyond the city of
Destruction, ,
Gr.-h. Oh! are you that countryruan then? I deem I
have half a guess of you: your name is old Honesty, is
it not?—So the old gentleman blushed, and said. Not
Honesty in the abstract; but Honest is' my name, and I
wish that my nature may agree to what I am called.
But, Sir, said the old gentleman, how could you guess
that I am such a man, since I came from such a place.*
Gr.-h. I have heard of you before by my Master; for
* * Honesty in the abstract * seems to mean sinless perfection. The pilg-riin
was a sound character, but conscious of many imperfections, of which he was
ashamed, and from which he sought deliverance. The natui-e of faith, hope,
love, patience, and other holy dispositions is described in scripture, as a man
woidd define gold, by its essential properties. This shews, what they are in
the abstract; but as exercised by us, they are always mixed with considerable
alloy; and we are richer or poorer in this respect, in proportion to the degrefij
of the gold or of the alloy which is found in our characters. ,
'378 honest's behaviour to the pilgrims.
lie knows all tMngs that are done on the earth: but I
have often wondered that any should come from your
place, for your town is worse than is the city of Destruc¬
tion itself.
Hon. Yes, we lie more off from the sun, and so are
more cold and senseless; but, was a man in a mountain of
ice, yet if the Sun of Righteousness will arise upon him
.his frozen heart shall feel a thaw. And thus it has been
with me.*
Gr.-h. I believe it, father Honest, I believe it; for I
know the thing is true.
Then the old gentleman saluted all the pilgrims with a
holy kiss of charity; and asked them of their names, and
how they had fared since they had set out on their pil¬
grimage.
Then said Christiana, My name I suppose you have
heard of; good Christian was my husband, and these four
were his children.—But can you think how the old gen¬
tleman was taken, when she told him who she was! He
skipped, he smiled, and blessed them with a thousand good
wishes; saying, I have heard much of your husband, and
of his travels and wars, which he underwent in his days.
Be it spoken to your comfort, the name of your husband
rings all over these parts of the world; his faith, his courage,
his enduring, and his sincerity under all, have made his
name famous.—Then he turned him to the boys, and
asked of them their names; which they told him. And
then said he unto them, Matthew, be thou like Matthe\y
the publican, not in vice but in virtue. Samuel, said he,
* The Lord sometimes calls those sinners whose character, connexions,
and situation, seem to place them at the greatest distance from him; that the
riches of his mercy and the power of his grace may he thus rendered the
more conspicuous and illustrious.
37i>
Tbe thou like Samuel the prophet, a man of faith and
prayer. Joseph, said he, be thou like Joseph in Potiphar's
house, chaste, and one that flees from temptation. And
James, he tholi like James the Just, and like James the
brother of our Lord.^—Then they told him of Mercy,
and how she had left her town and her kindred to come
along with Christiana and with her sons. At that the old
honest man said, Mercy is thy name: by mercy shalt thou
he sustained, and carried through all those difficulties that
shall assault thee in thy way, till thou shalt come thither/
where thou shalt look the Fountain of mercy in the face
with comfort.
All this while the guide, Mr. Great-heart, was very well
pleased, and smiled upon his companions^
Now, as they walked together, the guide asked the old
gentleman if he did not know one Mr. Fearing, that came
on pilgrimage out of his parts ? •
Yes, very well, said he. He was a man that had the
root of the matter in him but he was one of the most
troublesoipe pilgrims that I ever met with in all my days.
Gr.-h. I perceive you knew hiiin; for you have given a
very right character of him.
Hon. Knew hi^a! I was a gres-t companion of his: I
was with him most an end; when he first began to think
of what would come upon us hereafter, I was with him.
Gr.-h. I was his guide from my Master's house to the
gate of the celestial City.
Hon. Then you knew him to be a troublesome one.
Gr.-h. I did so : but I could very well bear it; for men
pf my calling are oftentimes intrusted with the conduct of
Spch as he was.
* 3;. 3; Psalm, xcix. 6: Gen. xxxix.; Acts i. 13, 14.
380 his,conduct at the slough ^of despond^
Hon. Well then, pray let us Lear a little of hiin/ and
how he managed himself under your conduct. *
Gr.-h. Why, he was always afraid that he should come
short whither he had a desire to go. • Every thing frighted
Jiim that he heard any body speak of, that had but the
least appearance of opposition in it. I hear that he lay
roaring at the slough of Despond, for above a month to¬
gether ; nor durst he, for all he saw several go over before
liim, venture, though they many of them offered to lend
bim their hand. He would not go back again neither.
The celestial City! he said he should die if he came not
to it; and yet was dejected at every difficulty, and stum¬
bled at every straw that any body cast in his way.—Well,
jafter he had lain, at the slough of Despond, a great while,
as I have told you, one sunshine morning, I don't know
how, he ventm'ed, and,so got over. But when he was
over he would scarce believe it. He had, I think, a slough
of Despond in his mind, a slough that he carried every
where with him, or else he could never have been as he
. * The character and narrative of Fearing has been generally admired by
experienced readers, as drawn and arranged with great judgment, and in a
very affecting manner. Little-faith, mentioned in the first part, was faint^'.*
hearted and distrustful; and thus be contracted guilt, and lost Ills comfort:
but Fearing dreaded sin, and coming short of heaven, more than all that
flesh could do unto bim. He was alarnied at the least appearance or report
of opposition; but this arose more from conscious weakness, and the fear 0/
being overcome by temptation, than from a reluctance to undergo derision or
persecution. The peculiarity of this description of Christians must be traced
back to constitution, habit, first impressions, disproportionate and partial yiews
of truth, and improper instructions; these, concurring with weakness of faith,
and the common infirmities of human nature, give a cast to their experience
and character, which renders them uncomfortable to themselves, and trouble^
some to others. Yet no competent judges doubt that they have " the root of
the matter in them and none ai*e more entitled to the patient, sympathiz¬
ing, and tender attention of ministers and Christians
AND AT THE GATE, 381
f
was. So he came up to the gate (you know what I mean)*
that stands at the head of this way; and there also he
stood a good while before he could venture to knock,
"When the gate was opened he would give back, and give
place to others, and say that he was not worthy: for all
he got before some to the gate, yet many of them went
in before him. There the poor man would stand shaking
and shrinking; I dare say it would have pitied one's
heart to have seen him: nor would he go. back again.
At last he took the hammer that hanged at the gate in
his hand, and gave a small rap or two; then one opened
to him, but he shrunk back aS before. He that opened;
stepped out after him, and said. Thou trembling one, what
wantest thou? With that he fell down to the ground.
He that spake to him wpndered to see him so faint. He
$aid to him. Peace be to thee; up, for I have set open the
door to thee; come in, for thou art blessed. With that
he got up, and went in trembling; and when that he was
in he was ashamed to shew his face. Well, after he had
t
been entertained there awhile, (as you know how the
manner is,) he was bid go on his way, and also told, thei
way he should take. So he went till he came to our
house; but, as he behaved himself at the gate, so did he
at my master the Interpreter's door. He lay thereabout
in the cold a good while before he would adventure to
call; yet he would not go back: and the nights were long
and cold then. Nay he had a note of necessity in his
bosom to my master, to receive him, and grant him the
comfort of his house, and also to allow him a stout and
valiant conductor, because he was himself so chicken-
hearted a man; and yet for all that he was afraid to call
at the door. So he lay up and down thereabouts tiU, poor
382 FEARING AT THE HOUSE OF THE INTERPRETER,
man ! he was almost starved : yea, so great was his dejec¬
tion, that, though he saw several others for knocking got
in, yet he was afraid to venture. At last, I think, I looked
out of the window, and, perceiving a man to be up and
down about the door, I went out to him and asked what
he was; but, poor man! the water stood in his eyes :s o I
perceived what he wanted. I went therefore in, and told
it in the house, and we shewed the things to our Lord: so
he sent me out again to entreat him to come in: but, I
dare say, I had hard work to do it. At last he came in;
and I will say that for my Lord, he carried it wonderfully
loving to him. There were but a few good bits at the
table, but some of it was laid upon his trencher. Then he
presented the note; and my Lord looked thefeon, and
said his desires should be granted. So, when he had been
there a good while, he seemed to get some heart, and to
be a little more comforted. For my Master; you must
know, is one of very tender bowels, especially to them
that are afraid: wherefore he carried it so towards him;
as might tend mdst to his encouragement. Well, when he
had a sight of the things of the place, and was ready to
take his journey to go to the City, my Lord, as he did
to Christian before, ga,ve him a bottle of spirits, and some
comfortable things to eat. Thus we set forward, and I
went before him: but the man was but of few words, only
he would sigh albud^
When we were come to where the tfiree fellows Irere
hanged, he said, that he doubted that that would be his
end also. Only he seemed glad when he saw the cross
and the sepulchre. There I confess he desired to st^y a
little to look, and he seemed for a while after to be a little
comforted. When we came at the hill Difficulty, he made
AT THE HOUSE BEAUTIFUL.
no stick at tkat, nor did he much fear the lions: for you
must know that his trouble was not about such things as
these; his fear was about his acceptance at last.
I got him in at the house Beautiful, I think, before he
was willing; also, when he was in, I brought him ac¬
quainted with the damsels that were of the place, but he
was ashamed to make himself much for company: he
desired much to be alone, yet he always loved good talk,
and often would get behind the screen to hear it: he also
loved much to see ancient things, and to be pondering them
in his mind. He told me afterward, that he loved to be
in those two houses from which he came last> to wit, at the
gate, and that of the Interpreter, but that he durst not be
so bold as to ask.*
* Christians, who resemble Fearing, are greatly retarded in their progress^
by discouraging apprehensions: they are apt to spend too much time in un¬
availing complaints; they do not duly profit by the counsel and assistance of
their brethren; and they often neglect the proper means of getting relief
from their terrors; yet they cannot think of giving up their feeble hopes, or
of returning to their forsaken worldly pursuits and pleasures. They are
in deed helped forwardj through the mercy of Godj in a very extraordinary
manner: yet they still remain exposed to alarms and discouragements, in
every stage of their pilgrimage; nor can they ever habitually rise superior to
them. They are afraid even of relying on Christ for salvation, because they
have not distinct views of his love, and the methods of his grace: and ima¬
gine some other qualification to be necessary, besides the willingness to seek,
knock, and ask for the promised blessings, with a real desire of obtaining
them. They imagine that there has been something in their past life, or that
there is some peculiarity in their present habits and propensities, and way of
applying to Christ, which may exclude them from the general benefit; so
that they pray with ditfidence ; and, being consciously unworthy, can hardly
believe that the Lord regards them, or will grant their requests. They are
also pi'one to overlook the most decisive evidences of their reconciliation td
God; and to persevere in arguing with perverse ingenuity againt their own
manifest happiness.—The same mixture of humility and unbelief renders
persons of this description backward in associating with their brethren, and
in frequenting those companies in which they might obtain further instrue*
384 IN THE VALLEY OF THE SHADOW OF DEATH.
t
When we went also from the house Beautiful down the
hill, into the valley ^of Humiliation, he went as well down
as ever I saw a man in my life; for he cared not how mean
he was, so he might be happy at last. Yea, I think there
was a kind of sympathy betwixt that valley and bim : for
I never saw him better in all his pilgrimage than he was
in that valley.
" Here he would lie down, embrace the ground, and kiss
the very flowers that grew in this valley.* He would now
be up every morning by break of day, tracing and walking
to and fro in the valley.
But when he was come to the entrance of the valley of
the shadow of Death, I thought I. should have lost my
man; not for that he had iuchnation to go back, (that he
always abhorred,) but he was ready to die for fear. Oh
the hobgoblins will have me, the hobgoblins will have me !
' Lam. iii. 27—20.
"tion: for they are afraid of being considered as believers, or even serious
"inquirers; so that affectionate and earnest persuasion is requisite to prevail
Vitb tbem to join in those religious exercises, by which Christians especially
receive the teaching of the Holy Spirit. Yet this arises not from disinclina¬
tion, hut diffidence: and though they are often peculiarly favoured with
"scenes of great comfort, to counterbalance their dejections ; yet they nefef
hear or read of those who " have drawn hack to perdition," hut they are
•terrified with the idea that they shall shortly resemble them : so that fevery
warning given against hypocrisy or self-deception seems to point then! out
by name, and every new discovery of any fault or mistake in their view^,
temper, or conduct, seems to decide their doom. At .the same time, they are
often remarkably melted into humble admiring gratitude, by contemplating
the love and sufferings of Christ, and seem to delight in heaidng of that sub¬
ject above all others. They do not peculiarly fear difficulties, self-denial, re¬
proaches, or persecution, which deter numbers from making an open profes¬
sion of religion: and yet they are more backward in this respect than othefs,
because they deem themselves unworthy to be admitted to such privileges,
and Into such society ; or else are apprehensive of being finally separated from
them, or becomuig a disgrace to religion.
AT VANITY FAIR AND AT THE HIVER. 385
Cried he; and I could not beat him out of it* He madC
such a noise, and such an outcry here, that, had they but
heard him, it was enough to encourage them to come, and
fall upon us. But this I took very great notice of, that
this valley was as quiet when he went through it, as ever
I knew it before or since. I suppose those enemies here
had now a special check from our Lord, and a command
not to meddle until Mr. Fearing had passed oveif it.*
It would be too tedious to tell you of all; we will there¬
fore only mention a passage or two more. When he wa^
come to Vanity-fair, I thought he would have fought with
all the men in the fair: I feared there we should both
have been knocked on the head, so hot was he against
their fooleries. Upon the enchanted ground he also was
very wakeful. But when he was come at the river where
was no bridge, there again he was in a heavy case : Now,
now, he said, he should be drowned for ever, and so never
see that face with comfort, that he had come so many
miles to behold. And here also I took notice of what was
very remarkable; the water of that river was lower at tliis
time than ever I saw it in all my life : so he went over at
last not much above wet-shod. When he was going up to
* A low and obscure situation suits the disposition of the persons here
described: they do not object to the most humiliating views of their own
hearts, of human nature, or of the way of salvation: they are little tempted
to covet eminence among their brethren, and find it easier " to esteem others
better than themselves," than persons of a different frame of mind can well
conceive,—On the other hand, their imaginations are peculiarly susceptible of
impressions, and of the temptations represented by the valley of the shadow
of Death i so that in this respect they need more than others the tender and
patient instructions of faithful ministers; while they repeat the same com¬
plaints, and urge the same objections against themselves, that have already
been obviated again and again. But the tender compassion of the Lord to
them should suggest an useful instruction to his servants on this part of their
work,
2 c
38s . fearing well at last.
tte gate, I began to take my leave of bim; and to wisb Mm
a good reception above; so be said, I sball, I sball! tben
parted we asunder, and I saw biTn no more.
Hon. Tben, it seems, be was well at last?
Gr.-h. Yes, yes, I never bad doubt about bim : be was
a man of a eboice spirit; only be was always kept very
low, and tbat made bis bfe so burdensome to bimself, and
so very troublesome to others.^ He was, above many,
tender of sin; be was so afraid of doing injuries to others,
tbat be would often deny bimself of tbat wbieb was lawful,
because be would not offend.^
Hon. But wbat should be the reason tbat such a good
man should be all bis davs so much in the dark ?
Gr.-h. There are two sorts of reasons for it; one is, the
wise God will have it so: some must pipe, and some must
weep:'^ now Mr. Fearing was one tbat played upon the
bassr He and bis fellows sound the sackbut, whose notes
are more doleful than notes of other music are: though
indeed, some say, the bass is the ground of music. And,
for my part, I care not at all for tbat profession tbat begins
not in heaviness of mind. The first string tbat the
musician usually touches, is the bass, when be intends to
put all in tune: God also plays upon this string first, when
be sets the soul in tune for bimself. Only there was the
imperfection of Mr. Fearing, be could play upon no other
music but this, till towards bis latter end.
[I make" bold to talk thus metaphorically, for the ripen^
ing of the wits of young readers; and because in the book
of Kevelation, the saved are compared to a company of
musicians, tbat play upon their trumpets and harps, and
sing their songs before the throne.^]
* Psalm Ixxxviii. * Rom. xiv. 21. 1 Cor. viii. 13. ' Matt. xi. 16—18.
• Rev. vii. xiv. 2, 3.
remarks on fearing's character. 38?^
Hon. He was a very zealoiis man^ as one may see t)y
what relation you have given of him. Difficulties, lions,
or Vanity-fair, he feared not at all: it was only sin, death,
and hell, that were to him a terror : because he had some
doubts about his interest in that celestial country.
Gr.-h. You say right: those were the things that were
his troubles: and they, as you have well observed, arose
from the weakness of his mind thereabout, not from weak¬
ness of spirit as to the practical part of a pilgrim's life. I
dare believe that, as the proverb is, he could have bit a
fire-brand, had it stood in his way: but those things, with
which he was oppressed, no man ever yet could shake off
with ease.
Then said Christiana, This relation of Mr. Fearing has
done me good: I thought nobody had been like me; but
I see there was some semblance betwixt this good man and
me. Only we differ in two things; his troubles were so
great, that they brake out; but mine I kept within. His
also lay so hard upon him, they made him that he could
not knock at the houses provided for entertainment; but
my troubles were always such as made me knock the
louder.
Mer. If I might also speak my mind, I must say that
something of him has also dwelt in me; for I have ever
been more afraid of the lake, and the loss of a place in
paradise, than I have been at the loss of other things. O 1
thought I, may I have the happiness to have a habitation
there, it is enough, though I part with all the world, to
win it.
%
Then said Matthew, Fear was one thing that made me
think that I was far from having that within me that
accompanies salvation; but, if it was so with such a good
man as he, why may it not also go well with me ?
2 c 2
383. a commendation of godly fear,
- No fears, no grace, said James. Thougli there is not
always grace where there is the fear of hell; yet, to be
sure, there is no grace where there is no fear of God.
Gr.-h. Well said, James; thou hast hit the mark; for
the fear of God is the beginning of wisdomand, to be
sure, they that want the beginning haye neither middle
nor end. But we will here conclude our discourse of Mr.
Bearing, after we have sent after him his farewell.
Whilst, Master Fearing, thou didst fear
Thy God, and wast afraid
Gf doing any thing, while here.
That would have thee betrayed:
And didst thou fear the lake and pit ?
Would others did so too !
For as for them that want thy wit
They do themselves undo.*
Now I saw that they all went on in their talk; for, after
Mr. Great-heart had made an end with Mr. Fearing, Mr.
* No Christians are more careless about the opinion of the world, or more
zealous against its vanities, than persons of this description; or more watchful
in times of ease and prosperity; hut the prospect of death is often a terror to
them ; especially when they suppose it to he at hand: yet they often die with
remarkable composure and comfort. Few ministers, who have had an oppor¬
tunity of carefully observing the people entrusted to their pastoral carq, can help
thinking of some individual, who might seem to have been the original of this
admirable portrait; which is fuU of instruction both to them^ and the timid,
but conscientious, part of their congregations. Indeed numbers, who are not
characteristically Fearfuls, have something of the same disposition in many
particulars. But such as fear reproach and self-denial, more than those thinge
which this good man dreaded, bear a contrary character, and are travelling
the road to an opposite place : and even they whose confidence of an interest
in Christ far exceeds the degree of their humiliation, conscientiousness, ab¬
horrence of sin, and victory over the world, may justly be suspected of having
begun their religion in a wrong manner; as they more resemble the stony-a¬
ground hearers, who " received the word with joy, but had no root in them¬
selves," than those who " sow in tears, to reap in joy." For " godly sorrow
worketh repentance unto salvation not to be repented of."
character OF self-will :
389,
Honest "began to tell tliem of another; bnt Ms name was
Mr. Self-wiU. He pretended Mmself to be a pilgrim^ said
Mr. Honest; but^ I persuade myself, be never came in at
the gate that stands at the head of the way.
Gr.-h. Had you ever any talk with him about it ?
Hon. Yes, more than once or twice: but he would
always be like himself, self-willed. He neither cared for
man, nor argument, nor example; what Ms mind prompted
him to, that would he do; and nothing else could he be
got to.
Gr.-h. Pray what principles did he hold ? for I suppose
you can tell.
Hon. He held that a man might follow the vices as well
as the virtues of the pilgrims; and that if he did both he
should be certainly saved.
Gr.-h. How ! if he had said, it is possible for the best to
be guilty of the vices, as well as partake of the virtues, of
the pilgrims, he could not much have been blamed. For
indeed we are exempted from no vice absolutely, but on
condition that we watch and strive. Btit this, I perceive,-
is not the thing: but, if I understand you right, your
meaning is, that he was of that opinion, that it was allow¬
able so to be.
Hon, Ay, ay, so I mean; and so he believed and
practised.
Gr.-h. But what grounds had he for so saying ?
Hon. Why, he said he had the scripture for his warrant.
Gr.-h. Priythee, Mr* Honest, present us with *a few
particulars.
Hon. So I will. He said, to have to do with other
men's wives had been practised by David, God's beloved;
and therefore he could do it. He said, to have more
women than one was a thing that Solomon practised; and
390
his principles.
therefore he could do it. He said that Sarah and the
godly midwives of Egypt lied^. and so did Kahab; and
therefore he cotdd do it. He said, that the disciples went,
at the bidding of their Master, and took away the owner's
ass; and therefore he could do so too. He said, that
Jacob got the inheritance of his father in a way of guile
and dissimulation; and therefore he could do so too.
Gr.-h. High base, indeed! And are you sure he was
of this opinion ?
Hon. I have heard him plead for it, bring scripture for
it, bring arguments for it, &c.
Gr.-h. An opinion that is not fit to be with any allow¬
ance in the world!
Hon. You must understand me rightly: he did not say
that any man might do this; but that those, that had the
virtues of those that did such things, might also do the
same.
Gr.-h. But what more false than such a conclusion ?
for this is as much as to say, that, because good men here¬
tofore have sinned of infirmity, therefore he had allowance
to do it of a presumptuous mind: or if, because a child,
by the blast of wind, or for that it stumbled at a stone,
fell down, and defiled itself in mire; therefore he might
wilfully lie down and wallow like a boar therein! "Who
could have thought that any one could so far have been
blinded by the power of lust ? But what is written must
be true: They stumbled at the word, being disobedient;
whereunto also they were appointed."^—His supposing that
such may have the godly man's virtues, who addict them¬
selves to his vices, is also a delusion as strong as the other.
It is just as if the dog should say, I have, or may have, the
qualities of a child, because I lick up its stinking excre-
* 1 Peter ii. 8.
confuted by great-heabt. 391
ments. To eat up the sin of God's people/'^ is no sign
of one that is possessed with their virtues, ^or can I
believe, that one that is of this opinion can at present have
faith or love in him.—But I know you have made strong
objections against him; pr'ythee what can he say for
himself?
Hon. Why, he says, to do this by way of opinion seems
abundantly more honest than to do it, and yet hold con¬
trary to it in opinion,
Gr.-h. a very wicked answer: for, though to let loose
the bridle to lust, while our opinions are against such
things, is bad; yet to sin, and plead a toleration so to do,
is worse: the one stumbles beholders accidentally, the
other leads them into the snare.
Hon. There are many of this man's mind, that have not
this man's mouth; and that makes going on pilgrimage of
so httle esteem as it is.*
' Hos. iv. 8.
* The author peculiarly excels in contrasting his characters; of which
a striking instance here occurs. The preceding episode relates to a very con¬
scientious Christian, who through weak faith and misapprehension carried his
self-suspicion to a troublesome and injurious extreme : and we have next in¬
troduced a false professor, who, pretending to strong faith, made his own
obstinate self-will the only rule of his conduct. Yet in reality this arises
from total unbelief: for the word of God declares such persons to be unregene-
rate, under the wrath of God, " in the gall of bitterness and the bond of
iniquity."—It would hardly be imagined, that men could be found maintaining
such detestable sentiments hs are here stated, did not facts most awfully prove
it! We need not, however, spend time in exposing such a character: a
general expression of the deepest detestation may suffice: for none, who have
been given up to such strong delusion, can reasonably be supposed accessible
to the words of truth and soberness. Nor can they succeed jn perverting
others to such palpable and gross absurdities and abominable tenets, except
they meet with those that have long provoked God, by endeavouring to recon¬
cile a wicked life with the hope of salvation. But it may properly be observed
that several expressions, which seem to represent as an assurance of a
392
other strange opinions.
GR.-^. You have said the truth, and it is to he lamented ;
hut he that feareth the King of Paradise shall come out of
them all.
Chr. There are strange opinions in the world; I know
one that said it was time enough to repent when he came
to die.
; Gr.-h. Such are not over-wise: that man would have
been loath, might he have had a week to run twenty miles
for his life, to have deferred that journey to the last hour
*
pf that week.
Hon. You say right; and yet the generality of them
that count themselves pilgrims do indeed do thus. I am,
as you see, an old man, and have been a traveller in this
road many a day : and I have taken notice of many things.
I have seen some that set out as if they would drive all
the world afore them, who yet have, in a few days, died
as they in the wilderness, and so never got sight of the
promised land.—I have seen some, that have promised
nothing at first setting out to be pilgrims, and that one
would have thought could not have lived a day, that have
yet proved very good pilgrims.—I have seen some who
have run hastily forward, that again have, after a little
time, run as fast just back again.—I have seen some who
have spoken very well of a pilgrim^s life, that after a while
have spoken as much against it.—I have heard some, when
they first set out for Paradise, say positively. There is such
personal interest in Christ; or to intimate, that believers have nothing to do
with the law even as the rule of their conduct; with many unguarded asser¬
tions concerning the liberty of the gospel, and indiscriminate declamations
against doubts, fears, and a legal spirit; have a direct tendency to prepare
the mind of impenitent sinners to receive the poisonous principles of avowed
Antinomians.—Much harm has been done in this way, and great disgrace
brought upon the gospel j for ' there are many of this man's mind, who have
not this man's mouth.'
they enter an inn kept by gaiijs. 393
a place; "wlio, Trten they have heen almost there^ have
come back again^ and said. There is none.—1 have heard
some vaunt what they would do in case they should be
opposed, that have, even at a false alarm, fled faith, the
pilgrim^s way, and all. • '
Now as they were thus in their way there came one
running to meet them, and said. Gentlemen, and you of
the weaker sort, if you love life, shift for yourselves, for
the robbers are before you.
Then said Mr. Great-heart, They be the three that set
upon Little-faith heretofore. Well, said he, we are ready
for them. So they went on their way. Now they looked
at every turning, when they should have met with the
villains; but, whether they heard of Mr. Great-heart, or
whether they had some other game, they came not up to
the pilgrims.
Christiana then wished for an inn for herself and her
children, because they were weary. Then said Mr. Honest,
There is one a little before us, where a very honourable
disciple, one Gains, dwells.^ So they all concluded to turn
in thither; and the rather, because the old gentleman gave
him so good a report.—So, when they had come to the
door, they went in, not knocking; for folks use not to
knock at the door of an inn. Then they called for the
master of the house, and he came to them. So they asked
if they might lie there that night ?
Gai. Yes, gentlemen, if you be true men, for my house
is for none but pilgrims.* Then was Christiana, Mercy,'
* Rom. xvi. 23.
* The spiritual refreshment, arising from experimental and affectionate
conversation with Christian friends, seems to he here more especially intended:;
yet the name of Gaius suggests also the importance of the apostle's eichor-
394
who cordially welcomes them
and tlie boys, more glad, for that the inn-keeper was a
lover of pilgrims. So they called for rooms, and he
shewed them one for Christiana and her children, and
Mercy, and another for Mr. Great-heart and the old gen¬
tleman. •
Then said Mr. Great-heart, Good Gains, what hast thou
for supper ? for these pilgrims have come far to-day, and
are weary.
It is late, said Gains, so we cannot conveniently go out
to seek food, but such as I have you shall be welcome to,
if that will content you.
Gr.-h. We will be content with what thou hast in the
house: forasmuch as I have proved thee, thou art never
destitute of that which is convenient.
Then he went down and spake to the cook, whose name
was Taste-that-which-is-good, to get ready supper for so
many pilgrims.—This done, he comes up again, saying^
Come, my good friends, you are welcome to me, and I am
glad that I have a house to entertain you; and while
supper is making ready, if you please, let us entertain one
another with some good discourse, ^o they all said. Con¬
tent.
Then said Gains, Whose wife is this aged matron ? and
whose daughter is this young damsel ?
Gr.-h. The woman is the wife of one Christian, a pil¬
grim in former times; and these are his four children.
The maid is one of her acquaintance; one that she has
persuaded to come with her on pilgrimage. The boys take
all after their father, and covet to tread in his steps : yea,
tation, " Use hospitality without grudging." This ought to he attended to, even
in respect of those with whom we have hitherto had no acquaintance, pro¬
vided their chai-acters are properly certified to us: for we are all brethren in
Uhrist.
gaius celebrates christianas ancestors. 395
if they do but see any place "vrbere tbe old pilgrim bad
lain, or any print of bis foot, it ministeretb joy to tbeir
hearts, and they covet to lie or tread in tbe same.
Then said Gains, Is this Christian's wife, and are these
Christian's children ? I knew your husband's father; yea,
also his father's father. Many have been good of this stock;
their ancestors first dwelt at Antioch.' Christian's progeni¬
tors (I suppose you have heard your husband talk of them,)
were very worthy men. They have above any that I know,
shewed themselves men of great virtue and courage for the
Lord of the pilgrims, his ways, and them that loved him. I
have heard of many of your husband's relations, that have
stood all trials for the sake of the truth. Stephen, that was
one of the first of the family from whence your husband
sprang, was knocked on the head with stones.^ James, ano¬
ther of this generation, was slain with the edge of the
sword.^ To say nothing of Paul and Peter, men anciently
of the family from whence your husband came, there was
Ignatius, who was cast to the lions; Romanus, whose flesh
was cut by pieces from his bones; and Polycarp that played
the man in the fire. There was he that was hanged up in
a basket in the sun, for the wasps to eat; and he whom
they put into a sack, and cast him into the sea to be
drowned. It would be impossible utterly to count up all
that family, that have suffered injuries and death for thQ
love of a pilgrim's life. Nor can I be but glad to see that
thy husband has left behind him four such boys as these.
I hope they will bear up their father's name, and tread in
their father's steps, and come to their father's end.
Gr.-h. Indeed, Sir, they are likely lads: they seem to
choose heartily their father's ways.
Gai, That is what I said; wherefore Christian's family
is like still to spread abroad upon the face of the ground,
' Acts xi. 26. ' Acts vii. 59, 60. ® Acts xii. 2.
396 AGREED FOR MATTHEW TO MARRY MERCY.'
and yet to be mimerous upon tbe face of tbe e^rtb.
Wherefore let Christiana look ont some damsels for her
sons^ to whom they may be betrothed, that the name of
their father and the house of his progenitors may never
be forgotten in the world.
Hon. It is pity his family shonld fall and be extinct.
* Gai. Fall it cannot, bnt be diminished it may: bnt let
Christiana take my advice, and that^s the way to up-i.
hold it.
And, Christiana, said this inn-keeper, I am glad to see
thee and thy friend Mercy together here a lovely conple.
And may I advise. Take Mercy into a nearer relation to
thee : if she wiU, let her be given to Matthew, thy eldest
son; it is the way to preserve a posterity in the earth.—»
So this match was concluded, and in process of time they
were married : bnt more of that hereafter.^
, * The author availed himself of the opportunity, here presented him, of
giving his opinion on a very important subject, about which religious persons
often hold different sentiments. He evidently intended to say, that he deemed
it generally most safe and advantageous to the parties themselves, and most
conducive to the spread and permanency of true religion, for young Christians
to marry j provided it be done in the fear of God, and according to the rules
of his word. Yet we cannot suppose but he would readily have allowed of
exceptions to this rule : for there are individuals, who, continuing single,
employ that time and those talents in assiduously doing good, which in the
married state must have been greatly abridged or preoccupied; and thus they
are more extensively useful than their brethren. Yet, in common cases, the
training up of a family, by the combined efforts of pious parents, in honesty,
sobriety, industry, and the principles of true religion j when united with fer¬
vent prayer, and the persuasive eloquence of a good example; is so important
a service to the church and to the community, that few persons are capable
of doing greater or more permanent good in any other way. But this requires
strict attention to the rules of scripture, in every step of these grand concerns;
for children, brought up in ungodliness and ignorance, among those who aref
strangers to the gospel, are far more hopeful, than such as have received a
l^ad education, witnessed bad examples, and imbibed worldly principles, in the(
families of evangelical professors.
/ a commendation of 'women. 39t'
, Gaius also proceeded, and said, I will now speak on tli'e
bekalf of women, to take away tbeir reproacli. For as
death and the curse came into the world by a woman, so
also did life and health : " God sent forth his Son made
of a woman.^^^ Yea, to shew how much those that came
after did abhor the act of the mother, this sex in the Old
Testament coveted children, if happily this or that woman ,
might be the mother of tbe Saviour of the world. I will
say again, that when the Saviour was come, women re¬
joiced in him before either man or angel.^ I read not,
ever man did give unto Christ so much as one groat:
but the women followed him, and ministered to him of
their gubstance.^^ It was a woman that washed his feet,
with tears, and a woman that anointed his body to the
burial. They were women that wept when he was going:
to the cross; and women that followed him from the
cross, and that sat by the sepulchre when he was buried.,
They were women that were first with him at his resurrec¬
tion mom; and women that brought tidings first to his
disciples, that he was risen from the dead.® Women there¬
fore are highly favoured, and shew by these things that
they are sharers with us in the grace of life.
' Now the cook sent up to signify that supper was almost
ready; and sent one to lay the cloth, and the trenchers,;
and to set the salt and bread in order.
Then said Matthew, The sight of this cloth, and of this
forerunner of the supper, begetteth in me a greater appe¬
tite to my food than I had before.
Gai. So let all ministering doctrines to thee, in this
life, beget in thee a greater desire to sit at the supper of
* Gen. iii j Gal. iv. 4. ^ Luke ii.
® Luke vii, 37—50 j viii. 2,3 ; xxiii. 27; xxiv. 22, 23 j John ii. 3; xi.
Matt, xxvii. 55, 56—61.
398
WHAT? THE SUPPER CONSISTED OP.
the great King in Ms kingdom; for all preaching, books,
and ordinances here, are but as the laying of the trenchers,
and as setting of salt upon the board, when compared
with the feast that onr Lord will make ns when we come
to his house.^
So supper came up ; and first a heave-shoulder and a
.wave-hreast were set on the table before them; to shew
that they must begin the meal wjth prayer and praise to
God.^ The heave-shoulder David lifted Ms heart up to
God mth; and with the wave-breast, where his heart lay,
with that he used to lean upon his harp when he played,
—These two dishes were very fresh and good, and they all
eat heartily thereof.
The next they brought up was a bottle of wine, as red
as blood. So Gains said to them. Drink freely, this is the
true juice of the vine, that makes glad the heart of God
and man,^^ So they drank and were merry.® The next
was a dish of milk well crumbled; but Gains said. Let
the boys have that, that they may grow thereby—
Then they brought up in course a dish of butter and
honey. Then said Gains, Eat freely of this, for this is
good to cheer up and strengthen your judgments and un¬
derstandings. This was our Lord's dish when he was a
child; " Butter and honey shall he eat, that he may know
to refuse the evil and choose the good."^—Then they
brought him up a dish of apples, and they were very good
tasted fruit. Then said Matthew, May we eat apples, since
they were such by and with whicji the serpent beguiled
our first mother ?
Then said Gains,
* Lev. vii. 32—34 j x. 14, 15; Psalm xxv. 1; Heb. xiii. 15.
® Deut. xxxii. 14; Judges ix. 13; John xv. 5. • ■ ® 1 Peter ii. 1, 2,
* Isa. vii. 15,
" said qalds,
" apples "vreia; thet "with "toiica ^ "vce/jle' beguil'd ,
• tt/r SDSr, lilot apples, hath otte. souls deeil'd
""rtrnv jf
Ur.iver^.t>
L M'-arj
the apples and nuts-
39^
Apples were they with which we were heguird.
Yet sirtj not apples, hath our souls defil'd:
Apples forbid, if eat, corrupt the blood,
To eat such, when commanded, does us goodj
Drink of his flagons, then, thou church his dove,.
And eat his apples, who are sick of love.
Tlien said Matthew, I made the scruple because a while
since I was sick with eating of fruit.
Gai. Forbidden fruit will make you sick^ but not what
our Lord has tolerated.
"While they were thus talking, they were presented with
another dish, and it was a dish of nuts.^ Then said some
at the table. Nuts spoil tender teeth, especially the teeth
of the children. Which when Gains heard, he said:
Hard texts are nuts, (I will not call them cheaters,)
Whose shells do keep their kernels from the eaters:
Ope then the shells, and you shall have the meat;
They here are brought for you to crack and eat.*
' Sol. Song vi. 11.
* The different parts of social worship and Christian fellowship are here
allegorically described. The Jieave-sTioulder and wave-breast prescribed in
the ceremonial law, seem to have typified the power and love of our great
High Priest; and to have conveyed an instruction to the priests to do their
work with all their might, and with their whole heart: but they are here
supposed to be also emblems of fervent prayer and grateful praise.—The wine
represents the exhilarating remembrance of the love of Christ in shedding his
blood for us, and the application of the blessing to ourselves by living faith.
—The milk is the emblem of the plain, simple, and important instructions of
scripture, as brought forward by believers, when they meet together, for their
edification.—The butter and honey may denote those animating views of God,
and realizing anticipations of heavenly joy, which tend greatly to establish
the judgment, instruct the understanding, and determine the affections in
cleaving to the good part that the believer hath chosen.—The apples represent
the promises and privileges, which believers possess by communion with
Christ, in his ordinances:^ and the nuts signify such difficult subjects as
experience and observation enable mature Christians to understand j and
* Sol. Song ii. 3.
400 A RIDDLE ANSWERED BY GAIUS.
Then they'were very merry, and sat at the table a long
time, talking of many things. Then said the old gentle¬
man, My good landlord, while ye are cracking your nuts,
if you please, do you open this riddle :
A man there was, (though some did call him mad,)
The more he cast away, the more he had.
Then they all gave good heed, wondering what good
Gains would say. So he sat still awhile, and then thus
replied:
He who thus bestows his goods upon the poor.
Shall have as much again, and ten times more.
Then said Joseph, I dare say. Sir, I did not think you
could have found it out.
Oh, said Gains, I have been trained up in this way a
' great while: nothing teaches like experience: I have'
learned of my Lord to be kind; and have found by
experience that I have gained thereby, "There is that
scattereth and yet increaseth; and there is that withholdeth
more than is meet, but it tendeth to poverty:^' "There
is that maketh himself rich, yet hath nothing: there is
that maketh himself poor, yet hath great riches.^^^
Then Samuel whispered to Christiana, his mother, and
said. Mother, this is a very good man's house; let us stay
here a good while, and let my brother Matthew be married
here to Mercy before we go any further.
* Prov. xi. 24 ; xiii. 7^
which amply repay the pains of endeavouring to penetrate their meaning,
though they are not proper for the discussion of young converts,—Whatever
unbelievers may think, a company of Christians, employing themselves in the
manner here described, have far sweeter enjoyments than they ever expe¬
rienced when engaged in the mirth, diversions, and pleasures of the world j
for these are merely the shadow of joy, but religion puts us in possession of
the substance.
A RIDDLE ANSWERED BY HONEST.
401
The which Gaius the host overhearing, said, With a very
good will, my child.
So they staid here more than a month, and Mercy was
given to Matthew to wife.
While they staid here, Mercy, as her custom was, would
he niaking coats and garments to give to the poor, by
which she brought up a very good report upon pilgrims.*
But to return again to our story; After supper, the lads
desired a bed, for they werei weary with travelling: then
Gaius called, to shew them their chamber: but, said Mercy,
I will have them to bed. So she had them to bed, and
they slept well: but the rest sat up all night; for Gaius
and they were such suitable company that they could not
tell how to part. Then after much talk of their Lord,
themselves, and their journey, old Mr. Honest (he 4;hat
put forth the riddle to Gaius,) began to nod. Then said
(jreat-heart. What, Sir, you begin to be drowsy ! come,
rub up, now here is a riddle for you. Then said Mr,
Honest, Let us hear it.
Then said Mr. Great-heart,
He that will kill, must first be overcome :
Who live abroad would, first must die at home.
Ha! said Mr. Honest, it is a hard one : hard to expound,
and harder to practise. But come, landlord, said he, I
will, if you please, leave my part to you; do you expound
it, and I will hear what you say.
No, said Gaius, it was put to you, and it is expected you
should answer it.
* If our love to sinners he only shewn by seeking their spiritual g'ood, it
will be considered as a mere bigoted desire to proselyte them to our sect or
party: but uniform, diligent, and expensive endeavours to relieve their tem¬
poral wants are intelligible to every man, and bring a good report on the
profession of the gospel. Matt. v. 16. • •
2 D
402 a question proposed by gaius,
Then said the old gentleman.
He first by grace must conquer'd be,
That sin would mortify:
Who, that he lives, would convince me.
Unto himself must die.
It is right, said Gains; good doctrine and experience
teaches this. For, nntil grace displays itself, and over-
Comes the soul with its glory, it is altogether without heart
to oppose sin. Besides, if sin is Satan's cords by which
the soul lies bound, how should it make resistance before
it is loosed from that infirmity?* Nor will any, that
knows either reason or grace, believe that such a man can
he a living monument of grace, that is a slave to his own
Corruption.—And now it comes in my mind, I will tell you
a story worth the hearing. There were two men that went
on pilgrimage, the one began when he was young, the
other when he was old: the young man had strong cor-
niptions to grapple with, the old man's were weak with
the decays of nature: the young man trode his steps as
even as did the old one, and was every way as light as he:
who now, or which of them, had their graces shining
clearest, since both seemed to be alike ?
Hon. The young man's, doubtless. For that which
heads it against the greatest opposition gives best demon-t
stration that it is strongest; especially when it also holdeth
pace with that that meets not with half so much; as to be
sure old age does not.—Besides, I have observed that old
men have blessed themselves with this mistake; namely,
taking the decays of nature for a gracious conquest over
* The gracious operations of the Holy Spirit are here meant. These over¬
come our natural pride, love of sin, and aversion from God and religion j and
then we repent, believe in Christ)^are justified by faith, mortify sin, die to
ourselves, and live to God in righteousness and true holiness.
ANSWERED BY HONEST,
403
cormptions, and so have been apt to beguile themselves.
Indeed, old men, that are gracious, are best able to give
advice to them that are young, because they have seen
most of the emptiness of things: but yet, for an old and a
young man to set out both together, the young one has
the advantage of the fairest discovery of a work of grace
within him, though the old man's corruptions are naturally
the weakest.*
Thus they sat talking till break of day; Now, when the
family was up, Christiana bid her son James that he
should read a chapter; so he read the fifty-third of Isaiah.
When he had done, Mr. Honest asked, Why it was that
the Saviour is said to come " dut of a dry groundand
also that he had " no form or comeliness in him ?"
Then said Mr. Great-heart: To the first I answer, be-
* Old age affords great advantages in overcoming some corrupt propensi¬
ties : yet habits of indulgence often more than counterbalance the decays of
nature; and avarice, suspicion, and peevishness, with other evils, gather
strength as men advance in years. It is therefore in some particulars only
that age has the advelntage over youth : and as some old men imagine that
they have renounced sin, because they are ho longer capable of committing
•* /
the crimes in which they once lived; so there are young men, who presume
that they shall live to he old, and imagine that repentance will then he com¬
paratively easy to them: whereas sin, in one form or other, gathers strength
and establishes its dominion, as long as it is permitted to reign in the soul.
The instruction, however, that is here conveyed, is very important, provided
it he properly understood; for, if we do not estimate the advantages of our
sltuatioh. We cannot determine how far external amendment results from in¬
ternal renovation. During tedious diseases, or in the immediate prospect of
death^ men often feel very indifferent to the world, set against sin, disinclined
to former indulgences, and earnest about salvation: yet returning health,
business, company, and temptation, terminate such promising appearances.
Many suppose them8elv6s to b6 very good tempered, while ever'y one studies
to oblige them ; yet provocation excites vehement anger and resentment in
their breast: nay, riches and honour while at a great distance seem to have
no charms for those, who are powerfully attracted by their magnetical in¬
fluence, when placed within their reach!
2 D 2
404 THE PILGRIMS ATTACK GIANT SLAY-GOOD.
cause tlie churcli of the Jews, of which Christ came, had
then lost almost all the sap and spirit of reli^on. To the
second, I say, the words are spoken in the person of the
unbelievers, who, because they want the eye that can see
into our Prince's heart, therefore they judge of him by the
meanness of his outside. Just like those that know not
that precious stones are covered over with a homely
crust; who, when they have found one, because they know
not what they have found, cast it again away, as men do a
common stone.
Well, said Gains, now you are here, and since, as I
know, Mr. Great-heart is good at his weapons, if you
please, after we havo refreshed ourselves, we will walk into
the fields, to see if we can do any good. About a mile
from hence, there is one Slay-good, a giant, that does
much annoy the King's highway in these parts: and I
know whereabouts his haunt is: he is master of a number
of thieves: it would be well if we could clear these parts
of him.
So they consented, and went, Mr. Great-heart with his
sword, helmet and shield, and the rest with spears and
staves.
HEN they came to the place where
he was, they found him with one
Feeble-mind in his hand, whom his
servants had Brought unto him,
having taken him in the way: now
the giant was rifiing him, with a
purpose,after that, to pick his bones;
for he was of the nature of flesh-
eaters.
M'^ell, so soon as he saw Mr. Great-heart and his friends
' t i . . J
great-heart kills him.
405
at the inouth of his cave^ with their weapons, he demanded
what they wanted.
Gr.-h. "VYe want thee, for we are come to revenge the
quarrels of the many that thou hast slain of the pilgrims,
when thou hast dragged them out of the King's highway ;
wherefore come out of thy cave.—So he armed himself,
and came out: and to the battle they went, aud fought
for above an hour, and then stood still to take wind.
Then said the giant, Why are you here on my ground ?»
Gr.-h. To revenge the blood of pilgrims, as I also have
told thee before.—So they went to it again, and the giant
made Mr. Great-heart give back; but he came up again>
and in the greatness of his mind he let fly with such
stoutness at the giant's head and sides, that he made hinj
let his weapon fall out of his hand; so he smote and slew
him, and cut off his head, and brought it away to the inn.
He also took Feeble-mind the pilgrim, and brought him
with him to his lodgings. When they were come home
they shewed his head to the family, and set it up, as they
had done others before, for a terror to those that shall at¬
tempt to do as he hereafter.^
i * The refreshment of divine consQlations, and of Christian fellowship, ia
.intended to prepare us for vig'orously maintaining the good fight of faith*; not
only against the enemies of our own souls, but also against the opposers of
our holy religion according to the talents entrusted to us, and the duties of
our several stations. "VVe are soldiers belonging to one great army under the
command of the Captain of our salvation; and we ought to strive against
sin, and " contend for the faith once delivered to the saints," by our profession,
example, prayers, converse, and every other method authorized by the word
of God. All that love the Lord are our brethren; and every thing that can
mislead, dismay, or hinder any of them, should be considered as an adversary
to the common cause; and we should counteract with meekness, but with
, ^ firmness and decision, all the endeavours of those who obstruct men in the
ways of the Lord, or turn them aside into by-paths. It does not however
clearly apppfu- what particular description of opposers were represented by
felay-good: whether the author had in view certain selfish and malignanf
406 feeble-mind's account of himself.
Then they asked Mr. Feeble-mind how he fell into his
hands ?
Then said the poor man, I am a sickly man, as you see,
and because death did usually once a day knock at my
door, I thought I should never be well at home; so I
betook myself to a pilgrim's life; and have travelled hither
from the town of Uncertain, where I and my father, were
born. I am a man of no strength at all of body, nor yet
of mind; but would, if I could, though I can but crawl,
spend my life in the pilgrim's way.—When I came at the
gate that is at the head of the way, the Lord of that place
did entertain me freely; neither objected he against my
weakly looks, nor against my feeble mind; but gave me
such things as were necessary for my journey, and bid me
hope to the end."—When 1 came to the house of the
Interpreter, I received much kindness there; and because
the hill of Difficulty was judged too hard for me, I was car¬
ried up that by one of his servants.—Indeed I have found
much relief from pilgrims, though none was wilhng to go
softly as I am forced to do : yet still as they came on, they
bid me be of good cheer, and said that it was the will of
their Lord that comfort" should be given to the feeble¬
minded and so went on their own pace.—When I was
* 1 Thess. v- 14.
persecutors, who intimidated professors by fines and imprisonment, to the
hazard of their lives or of their souls; or some plausible heretics, wha
" taug-ht thing's which they ought not, for filthy lucre's sake to the total
ruin of many that seemed hopeful, and the great detriment of others who
were weak in faith and unestablished in judgment. The confiict seems merely
to denote the efforts which Christians should make, to prevent the eflects of
such opposition and delusion, and to remove such occasions of mischief out of
the way: as also to shew that the strong in faith are peculiarly called to these
services, and ought not to shrink from hardship, danger, an^ suffering in so
good a cause.
AND OF HIS PILGRIMAGE
407
<;ome to Assault-lane, then this giant met with me, and bid
me prepare for an encounter; but alas! feeble one that I
was, I had more need of a cordial: so he came up and
took me. I conceived he should not kill me; also when
he had got me into his den, since I went not with him wil¬
lingly, I believed I should come out alive again; for I
have heard, that not any pilgrim that is taken captive by
violent hands, if he keeps heart-whole towards his Master,
is, by the laws of Providence to die by the hand of the
enemy. E-obbed I looked to be, and robbed to be sure I am;
but I am, as you see, escaped with life, for the which I
thank my King as author, and you as the means. . Other
brunts I also look for; but this I have resolved on, to wit,
to run when I can, to go when I cannot run, and to creep
:when I cannot go. As to the main, I thank him that
loved me, I am fixed; my way is before me, my mind is
beyond the river that has no bridge ; though I am, as you
see, but of a feeble mind.*
Then said old Mr. Honest, Have not you some time ago
been acquainted with one Mr. Fearing, a pilgrim ?
* The character of Feehle-mind seems to coincide in some thing's with that
of Fearing-, and in others with the description of Little-faith. Constitutional
timidity and lowness of spirits, arising from a feeble frame and frequent sick¬
ness, while they are often the means of exciting men to religion, give also a
peculiar cast to their views and the natui-e of their profession; tend to hold
them under perpetual discouragements; and unfit them for hard and perilous
services. This seems implied in the name given to the native place of Feeble-
mind : his uncertainty or hesitation in his religious profession was the eflfect
of his natural turn of mind, which was opposite to the sanguine and confi¬
dent. Yet this timid and discouraged irresolution is often connected with
evident sincerity, and remarkable perseverance in the ways of God. The
principal difterence between Feeble-mind and Fearing seems to he this: that
the former was more afraid of opposition, and the latter more doubtful about
the event; which perhaps may intimate, that Slay-good rather represents
persecutors than deceivers.
'408 not-right struck dead by lightning.
Pee. Acquainted mtli him! yes: he came from the town
of Stupidity, which lies four degrees northward of the city
pf Destruction, and as many off of where I was born : yet
we were well acquainted, for indeed he was my uncle, my
father's brother. He and I have been much of a temper:
he was a little shorter than I, hut yet we were much of a
complexion.
Hon. I perceive you know him; and I am apt to believe
also that yop. were related one to another, for you have his
whitely look, a cast like his with your eye, and your speech
is much alike.
Pee. Most have said so, that have known us both; and^
besides, what I have read in him, I have for the most part
found in myself.
Come, Sir, said good Gains, be of good cheer; you are
welcopie to me, and to my house, and what thou hast a
mind too, call for freely; and what thou wouldest have
my servants do for thee, they will do it with a ready mind:
Then said Mr. Peehle-mind, This is an unexpected
favour, and as the sun shining out of a very dark cloud.
Did giant Slay-good intend me this favour when he stopped
me, and resolved to let me go no further ? Did he intend
that, after he had rifled my pocket J should go to " Gains
mine host Yet so it is;
Now, just as Mr. Peeble-mind and Gains were thus in
talk, there comes one running, and called at the door, and
told, that about a mile and a half off there was one Mr.
Not-right, a pilgrim, struck dead upon the place where he'
was, with a thunder-holt.
Alas ! said Mr Peehle-mind, is he slain ? He overtook
me some days before I came so far as hither, and would
he my company-keeper. He also was with me when
Slay-good the giant took me, hut he was nimble of his
MATTHEW AND MERCY ARE MARRIED. 409
heels and escaped : but^ it seems, he escaped to die, and I
was taken to live.*
What, one ■would think, doth seek to slay outright.
Oft-times delivers from the saddest plight.
That very Providence, whose face is death.
Doth oft-times, to the lowly, life bequeath.
I taken was, he did escape and flee;
Hands crossed gave death to him, and life to me.
Now abont this time Matthew and Mercy were married i
•also Gains gave his daughter Phebe to James, Matthew's
brother, to vrife. After which time they staid abont ten
days at Gaius's house; spending their time, and the
seasons, like as pilgrims used to do.
When they were to depart. Gains made them a feast,
and they did eat and di'ink, and were merry. Now the
hour was come that they must be gone: wherefore Mr.
Great-heart called for a reckoning. But Gains told him,
that at his house it was not the custom of pilgrims to pay
for their entertainment. He boarded them by the year,
but looked for his pay from the Good Samaritan, who had
promised him, at his return, whatsoever chargS he was at
with them, faithfully to repay him.^ Then said Mr. Great-
heart to him, " Beloved, thou doest faithfully, whatsoever
-thou doest to the brethren and to strangers, which have
* Luke X. 34, 35.
* Here again we meet with a contrast between a feeble believer and a
specious hypocrite. The latter eludes persecution by time-serving, yet
perishes in his sins; the former suffers and trembles, yet hopes j is delivered
and comforted, and finds his trials terminate in his greater advantage. The
frequency with which this difference is introduced, and the variety of character
by which it is illustrated, shews us how important the author deemed it to
warn false professors, at the same time we " comfort the feeble-thinded and
to mark as exactly as -^ve can the discriminating peculiarities of their aim and
experience.
410 THE PILGRIMS LEAVE GAIUs's HOUSE.
borne witness of thy charity before the church; whom if
thou yet bring forward on their journey, after a godly sort,
thou shalt do well.^^'
Then Gains took his leave of them all, and his children,
and particularly of Mr. reeble-mind: he also gave him
something to drink by the way.
Now Mr. Feeble-mind, when they were going out at the
door, made as if he intended to linger: the which when
Mr. Great-heart espied, he said. Come, Mr. Feeble-mind,
pray do you go along with us, I will be your conductor
and you shall fare as the rest.
Fee. Alas! I want a suitable companion: you are all
lusty and strong; but I, as you see, am weak: I choose
therefore rather to come behind, lest by reason of my many
infirmities, I should be both a burden to myself and to you.
I am, as I said, a man of a weak and feeble mind, and
shall be offended and made weak at that which others can
bear. I shall like no laughing : I shall like no gay attire:
I shall like no unprofitable questions. Nay, I am so weak
a man, as to be offended with that which others have a
liberty to do. I do not know all the truth : I am a very
ignorant Christian man; sometimes, if I hear some rejoice
in the Lord, it troubles me because I cannot do so too. It
is with me, as it is with a weak man among the strong, or
as a lamp despised.'' He that is ready to slip with his
feet, is as a lamp despised in the thought of him that is at
ease i"® so that I know not what to do.
But, brother, said Mr. Great-heart, I have it in com¬
mission to " comfort the feeble-minded," and to support
the weak." You must needs go along with us; we will
wait for you; we will lend you our help; we will deny
ourselves of some things, both'opinionative and practical
* 3 John 5, 6. ' Job xii. 5.
ready-to-halt joins them.
411,
for yonr sake; we will not enter into " doubtful disputa¬
tions" before you; we will be "made all things" to you,
ratber than you shall be left behind.* ^
Now all this while they were at Gaius^s door: and
behold^ as they were thus in the heat of their discourse,
Mr. Ready-to-halt came by, with his crutches in his hand,
and he also was going on pilgrimage.^
Then said Mr. Feeble-mind to him. How camest thou
hither? I was but now complaining that I had not a
suitable companion; but thou art according to my wish.
Welcome, welcome, good Mr. Ready-to-halt, I hope thou
and I may be some help.
I shall be glad of thy company, said the other; and,
good Mr. Feeblermind, rather than we wiU part, since we
are thus happily met, I will lend thee one of my crutches.
* Rom. xiv.; 1 Cor. viii. ix. 22. ' Psalm xxxviii. 17.
* "Weak believers are conscientious even to scrupulosity: so far from
allowing themselves in the practice of known sin, or the omission of evident
duty; they are prone to abridge themselves in things which are indifferent:
they often impose rules on themselves, which they do not expect others to
observe; and sometimes are sensible that their uneasiness at the hherty used
by their brethren, arises from ignorance and Ipw attainments : and therefore
they deem it better to live retired, than to burden others with their pecu-
harities, or be grieved with things which everywhere meet their observation.
—But there are persons, that expect to be encouraged as weak believers', who
are far removed from such scrupulousness; and whose weakness consists
merely in pn inability tp maintain an unwavering confidence, while they live
in a loose pnd negligent manner. These seem more to resemble Not-right
than Feeble-mind.—They that are indeed weak believers should leam from
this passage to beware of censoriousness, and of making themselves a standard
for others: and their stronger brethren should be reminded not to despise
or grieve them, by an inexpedient use of their liberty. They will, however,
pommonly find associates in some measure of their own turn, who are often
more useful to them, than such as cannot entirely sympathize with their
feelings.—The author, in a marginal note ,has marked Great-heart's answer
as shewing Christiai\ spirit*
f
412 the pilgrims converse together
Nay, said he, though I thank thee for thy good-will, I'
am not inclined fo halt before I am lame. Howheit, I
think, when occasion is, it may help me against a dog.
Ready. If either myself or my crutches can do thee a
pleasure, we are both at thy command, good Mr. Feeble-
mind.
Thus therefore they went on. Mr. Great-heart and Mr.
Honest went before, Christiana and her children went
next, and Mr. Feeble-mind and Mr. Ready-to-halt came
behind with his crutches.—Then said Mr. Honest, Pray,
Sir, now we are upon the road, tell us some profitable
jthings of some that have gone on pilgrimage before us.
' Gr -h. With a good will. I suppose you have heard
how Christian of old did meet with ApoUyon in the valley
of Humiliation, and also what hard work he had to go
through the valley of the shadow of Death. Also I think
you cannot but have heard how Faithful was put to it by
Madam Wanton, with Adam the First, with one Discon¬
tent, and Shame: four as deceitful villains as a map can
meet with upon the road.
Hon. Yes, I believe I heard of all this: but indeed good
Faithful was hardest put to it with Shame ; he was an un¬
wearied one.
Gr.-h. Ay: for, as the pilgrim well said. He of all men
had the wrong name.
Hon. But pray. Sir, where was it that Christian and
Faithful met Talkative ? that same was a notable one.
Gr.-h. He was a confident fool; yet many follow his
ways.
Hon. He had like to have beguiled Faithful.
Gr.-h. Ay, but Christian put him into a way quickly to
find him out.
Thus they went on till they came to the place where
about christiaa and faithful. ~ 413
Evangelist met with Christian and Faithful and prophesied
to them what they should meet with at Vanity-fair.
Then said their guide^, Hereabouts did Christian and
Faithful meet with Evangelist^ who prophesied to them of
what troubles they should meet with at Vanity-fair.
Hon. Say you so ? I dare . say it was a hard chapter
that then he did read unto them.* ^
Gr.-h. It was so, but then he gave them encouragement
withal.' But what do we talk of them ? they were a couple
of lion-like men: they had set their faces hke flints. Do
you not remember how undaunted, they were when they
stood before the judge ?
Hon. Well, Faithful bravely suffered.
Gr.-h. So he did, and as brave things came of it: for
Hopeful and some others, as the story relates, were con^
verted by his death.
Hon. Well, but pray go on j for you are well acquainted
with things.
Gr.-h. Above all that Christian met with after he had
t
passed through Vanity Fair, one By-ends was the arch-
pne.
Hon. By-ends I What was he ?
Gr.-h. a very arch fellow, a downright hypocrite; one
that would be religious which way ever the world went:
* The near pi-ospeCt of persecution is fonnidable even to true believers,
notwithstanding all the encouragements of God's word. It is therefore very
useful to realize Such scenes to our minds, and to consider how we should feel
were they actually present; that we may be preserved from self-confidence ;
excited to diligence in every thing connected with " assurance of hopeput
on our guard against every action or engagement which might weaken our
confidence in God; and pray without ceasing for that measure of wisdom,-
fortitude, patience, meekness, faith, and love, which might be sufficient for
us should matters come to the worst.
414 THEY COME TO THE TOWN OF VANITY,
but SO cuniimg, that be would be sure never to lose oto
suffer for it. He bad bis mode of rebgion for every fresh
occasion; and bis wife was as good at it as be. He would
turn and change from opinion to opinion; yea, and plead
for so doing too. But as far as I could leam, be came to
an ill-end with bis hy-ends ; nor did I ever bear that any
of bis children were ever of any esteem with any that
truly fear God.
Now by this time they were come within sight of the
town of Vanity, where Vanity-fair is kept. So, when they
saw that they were so near the town, they consulted with
one another bow they should pass through this town : and
some said one tbiug, and some another. At last Mr.
Great-heart said, I have, as you may understand, often
been a conductor of pilgrims through this town: now I
am acquainted with one Mr. Mnason, a Cyprusian by
nation, and an old disciple, at whose house we may lodge.
If you thiuk good, said he, we will turn in there.
Content, said old Honest; Content, said Christiana;
Content, said Mr. Feeble-mind; and so they said all.
Now you must think it was eventide by that they got to
the outside of the town: but Mr. Great-heart knew the
way to the old man's house. So thither they came ; and
he called at the door, and the old man within knew his
tongue so soon as ever he heard it; so he opened and they
all came ih. Then said Mnason, their host. How far
have you come to-day ? So they said. From the house of
Gaius our' friend. I promise you, said he, you have gone
a good stitch: you may well be weary I sit down. So they
sat down.
Then said their guide. Come, what cheer, good Sirs, I
dare say you are welcome to my friend.
and are entertained by mnason. 415
I alsoy said Mr. Mnason, do bid you welcome; and
whatever you want, do but say, and we will do what we
can to get it for you.
Hon. Our great want, a while since, was harbour and
good company, and now I hope we have hoth.
Mnas. For harbour, you see what it is, but for good
company, that will appear in the trial.
Gr.-h. Well, said Mr. Great-heart, will you have the
pilgrims into their lodging ?
I will, said Mr. Mnason. So he had them to their re*
spective places; and also shewed them a very fair dining-^
room, where they might be, and sup together, until time
was come to go to rest.
Now when they were set in their places, and were a little
cheery after their journey, Mr. Honest asked his landlord,
if there were any store of good people in the town ?
Mnas. We have a few: for indeed they are but a few,
when compared with them on the other side.
Hon. But how shall we do to see some of them? for
the sight of good men, to them that are going on pilgrim¬
age, is hke to the appearing of the moon and stars to them
that are going a journey.'''
Then Mr. Mnason stamped with his foot, and his
daughter Grace came up: so he said unto her, Grace, go
you, tell my friends, Mr. Contrite, Mr. Holyman, Mr.»
Love-saints, Mr. Dare-not-he, and Mr. Penitent, that I
have a friend or two at my house, that have a mind this
evening to see them.
* Even in those populous 6ltie8, where vanity most prevails, and where
persecution at some seasons has most ragged, a remnant of real Christians
generally reside: and believers will in every place inquire after such persona
and associate with them.^
* Ps. cxix. 63 ; 1 John iii. 14.
416 the state uf the town of vanity.
* .
So Grace went to call them, and they came: and, after
'salutation made, they sat down together at the table.
Then said Mr. Mnason, their landlord. My neighbours,
I have, as^ you see, a company of strangers come to my
house: they are pilgrims: they come from afar, and are
'going to Mount Zion. But who, quoth he, do you think
this is ?—pointing his fingers at Christiana. It is Chris¬
tiana, the wife of Christian, that famous pilgrim, who with
Faithful his brother was so shamefully handled in our
town.—At that they stood amazed, saying. We little
thought to see Christiana, when Grace came to call us;
wherefore this is a very comfortable surprise. Then they
asked her about her welfare, and if these young men were
her husband's sons. And when she had told them they
were, they said. The King, whom yo-u love and serve, make
you as your father, and bring you where he is in peace.
^ Then Mr. Honest, when they were all sat down; asked
Mr. Contrite and the rest, in what posture their town was
at present.
• Con. You may be sure we are full of hurry in fair time.
It is hard keeping our hearts and spirits in good order,
when we are in a cumbered condition. He that lives in
siich a place as this, and that has to do with such as we
have, has need of an to caution him to take heed
every moment of the day.
Hon. But how are your neighbours now for quietness ?
' Con. They are much more moderate now than formerly.
You know how Christian and Faithful were used at our
town: but of late, I say, they have been far more mode¬
rate. I think the blood of Faithful lieth with load upon
them till now: for, since they burned him they have been
ashamed to burn any more. In those days we were afraid
to walk the streets, but now we can shew our heads,
"what the pilgrims hah met with. '417
Then the name of a professor was odions; now, especially
in some parts of our town, (for you know our town is
large,) religion is counted honourable.
Then said Mr. Contrite to them. Pray how fareth it
with you in your pilgrimage ? How stands the country
affected towards you ?
Hon. It happens to us, as it happeneth to way-faring
men: sometimes our way is clean, sometimes foul, some¬
times uphill, sometimes downhill; we are seldom at a
certainty: the wmd is not always on our backs, nor is
every one a friend that we meet with in the way. We
have met with some notable rubs already; and what are
yet behind we know not; but, for the most part, we find
it true that has been talked of old, ^ A good man must
suffer trouble.*
Con. You talk of rubs : what rubs have you met withal ?
Hon. Nay, ask Mr. Great-heart, our. guide, for he can
give the best account of that.
Gr.-h. We have been beset three or four times already.
Pirst, Christiana and her children were beset with two
ruffians, that they feared would take away their lives. We
were beset with giant Bloody-man, giant Maul, and giant
Slay-good. Indeed we did rather beset the last, than were
beset of him. And thus it was: after we had been some
time at the house of " Gaius mine host, and of the whole
church,** we were minded upon a time to take our weapons
"with us, and so go see if we could light upon any of those
that were enemies to pilgrims; for we heard that there
was a notable one thereabouts. Now Gaius knew his
haunt better than I, because he dwelt thereabout: so we
looked and looked, till at last we discerned the mouth of
his cave; then were we glad, and plucked up our spirits.
So we approached up to his den: and lo, when we came
2 e
418 OCCURRENCES IN THE TOWN OP VANITY.
tlierCj lie had dragged, by mere force, into bis net ibis
poor man, Mr. Feeble-mind, and was about to bring bim
to bis end. But, wben be saw us, supposing as we tbougbt,
be bad another prey; be left the poor man in bis bouse,
and came out. So we fell to it full sore, and be lustily
laid about bim : but, in conclusion, be was brought down
to the ground, and bis bead cut off, and set up by the way
side, for a terror to such as should after practise such un¬
godliness. That. I tell you the truth, here is the man
himself to affirm it, who was as a lamb taken out of the
mouth of the lion.
Then said. Mr. Feeble-mind, I found this true, to my
cost and comfort: to my cost wben be threatened to pick
my bones every moment; and to my comfort, wben I saw
Mr. Great-heart and bis friends, with their weapons, ap-»
proacb so near for my debverance.
Then said Mr. Holy-man, There are two things that they
have need to be possessed of, that go on pilgrimage;
courage, and an unspotted life^ If they have not courage,
they can never bold on their way: and, if their lives be
loose, they will make the very name of a pilgrim stink.
Then said Mr. Love-saint, I hope this caution is not
needful among you: but truly there are many that go
upon the road, that rather, declare themselves strangers to
pilgrims, than " strangers and pilgrims in the eartb.^^
Then.said Mr. Dare-not-lie, It is true they neither have
the pilgrims' weeds, nor the pilgrims' courage; they go
not uprightly, but all awry, with their feet: one shoe
goeth inward, another outward, and their hosen out be¬
hind ; here a rag, and there a rent, to the disparagement
of their Lord.
These things, said Mr. Penitent, they ought to be trou¬
bled for; nor are the pilgrims like to have that grace upon
A MONSTER DOES GREAT MISCHIEF, 419
them and their pilgrims' progress as they desire, tintil the
Tray is cleared of such spots and blemishes.
Thus they sat talking and spending the time until sup¬
per was set upon the table. Unto which they went, and
refreshed their weary bodies: so they went to rest. Now
they staid in the fair a great while, at the house of Mr.
Mnason, who, in process of time, gave his daughter Grace
unto Samuel, Christiana's son, and his daughter Martha to
Joseph.
The time, as I said, that they lay here was long: for it
was not now as in former times. Wherefore the pilgrims
grew acquainted with many of the good people of the
town, and did them what service they could. Mercy, as
she was wont, laboured much for the poor; wherefore
their bellies and backs blessed her, and she was there an
ornament to her profession. And, to say the truth for
Grace, Phebe, and Martha, they were all of a very good
nature, and did much good in their places. They were
also all of them very fruitful; so that Christian's name, as
was said before, was like to live in the world.
While they lay here, there came a monster out of the
woods, and slew many of the people of the town. It would
also carry away their children, and teach them to suck its
whelps. Now no man in the town durst so much as face
this monster; but all men fled when they heard of the
noise of his coming. The monster was like unto no one
beast upon the earth, its body was like a dragon, and it
had seven heads and ten horns."^ It made great havoc of
children, and yet it was governed by a woman. This mon¬
ster propounded conditions to men; and such men as
loved their lives more than their souls accepted of those
conditions.
* Rev. xii. 3.
2 E 2
420 "WHICH THE PILGRIMS ASSAULT AND MAIM.
Now Mr. Great-heart, together with those who came to
visit the pilgrims at Mr. Mnason's house, entered into a
covenant to go and engage this beast, if perhaps they might
deliver the people of this town from the paws and mouth
of this so devouring a serpent.
• Then did Mr. Great-heart, Mr. Contrite, Mr. Holy-man,
Mr. Dare-not-lie, and Mr. Penitent, with their weapons go
forth to meet him. Now the monster, at first, was very
rampant, and looked upon these enemies with great dis<i«
dain; but they so belaboured him, being sturdy men at
arms, that they made him make a retreat; so they came
home to Mr. Mnason's house again.
The monster, you must know, had his certain seasons to
come out in, and to make his attempts upon the children of
the people of the town: also these seasons did these valiant
worthies watch him in, and did continually assault him 5
insomuch that in process of time he became not only
wounded, but lame: also he had not made the havoc of the
townsmen's children as formerly he had done: and it is
verily believed by some, that this beast will certainly die
of his wounds. This therefore made Mr. Great-heart and
his fellows of great fame in this town; so that many of
the people, that wanted their taste of things, yet had a
reverent esteem and respect for them. Upon this account
therefore it was, that these pilgrims got not much hurt
here. True, there were some of the baser sort, that could
see no more than a mole, nor understand more than a
beast; these had no reverence for these men, nor took they
notice of their valour and adventures.*
* This seems to tefer to the prevalence of Popery for some time before the
revolution in 1688 ; by ■which many nominal Protestants "were drawn aside,
and numbers of children educated in the principles of that dai'k superstition.
The favour or frown of the pnnce and his party operated so powerfully, that
THfJ PILGRIM? LEAVE THE TOWN OF VANITY. 421
• Well, the time drew on that the pilgrims must go on
their way; therefore they prepared for the^ journey.
They sent for their friends; they conferred with them;
they'had some time set apart therein, to commit each
other to their Prince. There were again that brought
them of such things as they had, that were fit for the
weak and the strong, fpr the women and the men, and so
laded them with such things as were necessary.^ Then
they set forward on their way; and their friends accom¬
panying them so far as was convenient, they again com¬
mitted each other to the protection of their King, and
departed.
They, therefore, that were of the pilgrim^s company,
went on, and Mr. Great-heart went before them: now
the women and children beiug weakly, they were forced to
go as they could bear. By this means Mr. Beady-to-halt
and Mr. Peeble-mind had more to sympathize with their
condition.
i
When they were gone from the townsmen, and when
their friends had bid them farewell, they quickly came to
the place where Faithfdl was put to death: therefore they
made a stand, and thanked Him that had enabled him to
* Acts xxviii. 10.
worldly men in general yielded to the imposition; but several persons among
the non-conformists, as well as in the established church, did eminent service
at that crisis by their preaching and writings, in exposing the delusions and
abominations of that monstrous religion: and these endeavours were
eventually the means of overturning the plan for the re-establishment of
Popery in Britain, The disinterested and bold decided conduct of many
dissenters, on this occasion, procured considerable favour both to them and
their brethren, with the best friends of the nation: but the prejudices of
•others prevented them from reaping all the advantage from it that they
ought to have done.
422 THE HILL LUCRE AND PILLAR OF SALT»
bear Ms cross so well; and tbe ratber, because they now
found tbat tbey bad a benefit by sncb a man's sufferings
as be was. Tbey went on, tberefore, after tMs a good way
further, talking of Cbristian and Eaitbful; and bow Hope¬
ful joined himself to Cbristian, after tbat Eaitbful was
dead.
Now tbey were come up witb tbe bill Lucre, wbere tbe
silver mine was, wMcb took Demas off from bis pilgrimage,
and into wbicb, as some tbink. By-ends fell and perished:
wherefore tbey considered that. But when tbey were come
to tbe old monument tbat stood over against the bill
Lucre, to wit, to tbe pillar of salt, tbat stood also within
view of Sodom and its stinking lake, tbey marvelled, as did
Cbristian before, tbat men of tbat knowledge and ripeness
of wit, as tbey were, should be so blind as to turn aside
here. Only tbey considered again, tbat nature is not
affected witb tbe barms tbat others have met witb, espe¬
cially if tbat thing, upon wbicb tbey look, has an attracting
virtue upon tbe foobsb eye.
I saw now tbat tbey went on till tbey came to tbe river
tbat was on tMs side of tbe Delectable Mountains : to tbe
river wbere tbe fine trees grow on both sides, and whose
leaves, if taken inwardly, are good against surfeits wbere
tbe meadows are green all tbe year long, and wbere tbey
might lie down safely.
By this river-side, in tbe meadows, there were cotes and
folds for sheep, a bouse built for tbe nourishing and bring-
ing up of those lambs, tbe babes of those women tbat go
on pilgrimage. Also there was here One tbat was entrusted
witb them, who could have compassion, and tbat could
gather these lambs witb bis arm, and carry them in bis
bosom, and tbat could gently lead those tbat were witb
' Ps. xxiii.
^ROVlSlOll MADE FOR PILGRIMS^ CHILDREN, 423
young.^ Now to the care of this man Christiana admo¬
nished her four daughters to commit their little ones, that
by these waters they might be housed, harboured, succoured,
and nourished, and that none of them might be, lacking in
time to come. This man, if any of them go astray, or be
lost, he will bring them again; he will also bind up that
which was broken, and will strengthen them that are sick.®
"Here they will never want meat, drink and clothing; here,
they will be kept from thieves and robbers; for this man
-will die before one of those committed to his trust shall be
lost. Besides, here they shall be sure to have good nurture
and admonition, and shall be taught to walk in right paths;
and that you know is a favour of no small account.* Also
here, as you see, are delicate waters, pleasant meadows,
dainty flowers, variety of trees, and such as bear wholesome
fruit: fruit not like that which Matthew ate of, that fell
over the wall out of BeelzebuVs garden ; but fruit that
procureth health where there is none, and that continueth
and increaseth it where it is.
•
* Heb. V. 2 ; Isa. Ixiii. ^ Jer. xxiii. 4 j Ezek. xxxiv. 11—16.
, * Under this emblem we are taugbt the importance of early recommending^
our children to the faithful care of the Lord Jesus, by fervent prayer, with
earnest desires of their eternal good, above all secular advantages whatsoever i
consequently we ought to keep them at a distance from such places, con¬
nexions, hooks, and companies, as may corrupt their principles and morals ;
to instil such pious instructions as they are capable of receiving ; to bring
them early under the preaching of the gospel and to the ordinances of God j
and so avail ourselves of every help, in thus " training them up in the nature
and admonition of the Lord." Por depraved natural propensities, the course
of the world, the artifices of Satan, the inexperience, credulity, and sanguine
expectations of youth, the importance of the case, and the precepts of scrip¬
ture, concur in requiring this conduct of us. Yet, after all, our minds
must be anxious about the event, in proportion as we value their souls, except
as we find relief by commending them to the faithful care of that tender Shep¬
herd, who " gathers the lambs with his arms, and carries them in his
bosom." '
424 THE PILGRIMS ATTACK AND KILL GIANT DESPAIR,
So they were content to commit their little ones to him j
and that which was also an encouragement to them so to
do was, for that all this was to be at the charge of the
King; and so was an hospital to young children and
orphans.
ow they went on; and, when they
were come to By-path meadow, to
the stile .over which Christian
went with his fellow Hopeful, when
they were taken by Giant Despair,
and put into Doubting-castle they
sat down, and consulted what was
best to be done; to wit, now they
were so strong, and had got such a man as Mr. Great-heart
for their conductor, whether they had not best to make an
attempt upon the giant, demolish his castle, and if there
were any pilgrims in it to set them at liberty, before they
went any further. So one said one thing, and another
said to the contrary. One questioned if it was lawful to
go upon unconsecrated ground; another said they might,
provided their end was good. But Mr. Great-heart said.
Though that assertion offered last cannot be universally
true, yet I have a commandment to resist sin, to overcome
evil, to fight the good fight of faith and, I pray, with
whom should I fight this good fight if not with Giant
Despair ? I will therefore attempt the taking away of his
life, and the demolishing of Doubting-castle. Then said
he. Who will go with me ? Then said old Honest, I will.
And so we will too, said Christiana^s four sons, Matthew,
Samuel, James, and Joseph; for they were young men and
strong.^
* 1 Johnii. 13, 14.
AND DESTROY DOTJBTING CASTLE.
425
So ttey left the women on the rOad, and with them
Mr. Feeble-mind and Mr. Ready-to-halt, with his cmtches,
to be their guide, until they came back: for in that place,
though Giant Despair dwelt so near, they keeping in the
road, " a little child might lead them.'^^
So Mr. Great-heart, old Honest, and the four young
men went to go up to Doubting Castle, to look for Giant
Despair. When they came at the castle gate, they knocked
for entrance with an unusual noise. With that the old
giant 'comes to the gate, and Diffidence his "wife follows.
Then said he. Who and what is he that is so hardy as
after this manner to molest the Giant Despair? Mr.
Great-heart replied. It is I, Great-heart, one of the King
of the celestial country's conductors of pilgrims to their
place : and I demand of thee, that thou open thy gates for
my entrance; prepare thyself also to fight, for I am come
to take away thy head, and to demolish Doubtiug-castle.
^ow Giant Despair, because he was a giant, thought no
man could overcome him: and again, thought he. Since
heretofore I have made a conquest of an'gels, shall Great-
heart make me aJfraid? So he harnessed himself, and
went out: he had a cap of steel upon his head, a breast¬
plate of fire girded to him, and he came out in iron shoes
with a great club in his hand. Then these sis men made
up to him, and beset him behind and before: also when
Diffidence, the giantess, came up to help him, old Mr.
Honest cut her down at one blow. Then they fought for
their lives, and Giant Despair was brought down to the
ground, but was very loth to die: he struggled hard, and
had, as they say, as many lives as a cat; but Great-heart
was his death: for he left him not till he had severed his
head from his shoulders,
' Isaiah xi. 9. '
426 " THEY RELEASE TWO PILGRIMS/
Tten they fell to demolisliiiig Doubting-castle^ and that
you know might with ease he done, since Giant Despair
■was dead. They Were seven days in destroying of that:
and in it, of pilgrims, they found one Mr. Despondency,
almost starved to death, and one Much-afraid his daughter;
these two they saved ahve. But it would have made yon
have wondered to have seen the dead bodies that lay here
and there in the castle-yard, and how full of dead men's
bones the dungeon was.
• "When Mr. Great-heart and his companions had per¬
formed this exploit, they took Mr. Despondency and his
•daughter Much-afraid into their protection; for they were
honest people, though they were prisoners in Doubting-
castle, to that Giant Despair. They, therefore, I say, took
with them the head of the giant, (for his body they had
buried under a heap of stones;) and down to the road and
to their companions they came, and shewed them what
they had done. Now, when Teeble-miud and Beady-to-
halt saw that it was the head of Giant Despair indeed,
they were very jocund and merry. Now Christiana, if
need was, could play upon the viol, and her daughter
Mercy upon the lute: so, since they were so merrily dis¬
posed, she played them a lesson, and Beady-to-halt would
dance. So he took Despondency's daughter, named
Much-afraid, by the hand, and to dancing they went in
the road. • True he could not dance without one crutch in
his hand; but I promise you he footed it well: also the
girl was to be commended, for she answered the music
handsomely.
• As for Mr. Despondency, the music was not much to
him: he Was for feeding rather than dancing; for that he
was almost starved. So Christiana gave him some of her
bottle of spirits, for present relief, and then prepared him
A MONUMENT.
427
soiuething to eat; and in a little time tlie old gentleman
came to himself^ and began to be finely revived.
Now I saw in my dream, wben all tbese things were
finished, Mr. Great-heart took the head of Giant Despair,
and set it upon a pole by the highway side, right over
against the pillar that Christian erected for a caution to
pilgrims that came after, to take heed of entering into his
grounds.*
* The following lines are here added, as in other places r
Though Doubting-castle he demolished.
And Giant Despair too has lost his head:
Sin can rebuild the castle, make't remain,
And make Despair the Giant live again.—
Indeed they seem to be much wanted for the exploit of destroying Doubting-
castle, and kUling Giant Despair, is more liable to exception, than any inci¬
dent in the whole' work.—To relieve the minds of such as are discouraged in
the path of duty, or when inquiring the way of salvation, is doubtless a most
important service in the cause of Christ. This is represented by the attempts
' made to mend the road over the Slough of Despond: but By-path meadow
ought to lead to Doubting-castle. Such inward distresses are as useful to
Christians as any other rebukes and con*ections, by which their loving Friend
renders them watchful and circumspect. Could this order be reversed, it
would give strength to temptation, and tend to embolden men to seek relief
from difficulties by transgression j for the apprehension of subsequent distress
is one grand preventive, even to the believer, when such measures are sug¬
gested to his naind. Indeed, this is the Lord^s method of performing his
covenant to his people; I will," says he, " put my fear in their hearts, that
they shall not depart from me."^ If therefore love be not in lively exercise,
he has so ordered it ^oifear should intervene, to prevent worse consequences.
So that, when believers have not only departed from the way, but have also
fallen asleep on forbidden groimd, their alarms and doubts are salutary,
though often groundless and extreme: and should any man, by preaching or
writing, be, able to prevent all the despondings of such persons, previous to
their repentance and its happy effects, he would subserve the design of the
tempter, and coimteract the Lord's plan. We can, with propriety, do no more
in this case, than encourage the fallen to repent and seek forgiveness, by the
general truths, invitations, and promises of scripture; and comfort them,
* Jer, xxxii. 40.
'428
THE DELECTABLE MOUNTAINS.
Then he writ under it, upon a marble stone, these verses
following;
This is the head of him, whose name only.
In former times, did pilgrims terrify.
His castle's down, and Diffidence, his wife.
Brave Master Great-heart has bereft of life.
Despondency, his daughter Much-afraid,
Great-heart for them also the man has play'd.
Who hereof doubts, if he'll hut cast his eye
Up hither, may his scruples satisfy.
This head also, when doubting cripples dance.
Doth shew from fears they have deliverance.
When tbose men bad thus bravely shewed themselves
against Doubting-castle, and had slain Giant Despair, they
went forward, and went on till they came to the Delec¬
table Mountains, where Christian and Hopeful refreshed
themselves with the varieties of the place. They also
acquainted themselves with the shepherds there, who wel¬
comed them, as they had done Christian before, unto the
Delectable Mountains.
Now the shepherds seeing so great a train follow Mr.
Great-heart, (for with him they were well acquainted,)
they said unto him. Good Sir, you have a goodly company
here; pray where did you find all these ?
Gr.-h. First, here is Christiana and her train.
Her sons, and her sons' wives, who, likq the wain.
Keep by the pole, and do by compass steer.
From sin to grace, else they had not been here.
when penitent, by suitable topics, " that they may not be swallowed up of
overmuch sorrow."—But though this part of the allegory is liable to some
objection, or capable of being abused; yet it is probable that the author only
intended to shew, that the laboui's of faithful ministers, with the converse and
prayers of such believers as are strong in faith, may be very useful in re¬
covering the fallen, and relieving them that are ready to despond; and of
thus preventing the more durable and dreadful effects of the weak believer's
transgressions.
THE PILGRIMS WELCOMED
429
, Next, here's old Honest come on pilgrimage; " -
Ready-to-halt too, who, I dare engage,
True-hearted is, and so is Feeble-mind,
t
Who willing was not to be left behind.
Despondency, good man, is coming after.
And so also is Much-afraid his daughter.
May we have entertainment here, or must
We further go ? Let's know wheron to trust.
Then said the shepherds^ This is a comfortable company;
you are welcome to ns^ for we have for the feeble, as for
the strong: our Prince has an eye to what is done to the
least of these therefore infirmity must not be a block
to our entertainment. So they had. them to the palace
doors, and then said unto them. Come in, Mr. Feeble-
mind ; Come in, Mr. Ready-to-halt; Come in, Mr. Des¬
pondency, and Mrs. Much-afraid his daughter. These,
Mr. Great-heart, said the shepherds to the guide, we call
in by name, for that they are most subject to draw back;
but as for you, and the rest that are strong, we leave you
to your wonted liberty. Then said Mr. Great-heart, This
day I see that grace doth shine in your faces, and that you
are my Lord^s shepherds indeed: for that you have not
pushed these diseased neither with side nor shoulder, but
have rather strewed their way into the palace with flowers
as you should.^
So the feeble and weak went in, and Mr. Great-heart
and the rest did follow. "When they were also set down,
the shepherds said to those of the weaker sort, What is
that you would have ? For, said they, all thiugs must be
managed here to the supporting of the weak, as well as
the warning of the unruly.
So they made them a feast of things easy of digestion,
and that were pleasant to the palate, and nourishing: the
Matt. XXV. 40. ^ Ezek. xxxiv. 21.
430
MOUNT MARVEL.
wMch. when they had received, they went to their rest,
each one respectively unto his proper place. When morn¬
ing was come, because the mountains were high, and the
day clear; and because it was the custom of the shepherds
to shew the pilgrims, before their departure, some rari¬
ties : therefore, after they were ready, and had refreshed
themselves, the shepherds took them out into the fields,
and shewed them first what they had shewed to Christian
before.
Then they had them to some new places. The first was
mount Marvel, where they looked, and behold a man at a
distance, that tumbled the hills about with words. Then
they asked the shepherds what that should mean ? So
they told them, that that man was the son of one Mr.
Great-grace, (of whom you read in the first part of the
records of the Pilgrim^s Progress:) and he is set there to
teach pHgruns how to believe down, or to tumble out of
their ways, what difficulties they should meet with, by
faith.^ Then said Mr. Great-heart, I know him; he is a
man above many.*
* Mark xi. 23, 24.
* Faith exercised on the promises, and according to the -warrant, of scrip¬
ture, engages the arm of omnipotence on our side, as far as our duty, or
advantage, and the glory of God, are concerned; so that strong faith -will
Jemove out of our -way every obstacle -which prevents our progress. But
many things seem to us to be insurmountable obstacles -which are merely
trials of our patience, or " thorns in the flesh" to keep us humble: no degree
of faith therefore -will remove them; but belie-ving prayer -will be answered
by inward strength communicated to our souls. "The grace of the Lord
Jesus will be sufficient for us" his strength will be perfected in our weak¬
ness the burning bush shall not be consumed; and we shall be enabled to
proceed, though in great weakness, and -with many trembling apprehensions.
On the other hand, real hindrances frequently obstruct our path, " because of
our unbelief," and because we neglect the proper means of increasing our
faith.*
* Matt. xvii. 19—21.
MOUNT INNOCENCE* MOUNT CHARITY. 431
Then they had them to another place, called mount In¬
nocence : and there they satv a man clothed all in white;
and two men. Prejudice and Ill-will, continually casting
dirt upon him. Now, behold, the dirt, whatsoever they
cast at him, would in a little time fall off again, and his
garment would look as clear as if no dirt had been cast
thereat.—Then said the pilgrims. What means this? The
* shepherds answered. This man is named Godly-man, and
the garment is to shew the innocency of his life. Now
those that throw dirt at him are such as hate his well¬
doing ; but, as you see the dirt will not stick upon his
clothes, so it shall be with him that lives truly innocently
in the world. Whoever they be that would make such
men dirty, they labour all in vain; for God, by that a
little time is spent, will cause that their innocence shall
break forth as the light, and their righteousness as the
noon-day.''^
Then they took them, and had them to mount Charity,
where they shewed them a man that had a bundle of cloth
lying before him, out of which he cut coats and garments
for the poor that stood about him; yet his bundle or roll
of cloth was never the less. Then said they. What should
this be ? That is, said the shepherds, to shew you, that
* This and the subsequent emblems are sufficiently explained^ and only re¬
quire to be duly considered with refereqee to their practical import.—It may
however be observed, that some godly men have been durably suspected of
crimes charged upon them by prejudiced persons, of which they are entirely
innocent: yet, perhaps, this will be found to have originated from some
misconduct in other respects, or from want of circumspection in " avoiding
the appearance of evilso that the general rule may be allowed to be valid;
and they who feel themselves to be exceptions to it will do well to examine,
whether they have not by indiscretions, at least, exposed themselves to this
pginful trial. I apprehend most of us have cause enough in this respect for
hujuiliation and patience.
•432
THE BT-WAY
he that has a heart to ^ve of his lahoiir to the poor shall
.never want wherewithal. ^'He that watereth shall he
watered himself.^' And the cake, that the widow gave to
the prophet, did not cause that she had ever the less in her
barrel.
They had them also to the place where they saw one
Fool and one Want-wit washing of an Ethiopian, with an
intention to make him white; hut the more they washed
him, the blacker he was. Then they asked the shepherds
.what that should mean ? So they told them, saying. Thus
shall it be with the vile person: all means used to get such
a one a good name shall in conclusion tend but to make
him more abominable. Thus it was with the Pharisees,
and so it shall be with all hypocrites.
Then said Mercy, the wife of Matthew, to Christiana
her mother, I would, if it might be, see the hole in the
hill, or that commonly called the By-way to hell. So her
mother brake her mind to the shepherds. Then they
went to the door; (it was on the side of a hill;) and they
opened it, and bid Mercy hearken awhile. So she
hearkened, and heard one saying. Cursed be my father,
for holding my feet back from the way of peace and life.
And another said, O that I had been torn in pieces, be¬
fore I had, to save my life, lost my soul! And another
said. If I were to live again, how would I deny myself,
rather than come to this place! Then there was as if the
very earth groaned and quaked under the feet of this
young woman for fear. So she looked white, and came
trembling away, saying. Blessed be he and she that are
delivered from this place 1
Now, when the shepherds had shewn them all these
things, then they had them back to the palace, and enter¬
tained them with what the house would afford: but Mercy
THE WONDERFUL LOOKING GLASS.
433
being a young and breeding woman longed for something
that she saw there, but was ashamed to ask. Her mother-
in-law then asked her what she ailed, for she looked as
one not well ? Then said Mercy, There is a looking-glass
hangs up in the dining-room, off which I cannot take my
mind; if therefore I have it not, I think I shall miscarry.
Then said her mother, I will mention thy wants to the
shepherds, and they will not deny it thee. But she said,
I am ashamed that these men should know that I longed.
Nay, my daughter, said she, it is no shame, but a virtue,
to long for such a thing as that. So Mercy said. Then,
mother, if you please, ask the shepherds if they are wil¬
ling to sell it.
• Now the glass was one of a thousand. It would pre¬
sent a man, one way^ with his own features exactly; and
turn it but another way, and it would shew one the very
face and similitude of the Prince of the pilgrims himself.
Yes, I have talked with them that can tell, and they have
said, tliat they have seen the very crown of thorns upon
his head by looking in that glass they have therein also
seen the holes in his hands, in his feet, and his side. Yea,
such an excellence is there in that glass, that it will' shew
him to one where they have a mind to see him j whethei*
living or dead; whether in earth or in heaven 5 whether
in a state of humiliation, or in his exaltation; whether
coming to suffer or coming to reign.^
Christiana therefore went to the shepherds apart, (now
the names of the shepherds were Knowledge, Experience,
Watchful, and Sincere,) and said unto them. There is one
bf my daughters, a breeding woman, that I think, dotb
long for something that she hath seen in this house, and
* James i. 23—25; 1 Cor. xiii. 12. 2 Cor. iii. 18.
2 F
434
presents made to the pilgrims.
she thinks she shall miscany if she should by you be
denied*
Exp. Call her, call her; she shall assuredly have what
Ive can help her to. So they called her, and said to her,
Mercy, What is that thing thou wouldest have? Then
she blushed, and said. The great glass that hangs up in the
dining-room. So Sincere ran and fetched it, and with a
joyful consent it was given her* Then she bowed her
head, and gave thanks, and said. By this I know that I
have obtained favour in your eyes.*
They also gave to the young women such things as they
desired, and to their husbands great commendations, for
that they had joined with Mr. Great-heart, to the slaying
of Giant Despair, and the demolishing of Doubting-castle.
—About Christiana^s neck the shepherds put a bracelet,
and so they did about the necks of her four daughters,
also they put ear-rings in their ears, and jewels on their
foreheads.
When they were minded to go hence, they let them go
in peace, but gave not to them those certain cautions which
before were given to Christian and his companion. The
reason was, for that these had Great-heart to be their
guide, who was one that was well acquainted with things,
and so could give them their cautions more seasonably; to
wit, even then when the danger was nigh the approaching*
What cautions Christian and his companion had received
of the shepherds,'they had also lost by that the time was
* The holy scriptures, revealing to us the mysteries and perfections of God,
shewing us oui- own real character and condition, and discovering Christ and
his salvation to our souls, are represented imder this emblem. Every true
believer longs to be more completely acquainted with them from day to day,
and to look into them continually.
THEY PROCEED ON THEIR JOURNEY.
435
come that they had need to put them in practice. Where¬
fore here was the advantage that this company had over
the other *
From hence they went on singing, and they said:
Behold, how fitly are the tables set
For their relief that pilgrims are hecomej
And how they us receive without one let,
That make the other life the mark and home,
What novelties they have, to us they give.
That we, though pilgrims^ joyful lives may live.
They do upon us, too, such things bestow,
That 8he"iv we pilgrims are, where'er we go.
* The authdr embraces every opportunity of pointing out the important
advantages of the pastoral office, when faithfully executed; by which he
ineant, the regular care of a stated minister over a company of professed
Christians, who are his peculiar charge, have voluntarily placed themselves
under his instructions, seek counsel from him in all their difficulties, and pay
regard to his private admonitions; being convinced that he uprightly seeks
their spiritual welfare, and is capable of promoting' it. Nothing so much
tends to the establishment and consistent conduct of believers, or the per-
manent success of the gospel, as a proper reciprocal attention of pastors and
their flocks to each other. A general way of preaching and hearing*, with
little or no connexion, cordial unreserved intercourse, or even acquaintance,
between ministers and their congregations, with continual changes fi*om one
place to another, may tend to spread a superficial knowledge of evangelical
truth more widely; but, through the want of seasonable reproof, counsel,
encouragement, or admonition, the general directions delivered from the pul-
jiit will seldom be recollected when they are most wanted. Hence it is, that
professors so often miss their way^ are taken in * the Flatterer's net,' and fall
asleep on * the Enchanted Ground:' and a faithful guide ever at hand, to give
tiie caution or direction at the time, is the proper remedy, for which no ade¬
quate substitute can be found. But, as it is much easier to preach at large
dn general topics, and, after a few sermons delivered in one congregation, to
go over the same ground again in another place ; than, to perform duly the
several parts of the arduous office, which is sustained by the stated pastor of
a regular congi-egation; and as it is far more agreeable to nature, to be ex¬
empted from private admonitions, than to be troubled with them, it may be
feared that this important subject will not at present be duly attended to.-
F 2
436
valiant-for-truth's battle.
When they were gone from the shepherds, they qnickly
came to the place where Christian met with one Tum-away,
that dwelt in the town of Apostacy. Wherefore of him
Mr. Great-heart, their gnide, did now pnt them in mind,
saying. This is the place where Christian met with one
Turn-away, who carried with him the character of his
rebellion at his back. And this I have to say concerning
this man; he would hearken to no counsel, hut, once a
falling, persuasion could not stop him. When he came
to the place where the cross and the sepulchre were, he did
meet with one that did bid him look there, but he gnashed
with his teeth, and stamped, and said, he was resolved to
go hack to his own town. Before he came to the gate, he
met with Evangelist, who offered to lay hands on him to
turn him into the way again : but this Turn-away resisted
'him, and having done much despite unto him, he got away
over the wall, and so escaped his hand.
Mhen they went on: and, just at
the place where Little-faith for¬
merly was robbed, there stood a
man with his sword drawn, and
his face all blood. Then said Mr,
Great-heart, What art thou ? The
man made answer, saying, 1 am
-, - one whose name is Valiant-for-
truth, I am a pilgrim, and am going to the celestial city.
Now, as I was in my way, there were three men that did
beset me, and propounded unto me these three things:
Whether I would become one of them ? or go back from
whence I came ? or die upon the place ? To the first I
answered, I had been a truejnan a long season, and there¬
fore it could not be expected that I should now cast in my
AND VICTORY OVER THREE ASSAILANTS. 43?
lot with thieves.^ Then they demanded what I should say
to the second. So I told them. The place from whence I
came, had I not found incommodity there, I had not for¬
saken it af all; hut, finding it altogether unsuitable to me,
and very unprofitable for me, I forsook it for this way.
Then they asked me what I said to the third ? And I
told them, My life cost more dear far than that I should
lightly give it away : besides you have nothing to do to put
things to my choice: wherefore at your peril be it if you
meddle. Then these three, to wit. Wild-head, Inconsider¬
ate, and Pragmatic, drew upon me, and I also drew upon
them. So we fell to it, one against three, for the space of
three hours. They have left upon me, as you see, some of
the marks of their valour, and have also carried away with
them some of mine. They are but just now gone: I sup¬
pose they might, as the saying is, hear your horse dash,
and so they betook themselves to flight.*
^ Prov. i. 10—19.
* Fi-om the names given to the opponents, with whom this pilgrim fought,
we may infer, that the author meant to represent by them certain wild
enthusiasts, who, not having ever duly considered any religious subject,
officiously intrude themselves in the way of professors, to perplex their minds,
and persuade them that unless they adopt their reveries or superstitions, they
cannot be saved. An ungovernable imagination, a mind incapable of sober
reflection, and a dogmatizing spirit, characterize these enemies of the truth:
they assault religious persons with specious reasonings, cavilling objections,
confident assertions, bitter reproaches, proud boastings, sarcasticaJ censures,
and rash judgments ; they endeavour to draw them over to their party, or to
drive them from attending to religion at all; or to terrify them with the fears
of daiiination, in their present endeavours to serve God, and find his salvation.
Whatever company of persons we suppose that the author had in view, we
may learn from the passage what our strength, hope and conduct ought to be,
when we are thus assaulted. The word of God, used in faith, and with fervent
and perseveriug prayer, will at length enable us to silence such dangerous
^ assailants; and if we be valiant for the truth,** oxidi meekly contend for it,
amidst revilings, menaces, and contempt, we may hope to confirm others also,
and to promote the common cause.
438
he joins the pilgrims,
Gr.-h. But here was great odds, three against one.
Val. It is true: but little or more are nothing to him
that has the truth on his side. " Though a host should
encamp against mc," said one, my heart shall not fear :
though war shall rise against me, in this will I he confir
dent.^' Besides, said he, 1 have read in some records, that
one man has fought an army: and how many did damson
slay with the jaw-hone of an ass ?
Then said the guide. Why did you not cry put, that
some might have come in for your sucpour.
Val. So I did to my King, who I knew could hear me^^
and afford invisible help; and that w£^s enough for me.
Then said Great-heart to Mr. Valiant-for-truth, Thpu
}iast worthily behaved thyself; let me see thy sword, Sp
he shewed it him. When he had taken it into his hand,
^nd looked thereon a while, he said, ^a! it i§ ^ right
Jerusalem blade.
Val. It is so. Let a man have one of these blades with
a hand to wield it, and skill to use it, and he may venture
pppn an angel with it. He need not fear its holding if he
can but tell how to lay on. Its edge wiU never blunt. It
will cut flesh, and bones, and soul, and spirit and all.
Gr.-h. But you fought a great while; I wonder ypri
was not weary.
Val. I, fought till my sword did cleave to my hand, and
then they were joined together, as if a sword grew out of
my arm: and when the blood ran through my fingers,
then I fought with most courage."
Gr.-h. Thou hast done well; thou hast ** resisted unto
blood, striving against sin thou shalt abide by us, come
in and go out with us, for we are thy companions.
Then they took him, and washed his wounds, and gave
him of what they had to refresh him : and so they went
together. Now a&they went on, because Mr. Great-heart
and shews how he left dark-land. 439
was delighted in him^ (for he loved one greatly that he
found to he a man of his hands;) and because there were
in company them that were feeble and weak, therefore he
questioned with him about many things; as first, what
countryman he was ?
Val. I am of Dark-land, for there I was born, and there
my father and mother are still.
Dark-land ! said the guide, doth not that lie on the same
coast with the city of Destruction ?
Val. Yes, it doth. Now that which caused me to come
on pilgrimage^ was this : we had Mr. Tell-true come into
our parts, and he told it about what Christian had done,
that went from the city of Destruction; namely, how he
had forsaken his wife and children, and had betaken him-
to.a pilgrim's life. It was also confidently reported, how
he had killed a serpent that did come out to resist him in
his journey; and how he got through to whither he in-s
tended. It was also told what welcome he had to all his
Lord's lodgings, especially when he came to the gates of
the celestial city: for there, said the man, he was received
with sound of trumpet by a company of shining ones,
He told it also how all the bells of the city did ring for joy
at his reception, and what golden garments he was clothed
with; with many other things that now I shall forbear to
relate. In a word, that man so told the story of Christian
and his travels, that my heart fell into a burning heat to
be gone after him: nor could father or mother stay me,
So I got from them, and am come thus f^ on my way.
Gr.-h. You came in at the gate, did you not?
Val. Yes, yes! for the same man also told us, that aU
would be nothing, if we did not begin to enter this way at
the gate.
440
recognition in heaven.
Look yoH, said the guide to Christiana, the pilgrimage
of your husband, and what he has gotten thereby, is spread
abroad far and near.
Val. Why, is this Christian's wife? •
Gr.-h. Yes, that it is; and these are also her four sons.
Val. What! and going on pilgrimage too ?
Gr.-h. Yes, verily, they are following after.
Val. It glads n^e at heart; good man, how joyful will
he be when he shall see them, that would not go with him^
to enter before him in at the gates into the celestial City.
Gr.-h, Without doubt it will be a comfort to him; for^^
next to the joy of seeing himself there;, it will be a joy to
meet there his wife and children.
Val. But, now you are upon that, pray let me hear your
opinion about it. Some make a question, whether we shall
know one another when we are there.
Gr.-h. Do they think they shall know themselves then;,
or that they shall rejoice to see themselves in that bhss?
and, if they think they shall know Rnd do these, why not
know others, and rejoice in their welfare also? Again;,
since relations are our second self, though that state will
be dissolved, yet why may it not be rationally concluded
that we shall be more glad to see them there, than to see
they are wanting?
Val. WeU,.I perceive whereabouts you are as to this.
Have you any more things to ask me about my beginning
to come on pilgrimage ?
Gr.-h. Yes, were your father and mother willmg that '
you should become a pilgrim ?
Val. Oh no! they used all means imaginable to persuade
me to stay at home.
Gr.-h. What could they say against it ?
pilgrimage a&cribed to idleness.
441.
•- Val. They said^ it was an idle life; and, if I myself
were not inclined to sloth and laziness, I should never
countenance a pilgrim^s condition.*
. Gr.-h. And what did they say else ?
Val. Why, they told me that it was a dangerous way:
yea, the most dangerous way in the world, say they, is that
which the pilgrims go.
Gr.-h. Did they shew you wherein this way is dan¬
gerous ?
Val. Yes ; and that in many particulars.
Gr.-h. Name some of them.
Val. They told me of the Slough of Despond, where
Christian was well nigh smothered. They told me that
there were archers standing ready in Beelzebub-castle, to
shoot them who should knock at the Wieket-gate for
entrance. They told me also of the Wood and dark
Mountains, of the hill Difficulty, of the Lions: and also
* This hath been the reproach cast on reli^on in every age. Pharaoh said
to Moses and the Israelites, " Ye are idle, ye are idle; therefore ye say, let
us go and do sacrifice to the Lord." Men naturally imagine, that time spent'
in the immediate service of God is wasted: should a Christian therefore
employ as many hours every week, in reading the sciiptui'es, in secret and
social prayer, in pious discourse, and in attending on public ordinances, as
his neighbour devotes to amusement and sensual indulgence ; an outcry would
speedily he made, about his idling away his time, and being in the way to
beggar his family! As this must he expected, it behoves all believers to avoid
every appearance of evil, and by exemplary diligence in their proper employ-
nients, a careful redemption of time, a prudent frugality in their expenses,
and a good management of all their aflFah'S, to " put to silence the ignorance
of foolish men." For there are too many favourers of the gospel,, who give
plausibility to these slanders, by running from place to place, that they may»
hear every new preacher; while the duty of the family, and of their station
in the community, is miserably neglected.—They " walk disorderly, working
not at all, but are busy-bodiesfrom these we ought to withdraw, and
against such professors we should protest; for they are " ever learning, but -
never able to come to the knowledge of the truth."
442 carnal objections to the pilgrim's life.
of the three Giants, Bloody-man, Manl, and Slay-good.
They said, moreover, that there was a fonl Fiend haunted
the Valley of Humiliation; and that Christian was by him
almost bereft of life. Besides, said they, you must go over
the valley of the shadow of Death, where the hobgoblins
are, where the light is darkness, where the way is full of
snares, pits, traps, and gins.—They told me also of Giant
Despair, of Doubting-castle, and of the ruin that the
pilgrims met with there. Further, they said I must go
over the Enchanted Ground, which was dangerous. And
that after all this I should find a E-iver over which I should
find no bridge; and that that Biver did lie betwixt me
and the celestial country.
Gr.-h. And was this all ?
Val. No ; they also told me, that this way was full of
deceivers; aiid of persons that lay in wait there to turn
good men out of their path.
Gr.-h. But how did they make that out ?
Val. They told me that Mr. Worldly-.wise-man did lie
there in wait to deceive. They also said that there were
Formality and Hypocrisy continually on the road. They
said also, that By-ends, Talkative, or Demas, would go.
near to gather me up; that the Flatterer would catch me
in his net; or that, with green-headed Ignorance, I should
presume to go on to the gate, from whence he was sent
back to the hole that was in the side of th^ hill, and made
to go the by-way to hell. ;
Gr.-h. I promise you this was enough to discourage
thee. But did they make an end there ?
Val. No, stay. They told me also of many that tried
that way of old, and that had gone a great way therein, to
see if they could find something of the glory then, that sq
many had so much talked of from time to time; and how
BUT ALL ANSWERED BY FAITH
443
tliey came back again, and befooled tbemselves for setting
a foot out of doors in tbat path; to tbe satisfaction of the
country. And they named several that did so, as Obsti¬
nate and Pliable, Mistrust and Timorous, Turn-a-way and
0I4 Atheist, with several more; who, they said, had some
of them gone far to see what they could find: bat not one
of them found so,much advantage by going as amounted
to the weight of a feather.*
Gr.-h. Said they any thing more to discourage yon ?
Val, Yes; they told me of one Mr. Fearing, who was a
pilgrim ^ and how he found his way so solitary, that he
pever had a comfortable hour therein: also that Mr.
Despondency had like to have been starved therein: yea, '
iand also (which I had almost forgot,) that Christian him¬
self, about whom there had been such a noise, after all
Jiis ventures for a celestial crown, was certainly drowned
in the black river, and never went a foot further, however
it was smothered up.
Gr.tH. And did none of these things discourage you ?
Val. No ; they seemed as so many nothings to me.
* Worldly people, in opposing- the gospel, descant abundantly on the folly
and hypocrisy of religious persons; they pick up every vague report that
they hear to their disadvantage, and narrowly watch for the halting of such
as they are acquainted with: and then they form general conclusions, from a
few particular, distorted, and uncertain stories. Thus they endeavour to.
prove that there is no reahty in religion, that it is impossible to find the way
to heaven, and that it is better to be quiet than to bestow pains to no purpose.
This frivolous sophistry is frequently employed after all other arguments have
been silenced.—But ft is vain to deny the existence of hypocrites and de¬
ceivers ; or to excuse the evils objected to : on the contrary, we should allow
these representations as far as there is any appearance of truth in them ; and
then shew that this teaches us to beware lest we be deceived, and to try
every doctrine by the touchstone of God's word; that counterfeits prove the
value of the thing counterfeited; that we should learn to distinguish between
the precious and the vile; and, finally, that, while danger may attend a
religious profession, irreligion ensures destruction.
444 they come to the enchanted ground.
Gr.-h. How came that about ?
Val. Why, I still believed what Mr. Tell-true had said^
and that carried me beyond them all.
Gr.-h. Then ''this was your victory, even your faith
Val. It was so: I believed, and therefore came out, got
into the way, fought all that set themselves against me,
a^d, by believing, am come to this place.
Who "would true valour see
Let him come hither;
One here wiU constant be,
Come wind, come weather;
There's no discourag-ement
Shall make him once relent
His first avow'd intent.
To he a pilgrim.
Who so heset him roimd
With dismal stories.
Do but themselves confound.
His strength the more is.
No lion can him fright;
He'U "vnth a giant fight.
But he wiU have a right
To he a pilgrim.
Hobgoblin nor foul fiend
Can daunt his spirit; ^
He knows he at the end
Shall life inherit.
Then fancies fly away.
He'll not fear what men say,
Jle'U labour night and day
To be a pilgrim.
By this time tbey were got to the Enchanted Ground;
where the air naturally tended to make one drowsy ; and
that place was all grown over with briars and thorns, ex¬
cepting here and there, where was an enchanted arbour,
upon which if a man sits, or in which if a man sleeps, it
is a question, say some, whether ever he shall rise or wake
THE DANGERS THEY MET "WITH.
445
again in this world. Over this forest therefore they went,
both one. and another; and Mr. Great-heart went before,
for that he was the guide, and Mr. Valiant-for-truth came
behind, being rear-guard; for fear lest peradventure some
fiend, or dragon, or giant, or thief, should fall upon their
rear and so do mischief. They went on here, each man
with his sword dra-wn in his hand, for they knew it was a
dangerous place. Also they cheered up one another, as
well as they could. Feeble-mind, Mr. Great-heart com¬
manded, should come up after him, and Mr. Despondency
was under the eye of Mr. Yaliant.
Now they had not gone far, but a great mist and dark¬
ness fell upon them all; so that they could scarce, for a
great while, one see the other; wherefore they were forced,
for some time, to feel for one another by words, for they
walked not by sight. But any one must think that here
was but sorry going for the best of them all; but how
much the worse was it for the women and children, who
both of feet and heart also were but tender. Yet never¬
theless, so it was, that, through the encouraging words of
him that led in the front, and of him that brought them
up behind, they made a pretty good shift to wag along.
The way was also here very wearisome, through dirt
and slabbiness. Nor was there, on all this ground, sof
much as one inn or "vdctualling house, therein to refresh
the feebler sort. Here therefore was grunting, and puff¬
ing and sighing : while one tumbleth over a bush, another
sticks fast in the dirt; and the children, some of them
lost their shoes in the mire; while one cries out, I am
down! and another. Ho, where are you ? and a third^
The bushes have got such a fast hold on me, I think I
cannot get away from them.
Then they came to an arbour, warm and promising much'
446 THE ARBOUR CALLED SLOTHFUL^S FRIEND.
refresMiig to pilgrims: for it was finely wrought ahove
head, beautified with greens, furnished with benches and
settles. It had in it a soft couch, where the weary might
lean. This, you must think, all things considered, was
tempting; for the pilgrims already began to he foiled with
the badness of the way: hut there was not one of them
that made so much as a motion to stop there. Yea, for
ought I could perceive, they continually gave so good heed
to the advice of their guide : and he did so faithfully tell
them of dangers, and of the nature of dangers, when they
were at them, that usually, when they were nearest to
them, they did most pluck up their spirits, and hearten one
another to deny the flesh.—The arbour was called the
Slothful^s Friend, on purpose to allure, if it inight be,
some of the pilgrims there to take up their rest when
weary.*
* This view of the Enchanted Ground seems to vary from that which has
heen considered in the first part.—The circumstances of believers who are
deeply engaged in business, and constrained to spend much time alnohg
worldly people, may here he particularly intended. This may sometimes be
unavoidable ; but it is ' enchanted ground.* Many professors, fascinated by
the advantages and connexions thus presented to them, fall asleep, and wate
no more : and others are entangled hy those thorns and briars, which " choke
the word, and render it unfruitful." The more soothing the scene the greater
the danger, and the more urgent need is there for watchfulness and circum¬
spection : the more vigilant believers are, the greater uneasiness will such
scenes occasion 'them ; as they will he so long out of their prbper element:
and, the weaker and more unestablished men are, the more apt will they be
in such circumstances to yield to discouragement. The society and counsel
of faithful ministers and Christian friends may help them to get on: but they
will often feel that their path is miry and slippery, entangling and perplex¬
ing, dark and wearisome to their souls. Yet, if this be the case, their sighs,
complaints, and prayers, are hopeful symptoms ; hut, when worldly employ¬
ments and connexions, which perhaps at first were in a sense unavoidable,
induce prosperity, and men seek comfort from this prosperity, instead of con¬
sidering it as a snare or burden, or improving it as a talent; then the pro¬
fessor falls asleep in the enchanted arbour. It behoves, however^ all who
GREAT-HEART CONSULTS HIS MAP. 447.
I saw then in my dream, that they went on in this their
solitary ground, till they came to a place at which a man
is apt to lose his way. Now, though when it was light
their guide could well enough tell how to miss those ways
that led wrong, yet in the dark he was put to a stand;
hut he had in his pocket a map of all ways leading to or
from the celestial City: wherefore he struck a light, (for
he never goes also without his tinder-box,) and takes a
View of his book or map, which bids him be careful in that
place to turn to the right hand. And had he not been
careful to look in his map, they had in all probability been
smothered in the mud; for just a little before them, and
that at the end of the cleanest way too, was a pit^ none
knows how deep, full of nothing but mud; there made on
purpose to destroy the pilgrims in.
Then thought I with myself, who, that goeth on pil¬
grimage, but would have one of these maps about him,
that he may look when he is at a stand, which is the way
he must take.*
They went on, then, in this Enchanted Ground, till
they came to where there was another arbour, and it was
built by the highway side. And in that arbour there lay
two men, whose names were Heedless and Too-bold. These
love their souls, to shun that hurry of business, and multiplicity of affairs and
jirojects, intb which many are betrayed by deg'rees, in order to supply in¬
creasing; expenses, that might be avoided by strict frugality and more mckle-
rate desires; for these things lade the soul with thick clay; are a heavy
\veight to the most upright; render a man's way doubtful and joyless; and
" drown many in destruction and perdition."
* This emblem inculcates the duty of constant attention to the prBcepts and
counsels of scripture, as well as reliance on its promises: and of an habitual
application to the Lord by prayer, to teach us the true meaning of his word,
that we may learn the way of peace and safety, in the most difficult and
doubtful cases; and the advantage of consulting such ministers, as are most
experienced in the ways of God, and most conversant with his sacred oracles.
448
TWO MEN SLEEP IN AN ARBOUR.
two went tlius far on pilgrimage; but here, being wearied
witb tbeir journey,sat down to rest themselves and so fellfast
asleep. When the pilgrims saw them, they stood still, and
shook their heads; for they knew that the sleepers were in a
pitiful case. Then they consulted what to do, whether to
go on and leave them in their sleep, or step to them and
try to awake them: so they concluded to go to them, and
awake them; that is, if they could; but with this caution,
namely, to take heed that themselves did not sit down,
nor embrace the offered benefit of that arbour.
So they went in, and spake to the men, and called each'
by his name, {for the guide, it seems, did know them,)
but there was no voice nor answer. Then the guide did
fehake them, and do what he could to disturb them. Then
said one of them, I will pay you when I take my money.
At which the guide shook his head. I will fight so long
as I can hold my sword in my hand> said the other. At
that one of the children laughed.
Then said Christiana, What is the meaning of this ?
Then the guide said. They talk in their sleep; if you do
Strike them, or beat them, or whatever else you do unto
them, they will answer you after this fashion; or as one
bf them said in old time when the waves of the sea did
beat upon him, and he slept as one upon the mast of a
ship, " When I do awake, I will seek it yet again.^'^ You
know, when men talk in their sleep, they say any thing,,
but their words are not governed either by faith or reason.
There is an incoherency in their words now; even as there
was before betwixt their going on pilgrimage and their
sitting down here. This then is the mischief of it, when
heedless ones gO on pilgrimage; twenty to one but they
are served thus. For this Enchanted Ground is one of the
* Prov. xxiii. 34, 35.
A WAKNING TO THE PILGRIMS. ^49
last refuges tliat tlie enemy to pilgrims lias: wherefore it
is, as you see, placed almost at the end of the way, and so
it standeth against us with the more advantage. For
when, thinks the enemy, will these fools be so desirous to
sit down as when they are weary ? and at what time so
likely for to be weary, as when they are almost at their
journey^s end? Therefore it is, I say, that the Enchanted
Ground is placed so nigh to the land Beulah, and so near
the end of their race. Wherefore let pilgrims look to
themselves, lest it happen to them as it has done to these,
that, as you see, are fallen asleep and none can awake
them.*
^ Then the pilgrims desired, with trembling, to go forward;
only they prayed their guide to strike a light, that they
might go the rest of their way by the help of the light of
a lantern. So he struck ar Hght, and they went by the
help of that through the rest of this way, though the dark¬
ness was very great.^
But the children began to be sorely weary: and they
* 2 Pet. i. 19.
* Such men as take up a profession of the gospel in a heedless manner, and
proceed with an over-beaidhg confidence, the result of pride and ignorance,
may long maintain a form of godliness, though it he a weariness to them:
but, after a time, they will gradually be drawn back into the world, retaining
Jiothing of their religion, exc6pt certain distorted doctrinal notions. They
find excuses for their conduct from false maxims and bad examples : they fall
asleep in the arms of worldly prosperity : nothing can awaken them to fear
or self-suspicion: but they will, as it were, talk in their sleep about religion,
in so incoherent a manner as to excite the laughter of children ; while they
who understand the case will bewail their deplorable delusion. Such awful
examples should excite us to redoubled diligence in searching the scriptures,
and in prayer; lest we too should be overcome with a destructive sleep, and
perish in this fascinating way. For scenes of worldly prosperity have detee '
ted the hypocrisy of many, who have long persevered in an unsuspected
profession, amidst difficulties and trials.
2 G
450 THEY riND STANDFAST ON HIS KNEES.
cried' unto him that loveth pilgrims, to make their way
more comfortable. So, by that they had gone a little
further, a wind arose that drove away the fog; so the air
became more clear. Yet they were not off by much, of
the Enchanted Ground, but only now they could see one
another better, and also the way wherein they should walk.
Now, when they were almost at the end of this ground;
they perceived that a little before them was a solemn noise
of one that was much concerned. So they went on, and
looked before them : and behold they saw, as they thought,
a man upon his knees, with hands and eyes lifted lip, and
speaking, as they thought, earnestly to one that was above.
They drew nigh, but could not tell what he said : so they
went softly till he had done. When he had done, he got
up, and began to run towards the celestial city. Then Mr;
Great-heart called after him, saying, Soho, friend, let us
have your company, if you go, as I suppose you do, to the
celestial city. So the man stopped, and they came up to
him: but so soon as Mr. Honest saw him, he said, I know
this man? Then said Mr. Valiant-for-truth, Pr'ythee,
who is it ? ^Tis one, said he, that comes from whereabouts
I dwelt: his name is Standfast; he is certainly a right
good pilgrim.
So they came up one to another ; and presently Stand¬
fast said to old Honest, Ho! father Honest, are you there ?
Ay, said he, that I am, as sure as you are there. Eight
glad am I, said Mr. Standfast, that I have found you on
this road. And as glad am I, said the other, that I espied
you on your knees. Then Mr. Standfast blushed, and
said. But why, did you see me? Yes, that I did, quoth
the other, and with my heart was glad at the sights Why,
what did you think ? said Standfast. Think I said old
standfast's account of himself.
451
Honestj what should I think ? I thought we had an honest
man upon the road, therefore should have his company hy-
and-hye. If you thought not amiss, said Standfast, how
happy am I; hut, if I be not as I should, it is I alone
must bear it. That is true, said the other: hut your fear
doth further confirm me, that things are right betwixt the
Prince of pilgrims and your soul; for he saith, " Blessed
is the man that feareth always."
' Val. Well, but brother, I pray thee teU us, what was it
that was the cause of thy being upon thy knees even now ?
Was it for some obligations laid by special mercies upon
thee, or how ?
• St. Why, we are, as you see, upon the Enchanted
Ground; and, as I was coming along, I was musing with
myself of what a dangerous nature the road in this place
was; and how many, that had come even thus far on pil¬
grimage, had here been stopped and been destroyed. I
thought also of the manner of death with which this place
destroyeth men. Those that die here die of no violent,
distemper: the death which such do die is not grievous to
them; for he that goeth away in a sleep begins that journey
with desire and pleasure: yea, such acquiesce in the will of
that disease.
Then Mr. Honest interrupting him, said. Did you see
the two men asleep in the arbour ?
St. Ay, ay, I saw Heedless and also Too-bold there;
and, for aught I know, there they will lie until they rot
but let me go on with my tale. As I was thus musing, as
.1 said, there was one in pleasant attire, but old, who pre¬
sented herself unto me, and ofiered me three things; to
wit, her body, her purse, and her bed. How the truth is,
I was both weary and sleepy: I am also as poor as an
^ Prov. X. 7.
2 g 2
452^ his dangers from madam bubble.
owlet, and that perhaps the witch knew. Well, I repulsed
her once and twice; but she put by my repulses and
smiled. Then I began to be angry; but she mattered
that nothing at all. Then she made offers again, and said.
If I would be ruled by her, she would make me great and
happy; for, feaid she, I am the mistress of the world, and
men are made happy by me. Then I asked her name,
and she told me it was Madam Bubble. This set me
further from her; but she still followed me with entice¬
ments. Then I betook me, as you see, to my knees, and
with hands lifted up, and cries, I prayed to him that had
said he would help.. So just as you came up the gentle¬
woman went her way. Then I continued to give thanks
for this great deliverance; for I verily believe she intended
no good, but rather sought to make a stop of me in my
journey.*
Hon. Without doubt her designs were bad. But stay,
now you talk of her, methinks I either have seen her, or
have read some story of her.
St. Perhaps you have done both.
Hon. Madam Bubble ! Is she not a taU, comely dame,
something of a swarthy complexion ?
St. Bight, you hit it, she is just such an one.
Hon. Doth she not speak very smoothly, and give you
a smile at the end of every sentence ?
St. You fall right upon it again, for these are her very
actions.
Hon. Doth she not wear a great purse by her side ? and
* The case of Standfast shews us, that, when believers feel the propensity
of their hearts to yield to worldly proposals, it renders them jealous of them¬
selves, excites them to earnest prayer, and thus eventually tends to preserve
them from these fatal delusions.
great-heart's account of her. 453
is not her hand often in it fingering her money, as if that
"was her heart's delight ?
St. It is just so; had she stood by all this "while, you
could not more amply have set her forth before me, and
have better described her features.
Hon. Then he that drew her picture was a good limner,
and he that "wrote of her said true.
Gr.-h. TMs woman is a "witch; and it is by virtue of
her sorceries that this ground is enchanted: whoever doth
lay his head do"wn in her lap, had as good lay it do"wn upon
that block over which the axe doth hang; and whoever
lay their eyes upon her beauty, are counted the enemies
of God.i This is she that maintaineth in their splendour
all those that are; the enemies of pilgrims. Yea, this is she
that hath brought off many a man from a pilgrim's life.
She is a great gossipper; she is always, both she and her
daughters, at one pilgrim's heels or another, now com¬
mending, and then preferring, the excellences of this life.
She is a bold and impudent slut; she will talk "with any
man. She always laugheth 'poor pilgrims to scorn; but
highly commends the rich. If there be one cunning to
get money in a place, she "wiU speak well of him from
house to house; she loveth banqueting and feasting mainly
well j she is always at one fall table or another. She has
given it out in some places that she is a goddess, and
therefore some do worship her. She has her time and
open places of cheating; and she will say, and avow it,
that none can shew a good comparable to her's. She pro-
miseth to dwell with children's children, if they would but
love and. make much of her. She will cast out of her
purse gold like dust, in some places, and to some persons.
She loves to be sought after, spoken well of, and to lie in
* James iv. 4 ; 1 John ii. 14, 15.
454
THE pilgrims' SONG.
the bosoms of men. She is never weary of commending
her commodities, and she loves them most that think best
of her. She will promise crowns and kingdoms, if they
will but take her advice : yet many hath she brought to
the halter, and ten thousand times more to hell.
Oh! said Standfast, what a mercy it is that I did resist
her! for whither might she have drawn me!
Gr.-h. Whither 1 nay, none but God knows. But, in
general, to be sure she would have drawn thee into many
foolish and hurtful lusts, which drown men in destruction
and perdition." ^ It was she that- set Absalom agaiust his
father, and Jeroboam against his master. It was she that
persuaded Judas to sell his Lord, and that prevailed with
Demas to forsake the godly pilgrim's life: none can tell of
the mischief that she doth. She makes variance betwixt
rulers and subjects, betwixt parents and children, betwixt
neighbour and neighbour, betwixt a man and his wife,
betwixt a man and himself, betwixt the flesh and the spirit.
—^Wherefore, good master Standfast, be as your name is;
and " when you have done all, stand."
At this discourse there was among the pilgrims a mix¬
ture of joy and trembling : but at length they brake out
and sang—
What danger is the pilgrim in!
How many are his foes!
How many ways there are to sin
No living mortal knows.
Some in the ditch spoil'd are, yea can
lie tumbling in the mire:
Some, though they shim the frying-pan.
Do leap into the fire.
After this I beheld until they were come unto the land
of Beulah, where the sun shineth night and day. Here,
* 1 Tim. vi. 9.
.THEr COME TO THE LAND OF BEULAH#
455^
because tbey were weary, they betook themselves awhile to
rest; and, because this country was common for pilgrims,
and because these orchards and vineyards that were here
belonged to the King of the celestial country, therefore
they were licensed to make bold with any of his things►
But a little while soon refreshed them here,, for the bells
did so ring, and the trumpets continually sounded so:
melodiously, that they could not sleep : and yet they
received as much refreshing, as if they slept their sleep
never so soundly. Here also all the noise of them that
walked in the streets was. More pilgrims are come to town.
And another would answer, saying, And so many went
over the water, and were let in at the golden gates to-day.
They would cry again, There is now a legion of shining
Qnes just come to town: by which we know that there are
more pilgrims upon the road; for here they come to wait
for them, and comfort them after their sorrow. Then the
. pilgrims got up, and walked to and fro: but how were
their eyes now filled with celestial visions ? In this land,
they heard nothing, saw nothing, felt nothing, smelt
nothing, tasted nothing, that was offensive to their stomach
or mind; only, when they tasted of the water of the river,
over which they were to go, they thought that tasted a
little bitterish to the palate, but it proved sweet when it
was down.*
* The lively exercise of faith and hope, the anticipation of heavenly fe¬
licity, and the consolations bf the Holy Spirit, soon make the believer forgret
his conflicts and sorrows, or only remember them to enhance his grateful joy.
This description represents the happy state of those that live in places favoured
with many lively Christians, united in heart and judgment; and where in¬
stances of persons dying triumphantly are often reported or witnessed. It
has frequently been observed, that aged believers, in such circumstances, have
been remarkably delivered from fears and temptations, and animated by the
456 THEY PREPARE FOR PASSING THE RIVER,
In this place there was a record kept of the names of
them that had been pilgrims of old^ and a history of all
the famous acts that they had done. It was here also
much discoursed, how the ri^er to some has its flowings,
and what ebbings it has had while others have gone over.
It has been in a manner dry for some, while it has over¬
flowed its banks for others.
In this place, the children of the town would go into the
King's gardens and gather nosegays for the pilgrims, and
briug them to them with affection. Here also grew
camphire, and spikenard, saffron, calamus, and cinnamon,
with all the trees of frankincense, myrrh, and aloes, with,
all chief spices. With these the pilgrims' chambers were
perfumed while they staid here; and with these were their
bodies anointed to prepare them to go over the river,
when the time appointed was come.
Now while they lay here, and waited for the good hour,
there was a noise in the town, that there was a post come
from the celestial City, with matters of great importance
to one Christiana, the wife of Christian the pilgrim. So
inquiry was made for her, and the house was found out
where she was, so the post presented her with a letter:
the contents were. Hail, good woman! I bring thee
tidings, that the Master calleth for thee, and expecteth
that thou shouldest stand iu his presence, in clothes of
immortality, within these ten days.
When he had read this letter to her, he gave her there¬
with a sure token that he was a true messenger, and was
hopes and earnests of heaven: so that, while death seemed bitter to nature, it
became pleasant to the soul to think of the joy and gloiy that would imme¬
diately follow it.
CHRISTIANA CALLED TO PASS THE RIVER. 45?
come to bid ber make baste to be gone. Tbe token was^
an arrow sharpened witb love^ let easily into ber beart,
wbieb, by degrees, wrought so effectually witb ber, that
at tbe time appointed she must be gone.*
When Christiana saw that ber time was come, and that
she was tbe first of this company that was to go over, she
called for Mr. Great-heart, ber guide, and told bim bow
matters were. So be told ber. He was heartily glad of
tbe news, and could have been glad bad tbe post come for
bim. Then she bid that be should give advice bow all
things should be prepared for ber journey. So be told
ber, saying. Thus and thus it must be; and we that survive
will accompany you to tbe river-side.
Then she called for ber children, and gave them ber
blessing; and told them that she bad read witb comfort
tbe mark that was set in their foreheads, and was glad to
see them witb ber there, and that they bad kept their
garments so white. Lastly, she bequeathed to tbe poor
that little she bad, and commanded ber sons and daughters
to be ready, against tbe messenger should come for them.
When she bad spoken these words to ber guide and to
ber children, she called for Mr. Valiant-for-trutb, and
said unto bim. Sir, you have in all places shewed yourself
true-hearted; be faithful unto death, and my King will
give you a crown of life. I would also entreat you to have
an eye to my children: and if at any time you see them
faint, speak comfortably to them. For my daughters, my
* These messengers seem to be merely emblems of the different diseases or
decays, by ■which the Lord takes down the earthly tabernacle, when he sees
good to receive the souls of his people into his immediate presence. In plain
language, it was reported that Christiana was sick and near death, and she
herself became sensible of her situation. ' The arrow sharpened by love,' im¬
plies, that the time, manner, and circumstances of the. believer's death are
appointed by him " who loved us, and gave himself for us He, as it were
says to the dying saint, " It is I, be not afraid."
458 SHE EXHORTS HER CHILDREN AND COMPANIONS.
« *
son's wives, they have been faithful, and a fulfilling of the
promise upon them will be their end.—But she gave Mr.
-Standfast a ring.
Then she called for old Mr. Honest, and said of him^
" Behold an Israelite indeed, in whom is no guile." Then
said he, I wish you a fair day, when you set out for mount
Zion, and shall be glad to see that you go over the river
'dry-shod. But she answered. Come wet, come dry, I long
to be gone; for, however the weather is in my journey, I
shall have time enough, when I come there, to sit down
and rest me, and dry me.
Then came in that good man Mr. Beady-to-halt, to see
her. So she said to him,* Thy travel hitherto has been with
difficulty,' but that will make thy rest the sweeter. But
watch and be ready; for at an hour when you think not
fhe messenger may come.
. After him came in Mr. Despondency and his daughter
Much-afraid; to whom she said, You_ought with thank¬
fulness for ever to remember your deliverance from the
hand of Giant Despair, and out of Doubting-castle. The
effect of that mercy is, that you are brought with safety
hither. Be yet watchful, and cast away fear; be sober,
•and hope to the end. *
Then she said to Mr. Feeble-mind, Thou wast delivered
from the mouth of Giant Slay-good, that thou mightest
live in the light of the living for ever, and see the King
with comfort: only I advise thee to repent thee of thy
aptness to fear, and to doubt of his goodness, before he
sends for thee; lest thou shouldest, when he comes, be
forced to stand before him, for that fault, with blushing.*
t
* The address made by Christiana to each of the company, and the cix*-
cumStances of her passing- the river, are well deserving of attention j but
require ho comment. When such believers as have long walked honourably
are enabled to bear a dying testimony to the truth, and to recommend the
Northwestcji r
University
Lborary
"so Sira. CA24E .FORTH, ,/OT.D ERTE.RED THE -RTVER,
"WITH A BECKON" OF J'ARE'WELL TO THOSE miAT
TOLLO"W.F.B "HER TO THE "RIVE.R SI.DE."
SHE PASSES THE RIVER TRIUMPHANTLY. 4Dy.
Now the' day drew on that Christiana must he gone.
So the road was full of people to see her take her journey.
But, heboid, all the hanks heyond the river were full of
horses and chariots, which were come down jfrom ahove, to
accompany her to the city-gate. So she came forth, and
entered the river, with a heckon of fareweh to those that
followed her to the river-side. The last words that she
was heard to say, were, I come. Lord, to he with thee, and
hless thee. ■"
So her children and friends returned to their place, for
that ^ those that waited for Christiana had carried her out
of their, sight. So she went and called, and entered in at
the gate, with aU the ceremonies of joy that her hushand
Christian had entered with before her.- . ,
{ At; her,' departure the children wept. But Mr. Great-
heart and Mr. Valiant played upon the well-tuned cymhal
I
and harp for joy. So all departed to their respective
places.*
« • * .
, In process of time, there came a post to the town again,
and his business was with Mr. Beady-to-halt. So he in-
ways of the Lord with the last remains of their breath, a great effect will
often be produced : hut the confidence of some professors, in these circum¬
stances, has a very different tendency. , Many excellent persons, however,
are incapacitated from speaking much in their last hours; and we ought by
no means to judge of men's characters on these grounds: for it is remarkable,
that the scripture is generally silent about the manner in which its worthies
terminated their lives j and a very few exceptions are found to this rule. We
are particularly instructed in the nature of their faith and its effects upon
their conduct during life; and thence we may assuredly infer, that they died
in the Lord, and entered into rest. ^
* The happy death of an eminent Christian is a loss to relatives and con¬
nexions, to the church and the community; and in this view may be lamented
hut it often yields great encouragement to ministers and other spectators of,
tlie interesting scene, and excites their adoring praises and thanksgivings.
460
READY-TO-HALT IS SUMMONED.
quired him out^ and said, I am come to thee in the name
of him whom thou hast loved and followed, though upon
crutches: and my message is, to tell thee that he expects
thee at his table, to sup with him in his kingdom, the
next day after Easter; wherefore prepare thyself for thy
journey.* Then he also gave him a token that he was a
true messenger, saying, I have broken the golden howl,
and loosed the silver cord.^'f
After this, Mr. Ready-to-halt called for his fellow pil¬
grims, and told them, saying, I am sent for, and God shall
surely visit you also. So he desired Mr. Yaliant to make
his will; and, because he had nothing to bequeath to them
that should survive but his crutches and his good wishes,
therefore thus he said. These crutches I bequeath to my
son that shall tread in my steps with a hundred warm
wishes that he may prove better than I have been.
Then he thanked Mr. Great-heart for his conduct and
kindness, and so addressed himself to his journey.—When
he came to the brink of the river, he said. Now 1 shall have
no more need of these crutches, since yonder are chariots
* Eccles. xii. 6.
* Evident decays of natural powers as eflfectually convince the observing
person that death approaches, as if a messenger had been sent to inform him.
But men in general cling to life, wilfully overlook such tokens, and try to
keep up to the last the vain hope of recovering; and others, by a kind of
cruel compassion, soothe them in the delusion; so that numbers die as md-
denly of chronical disorders as if they had been shot through the heart.
Perhaps, however, the author had some reference to those inexplicable presages
of death, which some persons evidently experience.
t These tokens are taken from a well-known portion of scripture;' but it
would be inconsistent with the plan of this work, to enter on a particular ex¬
planation of them. The dealings of the Lord are here represented, as
uniformly gentle to the feeble, trembling, humble believers, and the cii'cum-
stances of their deaths as comparatively encouraging and easy.
^ Eccles. xii. 1—7.
FEEBLE-MIND PASSES NEXT, THEN DESPONDENCF. 461
and horses for me to ride on. The last words he was heard
to say, were, Welcome, life! So he went his way.
After this, Mr. Feeble-mind had tidings brought him,
that the post sounded his horn at his chamber-door. Then
he came in, and told him, saying, I am come to tell thee
that thy Master hath need of thee: and that in a very
little time thou must behold his face in brightness. And
take this as a token of the truth of my message; Those
that look out at the windows shall be darkened."
Then Mr. Feeble-mind called for his friends and told
them what errand had been brought unto him, and what
token he had received of the truth of the message. Then
he said. Since I have nothing to bequeath to any, to what
purpose should I make a will ? - As for my feeble mind,
that I wUl leave behind, for that I have no need of it in
the place whither I go; nor is it worth bestowing upon
the poorest pilgrims : wherefore, when I am gone, I desire
that you Mr. Valiant, would bury it in a dung-hill. This
done, and the day being come in which he was to depart,
he entered the river as the rest; his last words were. Hold
out, faith and patience ! so he went over to the other side.
When days had many of them passed away, Mr. De¬
spondency was sent for: for a post was come, and brought
this message to him: ' Trembling man, these are to sum¬
mon thee to be ready with the King by the next Lord^s
day, to shout for joy, for thy deliverance from all thy
doubtings. And,' said the messenger, 'that my mes¬
sage is true, take this for a proofso he gave " a grass¬
hopper to be a burden unto him."—Now Mr. Despon^
dency's daughter, whose name was Much-afraid, said,
when she had heard what was done, that she should go
462
HONEST IS SUMMONED,
with, her father. Then Mr. Despondency said to his
friends, MyseK and my daughter, you know what we have
been, and how troublesomely we have behaved ourselves
in every company: my will, and my daughter's is that our
desponds and slavish fears be. by no man ever received,
from the day of our departure, for ever: for I know that
after my death they will offer themselves to others. For,
to be plain with you, they are guests which we entertamed
when we first began to be pilgrims, and could never shake
them off after: and they will walk about and seek enter¬
tainment of the pilgrims; but, for our sakes, shut the
doors upon them.
• When the time was come for them to depart, they went
up to the brink of the river. The last words of Mr. De¬
spondency were. Farewell, night! Welcome, day!—His
daughter went through the river singing, but none could
understand what she said.
. Then it came to pass a while after, that there was a post
in the town that inquired for Mr. Honest. So he came to
his house, where he was, and delivered to his hands these
lines : ^ Thou art commanded to be ready against this day
se'nnight, to present thyseKbefore thy Lord, at his Father's
house. And, for a token that my message is true, All
the daughters of music shall be brought low."'—Then Mr.
Honest called for his friends, and said unto them, I die,
but shall make no will. As for my honesty, it shall go
with me : let him that comes after be told of this.
- When the day that he was to be gone was come, he ad¬
dressed himself to go over the river. Now the river at
that time overflowed the banks in some places : but Mr.
Honest in his lifetime had spoken to one Good-conscience
to meet him there; the which he also did : and lent him
AND VALIANT-rOR-TRUTH, AND^ STANDFAST. 465
his hand, and so helped him over. The last words of Mr.-
Honest were, Grace reigns 1 So he left the world.
After this, it was noised about that Mr. Yaliant-for-
truth was taken with a summons by the same post as tho
other; and had this for a token that the summons was
true, that ^^his pitcher was broken at the fountain.^^' When
he understood it, he called for his friends, and told them'
of it. Then said he, I am going to my Father's; and,'
though with great difficulty I got hither, yet now I do not
repent me of all the trouble I have been at to arrive where
I am. My sword I give to him that shall,succeed me in
my pilgrimage, and my . courage and skill to him that can
get it. My marks and scars I carry with me, to be a wit-,
ness for me, that I have fought his battle who now will;
be my rewarder. »
When the day that he must go hence was come, many
accompanied him to the river-side, into which as he went
he said, " Death, where is thy sting and" as he went
down deeper, he said, " Grave, where is thy victory So
he passed over, and all the trumpets sounded for him on
the other side..
Then there came forth a summons for Mr. Standfast.-
This Mr. Standfast was he that the pilgrims found
upon his knees in the Enchanted Ground; and the post
brought it him open in his hands.. The contents whereof
were, that, he must prepare for a change of life, for his
Master was not willing that he shoidd be so far from him
any longer. At.this Mr. Standfast, was put into amuse.
Nay, said the messenger, you need not doubt of the truth
of my message i for here is a token of the truth thereof,
" Thy wheel is broken at the cistern." Then he caUed to
him Mr. Great-heart, who was their guide, and said unto
464 standfast's conduct
him, Sir, althougL. it was not my hap to be much in your
good company in the days of my pilgrimage, yet, since the
time I knew you, you have been profitable to me. When
I came from home," I left behind me a wife and five small
children; let me entreat you at your return, (for I know
that you go and return to your Master's house, in hopes
that you may be a conductor to more of the holy pilgrims,)
that you send to my family, and let them be aequainted
"with all that hath and shall happen unto me. Tell them,
moreover, of my happy arrival at this place, and of the
present and late blessed condition that I am in. Tell them
also of Christian and Christiana his "wife, and how she
and her children came after her husband. Tell them
also of what a happy end she made, and whither she is
gone.—I have little or nothing to send to my family, ex¬
cept it be my prayers and tears for them; of which it will
suffice if you acquaint them, if peradventure they may
prevail.
When Mr, Standfast had thus set things in order, and
the time being come for him to haste away, he also went
do"wn to the river. Now there was a great calm at that
time in the' river: wherefore Mr. Standfast, when he was
about half way in, stood a while and talked to his compa¬
nions that had waited upon him thither; and he said. This
river has been a terror to many: yea, the thoughts of it
have also often frightened me. Now, methinks, I stand
easy; my foot is fixed upon that on which the feet of the
priests that bare the ark of the covenant stood, while Is¬
rael went over , this Jordan.^ The waters, indeed, are to
the palate bitter, and to the stomach cold: yet the thought
of what I am going to, and of the conduct that waits for
me on the other side, doth lie as a glowing coal at my
heart. I see myself now at the end of my journey : my
* Joshua jlii. 17,
AND SPEECH IN THE RIVER.
465
toilsome days are ended. I am going to see that head
that was crowned with thorns, and that face that was spit
upon for me. I have formerly lived by hear-say and faith:
but now I go where I shall live by sight, and shall be with
him in whose company I delight myself. I have loved to
hear my Lord spoken of; and, wherever I have seen the
print of his shoe in the earth, there I have coveted to set
my foot too. His name has been to me as a civet-box;
yea, swfeeter thaii all perfumes. His voice to me has been
inost sweet; and his countenance 1 have more desired
than they that have most desired the light of the sun.
His words I did use to gather for my food, and for anti¬
dotes against my faintings. He has helped me, and has
kept me from mine iniquities; yea, my steps have been
strengthened in his way.*
Now, while he was thus in discourse, his countenance
changed; his " strong man bowed under him and after^
* This speech has been justly admired, as one of the most striking- passag-es
in the whole work ; hut it is so plain, that it only rer^uires an attentive reader.
It may, however, he worthy of our observation, that in all the instances before
us the pilgrims are represented as resting their only dependence, at the closing
scene, on the mercy of God," through the righteousness and atonement of his
Son; and yet recollecting theu* conscious integrity, boldness in professing
and contending for the truth, love to the cause, example, and words of Christ*
obedience to his precepts, delight in his ways, preservation from their own
iniquities, and consistent behaviour, as evidences that their faith was living,
and their hope warranted: and in this way the retrospect conduced to their
encouragement. Moreover they all concur in declaring, that, while they left
their infirmities behind them, they should take their graces along with them,
and that " their works would follow them."—Thus the scriptural mean is
exactly maintained, between those who place their supposed good works as
the foundation of their hope, and those, who would exclude even real good
works front being so much as looked upon as evidential of saving faith, or as
in any way giving encouragement to the believer in his dying hour.^
^ 2 Tim. iv. 6—8.
2 H
466 HE ENTEBS THE CITY IN TRIUMPH.
he had said^ Take me, for I come unto thee! he ceased to
be seen of them.
But glorious it was to see, how the open region was
filled with horses and chariots, with trumpeters and pipers,
with singers and players on stringed instruments, to wel¬
come the pilgrims as they went up, and followed one ano¬
ther in at the beautiful gate of the city.*
* The view given in this place of the peaceful and joyftd death of the pil¬
grims cannot hut affect every reader in some degree ; and many perhaps may
he ready to say, " Let me die the death of the righteous, and let my last end
he like his hut, except they make it their principal concern to live the life
of the righteous, such a wish will most probably he frustrated; and every
hope grounded on it is evidently presumptuous, as the example of Balaam
sufficiently proves.—If any man, therefore, doubt whether this allegory do
indeed describe the rise and progress of religion in the soul; the beginning,
continuance, and termination of the godly man's course to heaven; let him
diligently search the scriptures, and fervently pray to God, from whom alone
" Cometh every good and perfect gift," to enable him to determine this question.
But let such as own themselves to be satisfied that it does, beware lest they
rest on this assent and notion, in the pleasure of reading an ingenious work
on the subject, or in the ability of developing many of the author's emblems.
Let them beware lest they be fascinated, as it were, into a persuasion that
they actually accompany the pilgrims in the life of faith, and walking with
God, in the same measure as they keep pace with the author in discovering
and approving the grand outlines of his plan. And let every one carefully
examine his state, sentiments, experience, motives, tempers, affections, and
conduct by the various characters, incidents, and observations, that pass under
his review; assured that this is a matter of the greatest consequence. We
ought not indeed to call any man master,, or subscribe absolutely to all his
sentiments ; yet the dih'gent practical student of scripture can scarcely doubt,
that the warning, counsels, and instructions of this singular work agree in
general with that sacred touchstone; or that characters and actions "will at
last be approved or condemned by the Judge of the world, in a great degree
according to the sentence passed on them in this wise and faithful hook. The
Lord grant that both the writer and readers of these observations " may find
mercy in that day," and be addressed in these gracious words, " Come, ye
blessed of my Father, inherit the kingdom prepared for you, from the founda¬
tion of the woi'ld."
' Num. xxiii. 10.
the conclusion.
467
As for Christiana's children, the four boys that Chris¬
tiana brought, with their wives and children, T did not stay
where I was till they were gone over. Also since I came
away, I heard one say they were yet alive: and so would
be for the increase of the church in that place where they
were, for a time.
Shall it be my lot to go that way again, I may give
those that desire it an account of what I here am silent
about: mean time, I bid my reader,
■ j Farewell 1
2 h 2
INDEX
Accommodation of scripture, dan-
. g-erous, 308.
Adam, the first, 107, 108.
Affections, false, 10, 11. 326, 327;
carnal, their prevalence over rea¬
son, 42, 43.
Age and youth, their different advan¬
tages, 402, 403.
Aged Christians often experience
much peace and comfort, 194, 195.
Anchor, golden, 356.
Angels, guardian, 249. 254.
Antinomianism, 388—392.
Apollyon meets Christian, 83. 360;
tempts, reproaches, and threatens
him, 84—87; assaults him, 88 ; is
put to flight, 89.
Apostates, 47, 48. 105. 199, 200;
dying in despair, 190, 191.
Apples, Eve's, 357.
Appropriation, erroneous notion re¬
specting, 326, 327.
Arhour on the hill Difficulty, 61.332,
333; on the Enchanted Ground,
444—448.
Armoury at the house Beautiful, 79.
Assurance, not the essence of faith,
92, 93. 391 ; genuine, always ac¬
companied by holy obedience, 193,
194.
Atheism, long hypocritical profession
of the gospel not unlikely to issue
in, 221.
Atheist, derides Christian and Hope¬
ful, 220; character of, probably
taken from a particular person, 19.
Backsliders, 96, 97.
Bath, the Interpreter's, 318.
Beautiful, palace, 66; Christian en¬
tertained there, 69—81; Chris¬
tiana entertained there, 338—359.
Beelzebub, his castle, 31; his dog,
291. 295—297.
Believers, weak, 411.
Beulah, country of, 246—249. 455,
456.
Bigotry, 198.
Bloody man, (see Grim.)
Brisk, Mr. visits Mercy, 346, 347.
Bubble, Madam, assails Standfast,
452; description and character of,
453, 454.
Bunyan, Mr. his parents and occu¬
pation, xiii; his early profligacy,
ib.; his life remarkably preserved,
xiv; his deep convictions and im¬
pressions, XV; reformations, xvi;
and conversion, xvii; assailed by
the Ranters, xvii; his perplexities
and temptations, xvii, xviii. 92;
joins a Baptist church, xix; set
apart to the ministry, ib.; appre¬
hended and tried for preaching,
contrary to law, xx; confined in
Bedford jail twelve years, xxi;
chosen pastor of the Baptist church
at Bedford, xxii; liberated, ib.;
settles at Bedford, xxiji; his death,
xxiv; his family, ib.; and charac¬
ter, XXV, xxvi.
Burden, Christian's, 1,11; not taken
oft" at the wicket gate, 35 ; falls oft
at the cross, 52.
Business, danger of too much, 452.
By-ends, Mr. overtaken by Christian
and Hopeful, 156; his kindred,
157; his religious principles, 157
—159. 162, 163. 414; left by
Christian and Hopeful, 160 ; over¬
taken by Hold-the-world, Money-
lore, and SaVe-all, 160; gives them
an account of Christian and Hope¬
ful, 161, 162; propounds a ques-
470
INDEX
*
tion to them, which is answered by
Money-love, 164, 165; they pro¬
pose it to Christian and Hopeful,
166; are silenped and put to shame
by Christian, 167, 168; are fatally
seduced, 173.
By-path-meadow, 179. 424,
By-way to hell, 200. 432.
Candour, false, 198.
Caution, Mount, 199.
Certificate, 54; g-iven in by Christian
and Hopeful at the Celestial Gate,
257; Christiana receives one from
Secret, 280. (See Roll.)
Charity, her conversation with Chris¬
tian, 74, 75; without judgment,
leads into errors, 118,119; Mount,
431.
Christ, how revealed to the souly 128,
229, 230 ; what meant by the ex¬
pression, 239; efiects of such a
revelation, 231 ; passed through
Vanity Fair, 139; his merits suffi¬
cient for all, thoug'h efiectual only
for some, 314 ;' his four kinds of
righteousness, 321—324.
Children are to he early commended
to the Lord by prayer, 423; duty
of instructing them in religion, 398
—403.
Christia^h, his distress on account of
his burden, 1—3, directed by
Evangelist to the Wicket-gate, 5,
6 ; falls into the Slough of Despond,
11; meets AVorldly-wise-man, 16;
turns aside to go to Legality, 22;
met by Evangelist, 23—29; ad¬
mitted at the Wicket-gate, 31;
entertained by Intei-preter, 37—
52; loses his burden at the cross,
52; goes up the hill Difficulty, 59 ;
sleeps in the Arbour, and loses his
roll, 61 ; returns and finds his roll,
64, 65; entertained at the house
Beautiful, 69—78; is armed, 79;
goes down into the Valley of Hu¬
miliation, 83; meets Apollyon, 84;
his combat with him, 88; his vic¬
tory, 89; passes through the Valley
of the Shadow of Death, 95—100 ;
overtakes Faithful, 102; exposes
Talkative, 119—124; he and Faith¬
ful overtaken by Evangelist, 132;
arrive at Vanity, 139; persecuted
there, 142—154; is joined by
Hopeful, 155; invited by Demas
to a silver mine, 169—173; he and
Hopeful turn aside into By-path-
meadow, 180 ; are taken by Giant
Despair, and confined in Doubting-
castle, 183—191; they espape,
192; are entertained at the Delec-.
table Mountains, 194—202; drawn
into a net by the Flatterer, 216;
are liberated and chastised Ly a
shining one, 217; pass over the
Enchanted-ground,)>222—245; ar^
rive at the country of Beulah, 246;
come to the Black River, 250;
cross it, and enter the celesta! city
triumphantly, 250—260 ; reports
of, after his death, 273, 274; his
ancestors, 395. (See Faithful and
Hopeful.)
Christiapa, Sagacity's account of hey
and her sons, 275; her distress,
276; her dream, 277; visited by
Secret, 278; by Timorous and
Mercy, 282—285; sets out on pil¬
grimage with her four sons and
Mercy, 287; passes the Slough of
Despond, 290; admitted at the
Wicket-gate, 292; assaulted by
two men, 299, 300; entertained
by the Interpreter, 304—329; at¬
tended on her journey by Greats?
heart, 320; arrives at the cross,
321; goes up the hill Diflficulty,
331; entertained at the house Beau-?
tiful, 338—357; passes througfi
the Valley of Humiliation, 360—
366; and the Valley of the Shadow
of Death, 367—372; entertained
by Gains, 394—409; arrives at
Vanity, 414 ; entertained there by
Mnason, 414—421; comes to the
river of the Water of Life, 422;
entertained at the Delectable Moun¬
tains, 428—434; arrives in the
country of Beulah, 455; receives
a summons to go to the celestial
city, 456; prepares to obey it, 457;
her address to her children and
INDEX,
471
companions, 457. 458 ; passes the
Black River, and is received at the
celestial city, 459.
Civility, son of Leg-aJity, 20—28.
Clergy, that they are gentle^nen hy
prqfesswTij a dangerous idea, 168
—170.
Clear, Mount, 201.
Comfort, not to be too hastily ad¬
ministered, 26, 27. 345; in what
manner, 29, 30. 296; difference
between a young converf s and an
established Christian's, 36; source
of genuine, 88; genuine distin¬
guished from false, 54; not, in it¬
self, a ground of confidence, 234.
Communion of saints, 67,68; admis¬
sion to, 68, 69.
Conflict, the Christian's inward, 44;
outward, 46.
• Conviction of sin, 1—3. 224,
Conversion, circumstances attending
it, are of little'moment, 287, 288.
Corn-field, an emblem, 311.
Covetousness, 161, 162.
Cross, the, 52. 321.
Death, represented by a river with¬
out a bridge, 251. 456; fear of,
how overcome, 250, 251 ; meeting
it with composure, no proof of a
safe state, 259 ; often most peace¬
ful to the most timid, 461, 462.
464.
Debts, unjust to contract theni by
false appearances of affluence, 170;
ill effects of ministers contracting
them, 171, 172.
Deceivers, folly of neglecting religion,
for fear of being led away by
them, 443.
Delectable Mountains, 194—199.
428—434.
Demas invites Christian and Hopeful
to turn aside to a silver mine, 169
—173 ; his pedigree, 173 ; seduces
By-ends, &c. 173.
Desire of grace is grace, an ambi¬
guous and improper expression,
233.
Despair represented by an iron cage,
48; how far a believer may fall
under its power, 191; Giant, takes
Christian and Hopeful prisoners,
183; his cruelty to them, 186—
189; his fits, 187 ; men whose eyes
had been put out by him, 199;
slain by Great-heart and his com¬
panions, 425.
Despond, slough of, 11—13. 290;
steps over, 14; all pass it, 15;
grew worse after Christian had
passed it, 289.
Despondency, whence it arises, 5.
12—16; how to be removed, 29,
30; represented by a quag, 95, 96;
Mr. and his daughter. Much-afraid,
rescued from Doubting-castle, 426;
pass the Black River, 462.
Destruction, city of, 7, 103. 272.
Difficulty, the hill, 59, 60. 329—
332.
Diffidence, giant Despair's wife, 186.
425.
Discontent, 110.
Discretion, her discourse with Chris¬
tian, 69.
Disloyalty, charged upon professors
of the gospel, 147; ill effects of, in
them, ib.
Dissenters, their successful opposition
to Popery in the last century, xxiv.
420; persecution of them in the last
century, xxi; indulgence granted
them by James II. xxiv.
Distress, needless, 291; often follows
long after the commission of sin,
350 ; how to be removed, 351;
folly of neglecting religion for fear
of temporary, ,372.
Dog, at the Wicket-gate, 291.
Doubting-castle, 183—191 ; demo¬
lished by Great-heart, 426.
Dreams, of the day of judgment, xvi.
50; Christiana's, 277. 303; Mer¬
cy's, 341, 342; how far to be re¬
garded, 277. 342.
Ease, the plain, 169.
Enchanted ground, 222—246. 444—
449.
Enthusiasm, 54,55.128.231.277.316.
Envy, his testimony against Faithful,
144—148; answered, 150,
INDEX.
Error, Monr.t, 197; none harmless or
innocent, 198.
Eyang'elist meets Christian, 4 ; ag'ain,
23; overtakes him and Faithful,
132.
Evidences, (see Grace.)
Examination, self, importance of, 466.
Experiertee, Christian relates his, 70
—75; Hopeful's, 224—232; of
believers, a useful study, 466.
Faint-heart, Mistrust, and Guilt rob
Little-faith, 206,207; conversation
concerning them between Christian
and Hopeful, 207—232.
Fairs, their pernicious eflFects, 136—
140, (see Vanity.)
Faith, human and divine, 151; na¬
ture of, 231, 232. 237—239. 317;
Ignorance's, 237 ; dead and living,
123, 124; erroneous statement of,
184, 115. 290. 326, 327.331.
Faithful, joined by Christian, 102;
gives an account of his pilgrimage,
104—115; beguiled by Talkative,
118—121; undeceived by Chris¬
tian, 122—125; proposes a ques¬
tion to Talkative and refutes his
answers, 125, 126; answers it
himself, and makes an application
to Talkative's conscience, 129—
131 ; he and Christian overtaken
by Evangelist, 133; andve at the
town of Vanity, 135; are perse¬
cuted there, 139, &c.; replies to
his indictment, 146; answers the
charges brought against him, 150,
151; condemned and put to death,
154. (see Christian.)
Fear, nature, and advantages of right,
2. 3. 241. 307. 388. 428 ; mistakes
concerning, 52. 66, 67. 193. 241.
380. 428 ; of men, 244; different
kinds of, 12. 181, &c.; habitual,
removed by a clear view of the
gospel, 52; of death, overcome,
25.3.
Fearing, Mr. account of, 379—387.
Feeble-mind, rescued from giant Slay-
good, 405 ; his account of himself,
406, 407; entertained by Gains,
408; proceeds on his pilgrimage
with Christiana, &c. 411, &C.
passes the Black River, 462.
Fire, an emblem, 43.
Flatterer, the, draws Christian and
Hopeful into a net, 216.
Flower-garden, an emblem, 310.
Formalist and Hypocrisy climb over
the wall, 56; turn aside, 60. 330.
Gains entertains Christiana, &c. 394
—409.
Gentleman-liTte^ the expression, 170.
Good-win receives Christian at the
Wicket-gate, 31 ; instructs him in
the way, 34; receives Christiana,
&e. 292; and Mercy, 294.
Grace, how maintained in the heart,
36; evidences of, 127. 131. 459;
Mnason's daughter "married to
Samuel, 459.
Great-heart, appointed by the Inter¬
preter to guide Christiana as far
as the house Beautiful, 320 ; slays
Giant Grim, 336; returns home,
337 ; appointed to conduct her all
the way, 355; kills Giant Maul,
374; and Giant Slay-good, 405 ;
he and his companions attack a
monster at the town of Vanity, 420;
slay Giant Despair and demolisli
Doubting-castle, 426.
Grim, giant, opposes Great-heart and
the pilgrims, 335; is slain by him,
336.
Hate-good, judge, 145; his address
to Faithful, 150; his charge to the
jury, 152.
Hearing, vain without doing, 122.
Heart, of man, represented by a dusty
parlour, 39 ; its deceitfulness,
234 ; a good one, 234 ; its natural
enmity against God, 326,327.
Heaven, employments of, 254, 255;
friends will be known there, 440.
Help, 13.
Hen and chickens, an emblem, 309.
Honest, Mr. found asleep by Chris¬
tiana, &c. 376; accompanies them
the rest of their pilgrimage, 379 ;
passes the Black River, 462.
Hope and fear duly proportioned, 52,
INDEX
473
53; represented by a golden an¬
chor, 356.
Hopeful, joins Christian, 155; in¬
clines to turn aside to the hill
Lucre, 169; is prevented by Chris¬
tian, 169; warns and encourages
Christian against suicide in Doubt¬
ing-castle, 188, 189; relates his
experience, 224—231; comforts
Christian while passing the Black
River with him, 250—253; is re¬
ceived into the Celestial City, 258,
(see Christian..)
Hospital for children, and orphans,
422.
Humiliation, valley of, 82; Chris¬
tian's conflict there, 84—89 360
—366; a pleasant and healthful
place in summer time, 91 ; Christ
had a country house there, 364;
not necessarily connected with
terror, 866; increased by clear
views of the gospel, 53, 54. 231.
Hypocrisy, see Formality, a specious
kind of, 157, 158.
idleness, objected to religious per¬
sons, 441.
Ignorance, 202 ; his conversation
with Christian and Hopeful, 203.
232—239; conversation about him
between Christian and Hopeful,
202. 232. 237; his hopes, 234,
237 ; his good notions, Of. ; his
good heart, 234; his faith, 237,
239; is ferried over the river by
Tain-hope, 258; has no certificate,
ib.; is carried back the by-way to
Hell, 259.
Imagination, accessible to Satan, 83.
87—93.
Indictment, of Mr. Bunyan, xx; of
Christian and Faithful, 145.
Inditference in regard to theological
truth, prevalence of, 202, 203.
Innocence, Mount, 431.
Innocent, 304.
Insanity very seldom occasioned by
religion, 187—189.
Interpreter, entertains Christian, 37
—52 ; and Christiana, &c. 335—
820.
Intolerancy, evilof^ 142—145.
Invitations to sinners, mistakes
about, 287—299.
✓
James, Christiana's son, marries
Phehe, 409.
Johnson, Dr. a great admirer of the
Pilgrim's Progress, xxv.
Joseph^ Christiana's son, marries
Martha, 419.
Jury, on the trial of Christian and
Faithful, their names, 153; their
verdict,
Justification, not by works, 2. 20,
21, 27. 218, 219; by faith, wa;y
of, 222—231 : objections against
it answered, 231. 239.
Knowledge, vain without practice,
123; two kinds of it, i&.
Key of promise, 192.
Ladder, Jacob's, 356.
Law, the, cannot sanctify, 39—41 ;
knows nothing of mercy, 109,110;
explained away by those who ex¬
pect justification by it, 23; man's
natural enmity against it, 108 ; the
rule of duty, 392.
Legality, Mr. recommended to Chris¬
tian by Worldly-Wiseman, 20;
exposed by Evangelist, 26.
Lions, before the house Beautiful,
67; backed by Giant Grim, 335.
Little-faith, I'obbery of, 206; obser¬
vations on it, 207, &c.; difference
between, and Esau, 209.
Looking-glass, given to Mercy, 434.
Lord of the hill, discourse concerning
him, 76—80.
Lot's wife (see Monument.)
Lucre, hill, 169.
Map, Greatheart's, 447.
Marriage, 347, 349. 396.
Martha, Mnason's daughter, married
to Joseph, 419.
Marvel, Mount, 430.
Matthew, Christiana's son, tnken HI,
349 ; cured by Mr. Skill, 351, 352 ;
marries Mercy, 409.
Maul, ^iant, slain by Great-heai't, 374.
474
INDEX.
Mercy, visils Christiana, 282; is
persuaded to accompany her on
pilgrimage, 287; admitted at the
Wicket gate, 294 ; her Dream,
341, 342; visited by Mr. Brisk,
346; married to Matthew, 409;
longs for the looking-glass at the
Delectable Mountains, 433.
Minister, picture of, 38; exposed to
great danger when situated among
the affluent, 170, 171; duty of
praying for, 338.
Ministry, stated, advantages of, 319,
435.
Mistrust .and Timorous, 62, 63,
punished for endeavouring to
hinder Christian, 333.
Mnason entertains Christiana, 414—
420.
Monster, a, attacked by Great-heart,
&o. at Vanityj 420.
Monument, 174, 175.
Morality, village of, 20, 22; a faulty
and defective kind of, put in the
place of the gospel, 26—28. 39—
42.
Moses, 109.
Much-afraid, (See Despondency.)
Muck-rake, an emblem, 307.
Negligence darkens the believer's
evidences, 63, 64.
Not-right killed by lightning, 408.
Obstinate, pursues Christian, 7; re¬
turns home, 9.
Pagan, giantj 101; persecution may
possibly be revived, 102.
Palace, guarded by armed men, 45,46.
Pardon, by word and by deed, 321—
327. ^
Parlour, dusty, an emblem, 39.
Passion and Patience, 41, 42.
Persecution, 142—154; causes of,
139— 147. (see Pagan.;
Perseverance, final, doctrine of, 44.
195; abused, 97; guarded from
abuse, 186. 218, 219; means of,
201.
Phebe, Gaius's daughter married to
James, 409.
Pickthank, his evidence against
Faithful, 149 ; answered, 151.
Picture of the Pilgrim's Guide, 37,38.
Pitty, her conversation with Chris¬
tian, 70, 71.
Pilgrimage, objections against it, 19.
441—443 ; two things requisite for
those who undertake it, 418.
Pills, Mr. Skill's, 351.
Pleasures, worldly, 136—140.
Pliable pursues Christian, 7 ; is per¬
suaded to accompany him, 9,10;
falls into the Slough of Despond,
11; returns home, 12; further ac¬
count of him, 104, 105.'
Pope, giant, 101.
Popery, fast declines at present, 137 ;
represented by a monster, 41S;
prevalence of, in England, before
the revolution, xxiv. 420.
Prayer, perseverance in, necessary,
229; why requiredj 307.
Preciseness, objected to religious per¬
sons, 140.
Prejudice and Ill-will throwing dirt
on Godly-man, 431.
'Presumption, (see Simple,) repre¬
sented by a ditch, 95.
Profession, worthless without fruit,
314.
Professors, loose, bring a scandal on
religion, 118, 119. 124, 125; how
such are to he dealt with, 119—
125; emblems of hypocritical,
307.
Prosperity, 223—449.
Providence, openings qf^ abuse of
the term, 168—171*
Prudence, her conversation with
Christian, 72, 73; catechizes
Christiana's children, 343—346.
Quag, in the Valley of the Shadow oi
Death, 95.
Raiment given to Christiana, &:c. at
the Intei-preter's, 319.
Ranters, the, assail Mr. Bunyan by
one of their party, who seems to
have furnished the character of
Atheist, xvii; probably intended
by Self-will, xviii.
INDE?;.
475
Ready'to-halt joins Christiana, &c.
and accompanies them in their
pilgrimage, 411; passes the black
river, 460.
Regeneration precedes right views of
the glory of the gospel, 326, 327.
Religion, its practical nature, 121,
122; evangelical, declined after
the publication of the first part of
the Pilgi-im's Progress, 290. 331.
Repentance, false, 244, 245; neces¬
sity of, 351; folly of deferring it
for a death-bed, 392. 402.
Restitution, final, 325.
Righteousness of Christ fourfold,
321—323.
River, of the "Water of Life, 177.
422; the black, 250. 253. 455—
464.
Robin, the, an emblem, 312.
Roll, given to Christian, 54; lost in
the arbour on the hill Difiiculty,
61; found again, 65 ; (see Certifi¬
cate.)
Sacrament, the, 77, 78. 349.
Sagacity, Mr. his account of Chris¬
tian, 272—274; of Christiana and
her family, 275, 276. 291.
Sanctification, 38—42.
Samuel, Christiana's son, married to
Grace,'419.
Saying and Doing, 122.
Scripture represented by a study, 79;
by a looking-glass, 433, 434; by
a map, 447 ; how to be read, 345.
Seal, a, set on Christian's forehead;
54 ; on Christiana's, 318.
Secret, 278, 279.
Security, danger of, 61, 62.
Self-will, 389,390; the Ranters pro¬
bably intended by him, xviii.
Shadow of Death, "VaUey of the, 93
-101. 367—372.
Shame, 105. 185.
Shepherds at the Delectable Moun¬
tains, 194—202. 428—434.
Sheep, an emblem, 310.
Silver, mine of, (see Lucre.)
Simple, Sloth, and Presumption,
asleep, 56; hanged, 328; and
drew many aside, ib.
Sin, in-dwelling, 63; deliberate,
must bidng guilt on the conscience,
184—186; allowed a proof of
hypocrisy, 312.
Sinai, Mount, 22, 23. 28. 34.
SkiU, Air. 349; his pills, 351.
Slander, (see Ib-ejudice.)
Slay-good, giant, killed by Great-
heart, 405.
Spider, an emblem, 388.
Spies, two, 93, 94.
Spirit, the Holy, his comforting in¬
fluences, 179,180.422; his teach¬
ing, 36, 37. 308; his inward
witness, 53, 54.
Spring at the foot of the hill Diffi¬
culty, 59. 331.
Standfast, overtaken by Christiana,
&c. 450; accompanies them the
remainder of their pilgrimage,
455, &c.; his account of Madam
Bubble, 451—454; passes the
Black River, 465.
Suggestions, satanical, 31, 32. 84.
100, 101; occasion of good to be¬
lievers, 299; deterring persons
from the use of the means of
grace, 368.
Suicide, 187, 188.
Superstition, his evidence against
Faithful, 148; answered, 151.
Talkative, description of, 120, 121;
beguiles Faithful by his plausible
discourse, 117, 118; exposed by
Christian, 119, 124; his answers
to Faithful's questions refuted, 126
—130; leaves Faithful, 131.
Tell-true, 439.
Temporary, once very religious, 243 ;
reason of such men's drawing back,
244—246 ; manner of it, 47, 48.
246.
Temptations, peculiar, often succeed
peculiar consolations, 83; (see
Apollyon); vice versa, 89, 90 ; are
no proof of spiritual advancement,
367 ; believers drawn aside by,
INDEX.
182—185; means to be used for
their removal, 367.
Terror vain without humihation, 224,
&c.
■Timorous, 62; his daughter endea¬
vours to dissuade Christiana from
going on pilgi'image, 282—285;
her conversation with her neigh¬
bours about her, 285, 286.
"Tree, rotten, an emblem, 314.
Trial of Mr. Bunyan, xxi; of Chris¬
tian and Faithful, at Vanity, J.45
—154.
Turn-away, 205. 436.
Vain-confidence; 180-181.
Valiant-for-truth, overtaken by
Christiana, &c. 436; accompanies
them the rest of their pilgrimage,
439 ; relates his conflict with three
robbers, 437, 438 ; gives an ac¬
count of his setting out on pil¬
grimage, 439—444; passes the
Black Elver; 463*
Vanity, town of, 135; the Fair kept
there, 136 ; Christ passed through
it, 139; persecution of Christian
and Faithful there, 140—154; state
of, when Christiana passed through
it, 414.
Wanton, Madam, 106. 452, 453.
Watchful, the porter at the house
Beautifol, 67. 337.
Wicket-gate, 5. 23. 27 30. 291—
293.
Women, a commendation of, 397.
Works, men will be judged according
to their, 123. 274. •
Worldly-Wiseman, 17—22; exposed
. by Evangelist, 26—28.
Young persons, cautions to, 170,171,
299.
Youth and age, their different ad¬
vantages, 402, 403.
Zeal, rash; ill efifects of, 154.
THE END.
O. NOHMAN, PHIVTER, MAIDEN LANE, COVENT GARDEN.