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THE PILGRIM'S. PROGRES

from this world to that which is to’*come

3

Delivered under
the similitude of a dream

In two parts

With a memoir of the life and writings of

JOHN BUNYAN

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PHILADELPHIA

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Presbyterian Board of PublicationSatya at

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LtADVERTISEMENT

TO THE AMERICAN EDITION.

Bunyan has been picturesquely described as the
‘Prince of Dreamers.” He merits a much higher eu-
logy. His imperishable work, which is here presented
In a new and beautiful garb, exhibits the chastened
imagination of the poet; the discriminating knowledge
of the casuist; the acuteness of the theologian; and the
sweet and gentle spirit of the Christian instructer. He
enchains his readers by a species of fascination which it
is difficult to analyze, and which could result only from
a rare combination of talent. The deeply interested
attention of the child and the philosopher, of the expe-
rienced Christian and the admirer of fiction, is alike
absorbed in his skilfully drawn narrative of the Pil-
grim’s progress from . the, city at . Destruction to his

celestial home: ‘The | reatler: is, od: ohee. ‘charmed and
instructed; his, Imagination. 1s gratified. and his heart
impressed, by the: peru’ sil ‘of this’és ifeapydinary eben
tion. Founded as it ts in an intimate acquaintance
with the workings of the human heart under the irn-
pulse of natural principles and the superadded influ-
ence of gracious affections, it found its place in the
hearts of men at its first appearance, and its popularity
has steadily increased in the lapse of time. No unin-
A 1

aon eee
eae

ite

» aba admis aakcatcaRaie gakial ct aceharnh aber‘2 ADVERTISEMENT.

erhaps ever been dernanded with

spired volume has p
1 classes of readers, or has been

ereater eagerness by al
so astonishingly multiplied through the press.

No explanation is necessary in presenting a new
edition, in a style in some degree commensurate with its
intrinsic excellence. ‘The whole texture of the volume
is strictly American in its fabric, and when its typo-
eraphical beauty and the delicacy and finish of its
engravings are considered, it will be readily acknow-
ledged that few works of the American or even Huro-
pean press have surpassed it in point of execution. In
all respects it is highly creditable to the state of the
arts in a country which may still be regarded as young
in efforts of this kind. 'The encouragemeni to engage
in a work so splendid and costly has been derived from
two individuals, at once the admirers of Bunyan, the
friends of religion, and the supporters of its institutions.
—By their liberality, the whole expense of stereotyp-
ing the volume, and procuring its embellishments, has
been sustained; so that the Presbyterian Board of
Publication are enabled to furnish the volume at a
price greatly beneath that of any similar work. As
it is, it is commended to public attention, and to that
Divine blessing whith aloné*can snidke it an invalu-

amiepessceson “ott tft tN st

e
© ee °

PS Sy abs Creat ait WYVIGNETTE FRONTISPIECE.

 

0! FOR ONE BRIGHT THOUGH MOMENTARY GLANCE!
SUCH’AS OF OLD IN PATMOS ISLE WAS GIVEN
TO HIM WHO SAW THE CLOUDS ASUNDER RIVEN:
AND, PASSING ALL THE SPLENDOUR OF ROMANCE,
IN GLORY, AND IN “POMP OF CIRCUMSTANCE :”
THE NEW JERUSALEM COME DOWN FROM HEAVEN :—
OR THE LEAST MEASURE OF THAT MYSTIC LEAVEN
WHICH BLESSED OLD BUNYAN’S VISIONARY TRANCE:
BUT VAIN THE PAINTER’S OR THE POET’S SKILL,
THAT HEAVENLY CITY’S GLORY TO DECLARE :—
ALL SUCH CAN FURNISH IS A VISION FAIR
AND GORGEOUS: HAVING, AS ITS CENTRE STILL,
HIS CROSS WHO DIED ON CALVARY’S HOLY HILL;

MAN’S ONLY TITLE TO ADMITTANCE THERE,

Psi Sitter eRR ESET

UP eT org oeHead of le
Vignette

Initial Letter for | ee Life”
‘Initial Letter for Part I.
Christian and Evangelist
Christian got up to the Gate
Christian’s Burden falls off his Back
The Palace called Beautiful
Christian passing the Cave of Pope and Pagan

Vanity Fair

Demas invites the alesis 4 the Hil ast

EMBELLISHMENTS.

to face title.

s @ ®
9 e
e e
° @ e
@ eS
® e ®
s e e
e e

Christian and Hopeful asleep in the grounds of Giant Dexpais
Christian and Hopeful escaping from Doubting Castle

The Delectable Mountains
The Pilgrims on Mount Clear

The Pilgrims

Initial Letter for Part IL ‘

Christiana and her Children at the Wicket- spate
Mercy :—‘O Sir, said she, I am faint’

The Shepherd Boy in the Valley of Humiliation
Great-heart kills Giant Maul
The River of the Water of Life
Destruction of Doubting Castle
Valhiant-for-Truth beset with Thieves
The Land of Beulah

PAGE

m Pm oo OD OD OD
rr aOR
Ome Oa N

507
510

O22MEMOIR OF THE LIFE AND WRITINGS

OF

JOHN BUNYAN.

   

He most popular religious book in
English literature,—in which the most
popular books are of a religious ehar-
acter,—is the production of an un-
educated peasant, who worked his
way out of the lowest vice and ignorance, not by the force
of his genius, so much as by that of an impulse which
quickened his genius into life, and transformed him at once.
intellectually and morally. The finest specimen of well-
sustained allegory in any language, is the composition of
this self-taught rustic, who little aimed at literary celebrity
in the homely parable which he wrote to solace his prison
hours, for the religious instruction of the common people,6 THE LIFE AND WRITINGS

The most admirable exposition of the elements of’ Chris-
tian theology,—one which is so little of a controversial
or sectarian character, that it may confessedly be read
without offence by sober-minded Protestants of all per-
suasions, and yet so comprehensive, as to form the best
popular body of divinity,—is the composition of an obscure
itinerant preacher, whose apostolic labours consigned him,
in the days of the Stuarts, to a twelve years’ imprison-
ment in Bedford gaol, for no other crime than his noncon-
formity. What is still more remarkable, this work, the
Odyssey of the English people,—the favourite with young
and old; which the poet admires for its imaginative beauty,
and in which the artist finds the most delightful subjects for
the pencil; to the extraordinary merit of which, testimony
has been borne by critics who have had no sympathy
with either the design and religious spirit of the work, or
the theological opinions interwoven with it, and who rank
the realities shadowed in the allegory with the visionary
creations of romance ;—this work—we need not name it—
the Pilgrim’s Progress, is, in fact, a powerful address to
the conscience; having no other object than to delineate
the successive stages of the spiritual life, and to portray
the mental conflicts of experimental piety, which, to those
who have no corresponding experience, must appear the
hallucination of fanaticism. Strange that a work should
have power so to please the imagination of an indevout
man, which can be understood only by the heart in which
religion has its seat;—that those who have not the key to
the cipher, should still admire the character in which the
spiritual meaning is veiled, and which experience alone can
perfectly interpret. But such is the fact. This extraordinary
work, it has been beautifully remarked by an American
critic, “is like a painting meant to be exhibited by fire-light :
the common reader sees it by day. To the Christian (the
actual pilgrim) it is a glorious transparency; and the light
that shines through it, and gives its incidents such life, its
colours such depth, and the whole scene such a surpassing
glory, is light from eternity, the meaning of heaven.”

a Pos Ops tar tesOF JOHN BUNYAN. 7

Religion never offends, so long as she addresses only the
imagination; a fact of which, for opposite purposes, the
Author of all truth and the apostles of error have alike
availed themselves; the former to gain access by this
avenue to the understanding and the conscience, the latter
to enlist the imagination in the support of superstition.
He who spake as never man spake, taught the people in
parables, and by this means obtained a hearing from those
who could not bear his hard sayings; and still these divine
allegories—the matchless parable of the Prodigal Son, for
instance—have charms for readers who never take home to
their own bosoms their, spiritual import. Rousseau has
eloquently eulogized the sublime poetry of the Scriptures.
The Pilgrim’s Progress is replete with the spirit of poetry,
caught from no earthly muse. Bunyan’s genius Was
nourished purely from the fountain-head of inspiration.
He thought in the very dialect of Scripture; and the
imagery of the Bible was ever present to his thoughts, as,
if we may say so, the native scenery of his spiritual birth.
He was made by the Bible; educated by the study of it;
it was his “book of all learning;’? and the simplicity of
purpose and the intense interest with which he searched its
contents, as the treasury of heavenly wisdom, rendered
him, like Apollos, “eloquent and mighty in the Scrip-
tures,”? while his mind became more and more imbued with
their “spirit and life.” It has been said with some truth,
that the genius of his work is Hebrew. “The poetry of
the Bible’? remarks the critic to whom we have already
referred, “was not less the source of Bunyan’s poetical
power, than the study of the whole Scriptures was_ the
source of his simplicity and purity of style. His heart
was not only made new by the spirit of the Bible, but his
whole intellectual being was penetrated and transfigured
by its influence. He brought the spirit and power gathered
from so long and exclusive a communion with the prophets
and apostles, to the composition of every page of the Pil-
srim’s Progress. To the habit of mind thus induced, and
the workings of an imagination thus disciplined, may be

ieee seme

et Ltrs

OT nig ve

ner ee rae ee er ee8 THE LIFE AND WRITINGS

traced the simplicity of all his imagery, and the power of
his personifications. ...- He wrote from the impulse of his

sanctified and illuminated by a heavenly influence :

genius,
rtless as the movements of a

and its movements were as a
little child left to play upon the green by itself.”’* It is in
this inimitable simplicity and artlessness, that the work
comes nearer to the character of the sacred writings than,
perhaps, any uninspired composition.

And, like the Scriptures, Bunyan’s parable, while it
commands the admiration of cultivated minds by those
qualities which delight the imagination, has conveyed in-
struction arfd consolation to thousands incapable of appre-
ciating its genius, and unconscious of the spell which it
exerted over their minds. To the child, it is a gallery of
pictures; to the man of taste, an exquisite drama; to the
plain Christian of duller fancy, a chart and road-book of
his course through this world. With regard to many
whom the Pilgrim’s Progress captivates, it might be said
of its author as of the Hebrew prophet: “Lo! thou art
unto them as a very lovely song of one that hath a pleasant
voice, and can play well on an instrument: for they hear
thy words, but they do them not.” On the other hand,
thousands who have had no ear for the music, have
delighted in the words of the song, and have followed the
instruction it conveyed: it would not otherwise be adapted
to the mass of common minds among the lower classes for
whom it was designed, and upon whom it has, for two
hundred years, exerted a beneficial effect which it is im-
possible to bring within any estimate. But the rich vein of
native good sense and sober pleasantry which runs through
the work, recommends it to all orders of readers; and the
Pilgrim’s Progress was the favourite of the people, before
the fame of its author had made its way up to those whc
are called the public. In the “ well-told tale,”

“Sweet fiction and sweet truth alike prevail.

Its humorous vein, strong sense, and simple style,
May teach the gayest, make the gravest smile.—

* North American Review, No. LXXIX. p, 462.OF JOHN BUNYAN.

Witty, and well employed, and, like thy Lord,

Speaking in parables his slighted word ;

I name thee not, lest so despised a name

Should move a sneer at thy deserved fame.”
50 Cowper sang fifty years ago; and the fact that there is no
longer any danger of moving a sneer by naming the author
of the Pilgrim’s Progress, affords reason to hope that we
have grown, in this country, somewhat wiser.

In addition to these various sources of attraction, the
work possesses, in a considerable degree, the interest of
autobiography: for it is impossible not to feel that, in the
progress of his pilgrim, the author is laying open to us his
own mental history. As he tells us in his homely rhymes,

“Tt came from my own heait, so to my head,

And thence into my fingers trickled.”
This characteristic feature of the parable broadly and hap-
pily distinguishes it from the heavy ingenuities of didactic
or sentimental allegorists, such as the brood of imitators
whom his success raised up, or those who had preceded
him in the same species of composition. The charge of
being a plagiarist, or of having been assisted in the compo-
sition, Bunyan himself indignantly repels :

“ Manner and matter too was all mine own.”

« But,” remarks Dr. Southey, “original as Bunyan believed
his own work to be, and as, in the main, undoubtedly it
is, the same allegory had often been treated before him.”*

* Mr. Montgomery, in his very able Introductory Essay to the Pilgrim’s
Progress, refers to a poem, entitled “The Pilgrim,” in Witney’s “ Emblems,”
(1585,) the print affixed to which represents a pilgrim leaving the world,
(a geographical globe,) and travelling towards the symbol of the Divine Name.
This emblem, with the following stanza, might, it is imagined, have suggested
to Bunyan the first idea of his story; though it does not, in fact, present any
thing beyond the familiar scripture simile :—

“ © happier they that, pondering this arighte,
Before that here their pilgrimage bee past,
Resigne this world ; and marche with all their mighte
Within that pathe that leads where ioys shall last.
And whilst they maye, there treasure vp their store,
Where, without rust, it lastes for evermore.”

Dr. Southey mentions a once popular French poem, composed a. pv: 1310,
entitled, “ Le Pelerin de la Vie Humaine,” as having suggested the Voyage of

eer rie se ee Se ere Cre eee ot yc rT tt. naa baa10 THE LIFE AND WRITINGS

How could it fail to have been employed by religious
writers, when the outline of the allegory is supplied by the
Holy Scriptures? In the eleventh chapter of the Epistle
to the Hebrews, the Christian life is represented as a pil-
srimage to a better, a heavenly country ; and, in the
following chapter, we have the heavenly city magnificently
described. Surely we need look no further for the origin
of Bunyan’s allegory, as regards the main idea of the
parable. But the felicity with which he has dramatized
the progress of the Christian pilgrim, is peculiar to him-
self; and Dr. Southey sums up his examination of the
works to which it has been thought to bear the strongest
appearance of resemblance, with the candid and decisive
conclusion, that “if ever there was a work which carried
with it the stamp of originality in all its parts, it is that of
John Bunyan.”

Did its author’s claim to originality rest upon this work
alone, his fame would even then be safe; but, in his Holy
War, Bunyan has displayed even superior power of inven-
tion; and if his “Life and Death of Mr. Badman” has
not been as generally read, it is, in the opinion of Dr.
Southey, whom we cite as an impartial judge, “because
the subject is less agreeable, not that it has been treated
with inferior ability.”

the Wandering Knight, by Jean de Cartheray, a French Carmelite, of which a
translation was printed in England in the reign of Elizabeth: but there is
only a vague general resemblance in the subject, and some occasional simi-
larity in the details. The Pilgrimage of Dovekin and Willekin to their
Beloved in Jerusalem, originally published in Dutch, at Antwerp, in 1627, has
also been absurdly supposed to have been the original of the Pilgrim’s
Progress. Dr. Southey has triumphantly exposed the groundless nature of
this supposition: the works have nothing in cammon. Dean Patrick’s
“Parable of the Pilgrim,” 1663, comes nearer to Bunyan’s work in some
points of general resemblance; but it is a treatise rather than an allegory, and
the author, disclaiming all pretension to fancy or invention, states, that he took
the idea from a discourse so entitled in Baker’s “ Sancta Sophia.” Bernard’s
“Isle of Man, or the Legal Proceedings in Man-shire against Sin,” a popular
book in Bunyan’s time, is more likely to have been seen by him, and to have
had some effect upon his style; but it wants the charm of story, and has
nothing of the romantic interest of Bunyan’s parable.OF JOHN BUNYAN. 11]

“Little less popular” than the Pilgrim’s Progress, and,
whether viewed as a theological work or as an allegory, of
at least equal merit, the Holy War fails to excite the same
romantic kind of interest, chiefly because we sympathize
less strongly with the personifications of the drama; con-
scious that, instead of being led through the vivid scenery
of a dream, which is the shadow of waking realities, we are
only looking at the well-constructed machinery of a fable.
We feel to be conversing with abstractions, and never
forget the allegory. One principal reason why the Pil-
erim’s Progress is the most delightful thing of the kind in
the world, Mr. Montgomery observes, is “that though the
whole is written under the similitude of a dream, there is
very little of pure allegory in it; and few abstract qualities
or passions are personified.....If ever allegorical cha-
racters excite either sympathy or affection, it is when we
forget that they are allegorical; consequently, when the
allegory is suspended with respect to them.” In reading
the Pilgrim’s Progress, we so constantly identify the
author with his hero, as to find it difficult to separate them
in our feelings; and the allegorical meaning seems super-
induced upon the story, which flows on with so much of
the semblance of real life. The Pilgrim not only seems a
real character, but gives reality to the emblematic phan-
toms with which he is associated; and the mind of the
reader undergoes a sort of deception similar to that which
is produced upon the waking eye bya peculiar affection of
the brain, the subject of which sees spectral forms blending
with living figures, and is unable to discriminate between
the substantial and the unreal.

It may be suspected, indeed, that in the subordinate per-
sonages of the allegory, Bunyan had real characters* so far in

# «We may be sure,” remarks Dr. Southey, “ that Mr. Valiant-for-the-
Truth, Old Honest, of the town of Stupidity, Mr. Despondency, and his
daughter Much-Afraid, and their companions, were well known in ‘ Bishop
Bunyan’s diocese ;? and if no real characters were designed by him in those
who are less favourably introduced as turning back on their journey, striking
into by-paths, or slumbering by the way, likenesses would be discovered where

none were intended.”

abet, Sonat tearthtese* PT | ee eri12 THE LIFE AND WRITINGS

view, that the ideal was, as it were, modeled upon a portrait.
In all the variety of characters which he brings before us,
there is an individuality stamped upon them, by which
they may be identified. But the biographical unity is as
truly preserved by the prominence given to the principal
actor, as in the classical epic. Christian is the Ulysses of
the story. And this unity of interest results .from the
author’s simplicity of purpose, which led him steadily to
keep in view his main design. Hence, the allegory, if
defective or inconsistent in parts, (for which the author
has provided a sufficient apology in styling it a dream, for
in dreams we are not conscious of such discrepancies,) is
perfectly adapted, as Mr. Montgomery remarks, to the
purpose for which it was composed. This was, “to show
the particular experience of one Christian traveller, whose
peculiar temptations and conflicts are general examples of
what converted sinners must expect to encounter, though
not all inthe same degree, nor indeed all the same in kind.
Christian, therefore, may be considered as a whole-length
portrait of the author himself; while the secondary cha-
racters, more or less curtailed, show the variety which is
found in religious societies.”....“The Pilgrim’s Progress
is the history of one man’s experience in /fudl, and the expe-
rience of many others in part; wherefore, though the plan
may be defective with regard to the multitude, all of whom
are absolutely subordinate to the hero, Christian, with
regard to him it is perfect, consistent, and satisfactory
throughout. This was all that the author primarily pro-
posed; and whatever went beyond this, fell in his way,
rather than belonged to his actual design. The unity of
the plot, in the personal adventures of Christian, is not
broken, but embellished and enriched by the incidental or
episodical characters with which he becomes acquainted by
the way.”

Mr. Montgomery has pointed out a remarkable instance
of the consummate yet artless skill which Bunyan has in
this respect displayed, in the introduction of a companion
to Christian, by which the interest of the narrative is rein-OF JOHN BUNYAN. 13

forced without being divided. “The individual experience
of one man,’ remarks this accomplished critic, “would
not have been sufficient to exemplify all the most useful
lessons of the Gospel, unless the trials of many persons,
of different age, sex, and disposition, were interwoven.
Christian could not both have suffered martyrdom in Vanity
Fair, and travelled the remainder of his jourmey to the
Celestial City; yet, in the days of John Bunyan, (who had
himself been most cruelly persecuted for righteousness’
sake,) it was necessary to set the precedent of a confessor
who was ready, not to be bound only, but to die for the
Lord Jesus. This has been done in the case of Faithful,
who seals his testimony with his blood, while Christian, in
a manner not explained, (which, however, is no flaw in the
plot, having been advisedly adopted,) escapes ‘for this
time,’ and, being joined by Hopeful, a convert raised up by
the death of Faithful, proceeds on his way.”

The Second Part of the Pilgrim’s Progress, if it does not
excite so intense an interest, is not less delightful than the
first. It is even richer in incident; and the author has
shown the fertility of his invention, in the novelty which
he has thrown into the journey over the same ground, so
that nothing is repeated, but what is pleasing in the repe-
tition, from the combined effect of reminiscence and con-
trast. In the pilgrimage of Christian and* his successive
companions, it appears to have been his design, Mr. Mont-
gomery remarks, to portray the personal and solitary expe-
rience of the individual believer, or only the bosom fellow-
ship between two Christian friends. “In the journey of
Christiana and her family, gradually increasing to a coodly
troop, he seems to have had more in view to illustrate the
communion of saints and the advantages of church-mem-
bership. It is delightful to travel in such company, and
hear them not only tell their several histories, but discourse
of the adventures of others who have gone before; so that
to the last stage, in the Enchanted Ground, when they find
Standfast on his knees, there is a perpetual change of
captivating anecdote and biography. Among the characters14 THE LIFE AND WRITINGS

and adorn the Second Part of

which so eminently enliven
y; and

the Pilgrim’s Progress, Mercy is the most lovel
though of the utmost simplicity, it would be difficult,
among the most finished portraits of womanly excellence
by our first poets, to parallel this in delicacy and truth of
drawing and colouring.” In the attempt to imbody in an
imaginary portrait, the personification of feminine virtue,
some of the greatest of our: poets have failed; and when
we consider the circumstances of Bunyan’s early history,
his success in this instance must be viewed as a remarkable
proof of the tendency of religion to purify and. refine the
taste. But here again the Bible was both his model and
the source of his inspiration; and Mercy might almost pass
for a scriptural character. It has been remarked, that the
allegory is not so perfect in the Second Part, the pil-
etimage of Christiana and her family appearing to occupy
as many years as that of her husband did weeks; for those
who are children at their setting out, are grown up and
married by the time they reach the half-way house of
Gaius. But these incongruities, which are regarded as
a pardonable license in the dramatist, cannot be fairly
imputed to want of skill in our “ingenious dreamer.”’
Bunyan’s purpose was to convey instruction; and to this,
his main end, he would have sacrificed all the unities.
But, upon the whole, the allegory is very skilfully main-
tained. It may be questioned whether Bunyan himself
would have succeeded in a Third Part.

But let us now turn from the author’s parable to the
prototype in the history of his own experience, of which he
has left a narrative that forms one of the most interesting
pieces of religious autobiography in any language. In
common with all productions of the kind, where the sin-
cerity of the writer is above suspicion, it requires to be
taken as a transcript of the writer’s feelings and impres-
sions, rather than as a literal and accurate history. There
is always a generous exaggeration in the disclosures of true
penitence, for which allowance must be made; and in the
description of the interior phenomena of a mental conflict,OF JOHN BUNYAN. 15

such as Bunyan passed through, the calmest judgment
must be sometimes at a loss to discriminate between the
healthful and the morbid action, when it is the patient
who describes the case. Such works furnish the most
valuable materials for biography; but, as will appear in the
sequel, it requires no ordinary discrimination, candour, and
knowledge of the heart, to make the requisite allowances
for the circumstances of the most conscientious narrator of
his own history.

Joun Bunyan was born in the village of Elstow, near
Bedford, in the year 1628. His descent, to use his own
words, was “of a low and inconsiderable generation,” his
“father’s house being of that rank that is meanest and
most despised of all the families in the land.’? The craft
to which he was born and bred, like his father before him,
was that of a brazier or tinker; and he is said to have
worked as a journeyman at Bedford. Mean and _ incon-
siderable as were the circumstances of his parents, they were
able to put their son to school; where he learned both to
read and write “according to the rate of other poor men’s
children;’? but he confesses that he soon lost, almost
utterly, what little he had acquired. Thrown among vile
companions, he was early initiated into profaneness, lying,
and all sorts of boyish vice and ungodliness; and the only

indication of his having a capacity above the village rabble,”

vas afforded by his being a ringleader of all the youth that
kept him company, in their wickedness. Yet, even at
nine or ten years old, in the midst of his many sports and
childish vanities, and surrounded by his vain companions,
he was often seized with deep compunction; and in his
sleep, fearful visions, corresponding to his waking terrors,
would alarm his conscience. “I was often,’? he says,
“much cast down and afflicted therewith, yet could I not
let go my sins: yea, I was also then so overcome with
despair of life and heaven, that I should often wish, either
that there had been no hell, or that I had been a devil, sup-
posing they were only tormentors; that, if it must needs
be that I went thither, I might be rather a tormentor, than

ne Ree cers se TT eet ee ace.16 THE LIFE AND WRITINGS

After a time, these terrible dreams

be tormented myself.”
punishment

left him, and his apprehensions of infernal
wore off. He became “void of all good consideration ;”
«heaven and hell were both out of mind :”? and “had not
a miracle of precious grace prevented,’ he says, “ he had
not only perished by the stroke of eternal justice, but had
also laid himself open even to the stroke of those laws which
bring some to disgrace and open shame before the world.’’
It may be inferred, however, from this ingenuous confes-
sion, that he. was nevertheless restrained from the com-
mission of any delinquency cognizable by the magistrate.
He was wild, boisterous, reckless, disorderly ; passionately
fond of village-sports, such as bell-ringing, dancing, ‘the
game of cat,’ and similar amusements; a Sabbath-breaker,
a terrible swearer, and thoroughly ungodly. But this
appears to have been the extent of his youthful wicked-
ness. He was no drunkard, nor was he, in the grossest
acceptation, licentious. We have his own solemn decla-
ration, in reply to his calumniators, that “no woman in
heaven, or earth, or hell,’ could witness against him.
“Not,” he adds, “that I have been thus kept because of
any goodness in me, more than other, but God has been
merciful to me, and has kept me.”’ It is evident that his
conscience, though laid asleep, was never hardened; for,
“while he could take pleasure in the vileness of his com-
panions, yet, if at any time he saw wicked things com-
mitted by those “who professed goodness,” it would make
his spirit tremble. Once, when in the height of his vanity,
hearing a person swear who was reputed a religious man,
«it struck upon his spirit,’ he says, “so as to make his
heart ache.”’

Bunyan was only seventeen when he entered into the
Parliament’s army; and in 1645, he was drawn out, with
others, to go to the siege of Leicester; but when he was
just ready to set off, one of the company expressed a desire
to go in his stead, and, Bunyan having consented, the
volunteer took his place, went to the siege, and was shot as
he stood sentinel. This remarkable interposition of DivineOF JOHN BUNYAN. Pt

Providence, as well as some other narrow escapes from
death, Bunyan records with devout gratitude; but, at the
time, they appear to have made a slight or transient
impression upon his conscience. He could not have been
long a soldier; yet it is probable that we are indebted to
his having served in the civil wars, for the skilful manage-
ment of his military allegory. |

Not long after the occurrence above mentioned, and
when, consequently, he must have been very young, (Dr.
Southey thinks, before he was nineteen,) Bunyan married ;
and “my mercy was,’ he says, “to light upon a wife
whose father was counted godly.”” They were both so poor
as not to have so much household stuff as a dish or a spoon
between them; but she brought him, for her portion, two
books which her father had bequeathed to her when he died;
one entitled, “The Plain Man’s Pathway to Heaven;”
the other, “The Practice of Piety.”* In these two books,
Bunyan would sometimes read with his wife; and though
they did not reach his heart so as to waken him to a sense
of his real condition, yet they produced some desires and
endeavours after reformation. These were fostered, too,
by the frequent references made by his wife to the strict
and holy life of her father. Bunyan now “fell in very
eagerly with the religion of the times; went to church
twice on the Sunday, and said and sung with the fore-
most ;” and was withal, according to his own account, “so
overrun with the spirit of superstition,” that he adored
with great devotion all things belonging to the church,—
“the high-place, priest, clerk, vestment,’? and every thing
relating to the service. The priest and clerk he counted
most happy, and without doubt blessed, as the servants of
God; and for the love he bore to the clergy, supposing
them the ministers of heaven, he could have lain down
at their feet, and have been trampled upon by them; so

* The latter work, by Bayly, Bishop of Bangor, was at one time so popular
as to pass through more than fifty editions in the course of a hundred years,
and has been translated not only into Welsh, the author's native tongue, but
into Polish and Hungarian.

C

     
  
 
 
  
 
 
  
   
 
 
 
  
 
 
    
    
 
 
 
  
   
  
  
   
 
 

ee)
Ce eee

Ree ete hee nee Caretta18 THE LIFE AND WRITINGS

strongly, at this time, did their name, their garb, and their
function “intoxicate and bewitch’?? him. This 1s precisely
the feeling of abject reverence with which the priest of the
Romish church is regarded by the common people in
Popish countries ; and if, at this period of his le, when
his imagination was so much stronger than his judgment,
and his mind had not emerged from the grossest ignorance,
Bunyan had been thrown in the way of an artful emissary
of that church, it is probable that be would have been
inextricably entangled in the toils of superstition. His
moral and intellectual progress would have terminated at
the Giant’s Cave. All this while, he says, he was not
sensible of the danger and evil of sin, nor ever thought of
the Saviour. The “Plain Man’s Pathway’ > had not directed
him to. the Cross. “Thus man,” he remarks, “ while
blind, doth wander, but wearieth himself with vanity, for
he knoweth not the way to the city of Goc 2 Vin feet, ot
this stage, Bunyan had not even thrown off the habit of
using profane language; for, some time afterwards, he met
with a humiliating reproof from a woman who was herself
of bad character, but who protested that Bunyan’s awful
profaneness made her tremble, and that “he was able
to spoil all the youth in the town who but came into his
company.” “At this reproof,’ he says, “I was silenced
and put to secret shame, and that too, as I thought, before
the God of heaven; wherefore, while I stood there, and
hanging down my head, 1 wished with all my heart that I
might be a little child again, that my father might learn
me to speak without this wicked way of swearing; for,
thought I, I am so accustomed to it, that it is in vain for
me to think of a reformation; for I thought that could
never be. But how it came to pass, I know not; I did
from this time forward so leave my swearing, that it was a
sreat wonder to myself to observe it; and whereas, before,
I knew not how to speak unless I put an oath before and
another behind, to make my words have authority; now |
could, without it, speak better, and with more pleasantness,
than ever I could before.”This cordial wish, so touchingly expressed, would seem
to have been the first genuine emotion of penitence in

unyan’s heart, such as all the terrific alarms of an awak-
ened conscience had hitherto failed to produce. At this
critical moment of incipient conversion, he “fell into com-
pany with one poor man that made profession of religion,”
who, as he then thought, «did talk pleasantly of the Scrip-
tures and of the matter of religion; wherefore,” he says,
“falling into some love and liking to what he said, I
betook me to my Bible, and began to take great pleasure
in reading, but especially with the historical part thereof;
for, as for Paul’s Epistles, and such like scriptures, I
could not away with them, being as yet ignorant either of
the corruptions of my nature, or of the want and worth of
Jesus Christ to save us. Wherefore, I fell to some outward
reformation, both in my words and life, and did set the
commandments before me for my way to heaven; which
commandments I also did strive to keep, and as I thought,
did keep them pretty well sometimes, , . . . My neighbours
were amazed at this my great conversion from prodigious
profaneness to something like a moral life: and truly so
they well might; for this my conversion was as great as
for Tom of Bedlam to become a sober man. Now, there-
fore, they began to praise, to commend, and to speak well
of me, both to my face and behind my back.’ Flattered
by these commendations, and proud of his imagined god-
liness, he concluded that the Almighty “could not choose
but be now pleased with him. Yea,’’ he says, “to relate
it in mine own way, I thought no man in England could
please God better than [.”’

He was wakened from this self-righteous delusion by
accidentally overhearing the discourse of three or four
poor women, who were sitting at a door in the sun, in one
of the streets of Bedford, “talking about the things of
God.” Bunyan’s attention was arrested by language which
was altogether new to him, and which he heard, but under-
stood not. What especially struck him was, that they
conversed about the matters of religion “as if joy did

OF JOHN BUNYAN. 19-

     
  
 
 
 
 
 
 
 
 
 
  
   
    
   
     
  
  
 
  
  
   
   

reece te
x meets cinta: ahaa na 720 THE LIFE AND WRITINGS

«as if they had found a new

make them speak,” and
«JI felt my own heart

Sordi. 2’. At this,” “he says, a
and mistrust my condition to be naught.

When he left them to go about his employment, their talk
and discourse went with him, while his heart tarried
behind; for, he says, «J was greatly affected with their
words, both because by them I was convinced that I wanted
the true tokens of a truly godly man, and also because by
them I was convinced of the happy and blessed condition
of him that was such a one.”

These poor women were members of a small Baptist
congregation at Bedford, who had for their pastor a man
whose religious history is not less remarkable than that of
Bunyan himself. Formerly a major in the king’s army,
and having narrowly escaped execution as a rebei, John
Gifford had come a stranger to Bedford, where he practised
physic; leading, at the same time, the genuine life of a
cavalier. Profligate and reckless, a drunkard, a gambler,
and abominably profane, he entertained the most savage
hatred of all Puritans. Yet was this man, when in a
state of desperation occasioned by losses from gambling,
«startled into a sense of his real condition” by meeting
with one of the works of Robert Bolton; the perusal of
which, after a mental conflict of some weeks, wrought a
cure of his diseased mind and heart; and, joining himself
to the company of those whom he had formerly most
despised, he became at length their chosen pastor. From
the members of this little flock, Bunyan received the first
elements of evangelical instruction; and the more he went
among these poor people, to whom he had been thus
casually introduced, the more he questioned his own con-
dition, and the more his heart was softened “under the
conviction of what, by scripture, they asserted.’ His mind
now became eamestly fixed upon eternity, and almost
absorbed with things relating to the kingdom of heaven:
but still his knowledge was that of infancy. Of this he
was now humbly conscious, and a wise distrust of himself
About this time he met with

begin to shake,

drove him to his knees,Oc aN BUNYAN. 21

some publications of the Ranters; a sect whose tenets
would appear, from Baxter’s account, to have been a com-
pound of the Quaker mysticism and the grossest practical
Antinomianism. The works alluded to. were « highly in
esteem’’ among a certain class; and they were, probably,
at once specious and mystical, for Bunyan was not able to
understand them sufficiently to form any judgment about
them. He therefore betook himself to hearty prayer in this
manner: “Q Lord, I am a fool, and not able to know the
truth from error: Lord, leave me not to my own blindness,
either to approve of, 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.’
Such a prayer as this was never denied. “Blessed be
God,” continues Bunyan, “who put it into my heart to
cry to him to be kept and directed, still distrusting my own
wisdom; for I have since seen even the effects of that
prayer, in his preserving me not only from Ranting errors,
but from those also that have sprung up since. The Bible
was precious to me in those days. And now, methought, I
began to look into the Bible with new, eyes, and read as I
never did before; and especially the Epistles of the Apostles
were sweet and pleasant to me; and indeed then I was never
out of the Bible, either by reading or meditation; still crying
out to God, that I might know the truth and way to heaven
and glory.”

Bunyan’s preservation from these seducing and. fatal
errors was the more remarkable, as his most intimate reli-
gious companion, the poor man whose “pleasant talk’? of
the Scriptures first led him to take to reading the Bible
? in fact,
from the account given of him, he must have become both
atheist and libertine. Shocked at his abominable prin-
ciples, Bunyan at once broke off all intercourse with him.
But he was also thrown into the company of several others
who, though formerly strict in religion, were also drawn
away by these Ranters, and who endeavoured to instil their

about this time turned “a most devilish Ranter :’

       
 
  
   
 
 
 
 
   
  
   
 
    
  
 
 
 
 
 
 
    
  
 
 
   

RR el ee en ee iT) i are lala22 THE LIFE AND WRITINGS

furnished mind of our

fanatical tenets into the as yet ill-
he was, for

though he escaped the snare,
a long time, greatly harassed with the anxious doubts, the
scriptural problems, and the practical difficulties which
beset the path of religious inquiry along which he was
groping his solitary way. «Tossed betwixt the devil and
i his own ignorance,” he was sometimes so perplexed that he
could not tell what to do. He had no friend to advise
| with, no spiritual guide to set him right. While in this
state of mind, the happiness of the poor people at Bedford

a kind of vision—a waking dream ;
ill often for

poor novice. Al

was presented to him in
or, perhaps, during actual slumber, such as wi
: a few moments unconsciously suspend the voluntary action
of an exhausted mind. Whether dream or reverie, it left
| a powerful impression ; and in it, Dr. Southey thinks,
«the germ of the Pilgrim’s Progress may plainly be per-
ceived.”? May we not rather say, the germinating of that
imagination which was afterwards to ripen into genius?
«I saw,” says Bunyan, “as if they were on the sunny
side of some high mountain, there refreshing themselves
with the pleasant beams of the sun, while I was shivering
and shrinking in the cold, afflicted with frost, snow, and
dark clouds. Methought also, betwixt me and them I saw
a wall that did compass about this mountain. Now, through
this wall my soul did greatly desire to pass, concluding
that, if I could, I would even go into the very midst of
them, and there also comfort myself with the heat of their
sun. About this wall, I bethought myself to go again and
| again, still prying as I went, to see if I could find some
way or passage by which I might enter therein; but none
could I find for some time. At the last I saw, as it were, a
narrow gap, like a little doorway in the wall, through
which I attempted to pass. Now, the passage being very
strait and narrow, I made many efforts to get in, but all in
vain, even until I was well nigh quite beat out by striving
to get in. At last, with great striving, methought I at
first did get in my head, and after that, by a sideling striv-
ing, my shoulders and my whole body. Then I wasOF JOHN BUNYAN. 20

exceeding glad, went and sat down in the midst of them,
and so was comforted with the light and heat of their sun.
Now this mountain and wall, &c. were thus made out of me.
The mountain signified the church of the living God; the
sun that shone thereon, the comfortable shining of his mer-
ciful face on them that were therein; the wall, 1 thought,
was the Word, that did make separation between the Chris-
tian and the world; and the gap which was in the wall I
thought, was Jesus Christ, who is the way to God the
Father. .... But forasmuch as the passage was wonderful
narrow, even so narrow that I could not but with great
difficulty enter in thereat; it showed me that none could
enter into life, but those that were in downright earnest,
and unless also they left that wicked world behind them;
for here was only room for body and soul, but not for body
and soul and sin.’’

This resemblance “abode many days” upon his spirit,
exciting a “vehement desire to be one of that number who
did sit in the sunshine.’? Yet more than a year appears to
have elapsed before he could take courage to disclose the
state of his feelings to those poor people at Bedford. When
he did, they introduced him to their pastor, who invited
Bunyan to his house, and had some conversation with him,
but evidently had not penetration enough to discover the
character of the extraordinary man thus brought under his
notice. In the meanwhile, and for a long time after this
interview, Bunyan’s mind, being left to prey upon itself,
was overclouded with the deepest spiritual distress. The
workings of his thoughts during this fiery ordeal, of which
he has given so vivid a description, were, no doubt, of that
morbid character which any deep-seated anxiety or intense
emotion is apt to assume, when the mind begins to act
upon the body, and physical effects react upon mental
operations. Dr. Southey has been pleased to describe this
stage of Bunyan’s experience as “a burning and feverish
enthusiasm,” during which he was “shaken continually by
the hot and cold fits of a spiritual ague.” That his imagi-

nation “was wrought to a state of excitement, in which24 THE LIFE AND WRITINGS

as realities, and affected him

its own shapings became vivid
external world,’

more forcibly than impressions from the
is, we admit, very apparent. But there was nothing fac-

titious in Bunyan’s feelings, nothing unreasonable in his
anxieties, nothing enthusiastic in his creed. If, for the
time, the calm exercise of his understanding, not suffi-
ciently fortified by religious knowledge, was overborne by
the morbid action of his imagination, this natural effect of
over-excited feelings under a real and rational cause, is not
to be confounded with the hallucinations of a distempered
intellect. “Where there is no error of the imagination,
no misjudging of realities, no calculations which reason
condemns, there,’’ it has been remarked by a philosophical
writer,* “is no enthusiasm, even though the soul may be
on fire with the velocity of its movement in pursuit of its
chosen object.” If this be a correct definition of the term,
Bunyan was at no period of his history an enthusiast: his
repelling the fanatical notions of the Ranters proves this.
False notions, false by exaggeration, of the corruption of
our nature, are supposed by Dr. Southey to have laid upon
Bunyan’s mind that heavy burden of distress, “heavy as
that with which his own Christian begins his pilgrimage.”
But this remark is not warranted by any thing in the nar-
rative, nor by the practical effect or tendency of those
notions which Bunyan had derived from the Scriptures,—
the main and almost only source of his knowledge. The
«sense of inward and original pollution,’ which produced
so much self-loathing and horrible despondency, could not
have been produced by any doctrinal notion, true or false,
but was an impression upon the spirit, such as only the
mind that has been itself wounded can understand, and He
who made the spirit alone can heal. The source of such
feelings lies deeper in human nature than this world’s phi-
losophy can reach. But when we find a similar feeling of
self-loathing and abasement seizing upon the minds of the
holy man of Uz and the rapt Isaiah, under a sense of the

* Natural History of Enthusiasm, p. 7.OF JOHN BUNYAN. 20

Divine purity and majesty, surely it were wise to hesitate
before we rashly ascribe mental distress of this character
either to enthusiastic and fallacious notions, or to physical
distemper. Despondency, indeed, does not consist with a
healthful state of mind; and religious despondency is
Inconsistent with right views of the gospel, which forbids
any one to despair of the Divine mercy. Religion is not
the cause of despondency more than it is of unbelief, or
than light is the cause of blindness. We may admit, how-
ever, that such states of distress involve both mental and
moral infirmity. The pressure upon the spirit produces, if
we may so express it, a temporary paralysis of the judg-
ment, and the heart labours under a terrible nightmare.
We exclude from consideration how far, in such cases, the
mind may be acted upon from without itself, and external
sugge:tions add to the terror and agitation of the spirit.
But we cannot forbear to remark, that such periods of
mental darkness and agitation, if not to be viewed as direct
inflictions, are often permitted and overruled for the pur-
poses of moral discipline. The Saviour himself “ suffered
being tempted.’? This is the proper light in which to view
Bunyan’s religious experience. He was allowed for a while
to wrestle alone, and in the dark, that he might come forth
from the conflict the stronger and better man. Inthe
language of an able critic already referred to, “the Spint
of God was his teacher; the .very discipline of his intellect
was a spiritual discipline; the conflicts that his soul sus-
tained with the powers of darkness, were the sources of
his intellectual strength.””* During this severe probation,
he was, to use his own expressive language, “led from
truth to truth by God; for never did any one owe less to

* North American Review, No. LXXIX. art. Southey’s Life of Bunyan,
“ We incline to think,” says the Reviewer, “that Southey, with all his talent,
is incapable of fully appreciating a character of such directness and originality
as that of Bunyan, or of doing justice to the workings of his mind. It would
have been the truth, as well as the better philosophy, if he had said, that the
Spirit of God was preparing Bunyan, by this severe discipline, to send forth
into the world the Pilgrim’s Progress.”

D

err uee tar Nore os nee Perera ers 7 is ol ei il26 THE LIFE AND WRITINGS

human teaching.”? What other men learn from books, he
with the aid only of his Bible, spelt out and put together
by the light from heaven that irradiated his darkness. He
was educated by this severe process of thought; and the
coarse, boisterous, ignorant, profane rustic became  trans-
formed like his own pilgrim, who, after emerging from the
slough of despond, lost his burden and his rags together
at the foot of the Cross.

He was beginning to emerge from these “ temptations,”
when a translation of Luther’s Commentary on the Epistle
to the Galatians fell into his hands; an old copy, so tattered
that it was ready to fall to pieces if he did but turn it over.
He had not read far, before he found his own condition
“so largely and profoundly handled,’’? and his own expe-
rience so faithfully mirrored, in its pages, that it seemed as
if the book had been “written out of his own heart.’
Such a book he had longed to meet with; and it had for
the time the happiest effect upon his mind. In writing his
Narrative long afterwards, he declares his preference of
this work of Martin Luther’s above all others that he had
ever seen, the Bible alone excepted, as “most fitted for a
wounded conscience.”? Dr. Southey finds or imagines a
resemblance between “the passionate and mighty mind of
Luther,’ and that of Bunyan. “Like Luther, he had
undergone the agonies of unbelief and deadly fear, and,
according to his own persuasion, wrestled with the Enemy.”
But here the parallel begins and terminates. Both were
men of powerful imagination, but of opposite spirit and
very different mental temperament.

The peaceful assurance and serene composure to which
Bunyan had now attained, were not of long continuance; and
the state of mind into which he relapsed, is characterized by
Dr. Southey, not without some reason, as “the strangest
part of his history.” “An almost unimaginable tempta-
tion came upon him, which,’ remarks the learned Biogra-
pher, “he might well call more grievous and dreadful than
any with which he had before been afflicted :”’ it was, “to
sell and part with Christ,—to exchange him for the thingsOF JOHN BUNYAN. 20

of this life.—for any thing.’? For the space of a year, he
was haunted by this strange and hateful suggestion; and
so continually, that he was not rid of it one day in a month,
nor sometimes one hour in many succeeding days, unless in
his sleep. Such is Bunyan’s own account, who attributes
the suggestion to the immediate agency of the Tempter;
and he describes the series of assaults to which he believed
himself to be exposed from the Enemy of souls, with a
vividness of language which reminds us of his descrip-
tion of Christian’s allegorical combat with Apollyon.

‘he task of a biographer, in referring to this stage of
Bunyan’s mental history, becomes one of extreme delicacy,
as it requires him to touch upon points of inscrutable
mystery. The origin of our thoughts must ever remain
beyond the reach of discovery. That they ordinarily obey
the law of association, every one must be aware; and this
is doubtless the case in a thousand instances where the
connecting link is not perceived. But sometimes a thought
will present itself with all the effect of an extraneous
suggestion, clothed, it may be, in words which the mind
does not recognize as of its own coining; just as, in
dreams, we seem to be present at conversations, and mingle
with persons whose features are those of strangers. Under
ordinary states of feeling, such thoughts come and go with-
out being questioned as to their origin, and leave but a faint,
if any impression. The apparent suggestion may be trivial
or ludicrous. But most persons of reflective habits will
recollect occasions on which actions and events of the great-
est moment to themselves, hinged upon some thought that
seemed to dart into their minds, perhaps with astonishing
suddenness and vividness. Such an occurrence of thought,
not less than any external occurrence, a devout man would
not hesitate to ascribe to the overruling and all-pervading
providence of God; and it matters nothing, in this point
of view. whether we regard such thoughts as proceeding
from the natural operation of reflection, or as imparted to
the mind. Those persons, hewever, who acknowledge that
from God “all holy desires and all good counsels pre:

Se ee ee ee crelt ras28 THE LIFE AND WRITINGS

ceed,” must believe that our minds and hearts are open tt
an ordinary inspiration, not less real, and perhaps not more
imperceptible in its mode of influencing us, than the extra-
ordinary and plenary inspiration under which the prophets
and apostles spoke and wrote “as they were moved by the
Holy Ghost.” The holy Scriptures, moreover, not only
contain the promise of such heavenly inspiration as the
source of wisdom and consolation, but they very plainly
intimate that evil thoughts, while the natural produce of
the human heart, are sometimes the result of an inspiration
of an evil and malignant character. The conception of
crime in the mind of Judas, and of Ananias, is distinctly
referred to Satanic influence operating upon the heart, yet
so as not to interfere, any more than human suasion, with
conscious responsibility. No violence is done to the mind
in either case, more than by involuntary dreams, or by
the social influences which are perpetually governing and
modifying our thoughts and actions, but of which we can
no more detect the actual operation, than we can that of
the atmosphere upon our bodily functions; and it must,
therefore, be impossible to discriminate between the spon-
taneous action of the thoughts, and the good or evil inspi-
ration, except by the reflex act of the judgment. Many
persons of enthusiastic temperament have, no doubt erro-
neously, ascribed to a foreign influence, the natural though
unrecognized suggestions of their own minds; especially
when the mind itself was in a morbid state. The impossi-
bility of detecting the true source of what may be termed
morbid thoughts, is beautifully illustrated by Bunyan him-
self, than whom no man, perhaps, ever suffered more agony
of spirit from these internal visitations. In describing
Christian’s passing through the Valley of the Shadow of
Death, in which the Pilgrim was “worse put to it than in
his fight with Apollyon,’’—evidently referrmg to what he
himself suffered after having obtained a victory over the
temptation to infidelity,—Bunyan says: “One thing |
would not let slip. I took notice that now poor Christian
was so confounded, that he did not know his own voice ; andOF JOHN BUNYAN. 29

thus I perceived it. Just when he was come over-against
the mouth of the burning pit, one of the wicked ones got
behind him, and stepped up softly to him, and whisperingly
suggested many grievous blasphemies to him, which he
verily thought had proceeded from his own.mind. ‘This
put Christian more to it than any thing that he 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; but he had not the discre-
tion either ‘to stop his ears, or to know from whence these
blasphemies came.”

Since, however, Christian could not ascertain this by any
thing of which he was conscious at the time, the knowledge
that these grievous blasphemies were suggested by the
wicked one, must have been obtained only by inference
from their evil character and their repugnance to the mind.
But, although knowledge obtained by inference, may be as
certain as that which is derived from consciousness, there
is some room to question, in the present case, the sound-
ness of the deduction. Unless we were prepared to con-
tend that all evil thoughts which spring up in the mind,
and yet are repugnant to the feelings and judgment, so as
to be condemned and rejected with abhorrence, have a
source foreign to the imagination, and that the mind cannot
be the author of any thoughts which affect it with this
sense of contrariety and aversion, and of which it would
fain rid itself,—unless, too, dreams of a painful description,
and contrary to the tenor of the waking thoughts, are in
like manner to be accounted for only by the same external
and supernatural agency,—we must require some stronger
reason for ascribing wicked and blasphemous thoughts to
infernal inspiration, in any particular case, than their
hateful character.

That they may have this origin is very possible: “Yet,
their very contrariety to the mind of the individual supplies
a reason against the supposition. All heavenly inspiration
is congenial with the holy character of those who have

K

been the recipients and organs of the Divine communiee en ncaa

 

    
 
 
 
  
 
 
 
  
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
   

0 THE LIFE AND WRITINGS

CH

cations; and so far as Scripture throws any light upon the
awful fact, it would appear that Satanic inspiration is, in
like manner, congenial with the character of its ‘victims;
that it is in every case a concurrent impulse, and not either
compulsive or repugnant. It may be. urged, that our
blessed Lord was himself tempted by the suggestions of
Satan; suggestions infinitely repugnant to his holy nature;
but these were both external to his mind, and such as
partook of the nature of rational inducements to specific
actions. The force of the temptation lay in the apparent
reasonableness of the insidious counsel, and in the strength
of the inducements; and where there is no appeal to
rational motives, there can be no temptation. Nothing
can surely be more improper, than to confound, under a
common term, the mere phantasmagoria of the imagination,
and the real transactions of the evangelical history.

Bunyan, in his autobiographical narrative, does indeed
describe the horrible but irrational thought that was ever
running in his mind, as “a temptation :’? but where was
the hait? Had the prospect of worldly advantage been
held out to him on the condition of renouncing his creed,
or violating his allegiance to the Saviour; had he, in the
face of worldly scorn or fiery persecution, been prompted
to deny the faith; or had some dishonest gain been within
his reach while struggling with penury ;—here would have
been a temptation. But in the case described, the assault,
the suggestion, and the seeming compliance with the ab-
horred blasphemy, were all ideal, without motive, and con-
trary to reason. The suffering and distress only were real;
and these constituted a trial of the sharpest kind, a dis-
cipline of fearful severity; just as any other species of
physical or mental suffering might have proved.

We see no reason, then, to deny, that the state of dark-
ness into which Bunyan was plunged, arose from that
distempered action of the imagination which is the ordi-
nary effect of over-excitement. Nothing is a more commoi,
characteristic of bodily disease, than that the parts affected
shall take on an action the very reverse of their natural

We Om Fete tks es eaeOF JOHN BUNYAN. By

and healthful condition. Something analogous to this has
been observed in cases of mental disorder. It is, therefore,
quite conceivable, that the distempered mind should give
birth to monstrous thoughts, irrational, abhorrent, yet on
that very account the more fixed and unmanageable, burn-
ing themselves into the memory by the pain they inflict,
and possessing the imagination as with an external pre-
sence. In cases of decided insanity, this is known to take
place. But there are diseased conditions of the frame, not
amounting to insanity, in which the imagination is dis-
tempered, but there is no delirium; in which unreasonable
ideas have hold of the mind, but there is no eclipse of the
controlling judgment; there are involuntary impressions,
but no involuntary decisions: in such conditions, which,
how nearly soever they approximate to insanity, are clearly
distinguishable from it, a morbid action of the thoughts,
such as Bunyan describes, would be the natural effect of
physical causes. How far bodily disease, and especially
mental distemper, may be the result of the malignant
agency of that being to whom Bunyan ascribed his “temp-
tation,”? is a distinct question. The history of the patriarch
Job, and some intimations in other parts of the inspired
volume, have led many learned and pious persons fo enter-
tain the belief that, with the Divine permission, evil spirits
may be the instruments of immediately afflicting those
whom they cannot tempt or morally injure. We make no
concession to the infidel, when we refuse to ascribe to
supernatural suggestions, phenomena which admit of a
simpler explanation, and which it is most important to
distinguish from the moral conflict that every Christian is
called to sustain with the seductions of the world, and the
temptations of the great Enemy.

“Had it been the Romish superstition which Bunyan
had imbibed,” remarks Dr. Southey, “he might have
vied with P. Dominic the Cuirassier, or the Jesuit Joam
d’Almeida, in inflicting torments upon his own miserable
body.” But Bunyan was never a self-tormentor; his mind
was free from superstition; and the sound views of the

rere ae Te ee eeCe aes a

oe

 

THE LIFE AND WRITINGS

Christian doctrine which he had embraced, and to which
he adhered through this long ordeal of suffering, at once
attested the sanity of his judgment, and preserved it
During the two years and a half of almost incessant agi
tation and despondency that he passed, the Scriptures
afforded the only balm to his wounded spirit; and he
recounts, among the advantages which he gained by this
“temptation,” that he was “made to see more into the
nature of the promises’ than ever he had _ seen _ before.
«The Scriptures also were wonderful things to me: I saw
that the truth and verity of them were the keys of the
kingdom of heaven. .. . Now I saw the apostles to be the
elders of the city of refuge. Those that they were to
receive in, were received to life; but those that they shut
out, were to be slain by the avenger of blood. . . . Woe be
to him against whom the Scriptures bend themselves !’
Thus was he led to search the Bible, and to dwell upon it,
with an earnestness and intensity of feelmg which no deter-
mination of a calmer mind could have commanded. < If,’’
remarks Dr. Southey, “in the other writings of Bunyan,
and especially in that which has made his name immortal,
we discover none of that fervid language in which his
confessions and self-examination are recorded,—none of
those ‘thoughts that breathe, and words that burn,’—none
of that passion, in which the reader so far participates as
to be disturbed and distressed by it,—here we perceive how
he acquired that thorough and familiar acquaintance with
the Scriptures, which in those works is manifested.”’

Even the strongest constitution would be likely to give
way under the effects of such long-continued mental excite-
ment and suffering; and not unfrequently, as the mind
recovers its tone, the body begins to betray the insidious
mischief. Symptoms of a pulmonary kind appeared in
Bunyan, shortly after he had attained to a happier state of
feeling, and had been admitted to fellowship with the con-
gregation at Bedford under Mr. Gifford’s pastoral care.
The weakness to which he was suddenly reduced by a
violent increase of these symptoms, was so extreme, that

oi Yess: Salis Sa PageOF JOHN BUNYAN. 33

he thought he could not live. Again the clouds returned,
and darkened his spirit; but he was soon waked out of
his despondency by the voice of the Scripture, and the fear
of death vanished before the assurance of the free mercy
of God. “Now,” he says, “death was lovely and beautiful
in my sight; for I saw we shall never live indeed, till we
be gone to the other world. Oh! methought this life is
but a slumber in comparison with that above. At this
time also, I saw more in these words, ‘Heirs of God,’
(Rom. vili. 17,) than ever I shall be able to expréss while
I live in this world.’ At another time, when he was
extremely ill and weak, those words in the fifteenth chapter
of the First Epistle to the Corinthians, «O. death! where
is thy sting?” &c., fell with such force upon his mind, that
he “became well both in body and mind at once;’’ his
sickness did presently vanish, and he “walked comfortably
again in” his “work for God.’? The close connexion
between these returns of gloom and seizures of physical
weakness, is evident from his own narrative; but there is
nothing very uncommon in the cure of physical malady by
' moral remedies. Joy is a powerful restorative to the animal
spirits; and this is emphatically true of spiritual joy.
Bunyan was admitted a member of the Baptist church at
Bedford, in the year 1653, when he was only twenty-five
years: of age, Mr. Gifford, the pastor, digd in 2655, I¢
would appear that, prior to his decease, Bunyan had been
prevailed upon, once or twice, to address a few words of
exhortation to the members of the society at their private
assemblies. After this, he was induced, occasionally, to
accompany some of them that went into the adjacent
villages to teach; “where,” he says, “though as yet I
did not, nor durst not, make use of my gift In an open
way, yet more privately, still, as I came amongst the good
people in those places, I did sometimes speak a word of
admonition unto them also. At last, being still desired by the
church, after some solemn prayer with fasting, I was more
particularly called forth and appointed to a more ordinary
and public preaching of the word, not only to and amongst

i34 THE LIFE AND WRITINGS

them that believed, but also to offer the gospel to those
who had not yet received the faith thereof.’? Bunyan
cannot be charged with having thrust himself into noto-
riety, nor with having rashly assumed the function of a
public teacher. He entered upon the probationary exercise
of his “gift in a public way,’ with diffidence and fear;
and only by degrees acquired that consciousness of his
qualifications which led him to believe that he was called
to the work. In this, as in all other matters, he was not
satisfied ‘till he had ascertained that his conduct had the
sanction of scriptural directions; and he has specified the
passages of the New Testament which animated and encou-
raged him in complying with the desires of his pious
friends.* His preaching could not fail to attract great
attention; and no sooner had the rumour spread, than, as
he tells us, “they came in to hear the word by hundreds,
and that from all parts, though upon divers and sundry
accounts.” He was now so constantly employed in these
itinerant labours, that, upon being nominated as deacon of
the Bedford congregation in the ensuing year, the church
declined to elect him to that office, on the ground that he
was thus too much engaged to attend to its duties. In the
mean time, he continued to work with his own hands for
his living and the maintenance of his family, as he had
opportunity. In referring to the work in which he was
engaged, he says, “I have been in my preaching, especially
when I have been engaged in the doctrine of life by Christ
without works, as if an angel of God had stood by at
my back to encourage me. Oh!’ it hath been with such
power and heavenly evidence upon my own soul, while
I have been labouring to unfold it, to demonstrate it, and
to fasten it upon the consciences of others, that I could
not be contented with saying, “I believe, and am sure;”’
methought I was more than sure (if it be lawful to ex-

* The following are the passages cited in his own narrative: —1 Cor.
xvi 15, 16. Acts viii. 4; xviii, 24, 25. 1 Pet. iv. 10. Rom. xii. 6.

Also, subsequently to his meeting with instances of success, 2 Cor. 11. 2,
spe 1 Cor. ix 2.OF JOHN BUNYAN, oO

[ \
press myself,\
were true.

“When I have been preaching, I thank God, my heart
hath often all the time with great earnestness cried to God
that he would make the word effectual to the salvation
of the soul; still being grieved lest the enemy should take
the word away from the conscience, and so it should be-
come unfruitful; wherefore I should labour so to speak the
word, as that thereby, if it were possible, the sin and
person guilty might be particularised by "it?

But his labours were viewed with a jealous eye, and
awakened opposition. To quote his own language, “ When
I first went to preach the word abroad, the doctors and
priests of the country did open wide against me; but I
was persuaded of this, not to render railing for railing;
but to see how many of their camal professors I could
convince of their miserable state by the law, and of the
want and worth of Christ; for, thought I, This shail
answer for me in time to come, when they shall be for
my hire before their face.’?*

His “great desire in fulfilling his ministry,”’ he tells us,
“was to get into the darkest places of the country,” and to
preach the gospel where Christ was not named. He « never
cared to meddle with things controverted.” «It pleased me
much,”’ he says, “to contend with great earnestness for the
word of faith, and the remission of sins by the death and
sufferings of Jesus; but, as to other things, I would let them
alone, because I saw they engendered strife”? This wise
and modest course could not, however, screen him either
from being regarded as an intruder by the intolerant, or
from being grossly calumniated by the ignorant and mali
clous, who sought, by aspersing his moral character, to
cause his ministry to be abandoned. It was rumoured,
that he was “a witch, a Jesuit, a highwayman,” and a
libertine. These “lies and slanders,’ says Bunyan, «I

that those things which then I asserted,

* The Editor of the American edition has taken the liberty to substitute

the language of Bunyan himself for certain irrelevant remarks of the author
Signo

of this biography.36 THE LIFE AND WRITINGS

bind to me as an ornament; it belongs to my Christian
profession to be vilified, slandered, reproached, and reviled ,
and since all this is nothing else, as my God and my con-
science do bear me witness, I rejoice in reproaches fof
Christ’s sake.”

But he was destined to have his constancy and fortitude
put to a severer test: “bonds and imprisonment awaited
him.” He had “for five or six years, without any inter-
ruption, freely preached the gospel,’? when, in November,
1660, he was taken up by a warrant from a justice named
Wingate, at a place called Samsell in Bedfordshire, at
which he had been invited to preach; the justice having
resolved, as he said, to “break the neck of such meetings.”
The mittimus ran to this effect: “That he went about to
several conventicles in the county, to the great disparage-
ment of the government of the church of England,” &c.
Such was one of the first-fruits of the Restoration! Dr.
Southey, willing to palliate the conduct of his persecutors,
insinuates, that “he was known to be hostile to the restored
church, and that probably it might be remembered that
he had served in the Parliament’s army.’’ Of the former,
there is no evidence; and the latter is a gratuitous con-
jecture, which, if admitted, would only give a more despi-
cably vindictive character to the proceedings. The fact
appears to be, that his old enemies took advantage of the
change in the Government, to execute their long-cherished
purpose in putting a stop to his preaching; and that, had
the state of the law admitted of it, he would have met
with the same treatment under Cromwell, from the same
parties, that he did under Charles. One of the party con-
cerned in these proceedings, a Dr. Lindale, is described by
Bunyan as “an old enemy to the truth,’’ who, on hearing
of the Tinker’s apprehension, came in, and fell to taunting
of him “with many reviling terms.’ Bunyan, however,
was a match for his accusers, as well in ready wit as in
scriptural argument. And when this Dr. Lindale, alluding
to his cailing, said, that “he remembered reading of one
Alexander, a coppersmith, who did much oppose and disturbOF JOHN BUNYAN. od

the apostles ;’? Bunyan replied, that “he also had read of
Inany priests and pharisees that had their hands in the
blood of our Lord Jesus Christ.’? “Aye,” rejoined Lindale,
‘and you are one of those scribes and pharisees; for you,
with a pretence, make long prayers, to devour widows’
houses.” He received for answer, that if he (Dr. L.)
had got no more by preaching and praying than Bunyan
had, he would not be so rich as he was. Bunyan had
notice of the intention to arrest him, and might have eluded
the writ; and after being taken before the magistrate, he
might have obtained his discharge, if he would have pro-
mised to leave off preaching, and keep to his calling.
But his conscience would not allow him to make any such
engagement. He was accordingly committed to gaol.
After he had lain there five or six days, some of his friends
offered bail for his appearance at the sessions; but the
magistrate to whom they applied, refused to take it.

Some seven weeks after his apprehension, the quarter
sessions were held at Bedford, and Bunyan was brought up
for examination before the justices. The bill of indictment
preferred against him, was under the act of the 35th
Elizabeth, and ran to this effect: “That John Bunyan, of
the town of Bedford, labourer, being a person of such and
such conditions, hath devilishly and perniciously abstained
from coming to church to hear divine service, and is a
common upholder of several unlawful meetings and con-
venticles, to the great disturbance and distraction of the
zood subjects of this kingdom, contrary to the luws of our
sovereign lord the king,’ and so forth. Upon this being
read, he was asked by the justices what he had to say to it.
Not aware that he had been indicted, Bunyan veadily
admitted that he did not attend the parish church, and that
he did attend private meetings at which he preached: he
also entered into a defence of his conduct upon scriptural
grounds, by which he only drew down upon himself the
coarse invectives of his judges. “Who is your God,
Beelzebub ?”? said one of the justices; and they repeatedly
said, that he was possessed of the devil. At the close ofSa ential iene ocinee

a8 THE LIFE AND WRITINGS

this memorable examination, his answers being taken down
without any other trial, without

as a confession of guilt,
the verdict of a jury, he was sentenced in the following
terms: “You must be had back again to prison, and there
lie for three months following ; and at the three months’ end,
if you do not submit to go to church to hear divine ser-
vice, and leave your preaching, you must be banished the
realm; and if you be found to come over again without
special license from the king, you must be stretched by
the neck for it, I tell you plainly,” said the judge: and so
he bade the jailor remove his prisoner. Bunyan resolutely
answered, that if he were out of prison to-day, he would
preach the gospel again to-morrow, by the help of God.
Of the propriety of Bunyan’s conduct in refusing to
desist from preaching, different opinions will be formed.
Dr. Southey, as might be anticipated, takes a decided part
with his judges; giving it as his opinion, that in none of
Bunyan’s writings “does he appear so little reasonable, or
so little tolerant, as upon these examinations.’”? In what
his intolerance consisted, is not very apparent; but the
learned biographer possibly refers to honest John’s objec-
tion to using the common-prayer-book, as not being of
divine authority. In proof that he was unreasonable, it is
urged, that “he was neither called upon to renounce any
thing that he did believe, nor to profess any thing that
he did not; that the congregation to which he belonged,
held at this time their meetings unmolested; that he might
have worshipped when he pleased, where he pleased, and
how he pleased; and that he was only required not to go
about the country holding conventicles.”’* The extreme
disingenuousness of this statement will be evident when it

* Dr. Southey adds: “The cause for that interdiction was, not that persons
were admonished in such conventicles to labour for salvation, but that they
were exhorted there to regard with abhorrence that Protestant church which
is essentially part of the constitution of this kingdom.” An assertion imbody-
ing an historical misrepresentation and a calumny, and which would serve just
as well to justify the persecution of Dissenters in the present day. If the
conyenticle act was right, the toleration act was wrong.OF JOHN BUNYAN. 39

is recollected, that the statute under which he was indicted,
rendered his nonconformity itself a crime; that his abstain-
ing from coming to church was placed in the front of his
offence; and that he was not only required to profess what,
in him, would have been hypocrisy, but to renounce what
he believed to be his sacred duty. “Sir,” said Bunyan,
in a subsequent examination, to the clerk of the peace, who
tried to persuade him to forbear awhile,—“ Wicliff saith,
that he who leaveth off preaching and hearing of the word
of God for fear of excommunication of men, he is already
excommunicated of God, and shall in the day of judgment
be counted a traitor to Christ.””, When reminded that the
Scripture enjoined obedience to the powers that be, his
answer was: “That Paul did own the powers that were
in his day to be of God; and yet he was often in prison
under them, for all that; and also, though Jesus Christ
told Pilate that he had no power against him, but of
God, yet he died under the same Pilate. And yet,”
(he added,) “I hope you will not say that either Paul or
Christ were such as did deny magistracy, and so sinned
against God in slighting the ordinance. Sir, the law hath
provided two ways of obeying: the one, to do that which
I in my conscience do believe I am bound to do actively;
and where I cannot obey actively, there I am willing to lie
down, and to suffer what they shall do unto me.’”? Such
was the “unreasonable” character of his defence; and
because it was, in the opinion of the apologist for Laud,*
unreasonable, Bunyan, we have been told, “is most wrong-
fully represented as having been the victim of intolerant
laws and prelatical oppression.” Yet, it is admitted, that
he evinced at least the strength of will and strength of
heart, the fortitude and the patience of a martyr. Nor
was it without a painful conflict of emotions that —e made
up his mind to the consequences of his firmness, as we
learn from the touching expression of his feelings during

* And biographer of Wesley, whom, but for the Toleration-act the same
statute would have condemned to incarceration and exile.40 THE LIFE AND WRITINGS

imprisonment, contained in his Narrative. “I found
myself’ he says, “a man encompassed with infirmities:
the parting with my wife and poor children hath often
been to me in this place as the pulling the flesh from the
bones; and that not only because I am somewhat too fond
of these great mercies, but also because I should have
often brought to my mind the many hardships, miseries,
and wants that my poor family was likely to meet with,
should I be taken from them; especially my poor blind
child, who lay nearer my heart than all beside. Oh! the
thoughts of the hardship I thought my poor blind one
might go under, would break my heart to pieces. Poor
child! thought I, what sorrow art thou like to have for
thy portion in this world! Thou must be beaten, must
beg, suffer hunger, cold, nakedness, and a thousand cala-
mities, though I cannot now endure the wind should blow
upon thee. But yet, recalling myself, thought I, I must
venture you all with God, though it goeth to the quick to
leave you.’’

The summary punishment which the justices had inflicted
upon Bunyan, was not only an act of gross oppression, but
obviously a stretch of the law, both as he was apprehended
before there had been any proclamation against the meet-
ings, upon a statute which had lain dormant, and as he
was convicted upon a mere construction put upon his own
words during examination. His detention in prison after-
wards turned upon his having been thus irregularly con-
victed.

On the King’s coronation, in April 1661, a general par-
don was proclaimed; and thousands who had been com-
mitted to prison for nonconformity and other offences,
were set at liberty. “In which privilege,” says Bunyan,
“I should also have had my share, but they took me for
a convicted person; and, therefore, unless I sued out a
pardon, as they called it, I could have no benefit thereby.”’
Bunyan, therefore, was still detained; and at the next
assizes, in August 1661, that he might leave no lawful
means of escape unattempted, he did, by his wife, presentOF JOHN 2BUNVAN, Al

a petition to the judges, three times, that he might be
heard, and his case taken into consideration. Sir Matthew
Hale was one of these judges; and it appears from Mrs.
Bunyan’s testimony, as preserved in the Narrative, that,
on receiving the petition, he expressed a willingness to do
for her the best he could, but feared that nothing could be
done; and on being assured by one of the justices who
had committed Bunyan, that be was a hot-spirited fellow,
he waved the matter, and declined interfering. Encou-
raged, however, by the high sheriff, to make another effort
before the judges left the town, Elizabeth Bunyan, who
seems to have imbibed a portion of her husband’s spirit,
again made her way, “with a bashed face and a trembling
heart,’? into the judges’ chamber. Addressing herself to
Judge Hale, she pleaded the unlawfulness of his convic-
tion; urging that she had been told in London by a noble-
man, to whom she had delivered a petition to the House of
Lords on her husband’s behalf, that his releasement was
committed to the judges at the next assizes. “And now,”
she said, “I am come to you, to see if any thing may be
done in this business, and you give neither releasement nor
relief.’ «My Lord,” said Justice Chester, “he is a
pestilent fellow; there is not such a fellow in the country
again.” «Will your husband leave preaching?’’ said
Judge Twisdon: “if he will do so, then send for him.”
“My Lord,” replied Elizabeth Bunyan, “he dares not
leave preaching, as long as he can speak.’”? “See here \”’
exclaimed the last-mentioned judge; “what should we
talk any more about such a fellow? Must he do what he
lists? He is a breaker of the peace.” “He desires to
live peaceably, my Lord,” rejoined Mrs. Bunyan, “and to
follow his calling, that his family may be maintained.
Moreover,”? she added, “I have four small children that
cannot help themselves, one of which is blind; and we
have nothing to live upon but the charity of good people.”
“Hast thou four children?” said Judge Hale: “thou art
but a young woman to have four childyen:’7” .“¢ My . Lord,”
said she, “I am but mother-in-law to them, having not

Fbite

 

pena At etait ini “

   
  
    
   
 
 
 
 
 
  
   
 
 
 
  
   
   
     
    
 
 
 
 
 
     
     

42

   

THE LIFE AND WRITINGS

been married to him yet two full years.” She proceeded
to add, that she was near her confinement when her hus-
band was apprehended; and that the shock brought on
premature labour, and the child died. Upon hearing
which, Judge Hale, looking very seriously, exclaimed,
« Alas! poor woman.’ Judge Twisdon brutally remarked,
that she made poverty a cloak; and that Bunyan was
maintained better by running up and down preaching, than
by following his calling. “What is his calling?” asked
Judge Hale. “A tinker, my Lord,” said a _ bystander.
“Yes,” rejoined Elizabeth Bunyan, “and because he is a
tinker and a poor man, therefore he is despised, and cannot
have justice.’ There was truth in this biunt appeal, and
Hale felt its force. “I tell thee, woman,’”’?. he very mildly
replied, “seeing it is so, that they have taken what thy hus-
band spake for a conviction, thou must apply thyself to
the king, or sue out his pardon, or get a writ of error.”’
Justice Chester, on hearing the upright judge give her this
counsel, could not conceal his vexation; exclaiming, “ My
Lord, he will preach, and do what he lists.” “He preach-
eth nothing but the word of God,’ said his wife. “He
preach the word of God!” said Twisdon in a rage; “he
runneth up and down, and doth harm.” “No, my Lord,’
said she, “it is not so: God hath owned him, and done
much good by him.’ “God! said Twisdon, “his doctrine
is: the «doctrine of the devil.” “My Lord,” oneé more
replied this meek, yet spirited woman, “when the righteous
Judge shall appear, it will be known that his doctrine is
not the doctrine of the devil.’ There was 10 answering
this; and Twisdon, turning to Hale, begged him not to
mind her, but to send her away. The Judge, evidently
moved, said again to Mrs. Bunyan, in a tone of kindness:
«Tam sorry, woman, that I can do thee no good. Thou
must do one of those three things aforesaid, namely, either
to apply thyself to the king, or sue out his pardon, or get a
writ of error; but a writ of error will be the cheapest.”
Thus terminated this extraordinary scene. Elizabeth
Bunyan left the court in tears; “not so much,” sheOF JOHN BUNYAN. 43

declares, “because they were so hard-hearted against her
and her husband,.as from the thought, what a sad account
such poor creatures will have to give at the coming of the
Lord.” How could she suppose that one of those judges
was a man of saintly piety and integrity! And how little
did that judge suspect that the prisoner whose cause was
thus pathetically pleaded, was destined by his writings to
win to himself an everlasting name, as the guide of Chris-
tian pilgrims to the heavenly city! At the coming of the
Lord, Hale and Bunyan will not be divided.

Although, in the Pilgrim’s Progress, there is nothing
that can be construed into personal satire, its author must
be supposed to have had his own case in vivid recollection,
when he described the treatment which Christian and
Faithful met with at Vanity Fair. The indictment of the
pilgrims, if not a parody on the charges brought against
Bunyan, conveys the same idea in allegorical terms :—
«That they were enemies to and disturbers of the trade;
that they had made commotions and divisions in the
town, and had won a party to their own most dangerous
opinions, in contempt of the law of their prince.” “Pie
language of the witnesses, too, will recall the above exami-
nation.

« Envy. My lord, this man is one of the vilest men
in the country; he neither regardeth prince nor people,
law nor custom; but doth all he can to possess all men
with certain of his disloyal notions, which he in the general
calls principles of faith and holiness. And, in particular,
I heard him once myself affirm, that Christianity and the
customs of our town of Vanity were diametrically opposite,
and could not be reconciled; by which saying, my lord,
he doth at once not only condemn all our laudable doings,
but us in the doing of them.

« Superstition. My lord, I 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 heardAd THE LIFE AND WRITINGS

him say, that our religion was naught, and such by which
a man could by no means please God.

« Faithful. May I speak a few words in my own de-
fence ? |

“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, vile runagate, hast to say.

“ Faithful. 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 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; but there can be 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 be done but by a
human faith, which faith will not be profitable to eternal
Lite.

There can be no doubt that it was upon such grounds as
these, (whether valid or otherwise, this is not the place to
inquire,) that Bunyan, in common with other noncon-
formists, objected to the use, and still more to the imposi-
tion, of the Book of Common Prayer. He tells us himself,
that, on obtaining liberty from the gaoler, (who appears to
have confided in him so far as to allow him to go at large
upon his word,) he followed his wonted course of preaching,
taking all occasions put into his hand to visit those who
had attended upon his ministry; “exhorting them to be
steadfast in the faith of Jesus Christ, and to take heed
that they touched not the Common Prayer, &c.,* but
to mind the word of God, which giveth direction to Chris-

*“ An &c.,” remarks Dr. Southey, “more full of meaning than that which
occasioned the dishonest outcry against the &c. oath.” Had the learned
biographer printed the whole of the sentence, however, Bunyan’s meaning

us Tad Ops eae tareOF JOHN BUNYAN. 45

tians in every point, being able to make the man of God
perfect in all things, through faith in Jesus Christ, and
thoroughly to furnish him unto all good works.” The indul-
gence at first allowed him, enabled him to be. present at
private meetings of the congregation at Bedford, in June
and July, 1661, his name being found in the minutes of the
church-book; and once the gaoler permitted him to take a
journey to London. Unfortunately, Bunyan’s enemies heard
of it, and his friendly gaoler, being threatened with the loss
of his office, was compelled to keep his prisoner more close ;
so that, says Bunyan, “I must not now look out of the
door.”? He expected to be called to account at the ensu-
ing assizes, in November 1661; but he was passed over.
In January. following, the assizes were again held; and
being anxious to come before the judges, he prevailed upon
the gaoler to put down his name in the calendar; but his
enemies prevented his being called to appear. Why no
steps were taken in pursuance of Judge Hale’s advice, does
not appear from the Narrative; and it has been surmised,
that the means for defraying the legal expenses could not
be raised. It might have been supposed that the object of
his visit to London was connected with some effort to obtain
the reversal of his sentence, as there would seem to have
been otherwise no adequate motive for the risk he incurred;
but the Narrative contains no intimation of the kind. He
now appears to have resigned himself to his fate. From
there being no mention of his name at the church-meetings
of the Bedford congregation from July 1661, to August
1668, it is inferred that, during these seven years, he was
kept a close prisoner. As there was an end put to his
working at his craft, he learned to make tagged laces,
and by this means contributed to support his family.
Dr. Southey takes for granted, that their condition was not

would have been more evident from the exhortation to adhere to- the Scrip.
tures as the only and sufficient rule of faith. A jealousy for the exclusive
authority of the word of God, the principle so manfully advocated by Chilling-

worth, was the real source of the strong feeling manifested against both the

Common Prayer and the et-cetera.46 THE LIFE AND WRITINGS

“worsened by his imprisonment,” since it would render
them “objects of compassion to their neighbours,” and that
Bunyan was, upon the whole, very comfortable in gaol.
“ He had the society there,” he says, “of some who were
suffering for the same cause;”* he had his Bible, and _ his
Book of Martyrs; and he had leisure to brood over his own
thoughts. Scanty materials of worldly comfort; but how
enviable the man who could extract happiness out of them!
Are any thanks due to his unjust persecutors, that “the
Pilgrim’s Progress was one of the fruits of his imprison-
ment ?”

“'The oppressor holds
His body bound; but knows not what a range
His spirit takes, unconscious of a chain;
And, that to bind him is a vain attempt,
Whom God delights in, and in whom he dwells.”—Cowrrr.

Bunyan thus speaks of his own imprisonment: “JI was
had home to prison, and there have lain now complete
twelve years, waiting to see what God would suffer these
men to do with me.t In which condition I have continued
with much content, through grace, but have met with many
turnings and goings upon my heart;’” the result of which,
he adds, had been “much conviction, instruction, and

* Jt is said, “there were never fewer than sixty dissenters in the prison
with him during the period of his confinement; for, as some were discharged,
others were committed. Two of these were ministers of the Baptist denomi-
nation, Mr. Wheeler and Mr. Dunn.”—Ivimey’s Lirz or Bunyan.

t Perhaps we are to understand Bunyan as meaning that he was imprisoned
twelve years altogether. The Continuator of his Life states, that he was
Imprisoned at first for six years, till, “the Act of Indulgence to Dissenters
being allowed, he obtained his freedom by the intercession of some in trust
and power, that took pity on his sufferings ; but within six years afterwards”—
six days must be meant—he was again taken up, viz. in the year 1666, and
was then confined for six years more. .. When he was taken this last time, he
was preaching on these words: ‘Dost thou believe on the Son of God?? And
this imprisonment continued six years; and when this was over, another short
affliction, which was an imprisonment of half a year, fell to his share.” “In
the last year of his twelve years’ imprisonment,” it is added, “the pastor of

the congregation at Bedford died; and he was chosen to that care of souls on
the 12th of December, 1671.”

On Porn Spies aia VarOF JOHN BUNYAN. AT

understanding’? During the last four years of his im-
ptisonment—that is, from 1669 to 1672, inclusive—he
enjoyed a considerable degree of liberty. From the entries
in the Baptist church-book, he appears to have been
regularly present at their social meetings; and in October
1671, though still a prisoner, he was elected to the office of
co-pastor or elder of that community. Among the works
written during his confinement, we find enumerated the
following :—Of Prayer by the Spirit. The Holy City’s
Resurrection. Grace Abounding, (the autobiographical nar-
rative so often referred to.) Pilgrim’s Progress, Part I.
Defence of the Doctrine of Justification, against Bishop
Fowler. This last work is dated from prison, the 21st of
the llth month, 167.

The First Part of the Pilgrim’s Progress is known to
have been written during his imprisonment; but, as no
extant copy of the first edition has hitherto been discovered,
the year in which it was published remains uncertain. The
date of the second edition, of which a copy is in the British
Museum, is 1678. If, therefore, the work was published
before his release, or even immediately after it, the sale
must have been very slow and limited for some years after
its appearance. But when once it had found its way into
general circulation, edition after edition was rapidly called
for. The eighth edition was published in 1682, the ninth
in 1684, and -the.tenth: im 1685.7 Tn ihe mean time,
several dishonest imitations of his work had appeared;

* One passage of considerable length, the whole scene between Mr. By-ends
and his three friends, and their subsequent discourse with Christian and Faith-
ful, was added after the second edition. Dr. Southey conjectures that it was
first inserted in the fourth impression, “which had many additions more than
any preceding.” This is stated in an advertisement on the back of the frontis-
piece to the eighth; where it 1s also stated, that the publisher, “ observing that
many persons desired to have it illustrated with pictures, hath endeavoured to
gratify them therein; and besides those that are ordinarily printed to the fifth
impression, hath provided thirteen copper cuts, curiously engraven, for such as
desire them.” -No additions, Dr. Southey informs us, after collating the editions,
were introduced subsequently to the eighth; nor any alterations but verbal ones

of slight importance.48 THE LIFE AND WRITINGS

some of them counterfeiting his popular title, others pur-
porting to be a second part. These interlopers may have

furnished an additional inducement to Bunyan to put forth

his own Continuation of the Parable, which appeared in
January, 1684. In the poetical preface to this Second Part,
he refers with honest satisfaction to the extensive reputa-

tion which his Pilgrim had attained:

“In France and Flanders, where men kill each other,
My Pilgrim is esteemed a friend, a brother.
In Holland too, ’tis said, as I am told,
My Pilgrim is, with some, worth more than gold.
Highlanders and wild Irish can agree,
My Pilgrim should familiar with them be.
°Tis in New England under such advance,
Receives there so much loving countenance,
As to be trimmed, new clothed, and decked with gems,
That it might show its features and its limbs.
Yet more; so comely doth my Pilgrim walk,
That of him thousands daily sing and talk.”

In the same homely, yet not despicable lines, he refers to
some of the objections which had been urged against the

First Part:

“ But some there be that say, He laughs too loud ;
And some do say, His head is in a cloud.
Some things are of that nature as to make
One’s fancy chuckle, while his heart doth ache.
Whereas some say, A cloud is in his head,
That doth but show his wisdom’s covered

With its own mantle.”

It is probable that Bunyan had already become known
by his writings, when he obtained his release. How this
was effected, is not known; but, some time in 1672, a day
of thanksgiving was observed by his flock, on the occasion
of his deliverance. The author of the Continuation of his
Life, appended to his own Narrative,* states, that “ Dr.
Barlow, the then bishop of Lincoln, and other churchmen,”

* Supposed to have been Mr. Charles Doe, a Baptist minister. He describe.
himself as “a true friend and long acquaintance of Mr. Bunyan’s.”OF JOHN BUNYAN. 49

had been “moved by his patience to pity his hard and
unreasonable sufferings, so far as to stand very much his
friends in procuring his enlargement.’? And the interfer-
ence of Bishop Barlow has been ascribed, upon credible
authority, to the intercession of Dr. John Owen. For this
story there must be some foundation. Yet Barlow was not
made a bishop till 1675;* and it may be questioned,
whether, at that period, any thing short of a royal order
could nave secured to Bunyan the undisturbed enjoyment
of his personal freedom and his liberty to preach. The
Conventicle Act had been revived in 1670, in all its severity.
Yet, shortly after his enlargement, Bunyan was enabled to
build a meeting-house, by the voluntary contributions of
his friends. In the church-book, it is entered: “11 August,
1672, the ground on which the meeting-house stands was
bought by subscription.’? Here he continued to preach to
large audiences, without any material interruption. “ In
this charge,’? says the Continuator of his Narrative, “he
often had disputes with scholars that came to oppose him,
as supposing him an ignorant person; and, though he
argued plainly, and by scripture, without phrases and
logical expressions, yet he nonplussed’’ them by his perti-
nent answers. Every year he used to pay a visit to his
friends in London, where his reputation as a preacher was
so great, that “if but a day’s notice were given, the meet-
ing-house in Southwark, where he _ generally preached,
would not hold half the people that attended. Three thou-
sand persons have been gathered together for the purpose
in a remote part of the town; and no fewer than twelve
hundred, on a dark winter’s morning, at seven o’clock, even
on week-days.” Dr. Owen is stated to have been among
his oceasional auditors; and an anecdote is on record, that,
being asked by Charles II., how a learned man such as he

# See Orme’s Life of Owen, p. 398. Mr. Orme confesses that he is unable to
reconcile with this date the story told in Asty’s Memoirs of Owen, and repeated
by Mr. Ivimey, of Bishop Barlow’s refusing to comply with Owen’s request,
without an order from the chancellor ; unless it refers to some subsequent impri-

sonmient.

GSata in ca eae q

 

    

20 THE LIFE AND WRITINGS

was, could sit and hear an illiterate tinker prate, he repliec
«May it please your majesty, could I possess that tinker’s
abilities for preaching, I would most gladly relinquish
all my learning.’** The anecdote, if true, may be thought
to illustrate the modesty and generous candour of Owen,
himself an accomplished pulpit orator, as much as the
power of Bunyan’s native eloquence; yet it is quite credi-
ble, that Owen should prize above all his scholastic attain-
ments, the native genius displayed by the uneducated
preacher, in combination with the peculiar unction that
appears to have characterized his ministry. “ Even some
to whom he had been misrepresented upon the account of
his (want of) education,” says the Continuator of his Nar-
rative, “were convinced of his worth and knowledge in
sacred things, as perceiving him to be a man of sound
judgment, delivering himself plainly and powerfully ; inso-
much that many who came spectators for novelty, rather
than to be edified and improved, went away well satisfied
with what they heard, and wondered, as the Jews did at
the apostles, ‘whence this man should have these things.’ ”’

Besides his annual visit to London, Bunyan occasionally
visited other parts of the country; “ insomuch,’’ says the
same authority, “that some, by these visitations that he
had made, which were two or three every year, (though in
jeering manner, no doubt,) gave him the epithet of Bishop
Bunyan; while others envied him for his so earnestly
labouring in Christ’s vineyard.” The Baptist congregation
at Hitchin, in Hertfordshire, is supposed to have been
founded by him. There is a deep dell in a wood near the

* Ivimey’s History of the English Baptists, Vol. IT. p. 41. Southey treats the
anecdote as apocryphal, without assigning any other reason for his incredulity,
than that such an opinion would be discreditable to Owen’s judgment, if
he really entertained it. Yet he remarks of the following anecdote, that it
authenticates itself “One day, when he had preached with peculiar warmth
and enlargement, some of his friends came to shake hands with him after the
service, and observed to him, what ‘a sweet sermon’ he had delivered. * Aye!’ he
replied, ‘you need not remind me of that; for the devil told me of it before
I was out of the pulpit.” This story has been told of others besides Bunyan,

but it may belong to him.OF JOHN BUNYAN. ol

village of Preston, where a thousand people could collect ;
and there Bunyan used frequently to preach to large con-
gregations. A chimney-corner, in a house in the same
wood, is still looked upon with veneration, as having been
the place of his refreshment.* About five miles from
Hitchin, was a famous Puritan preaching-place, called
Bendish,t where also Bunyan was in the practice of preach-
ing, in an old malt-house; and the pulpit was carefully
removed, as an honoured relic, when, in 1787, the meeting
was transferred to Coleman’s Green. Other congregations
in Bedfordshire are believed to owe their origin to his mid-
night preaching during his imprisonment, when he enjoyed
the liberty, by sufferance, of making secret excursions to
visit his friends. Reading, in Berkshire, was another place
which he frequently visited; and a tradition has been pre-
served by the Baptist congregation there, that he sometimes
went through that town dressed like a carter, with a long
whip in his hand, to avoid detection. The house in which
the Baptists met for worship, stood in a lane; and from the
back door, they had a bridge over a branch of the river
Kennett, whereby, in case of alarm, they might escape.
In a visit to that place, prompted by his characteristic
kindness of heart, he contracted the disease which brought
him to his grave. The son of a gentleman who resided
there, having fallen under his father’s displeasure, who
threatened to disinherit him, applied to Mr. Bunyan to act
as a mediator on his behalf. He did so with good success ;
and it was his last labour of love. As-he returned to
London on horseback, he was overtaken by heavy rains,

* The following anecdote has been preserved by tradition, At a house near
Preston Castle, about three miles from Hitchin, the nonconformist ministers
nsed to meet for mutual conference. At one of these meetipgs, that difficult
text, Rom. viii. 18—22, was spoken from. When it came to Mr. Bunyan’s turn
to speak, he only said, “ The Scriptures are wiser than I.’ Luther confessed that
the meaning of that Scripture he could never make out.

+ [t was a low, thatched building, running in two directions. A large square
pulpit stood in the angles, and adjoining it was a “ high pew, in which taipisters
sat, out of sight of informers, and from which, in case of alarm, they could

es
escape into an adjacent cave.

BN eee ee ee tee it ial a2 REBIN—

v2 THE LIFE AND WRITINGS

ow

A violent fever ensued; and, after an. ill.
«resigned his soul into the hands of
»* Be died at the house of his

and took cold.
ness of ten days, he

his most merciful Redeemer.
friend Mr. Struddock, (or Stradwick,) a grocer, on Snow-
hill, on the 12th of August, 1688, in the 61st year of his age;
and was buried in his host’s yault at Bunhill-fields. where a
handsome tomb has been erected to his memory.

The following description of his person and character has
been drawn by his first biographer. “He appeared in
countenance to be of a stern and rough temper, but, in his
conversation, mild and affable; not given to loquacity of
much discourse in company, unless some urgent occasion
required it; observing never to boast of himself or his
parts, but rather to seem low in his own eyes, and submit
himself to the judgment of others; .... loving to reconcile
differences, and make friendship with all. He had a sharp,
quick eye, accompanied with an excellent discerning of
persons, being of good judgment and quick wit. As for
his person, he was tall of stature, strong-boned, though not
corpulent ; somewhat of a ruddy face, with sparkling eyes;
wearing his hair on his upper lip, after the old British
fashion; his hair reddish, but, in his latter days, time had
sprinkled it with grey ; his nose well set, but not declining
or bending, and his mouth moderately large; his forehead
somewhat high; and his habit always plain and modest.’’

Of his four children, (there were none by his second mar-
riage,) three survived him :-+ the blind daughter, on whose

* Tt appears that at the time of his death, the lord mayor, Sir John Shorter,
was one of his London flock. A memorandum preserved in Ellis’s Correspond-
ence thus records his death, September 6, 1688: “Few days before died Bunian,
his Lordship’s teacher or chaplain; a man said to be gifted in that way, though
once a cobler.”’

+ Thomas, the eldest son, was received into communion with the Baptist
Church at Bedford, November 6, 1673, just after his father had obtained his
liberty, and continued a member for forty-five years, preaching occasionally in
the adjacent villages. Katherine Bunyan, admitted a member in 1692, and John
Bunyan, received into communion June 27, 1693, are supposed to have been
grand-children of Mr. Bunyan. In the burial-ground of the Bedford meeting-
house, is a stone in memory of his great-grand-daughter, Hannah Bunyan, who

died Feb. 15, 1%70, aged 76.OF JOHN BUNYAN. Jo

behalf he expressed such tender solicitude, died a few years
before him. His wife Elizabeth, who had pleaded his cause
with so much energy and feeling before the justices, « hav-
ing lived to see him overcome his labour and sorrow, and
pass from this life to receive the reward of his work, long
survived him not; for, in 1692, she died, to follow her
faithful pilgrim from this world to the other; whilst his
works,” quaintly adds the same biographer, “which con-
sist of sixty books, remain for the edifying of the reader,
and praise of the author.’

Bunyan was a voluminous writer. Besides the works
already enumerated, he published from time to time a
number of theological and polemical tracts; and he appears
to great advantage as a controversial writer, in contrast
with his acrimonious and intolerant assailants. He was
reluctantly drawn into a dispute with some of the most
eminent Baptist ministers of the day, who attacked him
with unreasonable violence for maintaining the principle
and practice of what is termed open communion; that is
to say, for admitting persons of other denominations to
communion at the Lord’s Table, on the principle, that
«differences of judgment about water baptism’? are “no
bar to communion.’”’ In, his tracts upon, this litigated
point, he discovers an -enkghtened -tolérance and a catho-
licity of feeling, not only ‘far removed trom the narrow
views and bigoted >préjudicés cf, his brethren, but far in
advance of the spirit’of his age. "The Holy War, published
also in his life-time, (apparently before the second part of
the Pilgrim’s Progress,) would of itself have immortalized
its author, had he produced nothing else. Shortly after
his decease, his widow put forth an advertisement, stating
her inability to print the writings which he left unpub-
lished, some of them prepared for the press. Four years,
however, elapsed before, in 1692, his collected works,
including several posthumous writings, were published in
one volume folio, edited by Ebenezer Chandler, who suc-
ceeded him as pastor of the Bedford congregation, and
John Wilson, the first pastor of the Baptist flock at

Roe ty vee reneeSe RES cei lige oe aoe

agp ieee

o4 THE LIFE AND WRITINGS

Hitchin. But this volume did not comprise the whole of
his works. In 1735-6, another edition appeared in two
vols. folio, edited by Rev. Samuel Wilson of Prescot-street
meeting, ‘grandson to the above John Wilson. For a
reprint of this, the Rev. George Whitfield furnished a
recommendatory preface. A_ later edition has been pub-
lished in 6 vols. 8vo.; and an edition of his “ Select Works”
was printed in 1808. The» Third: Part. of ther Pilerims
Progress, which appeared after his death, and is included
in many editions of his incomparable work, is not genuine,
and bears the indubitable marks of an inferior imitator.

It is impossible to form even a conjecture as to the
number of editions through which the Pilgrim’s Pro-
egress has passed. Dr. Southey thinks it probable that no
other book in the English language has obtained so con-
stant and so wide a sale. The prints which have been
engraved to illustrate it, would form a curious and exten-
sive collection, exhibiting every variety, from the worst
specimens, both in wood and copper, up to the vignettes
from Harvey’s spirited designs, and the copper-plates from
Martin, which adorn the elegant edition to which is pre-
fixed Dr. Southey’s Life of the Author, and the exquisite
series of Illustrations by Melville, now presented to the
admirers of: the Prince: .of Dreamers: : A list of the several!
languages into’ which ‘the’ Pilgyini’s Progress has been
translated, wouldi de, not tess. curious.. * Bunyan,” remarks
Dr. Southey,‘ “coutd ‘little shave supposed that his book
would ever be adapted for sale among the Romanists.
Whether this was done in the earliest French translation,
I do not know; but in the second there is no Giant Pope... .
The First Part, under the title of ‘Ze Pelerinage dun
nommé Chrétien, forms one of the volumes of the ‘ Petite
Bibliothéque du Catholique,’ and bears in the title-page a
glorified head of the Virgin! A Portuguese translation of
the First Part also, and in like manner cut down to the
opinions of the public for which it was designed, was
published in 1782. Indeed, I believe there is no Kuropean
language into which the Pilgrim’s Progress has not beenOF JOHN BUNYAN. deo
translated.” The idiom of the work, however, is so purely
and peculiarly English, that it must be next to impossible
to preserve its genuine character in a foreign dress. “The
fervour of the Poet’s soul,?? remarks the American. Critic
oefore cited, (nor is the descriptive appellation a misnomer,)
“acting through the medium of such a language as he
learned from our common translation of the Scriptures,
has produced some of the most admirable specimens in
existence of the manly power and familiar beauty of the
English tongue!’? Pages might be occupied with the
encomiums with which poets and critics have of late
delighted to honour this once obscure and despised religious
writer. Scott, Byron, and Wordsworth, besides Southey
and Montgomery, have re-echoed the tribute of admiration
and affectionate sympathy, which Cowper was the first that
ventured to offer to his memory, suppressing the as yet
incanonized name.

“T name thee not,
Yet e’en in transitory life’s late day,
That mingles all my brown with sober grey,

Revere the man whose Piterim marks the road,
And guides the Progress of the soul to God.”Toe

PILGRIWS PROGE ES a.

FROM

THIS WORLD TO THAT WHICH IS TO COME,

DELIVERED UNDER THE SIMILITUDE OF A DREAM.

PAK? a:
WHEREIN ARE DISCOVERED THE MANNER OF HIS SETTING OUT,

HIS DANGEROUS JOURNEY; AND SAFE ARRIVAL AT THE
DESIRED COUNTRY.

‘‘T have used similitudes,” Hos, x11. 10.Ops
abs

;
“|AUTHOR’S APOLOGY

FOR’HYs’" 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,
Fell suddenly into an allegory
About their journey, and the way to glorv,
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 fly.
Nay then, thought I, if that you breed so fast.
I’ll 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 f did not think
To show to all the world my pen and ink
In such a mode; I only thought to make

I knew not what; nor did I undertakeere ty) Theat iets

THE AUTHOR'S APOLOGY.

Thereby to please my neighbour; no, not I;

I did it mine own self to oratify.
Neither did I but vacant seasons spend
In this my scribble ; nor did I intend
But to divert myself, in doing this,
From worser thoughts which make me do amiss.
Thus I set pen to paper with delight,
And quickly had my thoughts in black and white.
For having now my method by the end,
Still as I pulled, it came; and so { penned
It down; until at last it came to be,
For length and breadth, the bigness which you see.
Well, when I had thus put my ends together,
I showed them others, that I might see whether
They would condemn them, or them justify ;
And some said, Let them live; some, Let them die ;
Some said, John, print it; others 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 be done by me:
At last I thought, Since you are thus divided,
I print it will; and so the case decided.
For, thought I, some I see would have 1t 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 gratfy,
I did not know but hinder them I might
Of that which would to them be great delight :
For those which were not for its coming forth,

I said to them, Offend you I am loath ;THE AUTHOR’S APOLOGY.

Yet, since your brethren pleased with it be,
Forbear to judge, till you do further see.

If that thou wilt not read, let it alone;
Some love the meat, some love to pick the bone ;
Yea, that I might them better palliate,

I did too ‘with them thus expostulate :

May I not write in such a style as this?
In such a method too, and yet not miss
My end, thy good? Why may it not be done?
Dark clouds bring waters, when the bright bring none.
Yea, dark or bright, if they their silver drops
Cause to descend, the earth, by yielding crops,
Gives praise to both, and carpeth not at either,
But treasures up the fruit they yield together ;
Yea, so commixes both, that in their fruit
None can distii'guish this from that; they suit
Her well when hungry ; but, if she be full,

She spews out both, and makes their blessing null.

You 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 ;
Yet fish there be, that neither hook nor line,

Nor snare, nor net, nor engine, can make thine ;
They must be groped for, and be tickled too,

Or they will not be catched, whate’er you do.
How does the fowler seek to catch his game ?
By divers means, all which one cannot name:
His guns, his nets, his lime-twigs, light, and bell:
He creeps, he goes, he stands; yea, who can tell
Of all his postures? Yet there’s none of these

Will make him master of what fowls he please.THE AUTHOR’S APOLOGY.

   
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
   
 
 

i Yea, he must pipe and whistle to catch thas,
Yet, if he does so, that bird he will miss.

If that a pearl may in a toad’s head dwell,

ae re eg Sater ei

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 all these paintings, that may make
It with this or the other man to take)
Is not without those things that do excel
fi What do in brave but empty notions dwell.
fhe Well, yet Lam not fully satisfied
ii That this your book will stand, when soundly tried.
| | Why, what’s the matter? Jt 7s dark! What though?
) | But it ts 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 solidness. Speak, man, thy mind!
They drown 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
a By metaphors I speak? Were not God’s laws,
| His gospel laws, in olden time held forth
al By shadows, types, and metaphors? Yet loath
it Will any sober man be to find fault
With them, lest he be found for to assault
bia The Highest Wisdom! No, he rather stoops,
| And seeks to find out what by pins and loops,
By calves and sheep, by heifers and by rams,

By birds and herbs, and by the blood of lambs,

 

Oa eke Se gas tae =THE AUTHOR’S APOLOGY.

God speaketh to him; and happy is he
That finds the light and grace that in them be.
Be not too forward, therefore, to conclude
That I want solidness, that I am rude:
All things solid in show, not solid be ;
All things in parable 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 truths to this day in such mantles be.
Am J afraid to say, that holy writ,
Which for its style and phrase puts down all wit,
Is every where so full of all these things,
(Dark figures, allegories,) yet there springs
From that same book, that lustre, and those rsay
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
Far better than his lies in silver shrines.
Come, truth, although in swaddling-clouts I find,
Informs the judgment, rectifies the mind;
Pleases the understanding, makes the wil

Submit; the memory too it doth fillTHE AUTHOR’S APOLOGY.

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  

ri : With what doth our imagination please ;

| Likewise it tends our troubles to appease.
Sound words, I know, Timothy is to use,

And old wives’ fables he is to refuse ;

But yet grave Paul him nowhere did forbid

i aaa ita eine ta

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?
To those that are my betters, as is fit,
Three things let me propound, then I submit:
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 be rude
In handling figure 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-a-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 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,

ae Tbs Spa Se CarTHE: AUDHOR’S:: APOLOGY,

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 show the profit of my book; and then
Commit both me and it unto that hand
That pulls the strong down, and makes weak ones stand.
This book it chalketh out before thine eyes
The man that seeks the everlasting prize:
It shows you whence he comes, whither he goes,
What he leaves undone; also what he does:
It also shows you how he runs and runs,
Till he unto the Gate of Glory comes.
It shows too who set out for life amain,
As if the lasting crown they would obtain,
Here also you may see the reason why
They lose their labour, and like fools do die.
This book will make a traveller of thee,
If by its counsel thou wilt ruled be ;
It will direct thee to the Holy Land,
If thou wilt its direction understand ;
Yea, it will make the slothful active be ;
The blind also delightful things to see.
Art thou for something rare and profitable ?

Or wouldst thou see a truth within a fable?
ICor arene pea
a

THE AUTHOR’S APOLOGY.

Art thou forgetful? Wouldest 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?
*WVouldest thou lose thyself and catch no harm,
And find thyself again without a charm ?
Wouldst read thyself, and read thou knowst not what,
And yet know whether thou art blest or not,
By reading the same lines? O then come hither !

Aud lay my book, thy head, and heart together.

JOHN BUNYAN.PILGRIM’S PROGRESS.

PART, <1

       
  
  

  
  
  

   
  

ANTIRAES

 
 
 
  
  

pa Sn

UIT pea ed
Mie axa
- - AA

ee
ae S I walked through the wilderness
: of this world, I lighted on a certain
pe place where was a den,* and tus sar.
laid me down in that place to sleep;
and as I slept, I dreamed a dream. I dreamed, and,

i pase =
1 I GPE za
< t C

* Mr. Bunyan was confined, at different times, about twelve years in
Bedford jail, for exercising 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, com-
paring 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.
a68 THE PILGRIM’S PROGRESS.

behold, I saw* a man clothed with rags standing in a
certain place, with his face from his own house, a book
in his hand, and a great burden upon his back.’ [
looked, and saw him open the book, and read therein ;
and, as he read, he wept and trembled; and, not being

a Isaiah lxiv. 5. Luke xiv. 33. Psalm XXxviii. 4. Hab. ii. 2.

*The allegory opens with a description of the principal character to
which it relates. ‘The view, which the author in his dream had of him, as
‘clothed in rags,’ implies that all men are sinners, in their dispositions,
affections and conduct; that their supposed virtues are radically defective,
and worthless in the sight of God; that the pilgrim has discovered this in
his own case, so that he perceives his own righteousnesses to be insufficient
for justification, even as sordid rags would be 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 all other
concerns to the care of his immortal soul, and to renounce every thing
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 satis-
factions, while he trembles at the thought of impending destruction. (Heb.
xi. 8. 24—27.) ‘The book in his hand,’ &c. instructs us, that sinners dis-
cover their real state and character, by reading and believing the Scrip-
tures; that their first attention is often directed to the denunciations of the
wrath to come contained in them, and that such persons cannot but con-
tinue to search the word of God, though their grief and alarm be increased
by every perusal. The ‘burden upon 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 intolerable:’ their 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 appre-
hension; and they see an absolute necessity of escaping from a situation in
which others live most securely: for true faith, from the very first, ‘sees
things that are invisible.’ In one way or other, therefore, they soon mani-
fest 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.THE PILGRIM’S PROGRESS. 69

able longer to contain, he brake out with a lamentable
cry, saying, “ What shall I do!”

In this plight,* therefore, he went home, and restrained
himself as long as he could, that his wife and children
should not perceive his distress; but he could not be
silent long, because that his trouble increased. Where-
fore, at length, he brake his mind to his wife and child-

Db, Acts 1137.

*The contempt or indignation, which worldly people express towards
those who are distressed in conscience, commonly induces them to conceal
their inquietude as long as they can, even from their relatives; but 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
attachments exposed, but of which they have no apprehensions, will extort
such earnest representations, warnings, and entreaties, as are here ex-
pressed. 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 fire of hell, ‘at the day of judg-
ment 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 re-
garding the warnings given them, will commonly ascribe them to enthu-
siasm or insanity; and as prophets, apostles, and the Son of God himself,
were looked upon in this light by their contemporaries, we may be sure
that no prudence, excellence, or benevolence, can exempt the consistent
believer from the 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 or books,
will be prescribed: and by these means a false peace often succeeds a tran-
sient alarm. But when a genuine humiliating discovery of the evil and
desert of sin has been made to the soul, such expedients will not alleviate,
but increase, the anguish; and will be followed by still greater earnest-
ness about a man’s 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 disconsolate be-
liever will then be driven into retirement, and relieve his burdened mind
by reading the Scriptures, and meditating on his doleful case, with com-
passionate prayers for his despisers: and thus he sows in tears that seed
from which the harvest of his future joy will surely be produced.70 THE PILGRIM’S PROGRESS,

ren; and thus he began to talk to them: O my dear
wife, said he, and you the children of my bowels, I, your
dear friend, am in myself undone by reason of a burden
that lieth hard upon me; moreover, I am certainly
cars worn». informed that this our city will be burnt with
fire from heaven; in which fearful overthrow, both my-
self, with thee my wife, and you my sweet babes, shall
az xvows xo miserably come to ruin, except (the which
sven: yet | see not) some way of escape can be
found, whereby we may be delivered. At this his rela-
tions were sore amazed; not for that they believed that
what he had said to them was true, but because they
thought that some frenzy distemper had got into his
head. Therefore, it drawing towards night, and they
hoping that sleep might settle his brains, with all haste
they got him to bed. But the night was as trouble-
some to him as the day; wherefore, instead of sleeping,
he spent it in sighs and tears. ‘So when the morning
was come, they would know how he did. He told them,
Worse and worse. He also set to talking to them
again; but they began to be hardened. They also
canna ray. thought to drive away his distemper by
sou. harsh and surly carriage to him: some-
times they would deride, sometimes they would chide,
and sometimes they would quite neglect him. Where-
fore he began to retire himself to his chamber, to pray
for and pity them, and also to condole his own misery.
He would also walk solitarily in the fields, sometimes
reading, and sometimes praying: and thus for some
days he spent his time.
Now I saw,* upon a time, when he was walking in

«The Scriptures are indeed sufficient to make us wise unto salvation, as
well as to shew us our guilt and danger; yet the Lord commonly uses theTHE PILGRIM’S PROGRESS. 71

the fields, that he was (as he was wont) reading in his
book, and 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 per-
ceived) he could not tell which way to go. I looked
then, and saw a man named Evangelist coming to him,
and he asked, Wherefore dost thou cry ?

He answered, Sir, I perceive, by the book in my
hand, that Iam condemned to die, and after that to
come to judgment; and I find that J} am not willing to
do the first, 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

ce Acts xvi. 30, 31. d Heb. ix. 27. Job xvi. 21,22. Ezek. xxii. 14. e Isa. xxx. 33.

ministry of his servants to direct, into the way of peace, even those who
have previously discovered their lost condition. Though convinced of the
necessity of escaping from impending ruin, they hesitate, not knowing what
to do, till Providence brings them acquainted with some faithful preacher
of the Gospel, whose instructions afford an explicit answer to their secret
inquiries after the way of salvation.

* The able minister of Christ will deem it necessary to enforce -he
warning, ‘ flee from the wrath to come,’ even upon those who are alarmed
about their souls; because this is the proper way of exciting them to dilt. ~
gence and decision, and of preserving them from procrastination. They,
therefore, who would persuade such persons, that their fears are groundless,
their guilt far less than they suppose, and their danger imaginary, use the2 THE PILGRIM’S PROGRESS.

CONVICTION OF

standest thou still? He answered, Because
THE NECESSITY e
OF FLEEING. I know not whither to go. Then he gave
him a parchment roll; and there was written within,

“Flee from the wrath to come.”

The man therefore read it, and looking upon Evan-
gelist very carefully, said, Whither must I flee?* Then
said Evangelist, poimting with his finger over a very
wide field. Do you see yonder wicket-gate?’ ‘The man

ourrex, anp 821d, No. Then said the other, Do you see
mim, caxxot se yonder shining light?" He said, I think I

FOUND WITHOUT

rue word.  o, 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,

f Matt. iil. 7 g Matt. vii. 13, 14. Ih Bsalm cxix. 105, 2-Pet. 1. 19.

most effectual means of soothing them into a fatal security. Nor can any
discoveries of heinous guilt or helpless ruin in themselves produce despond-
ency, provided the salvation of the Gospel be fully exhibited, and proposed
to them.

* 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. Thus, though the pilgrim could not see the gate, when Evangelist
pointed it out to him, he thought he could discern the shining light. Up-
right 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: for, as
our author says in a marginal note, ‘Christ, and the way to him, cannot be
found without the word.’ Thus instructed, the pilgrim ‘began to run;’ for
no persuasions or considerations can induce the man, who is duly in earnest
about salvation, to neglect those things which he knows to be his present
duty: but it must be expected that carnal relations will oppose this, espe-
cially as it appears to them destructive of all their prospects of worldly
advantage. The following lines are here subjoined to a very rude en-
erTaving :—

‘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.THE PILGRIM’S PROGRESS. 73

that the man began to run. Now he had not run far
from his own door, when his wife and children per-
ceiving it, began to cry after him to return;' but the
man put his fingers in his ears, and ran on, crying,
‘Life! life! 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 | t#2y | tHat

FLY FROM THE
WRATH TO COME

that did so, there were two that were re- (Re ’, cazine-
TOCK, «TO. sOHiE

solved to fetch him back by force. The name wort.
of the one was Obstinate, and the name of the other
Pliable. Now by this time the man was got a good

j Luke xiv. 26. k Gen. xix. 17.

* The attention of numbers is in general excited when one of their
companions in sin and vanity engages in religion and forsakes the party.
He soon becomes the topic of conversation among them: their minds are
variously affected; some ridicule, others rail, threaten, attempt force, or
employ artifice, to withdraw him from his purpose ; according to their dif-
ferent 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 off; 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 con-
vert to his worldly pursuits; the latter, from a natural easiness of temper
and susceptibility of impression, is pliant to persuasion, and readily con-
sents to make a profession of religion.

The subsequent dialogue admirably illustrates the characters of the
speakers. Christian (for so he is henceforth called) is firm, decided, bold,
and sanguine :—Obstinate is profane, scornful, self-sufficient, and disposed
to contemn God’s word, when it interferes with his worldly interests :—
Pliable is yielding, and easily induced to engage in things, of which he
understands neither the nature nor the consequences. Christian’s plain
warnings and earnest entreaties; Obstinate’s contempt of believers, as
‘crazy-headed coxcombs,’ and his exclamation when Pliable inclines to be
a pilgrim, ‘ What, more fools still?’ are admirably characteristic ; and show
that such things are peculiar to no age or place, but always accompany
serious godliness, as the shadow does the substance.

KV4 THE PILGRIM’S PROGRESS.

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 you come? ‘They said, To persuade you to go
back with us. But he said, That can by no means be.
You dwell, said he, in the city of Destruction; the place
also where I was born: I see it to be so; and dying
there, sooner or later, you will sink lower than the
grave, into a place that burns with fire and brimstone:
be content, good neighbours, and go along with me.

What, said Obstinate, and leave our friends and our
comforts behind us?

Yes, said Christian, (for that was his name,) be-
cause that all which you shall forsake, is not worthy to
be compared with a little of that which I am seeking to
enjoy ;’ and if you will go along with me, and hoid it,
you shall fare as I myself; for there, where I go, is
enough and to spare." Come away, and prove my words.

Ozst. What are the things you seek, since you leave
all the world to find them ?

Cur. I seek an inheritance incorruptible, undefiled,
and that fadeth not away; and it is laid up in heaven,”
and safe there, to be bestowed, at the time appointed,
on them that diligently seek it. Read it so, if you
will, in my book.

Tush, said Obstinate, away with your book; will
you go back with us, or no?

No, not I, said the other, because I have laid my
hand to the plough.°

Oest. Come then, neighbour Pliable, let us turn
again, and go home without him: there 1s a company
of these crazy-headed coxcombs, who, when they take

} 2 Cor. iv. 18. m Luke xv. 17. n ] Pet. i. 4—6. Heb. xi. 6, 16. o Luke ix. 62,THE PILGRIM’S PROGRESS.

a fancy by the end, are wiser in their own eyes than
seven men that can render a reason.

Then said Pliable, Don’t revile; if what the good
Christian says is true, the things he looks after are
better than ours: my heart inclines to go with my
neighbour.

Oxsst. 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.

Cur. Nay, but do thou come with thy neighbour
Pliable; there are such things to be had cxrrszrtay ano

OBSTINATE PULL

which I spoke of, and many more glories 79%, *™"424#’s
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, said Pliable, I begin to
come to a point; I intend to go along with _Prtasze_ cox.

NTETH TO GO

this good man, and to cast in my lot with (74% oss
him: but, my good companion, do you know the way
to this desired place?

Cur. I am directed by a man, whose name is Evan-
gelist, to speed me to a little gate that is before us,
where we shall receive instructions about the way.

Pur. Come then, good neighbour, let us be going.
Then re went both together.

I will go back to my place, said Obstinate: I
will be no companion of such misled, ogsrinare coxs
fantastical fellows. a

Now I saw in my dream,* that when Obstinate was
p Heb. ix. 17—22

* This conversation between Christian and Pliable marks the difference
in their characters, as well as the measure of the new convert’s attain-
ments, The want of a due apprehension of eternal things is evidently the

al otal 1 ala REAR aaah ia atten esha AA OTe ots Nant ET eefteeb es F716 THE PILGRIM’S PROGRESS.

TALK BETWEEN oS

one back, Christian and Pliable went talk-
So hy a ing over the plain; and thus they began
their discourse.

Cur. Come, neighbour Pliable, how do you do? I
am glad you are persuaded to go along with me. Had
even Obstinate himself 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.

Pui. 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.

Cur. 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.

GopD’Ss THINGS
UNSPEAKABLE,

primary defect of all who oppose or neglect religion; but more maturity
of judgment and experience is 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 hea-
venly felicity given in Scripture. As these are generally figurative or
negative, such unhumbled professors, annexing carnal ideas to them, are
greatly delighted; and, not being retarded by any distressing remorse and
terror, or feeling the opposition of corrupt nature, they are often more
zealous, and seem to proceed faster in external duties, than true converts.
They take it for granted that all the privileges of the Gospel belong to
them; and, being very confident, zealous, and joyful, they often censure
those who are really fighting the good fight of faith. There are also
systems diligently propagated, which marvellously encourage this delusion,
excite a high flow of false affections, especially of a mere selfish gratitude
to a supposed benefactor for imaginary benefits, which is considered as a
very high attainment: till the event proves them to be like the Israelites at
the Red Sea, who‘ believed the Lord’s words, and sang his praise; but soon
forgat his works, and waited not for his counsel.’ (Psalm evi. 12—24)THE PILGRIM’S PROGRESS. ae

Put. And do you think that the words of your book
are certainly true?

Cur. Yes, verily; for it was made by Him that can-
not lie.’

Pur. Well said; what things are they ?

Cur. There is an endless kingdom to be inhabited,

and everlasting life to be given us, that we may inhabit
that kingdom for ever.

Pur. Well said; and what else?

Cur. There are crowns of glory to be given us;
and garments that will make us shine like the sun in
the firmament of heaven.®

Pri. This is very pleasant; and what else?

Cur. There shall be no more crying, nor sorrow;
for He that is owner of the place will wipe all tears
from our eyes.‘

Pur. And what company shall we have there ?

Cur. There we shall be with seraphims and cheru-
bims, creatures that will dazzle your eyes to look on
them." ‘There also you shall meet with thousands and
ten thousands that have gone before us to that place;
none of them are hurtful, but 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 crowns ;” there we
shall see the holy virgins with their golden harps ;”
there we shall see men that by the world were cut in
pieces, burnt in flames, eaten of beasts, drowned in the
seas, for the love they bare to the Lord of the place, all
well, and clothed with immortality as with a garment.*

Pu. The hearing of this is enough to ravish one’s
g Tit.4.9.. ¥ ig. Ixv..17.. Jahn, x. 27229... 2 Tim. iv.8. Rev. xxii. 5. Matt. xiii. 43.

t fea. xxv. 8. ev. vit. 16,17. xxi. 4 u Isa. vi. 2. 1 Thess. iv. 16, 17.
v Rev. iv. 4. w Rev. xiv. t—3. x John xii. 25. 2 Cor. v, 2—4,78 THE PILGRIM’S PROGRESS.

heart. But are these things to be enjoyed? How

shall we get to be sharers thereof?
Cur. The Lord, the governor of the country, hath

recorded that in this book, the substance of which is,
If we be truly willing to have it, he will bestow it upon

us freely.”

Pur. Well, my good companion, glad am I to hear
of these things: come on, let us mend our pace.

Cur. I cannot go so fast as I would, by reason of

this burden that is upon my back.
Now I saw in my dream, that just as they had ended

this talk, they drew nigh to a very miry slough,* that
y Isa. lv. 1—8. John vi. 37. Vil. o/. ReVaxxi 6, 7. xl. 77.

* The slough of Despond represents those discouraging fears which often
harass new converts. It is distinguished from the alarms whith induced
Christian to leave the city, and ‘flee from the wrath to come ?. sfor athe
anxious apprehensions of one who is diligently seeking salvation are very
different from those which excited him to enquire after it. The latter are
reasonable and useful, and arise from faith in God’s word: but the former
are groundless; they result from remaining ignorance, inattention, and un-
belief, and greatly retard the pilgrim in his progress. They should also be
carefully distinguished from those doubts and discouragements, which
assault the established Christian; for these are generally the consequence
of negligence, or yielding to temptation; whereas new converts fall 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
every part of their pilgrimage, it arises from an immature judgment, erro-
neous sentiments, or peculiar temptations. When the diligent student of
the Scriptures obtains such an acquaintance with the perfect holiness of
God, the 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 full salvation of the Gospel, his humiliation will verge
nearer and nearer to despondency. ‘This, however, is not essential to re-
pentance, but arises from misapprehension ; though few in proportion wholly
escape it. The mire of the slough represents that idea which desponding
persons entertain of themselves and their situation, as altogether vile and
loathsome; and their confessions 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, theyTHE PILGRIM’S PROGRESS. 79

was in the midst of the plain; and they being heedless,
did both fall suddenly into the bog. The name of the
slough was Despond. Here, therefore, ney Ee
wallowed for a time, being grievously be- “* °"""°*”

daubed with the dirt; and Christian, because of the
burden that was on his back, began to sink in the mire.

Then said Pliable, Ah, neighbour Christian, where
are you now ?

Truly, said Christian, I do not know.

At that Phable began to be offended, and angrily said
to his fellow, Is this the happiness you have told me of
all this while? If we have such ill speed at our first
setting out, what may we expect between this and our
journey’s end? May I get out again with my life, you
shall possess the brave country alone for ir is wor

ENOUGH TO BE

me. And with that he gave a desperate »ttste.
struggle or two, and got out of the mire on that side

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, or what they must do. But how could Pliable fall into this slough,
seeing 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 be answered, that men can
hardly associate with religious persons, and hear their discourse, confessions,
and complaints, or become acquainted with any part of Scripture, without
making some alarming and mortifying discoveries concerning themselves.
These transient convictions taking place when they fancied they were
about to become very good, and succeeding to great self-complacency, con-
stitute 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’ sank 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 inducing 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.
he
church, who are offended and fall away, by means of a little inward dis-

a
This is a species of stony-ground hearers abounding in every part of t

quietude, before any outward tribulation arises because of the word.

     
 
  
 
 
 
 
 
 
   
    
     
  
 
 
 
 
 
 
 
 
   
  
   
   
 
   

ee eer

ed

eee ae Seer ee es80 THE PILGRIM’S PROGRESS.

of the slough which was next to his own house: so
away he went, and Christian saw him no more.
Wherefore Christian was left to tumble in the Slough
Be So i et te liule Despond alone: but still he endea-
TROUSLE SEEKS Fred to struggle to that side of the

STILL TO GET
FARTHER FRO

Is oWN HOUSE, slough that was farthest 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
upon his back. But 1 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 to go this way by a
man called Evangelist, who directed me also to yonder
gate, that I might escape the wrath to come. And as

I was going thither, I fell in here.
Tae nponrexe:, . LAR EPeglltio aye didwmotmouslook, tox

the steps ?
Cur. Fear followed me so hard, that I fled the next

way, and fell in.
Then said he, Give me thy hand; so he gave him

* Christian dreaded the doom of his city more than the slough. Many
persons, 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. Despon-
ding fears may connect with their religious diligence; but despair would
be the consequence of a return to their former course of sin. If they perish,
therefore, it shall be whilst earnestly struggling, under deep discouragement,
after that salvation for which their souls even faint within them. Their
ywn efforts, indeed, fail to extricate them: but in due time the Lord will
send them assistance. This is described by the allegorical person named
Help, who may represent the instruments by which they receive encourage-
ment: a service in which it is a privilege to be employed!—Fear is also
personified: in the midst of the new convert’s discourse on the joys of hea-
ven, fears of wrath often cast him into despondency, while he so thinks or
the terrors of the Lord, as to overlook his precious promises.THE PILGRIM’S PROGRESS. 8]

his han ‘few hi
and, and he drew him Olt sand nei ee

him upon sound ground, and bid him Qs gee
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 unto me,”

This miry slough is such a place as cannot be mended.

it is the descent whither the scum and filth waar waxes
ae ; THE SLOUGH OF

that attends conviction for sin doth con- >zsrox».

tinually run, and therefore it is called the Slough of

zZ Psalm xl. 2,

* This account of the slough, which our author in his vision received from
Help, coincides with the preceding explanation. Increasing knowledge
produces deeper self-abasement: hence discouraging fears arise in men’s
minds, lest they should at last perish; and objections against themselves
continually accumulate till they fall into habitual despondency, unless they
constantly attend to the encouragements of the 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 fur-
nishes enemies with a plausible objection to religion, the servants of God
have always attempted to preserve humble enquirers from it, by various
scriptural instructions and consolatory topics: yet their success is not ad-
equate to their wishes; for the Lord is pleased to permit numbers to be 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 Christ ;’ which includes the general invitations, and the various encour-
agements given in Scripture to all who seek the salvation of the Lord, and
diligently use the appointed means. It was evidently his opinion, that the
path from destruction to life lies by this slough; and that none are indeed
in the narrow way, who had 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 s0, 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.

L82 THE PILGRIM’S PROGRESS.

Despond; for still, as the sinner is awakened about his
lost condition, there arise in his soul many fears and
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 pleasure of the King that this place
should remain so bad.* His labourers also have, by
the direction of his Majesty’s surveyors, been for
above these sixteen hundred years employed about this
patch of ground, if perhaps it might have been
mended: yea, and to my knowledge, said he, here have
been swallowed up at least twenty thousand cart-loads,
yea, millions of wholesome instructions, that have at
all seasons been brought from all places of the King’s
dominions, (and they that can tell, say, they are the
best materials to make good ground of the place,) if
so be it might have been 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 Lawegiver,

raz rrowise certain good and substantial steps, placed

OF FORGIVENESS

axp acceFt oven through the very midst of this

ANCE TO LIFE
BY BKALTH: IN

CHRIST. 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 dizziness 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.

Now I saw in my dream, that by this time Phable
acitstz ect was got home to his house. So his neigh-

VISITED BY HS

NEIGHBOURS. bours came to visit him; and some of them

a Isa. xxxv. 3, 4, 8. b 1Sam. xii. 21.THE PILGRIM’S PROGRESS. 83

called him wise man for coming back,* and some called
him fool for hazarding himself with Christian: others
again did mock at his cowardliness, saying, 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 them. But at last he got more confi-
dence, and then they all turned their tales and began to

deride poor Christian behind his back. And thus
much concerning Pliable.

as er oe si

Now as Christian was walking solitarily by himself,
he espied one afar off, come crossing over the field to
meet him; and their hap was to meetjustas ,,"*:,WOR=>2¥

WISEMAN MEETS

they were crossing the way of each other, TZ °™*!™
The gentleman’s name that met him was Mr. Worldly
Wiseman :T he dwelt in the town of Carnal Policy, a

* They, who affect to despise real Christians, often both express and feel
great contempt for those that cast off their profession ; such men are unable,
for a time, to resume their wonted confidence among their former:compan-
ions; and this excites them to pay court to them by reviling and deriding
those whom they have forsaken.

{ 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 ado about religion ; and that a decent regard to it (which is
all that is requisite) consists with the enjoyment of this life, and even con-
duces 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 to 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 inter¢st,disquiet 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 people. Such men attend to the reports that are circu-
lated about the conversion of their neighbours, and often watch their oppor-
tunity of enteriz into discourse with them.

    
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
   

tS atthe caalabilaed84 THE PILGRIM’S PROGRESS.

very great town, and also hard-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,)—
Mr. 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.
Dale Raves Wortp. How now, good fellow, whither

MR. WORLDLY

wisewax 48? away after this burdened manner {*

* 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 excellencies; as it is a very difficult attainment, and always man-
ifests a superiority of genius. The self-satisfaction of Worldly-Wiseman,
his contempt of Christian’s capacity, sentiments, and pursuits; his affected
sneering compassion, and his censure of Evangelist’s advice; his represen-
tation of the dangers and hardships of the way, and of ‘the desperate ven-
tures of religious people to obtain they know not what:’ and his confident
assumption that Christian’s concern arose from weakness of intellect, ‘ med-
dling with things too high’ for him, hearkening to bad counsel (that is read-
ing the word of God, and attending to the preaching of the Gospel,) and
from distraction, as the natural consequence, are most admirably character-
istic. His arguments also are very specious, though wholy deduced from
worldly considerations. 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 off from a proper regard to their secular interests, to the injury
of their families; that it prevents their enjoying comfort in domestic life,
or in other providential blessings; that it leads them into perilous and dis-
tressing situations, of which their first terrors and despondings are only an
earnest; that a troubled conscience may be 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
not only speaks according to his name, but consistently with the character
of a young convert. He makes no secret of his disquietude and terrors,
and declares, without reserve, the method in which he sought relief. He
owns, that he had lost his relish for every earthly comfort, and he desires to
receive good counsel: but while he is prepared to withstand all persuasionsTHE PILGRIM’S PROGRESS, 85

Cur. 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 into a way to be rid of my heavy burden.

Wortp. Hast thou a wife and children?

Cur. Yes; but I am so laden with this burden, that
[ cannot take that pleasure in them as formerly: me-
thinks I am as if I had none.

Wortp. Wilt thou hearken to me, if I give thee
counsel ?

Cur. If it be good, I will; for I stand in need of
good counsel.

Wortp. I would advise thee, then, that thou with all
speed get thyself tid of thy burden; for  sostoe wien

MAN’S COUNSEL

thou wilt never be settled in thy mind till 1° currsrrax.
then: nor canst thou enjoy the benefits of the blessings
which God hath bestowed upon thee, till then.

Cur. That is that which I seek for, even to be rid
of this heavy burden: but get it off myself I cannot;
nor is there any man in our country that can take it
off my shoulders; therefore am I going this way, as I
told you, that I may be rid of my burden.

Wortp. Who bid thee go this way to be rid of thy

burden ?
ce} 1 Cor: vir. 29:

to return home, he is not upon his guard against the insidious proposal of
his carnal counsellor. He fears the wrath to come more than all the dread-
ful things which had been mentioned: but his earnestness to get present
relief exposes him to the danger of seeking it in an unwarranted way. He
has obtained from the Scriptures a conviction of his guilt and danger; but,
not having also learned the instructions of life, he does not discern the fatal
tendency of the plausible advice given him by so reputable a person. 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.

   
   
  
 
 
 
 
 
  
  
 
 
 
 
 
 
 
 
  
  
  
  
 
 
 
 
  
 
   

eked alba Raat hago a t'50 heen ioplalb86 THE PILGRIMS PROGRESS.

o me to be a very great

Cur. A man that appeared t
as I remember, is

and honourable person: his name,
Evangelist.

W ortp. I beshrew him for his counsel! there is not

bi. Ut neyeta more dangerous and troublesome way in
Wiewese xvas the world than is that into which he hath
-—. ... . @irected.thee; sand that thou shalt find, if
thou wilt be ruled by his counsel. Thou hast met with
something, as I perceive, already; for I see the dirt of

the Slough of Despond 1s upon thee: but that slough

is the beginning of the sorrows that do attend those

that go on in that way. Hear me; I am older than thou:

thou art like to meet with, in the way which thou goest,

wearisomeness, painfulness, hunger, perils, nakedness,

sword, lions, dragons, darkness, and, in a word, death,
and what not. ‘These things are certainly true, having
been confirmed by many testimonies. And should a
man so carelessly cast away himself, by giving heed to
a stranger !
Cur. Why, sir, this burden upon my back is more
terrible to me than are all these things
THE FRAME OF : ’ :
ps eer or which you have mentioned: nay, methinks
TIAN. : e °
IT care not what I meet with in the way, if
so be I can also meet with deliverance from my burden.
Worzp. How camest thou by thy burden at first!
Cnr. By reading this book in my hand.

Wort. I thought so; and it is happened unto thee
as to other weak men, who, meddling with things too
high for them, do suddenly fall into thy distractions ;

cs pores vor Which distractions do not only unman men,
LIKE THAT MEN ° e
sxourp azsenr as thine I perceive have done thee, but

Ovus IN READING

“am they run them upon desperate ventures, to
obtain they know not what.THE PILGRIM’S PROGRESS, 87

Cur. I know what I would obtain; it is ease from
my heavy burden.

Wortp. But why wilt thou seek for ease this way,
seeing so many dangers attend it? especially since
(hadst thou but patience to hear me) I could 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 those dangers, thou shalt meet with
much safety, friendship, and content. |

Cur. Sir, I pray open this secret to me.

Worip. Why, in yonder village* (the village ts

* The village Morality, is the emblem of that large company, who in
nations favoured with revelation abstain from scandalous vices, and practise
reputable duties, without any true fear or love of God, or regard to his au-
thority or glory. This, 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, measure, and object; it results wholly from self-love ; is
restricted to the outward observance of some precepts selected from the
Scriptures ; and aims principally at the acquisition of reputation, distinction,
or temporal advantages, with no more than a subordinate respect even to
the interests of eternity: it is destitute of humility, delight, impartiality,
and universality in obedience; it leaves the heart in the possession of some
worldly idol, and never advances a man to the rank of a spiritual worship-
per, or renders him meet for the peculiar pleasures of heaven. Yet this
mutilated kind of religion draws multitudes off from attending either to the
holy requirements of the law, or to the humbling doctrines of the Gospel.
The most noted inhabitant of this village does not derive his name, Legal-
ity, from making the law of God the rule of his conduct (for ‘by the law is
the knowledge of sin,’ which tends to increase the convinced sinner’s dis-
tress), but from his teaching men to depend on a defective obedience to a
small part of the law, explained and lowered, according to the method of
the scribes and pharisees. Such 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. His son
Civility is the emblem of those, who persuade themselves and others, that
a decent, benevolent, and obliging behaviour, will secure men from all
future punishment, and insure an inheritance in heaven, if indeed tee be
any such place! Such counsellors can ease the consciences of ignorant88 THE PILGRIM’S PROGRESS.

named Morality) there dwells a gentleman whose name
is Legality, a very judicious man, and a man of a very
we rrerers wo. good name, that has skill to help men off
THE STRANI with such burdens as thine Is from their
shoulders; yea, to my knowledge, he hath done a great
deal of good this way; aye, and besides, he hath skill to
cure those that are somewhat crazed in their wits with
their burdens. To him, as I said, thou mayst go, and
be helped presently. His house is not quite a mile
from this place; and if he should not be at home him-
self, he hath a pretty young man to his son, whose name
is Civility, that can do it (to speak on) as well as the
old gentleman himself: there, I say, thou mayst 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 mayst send for thy wife and children
to thee to this village, where there are houses now stand-
ing empty, one of which thou mayst have at a reasonable
rate: provision is there also cheap and good; and that
which will make thy life the more happy 1s, to be sure
there thou shalt live by honest neighbours, in credit and
good fashion.

Now was Christian somewhat at a stand; but pre-
sently he concluded, If this be true which this gentle-

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 the Gospel. Both are nigh at hand in every place; and the wise men
of this world are ever ready to direct convinced sinners to seek relief from
them: they allow, that it is better for those who have been immoral and
profligate to reform their lives; for this will meet with the approbation of
their relatives, and conduce to their advantage, while the strait gate and
narrow way would prove their ruin. Most pilgrims are assailed by such
counsellors: and many are not able to detect the fallacy of their reasonings
till their own folly corrects them.THE PILGRIM’S PROGRESS. 89

man hath said, my wisest course is to take CUBIS

: SNARED BY MR
his advice: and with that he thus further mays worvs.

spake.

Cur. Sir, which is my way to this honest man’s house?
Wortp. Do you see yonder high hill?* — moony stwat.
Cur. Yes, very well.

Wortp. By that hill you must go, and the first house
you come at is his.

So Christian turned out of his way to go to Mr.
Legality’s house for help: but behold, when CHRISTIAN

AFRAED TAAT

he was got now hard by the hill, it seemed = “ounr stwar

WOULD FALL

so hich, 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 wist
not what todo. Also his burden now seemed heavier
to him than while he was in his way. ‘There came
also flashes of fire out of the hill, that made Christian
afraid that he should be burnt:‘ here therefore he did

d Exod. xix. 16—18. Heb. xii. 21.

* Christian must go past mount Sinai to the village Morality; not that
such men, as depend on their own reformation and good works, pay a due
regard to the holy law which was delivered from that mountain (for ‘ they
are alive without the law’); but because they substitute their own scanty
obedience in the place of Christ’s righteousness and atonement. They,
who are not duly humbled and enlightened, perceiving little danger, pass
on quietly and securely: but the sinner, who is deeply convinced of his
guilt, finds every attempt ‘to establish his own righteousness’ entirely
abortive: the more narrowly he compares his conduct and character with
the holy law, the greater is his alarm: and he trembles lest its cUTSes
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 the Gospel of free
salvation: but if the minister, whose instructions he had forsaken, meet him,
his terror will unite with conscious shame; and he will even be tempted to
shun his faithful friend, through fear of his merited reproofs.

MaS

90 THE PILGRIM’S PROGRESS.

sweat, and quake for fear. And now he began to be
sorry that he had taken Mr. Worldly Wiseman’s coun-
sel; and with that he saw Evangelist coming to meet

svancezist him, at the sight also of whom he began

FINDETH CHRIS-

TaN =NP=R to blush for shame. So Evangelist 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.

    

 
   

     

  
   

 

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What dost thou here, Christian? said he: at which
words Christian knew not what to answer; wherefore
at present he stood speechless before him. Then said

evancettst Fivangoelist further, Art not thou the man

REASONS AFRESH
WiLH “CHRIS-

@ rian, that I found crying without the walls of

the city of Destruction ?

Cur. Yes, dear sir, J am the man.

Evan. Did not I direct thee the way to the little
wicket-gate ? :THE PILGRIM’S PROGRESS. 9]

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.

Cur. I met with a gentleman so soon as I had got
over the Slough of Despond, who persuaded me that I
might, in the village before me, find a man that could
take off my burden.

Evan. What was he?

Cur. 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?

Cur. Why, he asked me whither I was going; and
I told him.

Evan. And what said he then?

Cur. He asked me if I had a family; and I told
him. But, said I, 1 am so laden with the burden that
is on my back, that I cannot take pleasure in them as
formerly.

Evan. And what said he then ?

Cur. He bid me with speed get rid of my burden;
and I told him 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 he said that he would show me a better way, and
short, not so attended with difficulties as the way, sir,
that you set me in; which way, said he, will direct
you to a gentleman’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 be-cic mime

oo ke Rear AEE Wess

92 THE PILGRIM’S PROGRESS.

held 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 still a little, that I may

evanertist ghow thee the words of God.* So he stood
or mis eRrox. 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, more-
over, “Now the just shall live by faith; but if any

e Heb. xii. 25.

* Our author judged it right, in dealing with persons under great terror
of conscience, to aim rather at preparing them for solid peace, than hastily
to give them comfort. Men may be greatly dismayed, and in some degree
truly humbled, yet not be duly sensible of the aggravation and degree of
their guilt. In this case, further instructions, as to the nature and hein-
ousness of their offences, are needful to excite them to proper diligence and
self-denial, and to prepare them for solid peace and comfort. Whereas, a
well-meant, compassionate, but injudicious, method, of proposing consola-
tory topics indiscriminately to all under trouble of conscience, lulls many
into a fatal sleep; and gives others a transient peace, which soon terminates
in deep despondency: like a wound, hastily skinned over by an ignorant
practitioner, instead of being soundly cured by the patient attention of a
skilful surgeon. The communication of more knowledge may, indeed,
augment a man’s terror and distress; but it will produce deeper humilia-
tion, and thus effectually warn him against carnal counsellors and legal de-
pendences. Whatever may be generally thought of ‘turning aside’ from
the Gospel, it is a direct refusal to hearken to Christ; and they who do so,
run into misery, and leave the way of peace, to the hazard of their souls;
even though moral decency and formal piety be the result. (Gal. v. 4.) Such
denunciations are despised by the stout-hearted, but the contrite in spirit,
when conscious of this guilt, are cast by them into the deepest distress; so
that they would fall into despair did not the ministers of Christ encourage
them by evangelical topics. The following lines are here insertde, as be-
fore, 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 but shew

A saint the way to bondage and to woe.’THE PILGRIM’S PROGRESS. 93

man draw back, my soul shall have no pleasure in
him.” He also did thus apply them: Thou art the
man that art running into this misery; thou hast be-
gun to reject the counsel of the Most High, and to
draw back thy foot from the way of peace, even
almost to the hazarding of thy perdition.

Then Christian fell down at his feet as dead, crying,
Woe is me, for Il am undone! At the sight of which
Evangelist caught him by the right hand, saying, “ All
manner of sin and blasphemies shall be forgiven unto
men.” “Be not faithless, but believing.” ‘Then did
Christian again a little revive, and stood up trembling,
as at first, before Evangelist.

Then Evangelist proceeded, saying, Give more earn-
est heed to the things that I shall tell thee of. I will
now show 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 Qtsenan | p=

WISEMAN DE-
SCRIBED BY

is he so called; partly because he sa- — evancsnisr.
voureth only of 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 best from the cross: and because he is of
this carnal temper, therefore he seeketh to pervert my

f Heb. x. 38. g 1 John iv. 5. h Gal. vi. 12.

* Worldly Wiseman goes to church at the town of Morality: for such
men support their confidence and reputation for religion by attending on
those preachers, who substitute a proud scanty morality in place of the
Gospel. This coincides with their secular views, dispositions, and inte-
rests; they avoid the cross, verily thinking they have found out the secret
of reconciling the friendship of the world with the favour of God; and
then they set up for teachers of the same convenient system to their

neighbours !it Rae
aay

Bara ck hole

94 THE PILGRIM’S PROGRESS.

ways, though right. Now there are three things in
this man’s counsel that thou must utterly abhor.

1. His turning thee out of the way.
9. His labouring to render the cross odious to thee.

9. And his setting thy feet in that way that leadeth
unto the administration of death.

First, 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 send 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 way thereto, hath this
wicked man turned thee, 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, that 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 his disciple.' I say, therefore, for 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,

i Luke xiii. 24. Matt. vii. 13, 14. k Heb. xi. 25, 26.
1 Matt. x. 37—39, Mark viii. 34,35. Luke xiv. 2¢ &7. John xii. 20.THE PILGRIMS PROGRESS. 95

and also how unable that person was to deliver thee
from thy burden.

He to whom thou wast sent for ease, being by name
Legality,* 1s the son of the bond-woman which now is,
and is in bondage with her children;” and js, in a
mystery, this mount Sinai, which thou hast feared will
fall on thy head. Now, if she and her children are in
bondage, 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; and for his son Civility, notwith-
standing his simpering looks, he is but a hypocrite, and
cannot help thee. Believe me, there is nothing in all
this noise that thou hast heard of these sottish men, but

m Gal. iv. 21—97.

* When Christ had finished his work on earth, the Sinai covenant with
Israel was abrogated. The Jews, therefore, by cleaving to the Mosaic law
as a complex covenant of works, were left in bondage and under con-
demnation ;: and all professed Christians, who thus depend on notions, sacra-
ments, religious duties, and morality, to the neglect of Christ and the new
covenant in his blood, are entangled in the same fatal error. Legality can
only lead a man to a false peace: it can never deliver a sinner from guilt,
or quiet the conscience of one who is really humbled and enlightened. The
Scriptures adduced by Evangelist are so pertinent and conclusive against
the fashionable 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, the greater must be his alarm (even as if he
heard the voice from mount Sinai out of the midst of the fire 5) unless he
be conscious of having renounced every other confidence, to ‘flee for re-
fuge to lay hold on the hope set before us’ in the Gospel. Such alarms pre-
pare men to attend to the counsel of those who preach salvation by faith in
Christ alone, provided there may yet be hope; of which there is no reason

to doubt.

teoe96 THE PILGRIM’S PROGRESS.

a desion to beguile thee of thy salvation, by turning
thee from the way in which 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 which poor Christian
stood, that made the hair of his flesh stand up. The
words were thus pronounced; “ As many as are of the
works of the law are under the curse; for it 1s written,
Cursed is every one that continueth not in all things
which are written in the book of the law to do them.”
Now Christian looked for nothing but death, and
began to cry out lamentably; even cursing the time in
which he met with Mr. Worldly Wiseman; still calling
himself a thousand fools for hearkéning to his counsel.
He also was greatly ashamed to think that this gentle-
| man’s arguments, flowing only from the flesh, should
| | have the prevalency with him so far as to cause him to
forsake the right way. This done, he applied himself
again to Evangelist in words and sense as follows.
Cur. Sir, what think you, is there any hope? May
I now go back, and go up to the wicket-gate? Shall
curistiax 1» [ not be abandoned for this, and sent back

QUIRES IF HE

may veT 2 from thence ashamed? Iam sorry I have

HAPPY.
hearkened to this man’s counsel: but may my sin be
forgiven ¢

Then said Evangelist to him, Thy sin is very great,*

‘ei ati

pesmi

n Gal. iii. 10.

* In attempting to encourage those who despond, we should by no means

| persuade them that their sins are few or trivial, or even that they judge too

Pia hardly of their own conduct; nay, we should endeavour to convince them,
that their guilt is even far greater than they suppose ; though not too great

to be 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 them-
selves, and renders them more unreserved in relying on Christ for accept-z
:

aa

Us

ware Det ee eee te ard

ered

Bee es‘
Tat

‘i
NehTHE PILGRIM’S PROGRESS, 97

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 at the gate BV ANGELIaT
receive thee, for he has food-will tor mens °°

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 himself 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 them an answer.
He went like one that was all the while treading on
forbidden ground, and could by no means think himself
safe till again he was got into the way which he hai
left to follow Mr. Worldly Wiseman’s counsel. So in
process of time Christian got up to the gate.* Now

o Psalm ii. 12.

ance. In the midst of the most affectionate encouragements, the faithf:!
minister must also solemnly warn young converts not to turn aside; nor
can the humble ever‘find confidence or comfort, till they are conscious
having regained the way they had forsaken.

* The gate, at which Christian desired admission, represents Christ hiin>
self, as received by the penitent sinner in all his offices, and for all the pur-
poses of salvation, according to the measure of his explicit knowledge; Ly
which he actually enters into a state of acceptance with God. The Scriv-
tures referred to were spoken by our Lord himself, previous to the full re-
velation of his character and redemption; and may be very properly ex-
plained of a man’s finally and decidedly renouncing his worldly and sinfix
pursuits, and engaging with diligence and self-denial in a life of devotet-
ness to God. ‘The broad road leads to destruction;’ the gate by which
men enter into it is wide; for we are all ‘born in sin and the children of
wrath,’ and ‘turn every one to his own way’ of folly and transgression: but
the strait gate opens into ‘ the narrow way that leadeth unto life ;’ and at this
the penitent finds admission with difficulty and conflict. As it is strait, (or,
in the language of the allegory, a wicket, or a little gate,) the convert can-
not carry along with him any of his sinful practices, ungodly companions,

Narene ea screir tc Mae

  
   
 
 
 
 
 
 
 
 
  
 
  
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
   

G8 THE PILGRIM’S PROGRESS.

a over the gate there was written, *“ Knock, and it shall

be 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.”

At last there came a grave person to the gate,
named Good-will,* who asked Who was there? and
whence he came? and what he would have?

: p Matt. vii. 8.

ut worldly idols, or carnal confidences, when he strives to enter in at it; nor
i can he effectually contend with those enemies that obstruct his passage,
unless he wrestle continually with God in prayer, for his gracious assist-
ance. But, while we advert to these things, we must not forget, that the
| sinner returns to God by faith in Christ: genuine repentance comes from
: him and leads to him; and the true believer not only trusts in the Lord for
salvation, but also seeks his liberty and happiness in his service. ‘To enter
in this manner, by Christ the door, is so contrary to man’s pride and lusts,
to the course of the world, and to the temptations of the devil, that
striving or wrestling is more necessary in this than it can be conceived to
be in any other kind of conversion. Various things commonly precede this
unreserved acceptance of Christ, in the experience of those who are born
of God; but they are not easily distinguishable from many temporary con-
victions, impressions, and starts of devotion, which evidently vanish and
come to nothing. Yet even this is judiciously distinguished by our author
from that view of the cross by which Christian was delivered from his bur-
den, for reasons which will speedily be 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 doubt

That is a knocker, but to enter in;

For God can love him, and forgive his sin.’

* Good-will seems to be an allegorical person, the emblem of the com-
passionate love of God to sinners, in and through Jesus Christ (Luke ii. 14.)
He ‘came from heaven to do the will of him that sent him,’ and ‘he will
id in no wise cast out any that come to him,’ either on account of their former
sins, or their present mistakes, infirmities, evil propensities and habits, orTHE PILGRIM’S PROGRESS. 99

Cur. 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, therefore, 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, ,7"",9472, 5

BE OPENED TO

said he; and with that he opened the sixzzs
gate.

So when Christian was stepping in, the other gave
him a pull.* Then said Christian, What means that?
The other told him, A little distance from this gate
there is erected a strong castle, of which Beelzebub is

peculiar temptations. ‘He waits to be gracious,’ till sinners apply by earn-
est persevering prayer for his salvation; and even the preparation of heart
which leads to this is not requisite to induce the Lord to receive them, but
to make them willing to apply to him. Numbers give themselves no con-
cern about their souls; others, after convictions, turn back with Pliable, or
finally cleave to the counsels of worldly wisdom: but all, who come to
Christ with a real desire of his whole salvation, are cordially welcomed ;
over them angels rejoice, and in them the Redeemer ‘sees of the travail
of his soul and is satisfied.’ So that inquirers are greatly mistaken when
they fear lest Christ should reject them; since they need only dread being
tempted to reject him, or being partial and hypocritical in their application
to him.

* As sinners become more decided in applying to Christ, and assiduous in
the means of grace, Satan, if permitted, will be more vehement in his en-
deavours to discourage them; that, if possible, he may induce them to de-
sist, and so to come short of the prize. Indeed, the Lord will accomplish
the good work which he hath begun by his special grace; but probably the
nywers of darkness cannot exactly distinguish between those impressions
which are the effects of regeneration, and such as result from the excite-
ment of natural passions. It is, however, certain, that they attempt to dis-
turb those who earnestly cry for mercy, by various suggestions, to which
they 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 sur-
mounting the hinderances and opposition that he experiences, in keeping
near to the throne of grace, by fervent, importunate, and persevering prayer.100 THE PILGRIM’S PROGRESS.

the captain: from thence both he, and they that are
SATAN ENVIES s with him, shoot arrows at those that come

THOSE THAT

TER THE os up to this gate, 1 iL haply they may die be-

GATE.
fore they can enter in.

Then said Christian, I rejoice and tremble. So when
cuaistran ex- he was got in, the man at the gate asked

TERS THE GATE

wita sox 4x> him, who directed him thither?

Cur. Evangelist bid me come hither and knock, as
TALK BETWEEN I did; and he said, that you, sir, would
cunistrax. tel] me what I must do.

Goop. An open door is set before thee, and no man
can shut it.

Cur. Now I begin to reap the benefit of my ha-
zards.

Goop. But how is it that you came alone?

Cur. Because none of my neighbours saw their
danger, as I saw mine.

Goop. Did any of them know of your coming.

Cur. 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 re-
turn; but I put my fingers in my ears, and so came on
my way.

Goop. But did none of them follow you, to persuade
you to go back?

Cur. Yes, both Obstinate and Pliable: but when
they saw that they could not prevail, Obstinate went
railing back, but Pliable came with me a little way.

Goopv. But why did he not come through?

Cur. We indeed came both together, until we came
to the Slough of Despond, into the which we also sud-
denly fell. And then was my neighbour Phiable dis-
couraged, and would not adventure further. Where-THE PILGRIM’S PROGRESS. 101

fore, getting out again on the side next to 4 «ax way wave

COMPANY WHEN

his own house, he told me, I should pOs= Bees Porn es
sess the brave country alone for him: so tox ""* *
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 celes-
tial glory of so little 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 Pli-
able, and if I should also say all the currsrian ac

CUSETH HIMSELF

truth of myself, it will appear there is no 2£°0R# T= Man
betterment* betwixt him and myself. It is true, he
went back to his own house, but I also turned aside to
go into the way of death, being persuaded thereto by
the carnal argument of one Mr. Worldly Wiseman.

Goop. Oh, did he light upon you?) What, he would
have had you seek for ease at the hands of Mr. Le-
gality! they are both of them a very cheat. But did
you‘take his counsel ?

Cur. Yes, as far as I durst. I went to find out Mr.
Legality, until I thought that the mountain that stands
by his house would have fallen upon my head; where-
fore there was I forced to stop.

Goop. That mountain has been the death of many,

* Our author-here puts a very emphatical word into Christian’s mouth,
(‘there is no betterment betwixt him and myself,’) which later editors have
changed for difference. This is far from an improvement, though the word
be bor classical: for grace had made an immense difference between
Christian and Pliable; but the former thought his conduct equally criminal,
and therefore, in respect to their deservings, there was no betterment be-
twixt them. There are many alterations of a similar nature, in which the
uld copies have been generally followed ; but it would preclude more useful
matter were they constantly noted.102 THE PILGRIM’S PROGRESS.

and will be the death of many more: it is well you

escaped being by it dashed in pieces.
Cur. Why, truly, Ido 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 Iam come, such a one
as 1am, more fit indeed for death by that mountain,
than thus to stand talking with my Lord. But, oh!
what a favour is this to me, that yet lam admitted

entrance here.

Goop. We make no objections against any, net-
withstanding all that they have done before they come
i ay Hog buther; they in no wise are cast out.’
rorten acaix, And therefore, good Christian, come a

AND DIRECTED

YeronuIswa¥. Ji+tle 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

q John vi. 37.

* Christian, being admitted at the strait gate, is directed in the narrow
way. In the broad road every man may chose a path suited to his inclina-
tions, shift about to avoid difficulties, or accommodate himself to circumstan-
ces; and he will be sure of company agreeable to his taste. But Christians
must follow one another in the narrow way, along the same track, surmount-
ing difficulties, facing enemies, and bearing hardships, without any room to
evade them: nor is any indulgence given to different tastes, habits, or pro-
pensities. It is, therefore, a straitened, or, as some render the word, an
afflicted way; being indeed an habitual course of repentance, faith, love,
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’ (Psalm Ixxxv 13.) This path is also straight, as
opposed to the crooked ways of wicked men (Psalm exxv. 55) for it consists
in an uniform regard to piety, integrity, sincerity, and kindness, at a dis-
tance from all the hypocrisies, frauds, and artifices by which ungodly men
wind about, to avoid detection, keep up their credit, deceive others, or im-
pose on themselves. The question proposed by Christian implies, that be-THE PILGRIMS PROGRESS, 103

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 nor
windings, by which a stranger may lose CHRISTIAN

AFRAID OF LOSING

his way ( HIS WAY.

Goon. Yes, there are many ways butt down upon
this, and they are crooked and wide: but thus thou
mayest distinguish the right from the wrong, the right
only being straight and narrow.

Then I saw in my dream, that Christian asked him
further, if he could not help him off with CHRISTIAN

WEARY OF HIS

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,

r Matt. vii. 14.

lievers are more afraid of missing the way, than euvuuntering hardships in
it: and Good-will’s answer, that many ways butted down on it, or opened
into it, in various directions, shews, that the careless and self-willed are ex-
tremely liable to be deceived: but it follows, that all-these ways are crooked
and wide; they turn aside from the direct line of living faith and holy obe-
dience, and are more soothing, indulgent, and pleasing to corrupt nature
than the path of life; which lies straight forward, and is everywhere con-
trary to the bias of the carnal mind.

* A general reliance on the mercy of God by faith m Christ, accom-
panied with consciousness of sincerity in applying for this salvation, gives
some encouragement to the convinced sinner’s hope; and transient joys are
often vouchsafed in a large proportion to unestablished believers: but more
distinct views of the glory of the gospel are necessary to abiding peace.
The young convert’s consolations resemble the breaking forth of the sun in
a cloudy and tempestuous day ; those of the experienced Christian, the sun’s
more constant light in settled weather, which is not long together interrup-
ted, though it be sometimes dimmed by intervening clouds. Believers
should not, therefore, rest in such transient glimpses, but press forward to
more abiding peace and joy: and, as Christ does not in general bestow this
blessing on the unestablished, the endeavours of ministers to do so must be

vain.104 THE PILGRIM’S PROGRESS.

 

raere 1s xo vz: until thou comest to the place of deliver.

LIVERANCE FROM

THE GUILT 4ND ance; for there it will fall from thy back

ruocior Gants Of atselie

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 show him excellent
things. Then Christian took his leave of his friend,
and he again bid him God speed.

Then he went on, till he came at the house of the
euereesy cou=* Interpreter; where’ he! knoeked over and

TO THE HOUSE
OF THE INTER-

PRETER. over. At last one came to the door, and
asked who was there.

Cur. Sir, here is a traveller, who was bid by an
acquaintance of the good man of this 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

* We continually meet with fresh proofs of our author’s exact acquaint-
ance with the Scriptures, his sound judgment, deep experience, and exten-
sive observation. With great propriety he places the house of the Inter-
preter 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 believer’s subsequent attainments. <A few leading truths deeply
impressed on the heart and producing efficacious fears, hopes, desires, and
affections, characterize the state of a new-born babe: but reliance on the
mercy of God through Jesus Christ prepares him to receive 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 is an emblem
of the teaching of the Holy Spirit, according to the Scripture, by means of
reading, hearing, praying, and meditating, accompanied by daily experience
and observation. Believers depend on this continual teaching, and are not
satisfied with human instruction, but look to the fountain of wisdom, that
they may be delivered from prejudice, preserved from error, and enabled to
profit by the ministry of the word.THE PILGRIM’S PROGRESS, 105

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 show me excellent things, such as would be help-
ful to me on my journey.

Then said the Interpreter, Come in; I will show thee
that which will be profitable to thee.* So | 2,28 28T*

TAINED.

he commanded his man to light the candle, somyarrox.

* 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 sufficiently be
admired. (Psalm cxlii. 10.) He employs men as his instruments, who,
by explaining the Scriptures, may be said to ‘light the candle:’ but he
alone etficaciously opens the mind to instruction. ‘The secret of the Lord
is with them that fear him.’ (Psalm xxv. 14.) The Interpreter leads them
apart to communicate to them 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 be more important to
every one who enquires the way to heaven, than to be able to distinguish
faithful pastors from hirelings, blind guides, and false teachers; who are
Satan’s principal agents in deceiving mankind, and in preventing the sta-
bility, consistency, and fruitfulness of believers. This portrait and its key
need no explanation: but all, who sustain, or mean to assume the sacred
office, should seriously examine it, clause by clause, with the Scriptures
from 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 intrust his soul to the guidance of those who are
wholly unlike this emblematic representation. For surely a slothful, friv-
olous, dissipated, licentious, ambitious, profane, or contentious man, in the
garb of a minister, cannot safely be trusted asa guide in the way to heaven!
He, who never studies, or studies any thing in preference to the Bible, can-
not be qualified to ‘ unfold dark things to sinners" and he, who is abundantly
more careful about his income, ease, 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

O

same pa*ish !106 THE PILGRIM’S PROGRESS.

and bid Christian follow him; so he had him ito a
private room, and bid his man open a door; the which
ineierawema wheniahe shad .dene,n@bxiehan| ;saw,the
ihenailsnis- picture of a very grave person hang up
rat vicrene, against the wall; and this was the fashion
of it: he had eyes lifted up to heaven, the best of books
in his hand, the law of truth was written upon his lips,
the world was behind his back ; he stood as if he pleaded
with men, and a crown of gold did hang over his head.

Then said Christian, What meaneth this?

Inver. 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
show 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 over
his head; that is to show 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 comes next, to have glory for his reward. Now,

wuyusenowen said the Interpreter, I have showed thee
‘inst. 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 m all difficult places thou mayest meet with in
the way. Wherefore take good heed to what I have
showed thee, and bear well in thy mind what thou hast
seen; lest in thy journey thou meet with some that

MEANING OF THE
PICTURE.

s 1Cor iv. 15. t Gal. iv. 19.THE PILGRIM’S PROGRESS. 107

pretend to lead thee right, but their way goes down to
death.

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 Interpreter 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

* All true believers desire sanctification, of which the moral law is the
standard: yet every altempt to produce conformity in heart and life to that
standard, by regarding the precepts, apart from the truths and promises, of
Scripture, excites and discovers the evils which before lay dormant in the
heart; according to the significant emblem here adduced. Mere moral
preaching, indeed, has no such effect: because in the place of the divine
law, it substitutes another rule, which is so vague, that self-flattery will en-
able almost any man, who is not scandalously vicious, to deem himself justi-
fied according to it: so that, instead of enmity being excited in the hearts,
he allows the rule by which he is approved; and loves his idea of God be-
cause it accords so well with his own character. But, when the holy law
is brought with energy to the conscience, 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, its express prohibi-
tion of the darling sin, with the experienced impracticability of adequate obe-
dience, and the awful sentence it denounces against every transgressor, con-
cur in exciting opposition to it, and even to him who gave it. Moreover,
the consciousness of a hankering after things prohibited, and a conviction
of the evil of such concupiscence, 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 prevails with numbers to
cease from all endeavours, at least for a season ; supposing that at present
it is impossible for them to serve God; but others, being more deeply
humbled, and taken off from all self-confidence, are thus prepared to under-
stand and welcome the free salvation of the Gospel. The law then appears
disarmed of its curse, as the rule and standard of holiness ; while righteous-
ness and strength are sought by faith in Jesus Christ: the believer is en-
couraged by the truths and promises of the Gospel, excited by its motives,
and inclined by the Holy Spirit, to desire advancing sanctification: while
by the prevalence of hope and love his inward enmity is subdued, and he
delights in ‘cleansing himself from all filthiness of flesh and spirit, and

perfecting holiness in the fear of God.’108 THE PILGRIM’S PROGRESS.

stood by, Bring hither water, and sprinkle the room ;
the 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 so soon as the first began to
sweep, the dust did so fly about, that the room by him
could not be cleansed, but that thou wast almost
choked therewith; this is to show thee, that the law,
instead of cleansing the heart (by its working) from
sin, doth revive, put strength into, and increase it in
the soul, even as it doth discover and forbid it; for it
doth not give power to subdue."

Again, as thou sawest the damsel sprinkle the room
with water, upon which it was cleansed with pleasure ;
this is to show thee, that when the gospel comes in the
swect 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 is sin van-
quished 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,

ne sHowen aim Where sat two little children, each one in

PASSION AND PaA-

TLENCE, his chair. The name of the eldest was

u Rom. v. 20. vii. 7—11. 1 Cor. xv. 56.
vV John xiv. 21—23. xv. 3. Acts xv.9. Rom. xvi. 25,26. Eph. v. 26.THE PILGRIM’S PROGRESS. 109

Passion, and the name of the other Patience.* Passion
seemed to be much discontented, but Patience was
very quiet. Then Christian asked, What is_ the
reason of the discontent of Passion? The Inter-
preter answered, The governor of them
would have him stay for his best things till
the beginning of the next year; but he will Fon WAITING.
have 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 _ Passion mats

at his feet: the which he took up, and QUICKLY LAVISH
rejoiced thereia, and withal laughed Patience to scorn.
But I beheld but a while, and he had lavished all away,

and had nothing left him but rags.

PASSION WILL
HAVE IT NOW.

*In this instructive emblem, Passion represents the prevalence of the
carnal affections over reason and religion. Whatever be the object, this
dominion of the passions produces fretfulness and childish perverseness.
when a man cannot obtain the imagined good his heart is set upon, which
wholly relates to the present life. But this impatience of delay or disap-
pointment is succeeded by pride, insolence, contempt of others, and inor-
dinate momentary delight, if he be indulged with the possession of his idol.
Such men may scorn believers as foolish and wretched: but they soon grow
dissatisfied with success, and speedily lavish away their good things. 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 well educated little children, they simply wait for them till the
appointed season, in the way of patience and obedience. Reason determines,
that a greater 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 propose to
us: so that in this respect the life of faith is the reign of reason over pas-
sion, 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 interferes with the grand concerns

of eternity.

scifeeee* Or)

eee iststists shee

Pan

       
 
 
 
 
 
 
 
  
   
 
 
 
 
 
 
   
 
 
 
 
   
   
 
 
 
 
  
   

110

 

THE PILGRIM’S PROGRESS.

ire Then said Christian to the Interpreter, Expound this
owe i matter more fully to me.
vie 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 all 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 till the next year,
that is, until the next world, for their portion of good.
THE WORLDLY That proverb, “A bird in the hand is
it tHE HAND. . wort two in the bush,” 1s of more’ au-
thority 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 pre-
sently left him nothing but rags; so will it be with all
t such men at the end of this world.
Ht Then said Christian, Now I see that Patier:« nas
inieece aioethembest.cvisdom,: and. that upon many
a“ aceounts. 1. Because he stays for the
best things. 2. And also because he will have the
glory of his, when the other has nothing but rags.
Ivrer. 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
tuincs tHar reason to laugh at Patience, because he

ARE FIRST MUST
GIVE PLACE; BUT

raines tuar ane Had his good things first, as Patience will
nay a hANe:te laugh at Passion, because he had
his best things last; for first must give place to last,
because last must have his time to come: but last
gives place to nothing, for there is not another to
succeed. He, therefore, that hath his portion first,
must needs have a time to spend it; but he that hath

his portion last, must have it lastingly: therefore it isTHE PILGRIM’S PROGRESS, 11]

said of Dives, “In thy life-time thou re- orves map ms
ceivedst thy good things, and likewise rinst
Lazarus evil things; but now he is comforted, and
thou art tormented.””

Cur. Then I perceive it is not best to covet things
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 — raz rinsr
seen are eternal.* But though this be so, TEMPORAL.
yet since things present and our fleshly appetite are
such near neighbours one to another; and again,
because things to come and carnal sense are such
strangers one to another; therefore it is, ‘that the first
of these so 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 him into a place where
was a fire burning against a wall, and one standing by
it, always casting much water upon it to quench it:
yet did the fire burn higher and hotter.

Then said Christian, What means this?

The Interpreter answered, This fire 1s 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, burn
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 of 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 con-

w Luke xvi. 19—3] x 2 Cor. iv. 18.12 THE PILGRIM’S PROGRESS.

tinually, with the oil of his grace, maintains the work
already begun in the heart; by the means of which,
notwithstanding what the devil can do, the 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.*

I saw also that the Interpreter took him again by the
hand, and led him into a pleasant place, where was
built a stately palace, beautiful to behold, at the sight
of which Christian was greatly delighted; he saw also
upon the top thereof certam persons walking, who were
clothed all in gold.T

y 2Cor. 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 quickened by special grace, and endued with holy
affections ; and this heavenly flame is not almost extinguished or covered
with ashes for many years, and then revived a little at the closing scene;
but it ‘ burns brighter and hotter,’ notwithstanding the opposition of depraved
nature, and the unremitted efforts of Satan to quench it; for the Lord
secretly feeds it with the oil of his grace. Unbelievers can persevere in
nothing but impiety or hypocrisy: when a professor remarkably loses the
vigour of his affections, the reality of his conversion becomes doubtful, and
he can take no warranted encouragement from the doctrine in question ; bnt
when 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.” Yet 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 advantage
against them, and his efforts appear very successful; yet they continue 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 in-
culcated by this emblem is, an entire reliance on the secret but powerful
influence of divine grace, to maintain and carry on the sanctifying work
that has been begun in the soul.

t Many desire the joys and glories of heaven (according to their carnalTHE PILGRIM’S PROGRESS. 113

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 ata little distance from the
door, at a table-side, with a book and his ink-horn before
him, to take the names of them that should enter
therein; he saw also that in the door-way 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 inamaze. At last, when
every man started back for fear of the armed men,
Christian saw a man of a very stout coun- rue vanranr aan.
tenance 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

ideas of them,) but few are willing to ‘fight the good fight of faith:’ yet,
without this fixed purpose of heart, the result of Divine grace, profession
will end in apostasy :—‘ the man began to build, but was not able to finish.’
This is emphatically taught us by the next emblem. Salvation is altogether
free and without price: but we must learn to value it so highly as to venture
or suffer ‘the loss of all things that we may win Christ ;’ or we shall not be
able to break through the combined opposition of the world, the flesh, and
the devil. If we fear any mischief that our enemies can attempt against
us, more than coming short of salvation, we shall certainly perish, notwith-
standing our notions and convictions. We should, therefore, count our cost,
and pray for courage and constancy, that we may give in our names as in
earnest to win the prize: then, ‘putting on the whole armour of God,’ and
relying on his grace, we must fight our way through with patience and re-
solution ; while many, ‘ being harnassed and carrying bows,’ shamefully ‘ turn
pack in the day of battle.’

F

    
 
 
  
  
 
 
  
   
 
 
 
 
 
 
  
  
  
 
 
 
 
   
  
 
 
  
   

Sy ae te ord

i eae

eee a

OE ert114 THE PILGRIM’S PROGRESS.

him out, he cut 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 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 think verily
I know the meaning of this.

Now, said Christian, let me go hence.* Nay, stay,
said the Interpreter, till I have showed thee a little
more, and after that thou shalt go on thy way. ‘So he
took him by the hand again, and led him into a very
dark room, where there sat a man in an
iron cage.

Now the man, to look on, seemed very sad: he sat
with his eyes looking down to.the ground, his hands

DESPAIR LIKE AN
IRON CAGE.

* The time, spent in acquiring knowledge, and sound judgment, is not
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
young convert watchfulness and caution. Christian’s discourse with the
man in the iron cage sufficiently explains the author’s meaning; but it has
been observed by several persons, that the man’s opinion of his own case,
does not prove that it was indeed desperate. Doubtless these 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 Gos-
pel to those that have sinned in the most aggravated manner, 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 impossible to
renew them to repentance.’ No true penitent, therefore, can be in this
case: and we are commanded ‘in meekness to instruct those that oppose
themseives, if peradventure God will give them repentance.’ But, at the
same time, we should leave the doom of apparent apostates to God; and
improve their example, as a warning to ourselves and others, not to venture
one step in sodangerous a path. This our author has judiciously attempted,
and we should be careful not to counteract his obvious intention.THE PILGRIM’S PROGRESS. 115

folded together; and he sighed as if he would break
his heart. Then said Christian, What means this?
At which the Interpreter bid him talk with the man.

Then said Christian to the man, What art thou?
The man answered, I am what I was not once.

Cur. What wast thou once?

The man said, I was once a fair and flourishing
professor, both in mine own eyes, and also in the eyes
of others: I once was, as I thought, fair for the
celestial city, and had then even joy at the thoughts
that I should get thither.

Cur. Well, but what art thou now?

Man. Iam now a man of despair, and am shut up
in it, as in this iron cage. I cannot get out. O now I
cannot!

Cur. But how camest thou into this condition ?

Man. I left off to watch and be sober; I laid the
reins upon the neck of my lusts; I sinned against the
light of the word, and the goodness of God; I have
grieved the 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
{ 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, tut you must
be kept in the iron cage of despair?

Man. No, none at all.

Cur. Why? the Son of the Blessed is very pitiful.

Man. I have crucified him to myself afresh; I have
despised his person, I have despised his righteousness,

z Luke viii. 13.116 THE PILGRIM’S PROGRESS.

Lhave counted his blood an unholy thing; I have done
despite to the Spirit of grace: therefore I have shut
myself out of all the promises, and there now remains
to me nothing but threatenings, dreadful threatenings,
faithful threatenings, of certain judgment and fiery
indignation, which shall devour me as an adversary.

Cur. For what did you bring yourself into this
condition ?

Man. For the lusts, pleasures, and profits of this
world; in the enjoyment of which I did then promise
myself much delight: but now every one of those
things also bite me, and gnaw me like a burning worm,

Cur. But canst thou not now repent and turn ?

Man. God hath denied me repentance. His word
gives me no encouragement to believe; yea, himself
hath shut me up in this iron cage: nor can all the men
in the world let me out. O eternity! eternity! how
shall I grapple with the misery that I must meet with
in eternity !

Then said the Interpreter to Christian, Let this man’s
misery be remembered by thee, and be an everlasting
caution to thee.

Well, said Christian, this is fearful! God help me
to watch and be sober, and to pray that I may shun the
cause of this man’s misery. Sir, is it not time for me
to go on my way now?

Inter. Tarry till I shall show thee one thing more,
and then thou shalt go on thy way.

So he took Christian by 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 trem-
bled. Then said Christian, Why doth this man thus

a Luke xix. 14. Heb. vi. 4—6. x. 28, 20.THE PILGRIM’S PROGRESS. 117

tremble? The Interpreter then bid him tell to Chris-
tian 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 exceed-
ing black: also it thundered and lightened in most
fearful wise, that it put me into an agony. So I looked
up in my dream, and saw the clouds rack at an un-
usual rate; upon which I heard a great sound of a
trumpet, and saw also a man sitting upon a cloud,
attended 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.” Some of them were exceeding glad, and
looked upward; 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 dis-
tance 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 chaff, and 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 man-
ner, 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 away into the clouds,’ but I was left

b John v. 28,29. 1Cor. xv. 51—58. 2Thess.i.7—10. Jude 14, lo. Rev. xx. 11—Is.

c Psalm 1. 1—3, 22. Isa. xxvi. 20,21. Mic. vii. 16,17. d Dan. vii. 9, 10. Mal. ili. 2,3
e Mal. iv. 2. Matt. iii. 12. xiii. 30. Luke iil. 17. f 1 Thess. iv. 13—18.5a A Tapa gabe

      
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
  
 
  
 
 
 
 
 
 
 
 
 
 
 
 
  
  

asia Shs ioe ae cae Al

per haste ts ea

118 THE PILGRIM’S PROGRESS.

behind. Lalso sought to hide 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.6 Upon this I

awoke from my sleep.
Cur. 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 frighted
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,
showing indignation in his countenance.

Then said the Interpreter to Christian, Hast thou
considered all these things?

Cur. Yes, and they put me in hope and fear.*

Inter. Well, keep all things so in thy mind, that

g Rom. ii. 14, 15.

* Our safety consists in a due proportion of hope and fear: when devoid
of hope, we resemble a ship without an anchor; when unrestrained by fear,
weare like the same vessel under full sail, without ballast (1 Pet. 1. 13—17.)
Indiscriminate censures of all fear as the result of unbelief, and unguarded
commendations of strong confidence, without respect to the spirit and con-
duct of professors, not only lead to much self-deception, but also tend to
make believers unstable, unwatchful, and even uncomfortable; for the
numble often cannot attain to that confidence, that is represented almost as
essential to faith; and true comfort is the effect of watchfulness, diligence,
and circumspection. 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 incul-
cated, under the emblem of the Interpreter’s curiosities? They are indeed
the principal subjects which faithful ministers enforce, publicly and in
private, on all who begin to profess the Gospel; and which every true dsi-
ciple of Christ daily seeks to have more clearly discovered to his mind, and
more deeply impressed upon his heart.THE PILGRIM’S PROGRESS. 119

they may be as a goad in thy sides, to prick thee for-
ward 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
be 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 things 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 showed me were, and let me be
Thankful, O 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 wall was called Salvation." Up this
way, therefore, did burdened Christian run, but not
without great difficulty, because of the load on his
back.*

h Isaiah xxvi. 1.

* Divine illumination in many respects tends to quicken the believer’s
hopes and fears, and to increase his earnestness and diligence; but 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 God's mercy through Jesus Christ, the humbled
sinner enters the way of life, which is walled by salvation: yet he is op-
pressed with an habitual sense of guilt, and often bowed down with fears,
till «the Comforter, who glorifies Christ, receives of his, and shews it to
him’ (John xvi. 14.) ‘When in this divine light the soul contemplates the
Redeemer’s cross, and discerns more clearly his love to lost sinners in thus
dying for them; the motive and efficacy of his intense sufferings; the glory
af ite Divine perfections harmoniously displayed in this surprising exp?-
dient for saving the lost; the honour of the Divine law and government, and
the evil and desert of sin, most energetically proclaimed in this way of par-
ciling enemies; and the perfect freeness and

doning transgressors and recon
‘his conscience is purged from dead worke

sufficiency of this salvation ; then

to serve the living God.’ by a simple reliance on the atoning blood of Em-

new ee Peer ett tTT St camel AR re ka120 THE PILGRIM’S PROGRESS.

He ran thus till he came at a place somewhat
ascending; and upon that place stood a Cross, and a
little below, in the bottom, a sepulchre. So I saw in
my dream, that just as Christian came up with the
Cross, his burden loosed from off his shoulders, and
fell from off his back, and began to tumble, and so
continued to do, till it came to the mouth of the se-
pulchre, where it fell in, and I saw it no more.

f iy
FU
Tritt

Lo

  

A) Sate)! UNG . = aN ne Gane STKE
AW LEAS 4 . 2
AWN AS EN

Then was Christian glad and lightsome,. and said

manuel. This deliverance from the burden of guilt is in some respects
final, as to the well-instructed and consistent believer; his former sins are
buried, no more to be his terror and distress. He will indeed be deeply
humbled under a sense of his guilt, and sometimes he may question his ac-
ceptance; but his distress, before he understood the way of deliverance,
was habitual, except in a few transient seasons of relief, and often oppressed
him when most diligent and watchful; but 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 #o this habitual peace: this is the effect of remaining ignorance, errorTHE PILGRIM’S PROGREsS. 121

with a merry heart, He hath given me — wuex cop re

LEASES US OF OUR

rest by his sorrow, and life by his death, ¢¥'"", 48>, 25%

DEN WE ARE AS

Then he stood still a while, to look and rox sox” 7"?

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

or negligence, which scriptural instructions are the proper means of ob-
viating. But it was not probable that our author should, so to speak, draw
the character of his hero from the lowest order of hopeful professors ; it
may rather call for our admiration, that, in an allegory (which is the pecu-
liar 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 in-
structions.

* Christian’s tears, amidst his gladness, intimate that deliverance from
guilt, by faith in the atoning sacrifice of Christ, tends to increase humilia-
tion, sorrow for sin, and abhorrence of it; though it mingles even those af-
fections with a sweet and solid pleasure. By the ‘three shining ones,’ the
author might allude to the ministration of angels as conducive to the com-
fort of the heirs of salvation; but he could not mean to ascribe Christian’s
confidence to any impressions, or suggestions of texts to him by a voice, or
in a dream; any more than he intended, by his views of the cross, to sanc-
tion the account that persons of heated imagination have given, of their
having seen one hang on a cross, covered with blood, who told them their
sins were pardoned; while it has been evident, that they never understood
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: but the nature of an allegory led him to
this method of describing the happy change that takes place in the pilgrim’s
experience, when he obtains peace and joy in believing. His uniform
doctrine sufficiently shews that he considers spiritual apprehensions of the
nature of the atonement as the only source of genuine peace and comfort.
And, as the ‘mark in the forehead’ plainly signifies the renewal of the soul
to holiness, so that the mind of Christ may appear in the outward conduct,
connected with an open profession of faith, while the ‘ roll with a seal upon it’
denotes such an assurance of acceptance, as appears most clear and satisfac-
tory, when the believer most attentively compares his views, experiences, de-
sires, and purposes, with the Holy Scriptures; so he could not possibly intend
to ascribe such effects to any other agent than the Holy Spirit; who by en-
abling a man to exercise all filial affections towards God in an enlarged
degree, as ‘the Spirit of adoption bears witness’ with his conscience, that

Q

     
 
 
 
 
   
   
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
    
  
 
 
 
 
 
 
 
 
 
 
 
   

St a dilemma122 THE PILGRIM’S PROGRESS.

springs that were in his head sent the waters down his
cheeks.: Now as he stood looking and weeping, be-
hold, three shining ones came to him, and saluted him
with, “Peace be to thee:” so the first said to him,
«Thy sins be forgiven thee ;”* the second stripped him
of his rags, and clothed him with change of raiment ;
the third also set a mark on his forehead, and gave
him a roll with a seal upon it,! which he bid him look
Mocuiariuaen OM ase Tan.and, that he should ive at
roxs, wiew oop In at the celestial gate: so they went

DOTH GIVE HIM

sovinuisuEaRT. their way. ‘Then Christian gave three
leaps for joy, and went on singing,

‘Thus far did I come laden with my sin,
Nor could aught ease the grief that I was in,
Till I came hither: What a place is this!
Must here be the beginning of my bliss?
Must here the burden fall from off my back?
Must here the strings that bound it to me crack?
Blest cross! blest sepulchre! blest rather be
The Man that there was put to shame for me!”

1 Zech: xis 10% k Mark ii. 5. 1 Zech. iii. 4. Eph. i. 13.

God is reconciled to him, having pardoned all his sins; that he is justified
by faith in the righteousness of Emmanuel; and that he is a child of God,
and an heir of heaven. These things are clear and intelligible to those
who have experienced this happy change; and the abiding effects of their
ioy in the Lord, upon their dispositions and conduct (like the impression of
the seal after the wax is cooled) 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 saving he that
receiveth it.’ Psalm xv. 14; Rev. ii. 17. 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 bird.’THE PILGRIM’S PROGRESS. 123

1 saw then in 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  g:npus, sora
Simple, another Sloth, and the third Pre-*"” ee
sumption.

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 gulf that hath
no bottom: awake, therefore, and come away; be
willing also, and I will help you off with your irons.
He also told them, If he that goeth about like a roaring
lion comes by, you will certainly become a prey to his
teeth." With that they looked upon him, and began
to reply in this sort: Simple said, I see no fyiXox wit vo,

SUASION WILL DO,
GOD OPENETH

danger. Sloth said, Yet a little more NOT THE EYES.

m Prov. xxiii. 34. n 1 Peti:va3c:

* We were before informed, that other ways ‘butted down upon’ the straight
way; and the connexion of the allegory required the introduction of various
characters, besides that of the true believer. Many may 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 of this description are found,
where the truth is’ preached, as well as elsewhere: they hear and learn to
talk about the Gospel; have transient convictions, which are soon quieted ;
cleave to the world, and rest more securely in the bondage of sin and Sa-
tan, by means of their profession of religion. They reject or pervert all
‘nstruction, 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, ‘n the most affectionate manner to warn them of their
danger, they answer (according to the tenor of the words here used,) ‘ Mind
your own business; 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 till death and judgment awake

thein.

FOE a a deena

net gen te ee ee 2 ee124 THE PILGRIM’S PROGRESS.

sleep. And Presumption said, Every tub must stand
upon its own bottom. And so they lay down to sleep
again, and Christian went on his way.

Yet he was 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 of
them, counselling of them, and proffering to help
them off with their irons. And as he was troubled
thereabout, he espied two men come tumbling over the
wall, on the left hand of the narrow way; and they
made up apace to him. The name of the one was
Formalist, and the name of the other Hypocrisy. So,
as I said, they drew up unto him, who thus entered
with them into discourse.

Cur. Gentlemen, whence came you,
and whither do you go?

CHRISTIAN TALKS
WITH THEM.

* The true Christian will always be troubled when he thinks of the vain
confidence of many professors: but he is more surprised by it at first than
afterwards; for he sets out with the idea, that all apparently religious peo-
ple sincerely seek the salvation of God: but at length 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 near relations represent such as by notions and external
observances deceive themselves, and such as more grossly attempt to im-
pose upon others. They are both actuated by vain glory, and seek the
applause of men in their religious profession and most zealous performances ;
while the credit thus acquired subserves also their temporal interest: but
repentance, conversion, and the life of faith, would not only cost them too
much 1tabour, but destroy the very principle by which they are actuated.
By a much ‘shorter cut,’ they become a part of the visible church, are satis-
fied witn a form of godliness, and kept in countenance by great numbers
among every description of professing Christians, and the example of mul-
titudes in every age. Their confidence, however, will not bear the light of
Scripture; they therefore shrink from investigation, and treat with derision
and reproaches all who would convince them of their fatal mistake, or shew
them the real nature of evangelical religion.THE PILGRIMS PROGRESS. ? 125

Form. and Hyp. We were born in the Jand of Vain-
glory, and are going for praise to Mount Zion.

Cur. Why came you not in at the gate which
standeth at the beginning of the way? Know ye not
that it is written, that “he that cometh not 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.

Cur. 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 to
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 a trial
at law?

They told him, That custom, it being of so long
standing as above a thousand years, |e ensrcome
would doubtless now be admitted as a 307 nor sy THs

DOOR, THINK THAT

thing legal by an impartial judge. And rxey can sax
besides, say they, if we get into the way, Jnrin own Prac.
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 also are
in the way, that came tumbling over the wall: wherein
now is thy condition better than ours!

Cur. I walk by the rule of my Master; you walk

hy the rude working of your fancies. You are counted

o John x. 1.126 THE PILGRIM’S PROGRESS.

 

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 direc-
tion, and shall go out by yourselves, without his mercy.

To this they made him but little answer; only they
bid him look to himself. ‘Then I saw that they went |
on, every man in his way, without much conference
one with another, save that these two men told Chris-
tian, that, as to laws and ordinances, they doubted not
but that 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 neigh-
bours, to hide the shame of thy nakedness.

Cur. 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

curistian uas Of kindness to me, for I had nothing but

GOT HIS LORD’S

coaronmiszack, Fags before. And, besides, thus I com-
AND IS COMFORT: 2

SD THEREWITE. Voniganyccieacs: Loon weurely, think oI,
when I come to the gate of the city, the Lord thereof

nets comrort- Will know me for good, since I have his

ED ALSO WITH HIS
MARK AND

aa == coat on my back; a coat that he gave
me freely in the day that he stripped 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 [had then given me a roll sealed, to
comfort me, by reading as I go on the way: I was also

p Gal. ii. 16.THE PILGRIM’S PROGRESS. 127

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.

T’o these things they gave him no answer, only they
100ked upon each other, and laughed. Then I saw that
they all-went on, save that Christian kept before, who
had no more talk but with himself, and CHRISTIAN HAs

ALK With HEM

that sometimes sighingly,* and sometimes **4*
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 Pyro Sirercucry.

HILL DIFFICULTY.

they came to the foot of the hill DifficultyT at the

* Even such Christians as are most assured of their acceptance, and com-
petent to perceive the awful delusions of false professors, find cause for sighs
amidst their comforts, when employed in serious retired self-reflection. No-
thing can exclude the uneasiness which arises from indwelling sin, with its
unavoidable effects, and from the crimes and miseries they witness around
them.

+ The hill Difficulty represents those circumstances which require pecu-
liar selfdenial and exertion, that commonly prove the believer’s sincerity,
after he has first obtained ‘a good hope through grace.’ The opposition of the
world, the renunciation of temporal interests, or the painful task of over-
coming inveterate evil habits or constitutional propensities (which durnig
his first anxious earnestness seemed perhaps to be destroyed, though in fact
they were only suspended:) these and such like trials prove a severe test ;
but there is no hope, except in pressing forward; and the encouragements,
received under the faithful ministry of the Gospel, prepare the soul for every
conflict and effort. There are, however, by-ways; and the difficulty may
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. But the true be-
liever will be suspicious of these easier ways, on the right hand or the left:
his path lies straight forward, and cannot be travelled without ascending the
hill: which he desires to do, because his grand concern is to be found right
at last. On the contrary, they who chiefly desire, at a cheap rate, to keep
up their credit and confidence, will venture into perilous or ruinous paths,128 THE PILGRIM’S PROGRESS.

bottom of which was a spring. ‘There were also in
the same place two other ways, besides that which
came straight from the gate: one turned to the left
hand, and the other to the right, at the bottom of the
hill; but the narrow way lay right up the hill, and the
name of the going up the side of the hill is called
Difficulty. Christian now went to the spring, and
drank thereof to refresh himself,’ and then he began
to go up the hill, saying,

* The hill, though high, I covet to ascend ;
The difficulty will not me offend ;
For I perceive the way to life lies here:
Come, pluck up heart, let’s neither faint nor fear.
Better, though difficult, the right way to go,
Than wrong, though easy, where the end is woe.”

The other two also came to the foot of the hill, but
when they saw that the hill was steep and high, and
that there were two other ways to go; and supposing
also that these two ways might meet again with that
up which Christian went, on the other side of the hill;
therefore they were resolved to go in those ways.
Now the name of one of those ways was Danger, and
the name of the other Destruction. So the one took
wane paxoer or the way which is called Danger, which

Ta a led him into a great wood; and the other
took directly up the way to Destruction, which led him

q Isaiah xlix. 10O—12.

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?
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.’THE PILGRIM’S PROGRESS. 129

into a wide field, full of dark mountains, where he
stumbled and fell, and rose no more.

I looked then after Christian, to see him go up the
hill, where I perceived he fell from running to going,
and from going to clambering upon his hands and his
knees, because of the steepness of the place.* Now
about the midway to the top of the hill was a pleasant
arbour, made by the Lord of the hill, for «wor or erace.
the refreshment 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 to 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

HE THAT SLEEPS
Is A LOSER.

* The difficulties of believers often seem to increase as they proceed ;
this damps their spirits, and they find more painful exertion requisite in
pressing forward, than they expected, especially when they were rejoicing
in the Lord: he however helps them, and provides for their refreshment,
that they may not faint. But, whether their trials be moderated, or remark-
able divine consolations be vouchsafed, it is, alas! very common for them to
presume too much on their perseverance hitherto, and on the privileges to
which they have been admitted: thus their ardour abates, their diligence
and vigilance are relaxed, and they venture to allow themselves some respite
from exertion. Then drowsiness 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 sal-
utary warnings and alarms. Nor are believers 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 dis-
posed to question their own sincerity ; and Satan is sure to employ all his
subtlety to lull them into such a security as is in fact an abuse of the Lord’s
special goodness vouchsafed to them.

R

     
 
  
 
 
 
 
 
 
 
 
 
   
 
   
  
   
 
 
 
 
 
 
 
 
 
 
 
 
 
      

meth iit s ee aaa MP re et ek aaa uae

~
Sina

Pear er

BER eee Ty ree rethough they often pass muster in modern times.

       
 
 
 
 
 
  
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
   

130 THE PILGRIM’S PROGRESS.

ant, thou sluggard, consider her ways, and be wise.”

And with that, Christian suddenly started up, and sped
him 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 amain; the name of the one
curistianuerts Was Limorous, and of the other Mistrust :

WITH MISTRUST

axp TIMoROUS. tg whom Christian said, Sirs, what’s 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: but, said he, the farther we go,
the more danger we meet with, wherefore we turned,
and are going back again.”

r Prov. vi. 6.

* Some persons are better prepared to struggle through difficulties, than
to face dangers; alarming convictions will induce them to exercise a tem-
porary self-denial, and to exert themselves with diligence ; yet the very ap-
pearance of persecution will drive them back to their forsaken courses and
companions. Through unbelief, 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
sometimes 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:
such terrors, as 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 tribulations; and this often tends to discover to
them those decays and losses, in respect of the vigour of holy affection, and
the evidences of their acceptance, which had before escaped their notice.
Christian’s perplexity, fear, sorrow, remorse, redoubled earnestness, com-
plaints, and self-reproachings, when he missed his roll, and went back to
seek it, exactly suit the experience of humble and conscientious believers,
when unwatchfulness has brought their state into uncertainty; but they do
not at all accord to that of professors, who strive against all doubts indis-
criminately, more than against any sin whatever, which is not connected
with open scandal; who strive 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. Bunyan
would have excluded such professors from the company of his pilgrims,THE PILGRIMW’S PROGRESS. 13]

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,
but they would presently pull us in pieces.

Then said Christian, You make me afraid; but
whither shall I fly to be safe? If I go back 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 be in safety there: I must
venture. ‘To go back is nothing but death ;
to go forward is fear of death, and life
everlasting beyond it: I will yet go forward. So Mis-
trust and Timorous ran down the hill, and Christian
went on his way. But thinking again of what he had
heard from the men, he felt in his bosom for his roll,
that he might read therein and be com- cuarsrran wise
forted: but he felt, and found it not. WHEREIN KE
Then was Christian in great distress, ¢o™fo?7=”
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 ge is pexetexen
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 foolish fact, and then
went back to look for his roll. But all the way he
went back, who can sufficiently set forth the sorrow of
Christian’s heart? Sometimes he sighed, sometimes
he wept, and oftentimes he 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

CHRISTIAN
SHAKES OFF FEAR,152 THE PILGRIM’S PROGRESS.

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

CHRISTIAN BE again, even afresh, his evil of sleeping
i surzvixe. into 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 day-time !*
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 steps have I taken in vain! Thus it happened
to Israel; for their sin they were sent back again by
the way of the Red Sea; and I am made to tread
those steps with sorrow, which I might have trod with
delight, had it not been for this sinful sleep. How far
might I have been on my way by this time! Iam
made to tread those steps thrice over, which I needed
not to have trod but once: yea, now also I am like to
be benighted, for the day is almost spent. O that I
had not slept!

Now by this time he was come to the arbour again,*

s 1 Thess. v. 7,8. Rev. il. 4, 5.

* By means of extraordinary diligence, with renewed application to the
blood of Christ, the believer will in time recover his warranted confidence,
and God will ‘restore to him the joy of his salvation:’ but he must, as it
were, pass repeatedly over the same ground with sorrow, which, had it not
been for his negligence, he might have passed at once with comfort.

Instead of the words, ‘as God would have it,’ all the old copies read, ‘as
Christian would have it;’ which must mean, that the Lord fully granted
his desires. But modern editors have substituted, ‘as Providence would have
it,’ which is indeed clear sense, but not much in our author’s manner, who
perhaps would rather have ascribed Christian’s success to special grace

mie Tek Spy Saas CyrTHE PILGRIM’S PROGRESS. 133

where for a while he sat down and wept; _cxetst1an rinp-
but at last, (as God would have it,) look- WHERE He Los
ing sorrowfully down under the settle, there he espied
his roll, the which he with trembling and haste catched
up and put into his bosom. But who can tell how joy-
ful this man was when he had gotten his roll again!
For this roll was the assurance of his life, and accept-
ance 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 did
he go up the rest of the hill! Yet before he got up,
the sun went down upon Christian; and this made him
again recall the vanity of his sleeping to his remem-
brance; and thus he again began to condole with him-
self :* O thou sinful sleep! how for thy sake am I like
to be benighted in my journey! I must walk without
the sun, darkness must cover the path of my feet, and
I must hear the noise of the 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 1

yet, as some mistake seems to have crept into the old editions, I have ven-
tured my conjecture in the emendation of it, of which the reader may judge
for himself.

* Believers may recover their evidences of acceptance, and yet suffer
many troubles as the effects of their past unwatchfulness. ‘The Lord re-
bukes and chastens those whom he loves: genuine comfort springs imme-
diately from the vigorous exercise of holy affections in communion with
God, which may be suspended even when no doubts are entertained of final
salvation; and the true penitent is least disposed to forgive himself, when
most satisfied that the Lord hath fergiven him.134 THE PILGRIM’S PROGRESS.

escape being by them torn in pieces? Thus he went
on his way. But while he was bewailing 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 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 passage, which was about a furlong off of the
Porter’s lodge; and looking very narrowly before him
as he went, he espied two lions in the way.t Now,
thought he, I see the dangers that Mistrust and Timo-
rous 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 them, for he

* Hitherto Christian had been a solitary pilgrim; but we must next con-
sider him as admitted to the communion 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.

+ A public profession of faith exposes a man to more opposition from rel-
atives and neighbours than a private attention to religion; and in our
author’s days, it was commonly the signal for persecution ; for which reason
he places the lions in the road to the house Beautiful. Sense perceives the
danger to which an open profession of religion may expose a man, and the
imagination through the suggestions of Satan, exceedingly magnifies
them ; faith alone can discern the secret restraints which the Lord lays on
the minds of opposers; and even believers are apt to be fearful and distrust-
ful on such occasions. But the vigilant pastors of the flock obviate their
fears, and by seasonable admonitions animate them to press forward, assured
that nothing shall do them any real harm, and that all shall eventually
prove beneficial to them. We meet with the following lines in the old
copies, which though misplaced in most of them may refer to the pilgrim’s
present situation.

‘ 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.’<<
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thought nothing but death was before him. But the
Porter at the lodge, whose name is Watchful, perceiv-
ing that Christian made a halt as if he would go back,
cried unto him, saying, Is thy strength so small? Fear
not the lons, for they are chained, and are placed
there for trial of faith where it is; and for discovery
of those that have none: keep in the midst of the
path, and no hurt shall come unto thee,

Then I 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 an-
swered, This house was built by the Lord of the hill,
and he built it for the relief and security of pilgrims.
The Porter also asked whence he was, and whither he
was going ?*

t Mark iv. 40.

* The porter’s inquiries and Christian’s answers exhibit our author’s sen-
timents on the caution with which members should be admitted into the
communion of the faithful; and it very properly shews, how ministers, by
private conversation, may form a judgment of a man’s profession, whether
it be intelligent and the result of experience, or notional and formal. Chris-
tian 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 God’s people; and this often tempts
them to sinful delays, instead of exciting them to greater diligence. Tne
subsequent discourse of Discretion with the pilgrim represents such precau-
tions 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 external qualifications for admission to the Lord’s ta-
ble, when there is nothing in a man’s principles and conduct inconsistent
with them: the Lord alone can judge how far they accord to the inward
dispositions and affections of the heart. By the little discourse of others136 THE PILGRIMW’S PROGRESS,

 

Cur. Iam come from the city of Destruction, and
am going to Mount Zion ; but because the sun is now
set, I desire, if I may, to lodge here to-night.

Port. What is your name !

Cur. My name is now Christian, but my name at
the first was Graceless; I came of the race of Japheth,"
whom God will persuade to dwell in the tents of Shem.

Port. But how doth it happen that you come so
late? the sun is set.

Cur. I had been here sooner, but that, wretched man
that Iam! I slept in the arbour that stands on the huill-
side! Nay, I had, notwithstanding that, been here
much sooner, but that in my sleep I lost my evidence,
and came without it to the brow of the hill; and then
feeling for it, and not finding it, I was forced with
sorrow of heart to go back to the place where I slept
my sleep; where I found it, and now I am come.

Port. Well, I will call out one of the virgins of this
place, who will, if she likes your talk, bring you in to
the 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 of the door of the house a
grave and beautiful damsel, named Discretion, and
asked why she was called ?

The Porter answered, This man is on a journey from

u Gen. ix. 27.

pelonging to the family with Christian previous to his admission, the author
probably meant, that members should be admitted into Christian societies
with the approbation, at least, of the most prudent, pious, and candid part
of those that constitute them; and according to the dictates of those graces
er 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.THE PILGRIMS PROGRESS. 1ST

the city of Destruction to Mount Zion ; but being weary
and benighted, he asked me if he might lodge here to-
night: so I told him I would call for thee, who, after
discourse had with him, mayest do as seemeth thee
good, even according to the law of the house.

Then she asked him whence he was, and whither he
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 built by the Lord
of the hill, on purpose to entertain such pilgrims in.
Then he bowed his head, and followed them into the
house. So when he was come in and sat down, they
gave him something to drink, and consented together
that, until supper was ready, some of them should have
some particular discourse with Christian, for the best
improvement of time; and they appointed Piety, Pru-
dence, and Charity to discourse with him: and thus they

began.
Pinty. Come, good Christian,* since we have been

* The further conversation of Piety and her companions with Christian
was subsequent to his admission, and represents the advantage of the com-

S138 THE PILGRIM’S PROGRESS.

ae so loving to you to receive you into our

S.C PIETY DISCOURSES
= fC WITH HIM.

id house this night, let us, if perhaps we
| | may better ourselves thereby, talk with you of all
things that have happened to you in your pilgrimage.

Cur. With a very good will; and I am glad that
you are so well disposed.

Prery. What moved you at first to betake yourself
to a pilgrim’s life ?

Cur. I was driven out of my native country by a
wuow curistian Qreadful sound that was in mine ears;
OF HIS own coun to wit, that unavoidable destruction did
attend me, if I abode in that place where I was.

Prery. But how did it happen that you came out of
your country this way ?

Cur. It was as God would have it; for when I was
under the fears of destruction, I did not know whither

now uz corinto tO £0; but by chance there came a man,
oe evexecuto.ane: asi 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.

Piety. But did you not come by the house of the
Interpreter ?

Cur. Yes, and did see such things there, the remem-
wa Reueansat or brance of which will stick by me as long
eee as I live, especially three things; to wit,
how Christ, in despite of Satan, maintains his work of

munion of the saints, and the best method of conducting it, To lead be-
lievers 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, proportionably conduce to the glory of Ged,
and the edification of their brethren.THE PILGRIM’S PROGRESS. 139

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.

Piety. Why, did you hear him tell his dream?

Cur. Yes, and a dreadful one it was, I thought; it
made my heart ache as he was telling of it, but yet I
am glad I heard it.

Piery. Was this all you saw at the house of the
Interpreter ?

Cur. No; he took me, and had me where he showed
me a stately palace, and how the people were clad in
gold that were in it; and how there came a venturous
man, and cut his way through the armed men that
stood in the door, to keep him out; and how he was
bid to come in, and win eternal glory. Methought
those things did ravish my heart. I would have stayed
at that good man’s house a twelvemonth, but that I
knew I had further to go.

Prery. And what saw you else in the way ?

Cur. Saw? Why, I went but a little further, and I
saw one, as I thought in my mind, hang bleeding upon
a tree; and the very sight of him made my burden fall
off my back; for I groaned under a very heavy bur-
den, but then it fell down from off me. It was a
strange thing to me, for I never saw such a thing be-
fore. yea, and while I stood looking up, (for then I
could not forbear looking,) three shining ones came to
me. One of them testified that my sins were forgiven
me; another stripped me of my rags, and gave me
this broidered coat which you see; and the third set
the mark which you see in my forehead, and gave meareal ane ai

140 THE PILGRIM’S PROGRESS.

this sealed roll, (and with that he plucked it out of his
bosom.)

Prery. But you saw more than this, did you not?

Cur. 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, lie 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
Formality and Hypocrisy come tumbling 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 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.*
coropexce ors. Pru. Do you not think sometimes of
Be the country from whence you came?

Cur. Yes, but with much shame and detestation ;

cuntstray's truly, if I had been mindful of that coun-

THOUGHTS OF

NATIVE countRY. try from whence I came out, I might have

* Men may learn by human teaching to profess any doctrine, and relate
any experience; nay, general convictions, transient affections, and distinct
notions may impose upon the man himself, and he may mistake them for
true conversion. 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 per-
form our several duties towards them, prudence is especially required, and
will suggest such questions as follow in this place. The true Christian’s
inmost feelings will best explain the answers, which no exposition can elu-
cidate to those who are unacquainted with the conflict to which they refer.
The golden hours (fleeting and precious) are earnests of the everlasting
holy felicity of heaven.THE PILGRIMS PROGRESS. 141

had opportunity to have returned; but now I desire a
better country, that is an heavenly.”

Pru. Do you not yet bear away with you some of
the things that then you were conversant withal ?

Cur. Yes, but greatly against my will; especially
my inward and carnal cogitations, with currsrran prs.
which all my countrymen, as well as my- NAb OOOITATIONS
self, were delighted; but now all those things are my
grief; and might I but chose mine own things, I would
chose never to think of those things eee
more; but when I would be a doing of ~~
that which is best, that which is worst is with me.”

Pru. Do you not find sometimes as if those things
were vanquished, which at other times are your per-

plexity ?
Cur. Yes, but that is but seldom; but they are to
me golden hours in which such things ne

GOLDEN HOURS.

happen to me.

Pru. Can you remember by what means you find
your annoyances at times as if they were vanquished ?

Cur. Yes: when I think what I saw at the cross,
that will do it; and when I look upon my oy cunisrran
broidered coat, that will do it; and when oitner mis cor:
I look into the roll that I carry in my Sai
bosom, that will do it; and when my thoughts wax
warm about whither I am going, that will do it.

Pru. And what is it that makes you so desirous to
go to Mount Zion ? ,

Cur. Why, there I hope to see him alive that did
hang dead on the cross; and there I hope _w=y cmarstisx
to be ria of all those things that to this, .°%
dav are in me an annoyance to me: there they say

vy Heb. xi. 15, 16. w Rom. vii. 21.142 THE PILGRIM’S PROGRESS.

there is no death,* and there I shall dwell with such
company as I like best. For, to tell you the truth, I love
him, because I was by him eased of my burden; and
I am weary of my inward sickness. I would fain be
where I shall die no more, and with the company that
shall continually cry, Holy, holy, holy.

CHARITY DIS: Then said Charity to Christian, Have
en you a family? are you a married man ?*

Cur. I have a wife and four small children?

Cua. And why did not you bring them along with
you ?

Then Christian wept, and said, Oh! how willingly
exristian’s rove WOUld I have done it, but they were all
cuupeex. of them utterly averse to my going on
pilgrimage.

Cua. But you should have talked to them, and have
endeavoured to show them the danger of staying
behind.

Cur. Sol did; and told them also what God had
shown to me of the destruction of our city; but I
seemed to them as one that mocked, and they believed
me not.’

Cua. And did you pray to God that he would bless
your counsel to them ?

Cur. Yes, and that with much affection; for you

x Isa. xxv. 8. Rev. xxi. 4. y Gen. xix. 14.

* ‘When a man knows the value of his own soul, he will become greatly
solicitous for the souls of others. It is, therefore, a very suspicious circum-
stance, when a professor shews no earnestness in persuading those he loves
best to seek salvation also; and it is absurd to excuse this negligence by
arguments taken from God’s secret purposes, when these have no influence
on the conduct of the same persons in their temporal concerns. Charity’s
discourse with Christian shews what our author thought to be the duties of
believers in this most important concern, and what he understood to be the
real reasons why carnal men reject the Gospel.THE PILGRIMS PROGRESS. 143

must think that my wife and poor children were very
dear to me.

Cua. But did you tell them of your own sorrow, and
fear of destruction? for I suppose that destruction was
visible enough to you.

Cur. Yes, over, and over, and over. They might
also see my fears in my countenance, iN curisrian’s rear

OF PERISHING

my tears, and also in my trembling un- NIGHT DE READ
der ‘the!-appréhensiomyef theejidgmenty °°" 7 =
that did hang over our heads; but all was not suffi-
cient to prevail with them to come with me.

Cua. But what could they say for themselves why
they came not?

Cur. Why, my wife was afraid of losing this world,
and my children were given to the foolish rae caver way

HIS WIFE AND

delights of youth: so, what by one thing, = cuttpnen pip
and what by another, they left me to Sut i iebalh
wander in this manner alone.

Cua. But did you not, with your vain life, damp all
that you by words used by way of persuasion to bring
them away with you?

Cur. Indeed, I cannot commend my life, for I am
conscious to myself of many failings there. I know
also, that a man by his conversation may soon over-
throw 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 pil
erimage. Yea, for this very thing, they would tell me
I was too precise, and that I denied My- curisriaw’s coon
self of things, for their sakes, in which perone iis
they saw no evil. Nay, I think Tmayeue? 8%
say, that if what they saw in me did hinder them, :t

rae phe.
ee eer144 THE PILGRIM’S PROGRESS.

was my great tenderness in sinning against God, or of
doing any wrong to my neighbour.

Cua. Indeed, Cain hated his brother, because his
own works were evil, and his brother’s righteous ;”
curistrancrsan and if thy wife and chilaren nave been
Frey resiss. offended with thee for this, they thereby
show themselves to be implacable to good: and thou
hast delivered thy soul from their blood.*

Now I saw in my dream, that thus they sat talking
together until supper was ready.* So when they had
made ready, they sat down to meat. Now the table
wuarcnristran was furnished with fat things, and with
PER. "wine that was well refined; and all their
talk at the table was about the Lord of the hill; as,
rueir tarx ar Damely, about what he had done, and
ee 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 ;> but not without great danger to himself, which

made me love him the more.

Z 1 John iii. 12. a Ezek. iii. 19. b Heb. ii. 14.

* The administration of the Lord’s supper is here emblematically de-
scribed. In it the person, humiliation, sufferings, and death of Christ, with
the motive and event of them, are kept in perpetual remembrance. By se-
riously contemplating 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 purchased salvation, and surrender of ourselves to
his service, we find every holy affection revived and invigorated, and our
souls melted into deep repentance, inspired with calm confidence, animated
to thankful, zealous, self-denying obedience, and softened into tender affec-
tion for our fellow Christians, with compassionate forgiving love of our most
inveterate enemies. The believer will readily apply the allegorical repre-
sentation of ‘the Lord of the hill’ (Isa. xxv. 6, 7) to the love of Christ for
lost sinners, which no words can adequately describe, for it ‘ passeth know-
ledge’THE PILGRIWS PROGRESS. 145

For, as they said, and as I believed, said Christian,
he did it with the loss of much blood But that which
put the glory of grace into all he did, was, that he did
‘t out of pure love to his country. And, besides, there
were some of them of the household that said, they
had been and spoke with him since he did die on the
cross; and they have attested that they had it from his
own lips, that he is such a lover of poor pilgrims, that
the like is not to be found from the east to the west.

They, moreover, gave an instance of what they
affirmed, and that was, he had stripped himself of his
glory, that he might do this for the poor; and that
they heard him say and affirm, that he would not dwell
in the mountain of Zion alone. They said, moreover,
that he had made many pilgrims princes, — c#risr maxes
though by p ture they were beggars Ski"\o dekon
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 pil
grina they laid in a large upper chamber, cuaistray’s sev
whose window opened towards the sun- “""""”
rising: the name of the chamber was Peace,* 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 be forgiven,
And dwell already the next door to heaven!

c 1Sam. ii. 8. Psalm cxiii. 7.

* That peace of conscience and serenity of mind, which follow an hum-
ble upright profession of faith in Christ, and communion with him and his
people, is not the effect of a mere outward observance; but of that inward
disposition of the heart which is thus cultivated, and of the Lord’s blessing
on his own appointments. This is here represented by the chamber Peace:

-146 THE PILGRIM’S PROGRESS.

So in the morning they all got up; and, after some
more discourse, they told him that he should not depart
till they had shown him the rarities of that place.

cuntertex nap nd first they had him into the study,*
into THe stu>Y. where they showed him records of the
one greatest antiquity : in which, as I remem-
ber my dream, they showed him 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 hab-
itations, that could neither by length of days, nor de-
cays of nature, be dissolved.

Then they read to him some of the worthy acts that
some of his servants had done; as how they had sub-
dued kingdoms, wrought righteousness, obtained prom-
ises, stopped 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 shown how willing their
Lord was to receive into his favour any, even any,
though they in time past had offered great affronts to
his person and proceedings. Here also were several

d Heb. xi. 33, 34.

it raises the soul above the care and bustle of this vain world, and springs
from the healing beams of the Sun of righteousness.

* Christian communion, properly conducted, tends to enlarge the be-
liever’s acquaintance with the Holy Scriptures: and this conduces to the
crease of faith, hope, love, patience, and fortitude; to animate the soul in
emulating the illustrious examples there exhibited, and to furnish instruc-
tion for every good work.THE PILGRIM’S PROGRESS, 147

other histories of many other famous things, of all
which Christian had a view; as of things both ancient
and modern, together with prophecies and predictions
of things that have their certain accomplishment, both
to the dread and amazement of enemies, and the com-
fort and solace of pilgrims.

The next day they took him, and had him into the
armoury,” where they showed 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 showed him some of the engines with which
some of his servants had done wonderful | cunisrray 1s
things. They showed him Moses’s rod ; c1aNT THINGS.
the hammer and nail with which Jael slew Sisera; the
pitchers, trumpets, and lamps too, with which Gideon
put to flight the armies of Midian. Then they showed
him the ox’s goad wherewith Shamgar slew six hun-
dred men. They showed him also the jaw-bone with
which Samson did such mighty feats: they showed

CHRISTIAN HAD IN-
TO THE ARMOURY.,

* The provision, which is made in Christ and his fulness, for maintaining
and increasing, in the hearts of his people, those holy dispositions an1 affec-
tions, by the vigorous exercise of which victory is obtained over all their
enemies, is here represented by the armoury (Eph. vi. 10—18; 1 Thess. vy.
6.) 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 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, in
doing the same. .The following allusions to the Scripture history, which
have a peculiar propriety in an allegory, intimate, that the means of grace
are made effectual by the power of God, which we should depend on, in
implicit obedience to his appointments.

     
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
  
  
 
 
 
 
  
 
 
 
 
  
   

° ‘ Poe Tae ge Are : } a3 bt AG tr * PT Sete rr nye en es ech erate tok ee ae eT
Ne ee enc enn et cs) a ied lla asiee. tC wk Oe

148 THE PILGRIM’S PROGRESS.

him moreover the sling and stone with which David
slew Goliah of Gath; and the sword also with which
the Lord will kill the man of sin, in the day that he
shall rise up to the prey. They showed him besides
many excellent things, with which Christian was much
delighted. This done, they went to their rest again.

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
cuntstran snow: be clear, show you the Delectable Moun-
BLE MOUNTAINS. tains ;* 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 staid.

When the morning was up, they had him to the top
of the house, and bid him look south: so he did; and,
behold, at a great distance,° he saw a most pleasant
mountainous country, beautified with woods, vine-
yards, 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 Imma-
nuel’s 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 thou mayest see to the gate
of the celestial city, as the shepherds that live there
will make appear.

e Isaiah xxxiii. 16, 17.

* The Delectable Mountains, as seen at a distance, represent those dis
tinct views of the privileges and consolations attainable in this life, with
which believers are sometimes favoured, when attending on divine ordi-
nances, or diligently making a subsequent improvement of them. The
hopes thus inspired prepare them for meeting and pressing forward through
dangers and hardships; this is the pre-eminent advantage of Christian com-
munion, and can only be enjoyed at some special seasons, when the Sun of
tighteousness shines upon the soul.THE PILGRIMS PROGRFSS. 149

Now he bethought himself of setting forward,* and
they were willing he should. But first,
said they, let us go again into the
armoury. So they did; and when he came there, they
harnessed him from head to foot, with what was of
proof, lest perhaps he should meet with  anisqian sexe
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 pilgrim
pass by? ‘Then the Porter answered, Yes.

Pray, did you know him? said he.

Por. I asked his name, and he told me it was
Faithful.

Oh, said Christian, I know him; he is my towns-
man, my near neighbour, he comes from the place
where I was born. How far do you think he may be
before ?

Por. He is got by this time below the hill.

Well, said Christian, good Porter, the Lord be with

thee, and add to all thy blessings much | #ow curistran

AND THE PORTER
GREET AT PART>-

increase, for the kindness that thou hast {Vc
showed to me.

Then he began to go forward; but Discretion, Piety,
Charity, and Prudence would accompany him down to
the foot of the hill} So they went on together, reite-

CHRISTIAN SETS
FORWARD.

* The ordinances of public or social worship are only the means of being
religious, not the essence of religion itself. Having renewed our strength
by waiting on the Lord, we must go forward, by attending with increasing
diligence to the duties of our several stations, and preparing to resist
temptations, which often assault us after special seasons of divine consola-
tion. Ministers, therefore, and experienced believers should warn young
converts to expect trials and conflicts, and recommend to them such com-
panions as may be a comfort and help in their pilgrimage.

+ The humiliation requisite for receiving Christ, obtaining peace, and
making a good confession of the faith, is general and indistinct, compared150 THE PILGRIM’S PROGRESS.

rating their former discourses, till they came to go
down the hill. Then said Christian, As it was difficult
coming up, so, so far as I can see, it is dangerous going
down. Yes, said Prudence, so it is; for it is a hard

wae vatury op Matter for a man to go down into the
Sottranre™ .. Valley: ef: Humiliation,.as:thou art. now,
and to catch no slip by the way; therefore, said they,
we are come out to accompany thee down the hill. So
he began to go down, but very warily, yet he caught a
slip or two.

Then I saw in my dream, that these good compa-
nions, when Christian was got 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.

Whilst Christian is among his godly friends,
Their golden mouths make him sufficient mends
For all his griefs; and when they let him go,
He’s clad with northern steel from top to toe.

But now in this Valley of Humiliation, poor Chris-
tian was hard put to it; for he had gone but a little
way, before he espied a foul fiend coming over the field

with that which subsequent trials and conflicts will produce; and the Lord
commonly dispenses comfort and humiliating experiences alternately, that
the believer may neither be elated nor depressed above measure (2 Cor. «

1—5); the valley of Humiliation, therefore, is very judiciously placed be
yond the house Beautiful. Some explain it to signify a Christian’s outward
circumstances, when reduced to poverty, or subjected to great temporal loss
by professing the Gospel; and perhaps the author had this idea in his mind ;
yet it could only be viewed as the 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 in-
structions and counsels of such Christians as are eminent for these endow-
ments: 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 demand the remorse and sorrow of deep renentar roTHE PILGRIMS PROGRESS. lol

to meet him: his name is Apollyon.* Then did Chris-
tian begin to be afraid, and to cast in his mind whether
to go back or to stand his ground. But he considered
again, that he had no armour for his —curisriay was

NO ARMOUR FOR

back, and therefore thought that to turn ™s 4°

the back to him might give him greater advantage,
with ease to pierce him with his darts, therefore he
resolved to venture and stand his ground: for, thought

* Under discouraging circumstances the believer will often be tempted to
murmur, despond or seek relief from the world. Finding that his too san
guine expectations are not answered, that he grows worse rather than
better in his own opinion of himself, 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 un-
common 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 of mind. 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. Apollyon signifies the destroyer (Rev. ix. 11;) and
in carrying 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 re-
covering composure of mind. Many, ‘ having no root in themselves,’ thus
gradually fallaway ; and others are greatly retarded : but the well instructed
believer sees no safety, except in facing his enemy. If there appears to be
danger, in persevering, ruin is inevitable if he desist (for Christian ‘had no
armour for his back;’) even fear, therefore, 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 every service, that enemy
will ‘flee from us.’ Perhaps some may remember a time when they were
so harassed as almost to despair of relief; who have since been so entirely
delivered, that, were it not for the recollection of their own past experience,
they would be ready to ascribe all such things to disease or entliusiasm, not-
withstanding all that the Scripture contains on the subject.Te

152 THE PILGRIM’S PROGRESS.

ne, had I no more in my eye than the saving of my
life, it would be the best way to stand.

So he went on, and Apollyon met him. Now the
monster was hideous to behold: he was clothed with
scales like a fish, and they are his pride; he had wings
like a dragon, feet like a bear, and out of his belly
came fire and smoke, and his mouth was as the mouth
of a lion. When he was come up to Christian, he

* The description of Apollyon implies, that the combat afterwards re-
corded particularly represented the terrors by which evil spirits attempt to
drive professors out of their path. Other temptations, thougb perhaps more
dangerous, are not so distressing: ‘ Satan can transform himself into an an-
gel of light ;’ and indeed he is a very Proteus, who can assume any form, as
best suits his purpose. As all have been overcome by the temptations of the
devil, and ‘of whom a man is overcome, of the same is he brought into
bondage ;’ so by usurpation, he is become the god and prince of this world,
and we have all been his slaves. But believers, having been redeemed by
the blood of Christ, ‘are made free from sin and become the servants of
God:’ and the abiding conviction, that all the subjects of sin and Satan must
perish, concurs with their experience of its hard bondage, in fortifying them
against every temptation to return to it. Sensible of their obligations to
God as their Creator and Governor, they have deeply repented of their past
rebellions; and having obtained mercy, feel themselves bound by gratitude
and the most solemn engagements to cleave to him and his service. Their
difficulties and discouragements cannot induce them to believe that they
‘have changed for the worse;’ nor will they be influenced by the numbers
who apostatize, from love to the world and dread of the cross; for they are
‘rooted and grounded in love,’ and not merely moved by fears and hopes.
‘They are sure that the Lord is able to deliver them from their enemies; and
should the wicked be permitted to prosper in their malicious devices, they
know enough of his plan, to rely on his wisdom, truth, and love in the midst
of sufferings. ‘Thus they have answers ready for every suggestion; even
such answers as Christian had been furnished with at the house of
the Interpreter. If such temptations prove ineffectual, Satan will
perhaps assault the believer, by representing to his mind, with every
possible aggravation, the several instances of his misconduct, since he pro-
fessed the Gospel, in order to heighten his apprehensions of being found at
last a hypocrite: when the soul is discouraged and gloomy, he will be as
assiduous in representing every false step to be a horrid crime inconsistent
with a state of grace, 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,THE PILGRIMS PROGRESS. 153

beheld him with a disdainful countenance, and thus
began to question him.
Aprot. Whence came you; and whither —viscourse me
TV

VIXT CHRISTIAN

are you bound ? AND APOLLYON.

Cur. Lam come from the city of Destruction, which
is the place of all evil, and am going to the city of
Zion.

Avot. By this I perceive that thou art one of my
subjects; for all that country is mine, and | 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.

Cur. I was indeed born in your dominions, but your
service was hard, and your wages such as a man could
not live on; for the wages of sin is death ;‘ therefore
when 1 was come to years, I did as other considerate
persons do, look out if perhaps I might mend myself.

Apor. There is no prince that will thus lightly lose
his subjects, neither will las yet lose thee: but since
thou complainest of thy service and Wages, ,rornvows ¥Lat-
be content to go back; what our country ~~"
will afford, I do here promise to give thee.

Cur. But I have let myself to another, even to the
King of princes; and how can I with fairness go back
with thee?

Avot. Thou hast done in this according to the pro-
verb, “changed a bad for a worse :” but srouyyow oxpza:
itis ordinary for those that have professed ***Y*°"*

f Rom. vi. 23.

jor extenuate his guilt; but he will flee for refuge to the free grace of the
Gospel, and take comfort from the consciousness that he now hates, and
croans under the remains of those evils, which once he wholly lived in with
a remorse; thence inferring, that ‘his sins, though many, are forgiven.’154 THE PILGRIM’S PROGRESS.

themselves his servants, after a while to give him the
slip, and return again to me. Do thou so too, and all
shall be well.

Cur. I have given him my faith, and sworn my alle-
giance te him; how then can I go back from this, and
not be hanged as a traitor ?

Avot. Thou didst the same by me, and yet I am
willing to pass by all, if now thou wilt yet turn again,
and go back.

Cur. 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 Apollyon, to speak truth,
Ihke his service, his wages, his servants, his govern-
ment, his company, and country, better than thine ;
and therefore leave off to persuade me further: I am
his servant, and I will follow him.

Aprox. Consider again, when thou art in cool blood,
sroutyon preans What thou art like to meet with in the

THE GRIEVOUS
ENDS OF CHRIS-

riaxs, ro os. Way that thou goest. Thou knowest that,

SUADE CHRIS-

tran rrow ver. for the most part, his servants come to an

SISTING IN HIS

WAS ill end, because they are transgressors
against me and my ways. How many of them have
been put to shameful deaths! And besides, thou count-
est his service better than mine ; whereas, he never yet
came from the place where he is, to deliver any that
served him out of their hands: but as for me, how many
times, as all the world very well knows, have I delivered,
either by power or fraud, those that have faithfully
served me, from him and his, though taken by them:
and so will I deliver thee.

Cur. His forbearing at present to deliver them is opTHE PILGRIM’S PROGRESS. 155

purpose to try their love, whether they will cleave to
him to the end: and as for the ill end thou sayest they
come to, that is most glorious in their account: For,
for present deliverance, they do not much expect it;
for they stay for their glory, and then they shall have
it, when their Prince comes in his, and the glory of the
angels.

Aror. Thou hast already been unfaithful in thy ser
vice to him; and how dost thou think to receive wages
of him?

Cur. Wherein, O Apollyon, have I been unfaithful
to him ?

Arot. Thou didst faint at first setting out, when
(iow Wasr almost choked mm the BU Ol
Despond. Thou didst attempt wrong wWayS ftewiriss
to be rid of thy burden, whereas thou “"" “™
shouldest have staid till thy Prince had taken it off.
Thou didst sinfully sleep, and lose thy choice things.
Thou wast also almost persuaded to go back at the
sight of the lions: and when thou talkest of thy jour-
ney, and of what thou hast heard and seen, thou art in-
wardly desirous of vainglory in all that thou sayest or
doest.

Cur. All this is true, and much more which thou
hast left out; but the Prince whom I serve and honour
is merciful, and ready to forgive. But, besides, these
infirmities possessed me in thy country, for there I
sucked them in; and I have groaned under them, being
sorry for them, and have obtained pardon of my Prince.

Then Apollyon broke out into a grievous rage,”

* Thus far Christian’s contest with Apollyon is intelligible and instructive
to every experienced believer: what follows is more difficult. But if we
duly reflect upon the Lord’s permission to Satan, in respect of Job, with the156 THE PILGRIMS PROGRESS.

APOLLYONINRAGE saying, I am an enemy to this Prince ; I

FALLS UPON CHRIS:

TIAN. hate his person, his laws, and people: I
am come out on purpose to withstand thee.
Cur. Apollyon, beware what you do, for I am in the

efforts and effects that followed; and if we compare it with the tempter’s
desire of sifting Peter and the other apostles as wheat—we shall not be
greatly at a loss about our author’s meaning. This enemy is sometimes
gratified with such an arrangement of outward dispensations as most favours
his assaults: so that the believer’s path seems to be wholly obstructed.
The Lord himself appears to have forsaken him, or even to fight against
him; and his appointments are deemed contrary to his promises. 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 to a self-denying course of religion. 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, to
avoid their horrid concomitants. The evils of the heart, which seemed be-
fore to be subdued, are at these times so excited by means of the imagina-
tion, that they apparantly prevail more than ever, rendering every service
an abomination, as well as a burden; so that the harassed soul, alarmed,
baffled, 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 prin-
ciples, to seek refuge in some heretical or antinomian system, or to attempt
the dissipation of his melancholy gloom, by joining again in the vanities of
the world. Thus the enemy ‘ wounds him in his understanding, faith, and
conversation,’ (according to the author’s marginal interpretation of his
meaning,) yet he cannot find relief in this manner; but is inwardly con-
strained, with renewed efforts, to return to the conflict. But when such
temptations are long continued, resistance will gradually become more
feeble; the distressed believer will be ready to give up every thing; and
when the enemy plies him closely with infidel suggestions, to which his cir-
cumstances give a specious occasion, he may be thrown down, and ‘his
sword may fly out of his hand :’ so that for a time he may be unable to give
any credit to the truth of the Scriptures, by which alone he was before ena-
bled to repel the tempter. This is a dreadful case: and’ could true faith
thus finally and entirely fail, even real Christians must perish. Satan hath
succeeded against many professors, with half these advantages; and he may
be 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’ (Luke xxii. 31, 32.) So that, though Peter fell with Judas, he was notTHE PILGRIM’S PROGRESS. Lov

King’s highway, the way of holiness; therefore take
heed to yourself.

Then Apollyon straddled quite over the whole breadth
of the way, and said, I am void of fear in this matter.
Prepare thyself to die; for I swear by my infernal den
that thou shalt go no farther: here will I spill thy soul.

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 Scripture, 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 under-
stood than before. Experience will teach some readers to understand these
things, and they will know how to compassionate and make allowances for
the mistakes of the tempted: and others, who have been graciously ex-
empted from, perhaps, the deepest anguish known on earth (though com-
monly not of long duration,) should learn from the testimony of their
brethren, to allow the reality of these distresses, and sympathize with the
sufferers; 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 estab-
lished 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 Satan his principal advantage on these occasions. Yet men of
the most sober minds and sound judgment, when in a better state of bodily
health than usual, and in all other respects more 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
eee ‘A more unequal match can hardly be,

Christian must fight an angel; but you see,

The valiant man by handling sword and shield,
Doth make him, though a dragon, quit the field.’158 THE PILGRIM’S PROGRESS.

And with that he threw a flaming dart at his breast;
but Christian had a shield in his hand, with which he
caught jt, and so prevented the danger of that.

Then did Christian draw, for he saw it was time to
bestir him; and Apollyon as fast made at him, throw-
ing darts as thick as hail; by the which, notwithstand-
ing all that Christian could do to avoid it, Apollyon
curistian woox. Wounded him in his head, his hand, and
sraxpixe, ‘rattm foot, This made Christian give a little
TION, back: Apollyon, therefore, followed his
work amain, and Christian again took courage, and re-
sisted as manfully as he could. This sore combat lasted
for above half a day, even until Christian was almost
quite spent; for you must know that Christian, by rea-
son of his wounds, must needs grow weaker and
weaker,

Then Apollyon, espying his opportunity, began to
gather up close to Christian, and, wrestling with him,
arounyon cast. gave him a dreadful fall; and with that

ETH CHRISTIAN
DOWN TO THE

Be WR ia! Christian’s sword flew out of his hand.
Then said Apollyon, I am sure of thee now: and with
that he had almost pressed him to death, so that Chris-
tian began to despair of life. But, as God would have
it, while Apollyon was fetching his last blow, thereby
to make a full end of this good man, Christian nimbly
reached out his hand for his sword, and caught it, say-
ing, Rejoice not against me,O mine enemy! when I
fall, I shall arise!* and with that gave him a deadly
CHRISTIANS Vic. thrust, which made him give back, as
ea one that had received his mortal wound.
Christian, perceiving that, made at him again, saying,
Nay, in all these things we are more than conquerors

g Mic. vii. 8.THE PILGRIM’S PROGRESS, 159

through him that loved us." And, with that, 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 4 sx:erreuarion

° . OF THECOMBAT BY
and hideous roaring Apollyon made all *#* s?#¢747%.
the time of the fight: he spake like a dragon; and, 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! But it was the
dreadfullest sight that ever I saw.

So when the battle was over, Christian said, I will
here give thanks to him that hath de-  currsrran cives
i s GOD THANKS FOR
livered me.out, of .the mouth. of. fhe hop, =22°4"7**""=
to him that did help me against Apollyon. And so he
did, saying —

Great Beelzebub, the captain of this fiend,
Designed my ruin; therefore to this end

He sent him harnessed out; and he with rage
That hellish was, did fiercely me engage:
But blessed Michael helped me, and I,

By dint of sword, did quickly make him fly :
Therefore to him let me give lasting praise,
And thank and bless his holy name always.

Then there came to him a hand with some of the
leaves of the tree of life, the which Christian took and
applied to the wounds that he had received in the
battle, and was healed immediately.* He also sat

h Rom. viii. 37, 39. Jam. iv. 7.

* When the believer has obtained the victory over temptation, the Lord
will graciously heal all the wounds he received in the conflict; pardoning
his sins, rectifying his mistakes, and renewing his strength and comfort,

Se ee160 THE PILGRIM’S PROGRESS.

down in that place to eat bread, and to drink of the
bottle that was given him a little before: so being
refreshed, he addressed himself to his journey with his
cur.etian cors SWOrd drawn in his hand; for he said, I
wirn us sword know not but some other enemy may be

DRAWN IN HIS

ae at hand. But he met with no other
affront from Apollyon quite through this valley.

Now, at the end of this valley was another, called
tae vatuey or the Walley of the Shadow of Death ;*

THE SHADOW

DEATH. and Christian must needs go through it,

through the mediation of Christ, and by the influences of the Holy Spirit:
s0 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 ‘f the tree of life’ (Rev. xxii. 2,) represent the present
benefits of the redemption of Christ: ‘the hand’ may be the emblem of
those whom the Lord employs, as instruments in restoring to his discouraged
servants ‘the joy of his salvation.’ The believer thus healed and refreshed,
by meditation on the death of Yhrist,and other religious exercises, rests not,
in one victory, but presses fu. ward, prepared for new conflicts; yet the
enemy, once decidedly put to flight, seldom repeats the same assaults, at
least for some time ; because he v ‘ll generally find the vietor upon his guard
on that side, though he may be s prised in some other way.

* The Valley of the Shadow of Death seems intended to represent a va-
riation of inward distress, conflict, and alarm, which arises from prevailing
darkness and insensibility of mind, rendering a man reluctant to religious
duties, and dull in the performance of them, which makes way for manifold
apprehensions and temptations. ‘The words, quoted from the prophet, de-
scribe the waste howling wilderness through which Israel journeyed to
Canaan; which typified the believer’s pilgrimage through this world to
heaven, From this we may infer, that the author meant in general, that
such dreary seasons may be expected, as very few believers wholly escape
them: but we must not suppose, that he intended to convey an idea, that all
experience these trials in the same order or degree as Christian did. While
men rest in forms and notions, they generally expect nothing in religious
ordinances but to finish a task, and to enjoy the satisfaction of having done
their supposed duty ; but the spiritual worshipper, at some times, finds his
soul filled with clear light and holy affection; ‘it is good for him to draw
nigh to God ;’ and ‘his soul is satisfied with marrow and fatness, while he
praises his God with joyful lips:’ at other times, dulness and heaviness op-
press him; he feels little exercise of faith, hope, desire, reverence, love, orTHE PILGRIM’S PROGRESS. 161

because the way to the Celestial City lay through the
midst of it. Now, this valley is a very solitary place.
The prophet Jeremiah thus describes it: “A wilder-
hess, 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 Apollyon; as by the sequel you shall see.

i Jer. ii. 6.

gratitude; he seems to address an unknown or absent God, and rather to
mock than to worship him; divine things appear obscure and almost unreal ;
and every 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 delight. Evils before unnoticed are now perceived to mingle with his
services; for his self-knowledge is advanced; his remedy seems to increase
his disease ; he suspects that all 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 erroneous expectations
of uninterrupted comfort, or by reading books, or hearkening to instructions,
which state things unscripturally ; representing comfort as the evidence of
acceptance, assurance 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 regenerate; as if this were the church triumphant, and
not the church militant. The state of the body also, as disordered by ner-
vous or hypochondriacal affections, gives energy to the distressing inferences
which men often draw from their dark frame of mind; and indeed indispo-
sition may often operate as a direct cause of it; though the influences of the
Holy Spirit will overcome this, and all other impediments to comfort, when
‘he sheds abroad the love of God in the heart.’ Evil spirits never fail, when

permitted, to take advantage of a disordered state, whether of body or mind, °

to mislead, entangle, perplex, or defile the soul. Persons of a melancholic
temperature, when not aware of the particular causes whence their gloom
originates, are apt to ascribe it wholly to desertion, which exceedingly en-
fonoes their distress; and, as our author had been greatly harassed in this
way, he has given us a larger proportion of this shade than is generally met
with by consistent believers, or than the Scriptures give us Teason to =
pect: and probably he meant to state the outlines of his own experience in
the pilgrimage of Christian.

V

   
  
 
 
   
 
 
  
   
 
 
 
 
 
 
 
  
  
  
  
   
 
 
 
 
 
  
   

he Perrier rc Rr ett eee162 THE PILGRIM’S PROGRESS.

I saw then in my dream, that when Christian was
got to the borders of the Shadow of Death, there met
vue oxtioren him two men,* children of them that

OF THE SPIES GO

BACK. brought up an evil report of the good
land,* making haste to go back; to whom Christian

spake as follows.

Cur. Whither are you going?

They said, Back! back! and we would have you do
so too, if either life or peace is prized by you.

Why, what’s the niatter? said Christian.

Matter! said they: we were going that way as you
are going, and went as far as we durst; and indeed
we were almost past coming back: for had we gone a
little further, we had not been here to bring the news

to thee.
But what have you met with? said Christian.

k Numb. xiii.

* These men were spies, not pilgrims; 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 found it to be
a comfortless and dreary pursuit; they give a caricatured description of the
sighs, groans, terrors, and distresses of pious persons, and of all the dreadful
things to be seen and heard among them: they avail themselves of every
unguarded or hyperbolical expression, which escapes a tempted believer;
of the enthusiastic representations which some people give of their expe-
rience; and even of the figurative language, which is often employed in
speaking of inward conflicts under images taken from external things. Thus
they endeavour to excuse their own apostasy, and to expose to contempt the
cause which they have deserted. Nothing they can say, however, concern-
ing the disorder or confusion to which religion may sometimes give occa-
sion, can induce the believer to conclude that he has mistaken his way, or
that it would be advisable for him to turn back, or deviate into any bye-path:
though they will excite him to vigilance and circumspection. As those spies
do so much mischief by their misrepresentations, we should be careful to
give them as little occasion as we possibly can.THE PILGRIM’S PROGRESS. 163

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 you seen? said Christian.

Men. Seen! why, the 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 a con-
tmual howling and yelling, as of a people under un-
utterable misery, who there sat bound in affliction and
irons: and over that valley hang the discouraging
clouds of confusion: death also. doth always spread
his wings over it." In a word, it is every whit dread-
ful, being utterly without order.

Then said Christian, I perceive not yet, by what you
have said, but that this is my way to the desired haven.

Men. Be it thy way; we will not choose it for ours.

So they parted; and Christian went on his way, but
still with his sword drawn in his hand, for fear lest he
should be assaulted.

I saw then in my dream, so far as this valley reached,
there was on the right hand a very deep ditch ;* that

] Psalm xliv. 19. Mm JOD Wt OF x. 2c

The fatal presumption, into which men are soothed, through ignorance
and various kinds of false doctrine, so that they conclude themselves safe with-
out any warrant from Scripture, is intended by the ‘deep ditch,’ into which
the blind lead the blind and perish with them. This is often done by men
who reciprocally criminate and despise each other. ‘The dangerous quag,’
on the other side of the narrow way represents the opposite extreme—de-
spair of God’s mercy ; and the mire of it agrees with that of the Slough of
Despond. In these opposite ways multitudes continually perish ; some con-
cluding 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 ex-
tremes in times of inward darkness and disconsolation, is especially implied.
They, who have had much opportunity of conversing with professors of the
Gospel, have met with many persons who once were zealous and comfortable,
but their religious affections have declined; their duties are comparatively

ae sis sana desidssbkcseetanaebanate handel
ee

r

.o

MERP Oey ee hn ete bare et ir Lees164 THE PILGRIM’S PROGRESS.

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 dan-
gerous quag, into which if even a good man falls. he
finds no bottom for his foot to stand on: into that
quag king David once did fall, and had, no doubt,

scanty, formal, and joyless; their walk unsteady, and their hearts dark,
cold, and barren; they call themselves backsliders and complain of deser-
tion, yet they have no hearts to use proper means of revival, 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 wholly deceived; others partially, and will be recov

ered by severe but salutary discipline. Even the true Christian, when greatly
discouraged, 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 spiritual affections and holy consolations: and Satan will find
prompters to suggest to him, that this is the case of all experienced be-
lievers, and that fervency of 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 cheap and common, many
retain it, who have scarce any appearance of spirituality, and who infect
others with their contagious converse and example. But while the consci-
entious believer, amidst his deepest discouragements, dreads and shuns this
presumption, he is liable to sink into despondency ; and may be led to con-
demn all his past experience as unreal; to rank himself among stony-
ground hearers; to conclude that it is useless for him to pray or seek any
more ; and to lie down in enfeebling dejection, Again, perceiving this
danger, he finds it very difficult, in the present dark state of his soul, to
avoid it, without seeming to abuse the free grace of the gospel. ‘This expe-
rience must create much distress, perplexity, and confusion; and makes way
for many dark and terrifying temptations; so that, though a man be not ha-
rassed with doubts about the truth of the Scriptures, he will 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 concurrence of circumstances, this alarming and perplexing experience
continues and increases for some time: but the true Christian will be, as it
were, constrained to press forward, and by faith will at length put his ene-
mies to flight. Some have thought, that the general notions of apparitions
may be alluded to, as giving the tempter an occasion of increasing the terror
of such persons as are in that respect credulous and timorous. .THE PILGRIMS PROGRESS. 165

therein been smothered, had not he that is able plucked
him out."

The pathway was here also exceeding narrow, and
therefore good Christian was the more put to it; for
when he sought in the dark to shun the ditch on the one
hand, he was ready to tip over into the mire on the
other: also when he sought to escape the mire, with-
out great carefulness he would be ready to fall into
the ditch. Thus he went on, and I heard him here
sigh bitterly ; for besides the danger mentioned above,
the pathway was here so dark, that ofttimes, when he
lifted up his foot to go forward, he knew not where, or
upon what, he should set it next.

About the midst of this valley, I perceived the mouth
of hell to be, and it stood also hard by the wayside.
Now, thought Christian, what shall I do? And ever
and anon the flame and smoke would come out in such
abundance, with sparks and hideous noises, (things that
cared not for Christian’s sword, as did Apollyon before,)
that he was forced to put up his sword, and betake him-
self to another weapon, called All-prayer: so he cried
in my hearing, “O Lord, I beseech thee, deliver my
sent.

Thus he went on a great while, yet still the flames
would be reaching towards 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 mire in the streets. This frightful sight was seen,
and these dreadful noises were heard by him, for several
miles together; and coming to a place where he thought
he heard a’company of fiends coming forward to meet
him, he stopped, and began to muse what CHRISTIAN POT

O A STAND FOR

he had best to do. Sometimes he had *¥#'™

n Psalm Ixix. 14. o Psalm exvi. 4. Eph. vi. 18

      
  
 
 
 
 
    
 
 
 
 
 
 
 
 
 
 
 
    
 
  
   
 
 
    
  

here166 THE PILGRIM’S PROGRESS.

half a thought to go back; then again he thought he
might be half way through the valley ; he remembered
also how he had already 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.
One thing I would not let slip:* I took notice, that
now poor Christian was so confounded, that he did not

* The case here intended is not uncommon among conscientious persons
under urgent temptations. Imaginations are suddenly excited in their
minds, with which their previous thoughts had no connexion, even as if
words were spoken to them: these often imply hard censures of God, his
service or decrees, which they abhor as direct blasphemy ; or harass them
with other hateful ideas: yet, instead of considering, that such suggestions
distress them, in exact proportion as they are opposite to the prevailing dis-
position of their hearts, and that their dread and hatred of them are eviden-
ces of love to God, they consider them as unpardonably criminal, inconsistent
with a state of grace, and a mark of final reprobation. Whereas, had such
things coincided with the state of their minds, they would have been defiling
but not distressing; and instead of rejecting them at once with decided ab-
horrence, they would have given them entertainment, and employed their
minds about them, as much as they dared: ‘for the carnal mind is enmity
against God,’ and can only be deterred from blasphemy, on many occasions,
by the dread of his vengeance. Our author had been so much baffled 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 caution
to others. The intrusion of such thoughts should excite us to greater ear-
nestness in prayer, pious meditations, or adoring praises; for this, above all!
other things, will in the event be found to close the mind most effectually
against them.—The following lines come in here, as before—

‘Poor man! 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.’THE PILGRIMS PROGRESS. 167

know his own voice; and thus I perceived it: just
when he was come over yagainst’ they cautery wave
mouth of the burning pit, one of the srsxe srcspue.
wicked ones got behind him, and stepped WAS SATAN THAT
up softly to him, and whisperingly sug- ‘"*° “ “
gested many grievous blasphemies to him, which he
verily thought had proceeded from his own mind. This
put Christian more to it than any thing that he met
with before, even to think that he should now bDlas-
pheme Him that he loved so much before; yet if he
could have helped it, he would not have done it: but
he had not the discretion either to stop his.ears, or to
know from whence those blasphemies came.

When Christian had travelled in this disconsolate
condition some considerable time, he thought he heard
the voice of a man, as going before him,* saying,
“Though I walk through the Valley of the Shadow of
Death, I will fear no ill, for thou art with me.”?

Then was he glad, and that for these reasons:

First, Because he gathered from thence, that some
who feared God were in this valley as well as himself.

Secondly, For that he perceived God was with them,
though in that dark and dismal state: and why not,
thought he, with me; though, by reason of the impe-
diment that attends this place, I cannot perceive it /4

p Psalm xxiii. 4. q Job rx, 11

* Nothing more effectually supports the tempted than to learn, that
others, whom they consider as believers, have been or are in similar cir-
cumstances: for the idea, that such a state of mind as they experience is
inconsistent with true faith, gives the enemy his principal advantage ag ainst
them. Indeed this often proves the means of their deliverance ; for in due
season that light, affection, and consolation, for which they have long
mourned, thirsted, prayed, and waited, will be vouchsafed 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.

Pad rT  hidlia ashe cd a Vv . my - = PPT, LO Ae Reet ee rn eer cee | or dt pal ot ped iris tes} 7 I
Pee eer a leakhat® tt Sot rtrera hence OS Bae er drs oft: | ~aothelelld needsfete

   
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
  
 
 
   

168 THE PILGRIM’S PROGRESS.

| 7 i i ; Thirdly, For that he hoped (could he overtake them)
a to have company by and by.

So he went on, and called to him that was before;
but he knew not what to answer, for that he also
thought himself to be alone. And by and by the day
cuniertan eran Droke: then said Christian, He hath
an paeaxor?** stumed the shadow of death into the
morning.”*

Now morning being come, he looked back, not out
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 perfectly the ditch that was on the one hand,
: : be and the quag that was on the other; also how narrow
[ the way was which led betwixt them both: also now
ti he saw the hobgoblins, and satyrs, and dragons of the
t'| pit, but all afar off: for after break of day they came
| not nigh; yet they were discovered 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 this deliver-
ance from all the dangers of his solitary way; which
dangers, though he feared them much 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 you must note, that, though the first
part of the Valley of the Shadow of Death was dan-
rue seconp parr gerous, yet this second part,* which he

OF THIS VALLEY

VERY DANGEROUS. was vet to go, was, if possible, far more
r Amos v. 8. s Job xi}. 22.

* Various interpretations are given of this second part of the valley,
which only shew, that the author’s precise idea in it lies more remote from
general apprehension than in other passages: for they all coincide withSS hasacas* oe |

be

Pare

ieee

et

Adee

trea

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Sat

= ic = EAP Sn OO a er

SS

== SaaS SSS
SSS = WQS

SSSSsa SSS

S S SSS SS
SSS
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SSSTHE. PTILGRIWS PROGRESS.THE PILGRIWS PROGRESS. 169

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, gins, and nets here, and 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; but, as |
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. Now I saw in my dream, that at the end of
the valley lay blood, bones, ashes, and mangled bodies
of men, even of pilgrims that had gone this way for-
merly ; 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 times, 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 learned 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

tf JObeexnx os

some of the difficulties or dangers that are clearly described under other
emblems. I would not indeed be too confident, but, I apprehend, 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 des-
cription or enumeration ; and that all the emblems of the valley of humilia-
tion, 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.

W170 THE PILGRIM’S PROGRESS.

 

in his younger days, grown so crazy and stiff in his
joints, that he can now do little more than sit in his
cave’s 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 at the mouth of the
cave, he could not tell what to think, especially be-
cause he spoke to him, though he could not go alter
him, saying, You will never mend till more of you be
burnt. But he held his peace, and set a good face on
it; and so went by, and catched no hurt. Then sang
Christian —

O world of wonders! (I can say no less,)

That I should be preserved in that distress

That I have met with here! O blessed be

That hand that from it hath delivered me!

Dangers in darkness, devils, hell, and sin,

Did compass me while IJ this vale was in:

Yea, snares, and pits, and traps, and nets did lie

My path about, that worthless silly I

Might have been catched, entangled, and cast down:
But since I live, let Jesus wear the crown.

Now, as Christian went on his way, he came to a
little ascent, which was cast up on purpose that pil-
grims might see before them:* up there, therefore,

*'This may represent 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 under humiliating
experiences disposes them to shun. .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
fear 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: thus be-
lievers often are left to feel their need of help from the very persons whomTHE PILGRIM’S PROGRESS. Vet

Christian went ; and looking forward, he saw Faithful
before him upon his journey. Then said Christian
aloud, Ho, ho! so-ho! stay, and I will be your com-
panion. At that Faithful looked behind him; towhom
Christian cried again, Stay, stay, till I come up to you.
But Faithful answered, No, Iam upon my life, and the
avenger of blood is behind me.

At this Christian was somewhat moved, and, putting
to all his strength, he quickly got up with uarerian over
Faithful, and did also overrun him; so the “**"° "°°"
last was first. Then did Christian vaingloriously smile,
because he had gotten the start of his brother; but not
taking 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 curtstiaws razr
all things that had happened to them in ie eta os
their pilgrimage; and thus Christian began.

Cur. My honoured and well-beloved brother Faithful,*

they have foolishly undervalued. Such experiences, however, give occa-
sion to those mutual good offices, which unite them more closely in the
nearest ties of tender affection.

* This episode, so to speak, with others of the same kind, gives our au-
thor 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 reli-
gious progress. It often happens, that they who have been acquainted be-
‘ore 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 about it. The

decided separation of a sinner from his old companions, and his avowed -

dread of the wrath to come, frequently excites alarms and serious thoughts
im the minds of others, which they are not able wholly to shake off. In
many indeed this is a mere floating, transient notion, insufficient to over-
come 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.

Rinrnrear etter neo

ahisnidetal staged172 THE PILGRIM’S PROGRESS.

I am glad that I have overtaken you, and that God
has so tempered our spirits, that we can walk as com-
panions in this so pleasant a path.

Farrn. I had thought, dear friend, to have had your
company quite from our town, but you did get the start
of me; wherefore I was forced to come thus much of
the way alone.

Cur. How long did you stay in the city of Destruc-
tion, before you set out after me on your pilgrimage?

Farru. Till I could stay no longer; for there was a
nove aun cove great talk presently after you were gone
ruzycae. Out, that our city would in a short time,
with fire from heaven, be burned down to the ground.

Cur. What! did your neighbours talk so ?

Fairu. Yes, it was for a while in every body’s mouth.

Cur. What! and did no more of them but you come
out to escape the danger ?

Farrn. Though there was, as I said, a great talk
thereabout, yet Ido not think they did firmly believe
it; for, in the heat of the discourse, I heard some of
them deridingly speak of you and of your desperate
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 my escape. |

Cur. Did you hear no talk of neighbour Pliable ?

Faira. Yes, Christian, I heard that he followed you
till he came to the Slough of Despond, where, as some
said, he fellin; but he would not be known to have so
done; but I am sure he was soundly bedabbled with
that kind of dirt.

Cur. And what said the neighbours to him?

Fairs. He hath, s‘ace his going back, been hadTHE PILGRIM’S PROGRESS. 173

greatly in derision, and that among all HOW, PLIABLE

AS ACCOUNTED

sorts of people: some do mock and de- gown ** 9°"
spise him, and scarce will any set him on work. He is
now seven times worse than if he had never gone out
or the city.*

Cur. But why should they be so set against him,
since they also despise the way that he forsook ?

Fairn. Oh, they say, Hang him; he is a turncoat;
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."

Cur. Had you no talk with him before you came
out ?

Fairn. 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.

Cur. Well, at my first setting out, I had hopes of
that man; but now I fear he will perish in the over-
throw of the city. For it has happened to him ac-
cording to the true proverb, “The dog 1s ta poo ann sow.
turned to his vomit again, and the sow that was washed
to her wallowing in the mire.””

Farrn. These are my fears of him too: but who can
hinder that which will be?

Well, neighbour Faithful, said Christian, let us leave

him, and talk of things that more immediately concern
u Jer. xxix. 18, 19. v 2 Pet. ii. 22.

* Apostates are often ashamed to own they have had convictions: their
careless companions assume a kind of superiority over them; they do not
think them hearty in the cause of ungodliness, and they despise their cow-
ardice and versatility: on the other hand such persons feel that they want
an apology, and have recourse to contemptible lies and slanders, with abject

servility; while they shun religious people, as afraid of their arguments

warnings, and expostulations.

ere peer Porerst eee

See pst

Soe)

eI eee Ta174 THE PILGRIMW’S PROGRESS.

ourselves. Tell me now what you have met with in the
way as you came; for I know you have met with some
things, or else it may be writ for a wonder.

Fairu. I escaped the slough that I perceived you fell
into, and got up to the gate without that danger ;* only

rarrurut as- | met with one whose name was Wanton,
rox. that had like to have done me a mischief.

Cur. 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 liked to have cost him his life.” But what
did she do to you?

Fairn. You cannot think, but that you know some-
thing, what a flattering tongue she had; she lay at me
hard to turn aside with her, promising me all manner
of content. :

Cur. Nay, she did not promise you the content of a
good conscience.

Farra. You know that I mean all carnal and fleshly
content.

Cur. Thank God you have escaped her: “the ab-
horred of the Lord shall fall into her pit.”*

Fairu. Nay, I know not whether I did wholly escape
her, or no.

Cur. Why, I trow you did not consent to her desires,

w Gen. xxxix. 11—13. X Prov. xxii. 14.

* Some men are preserved from desponding fears, and the suggestions of
worldly wisdom, by receiving more distinct views of the general truths of
the Gospel; and thus they proceed with less hesitation and interruption in
applying to Christ for salvation: yet, perhaps, their temperature, turn of
mind, habits of life, and peculiar situation, render them more accessible
to temptations of another kind; and they may be more in danger from the
fascinations of fleshly lusts. ‘Thus in different ways the Lord makes his
deople sensible of their depravity, weakness, and exposed situation; while
he so moderates the temptation, or interposes for their deliverance, that
they are preserved, and taught to ascribe all the glory to his name.THE PILGRIMW’S PROGRESS. 179

Kairu. No, not to defile myself, for I remembered
an old writing that I had seen, which said, “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.

Cur. Did you meet with no other assault as you
came ?

Fairs. When I came to the foot of the hill called
Difficulty, I met with a very aged man, ze was assavnt
who asked me what I was, and whither rh oa
bound? I told him that I was a pilgrim going to the
Celestial City. Then said the old man, Thou lookest
like an honest fellow; wilt thou be content to dwell
with me, for the wages that I shall give thee? Then I
asked his name, and where he dwelt. He said, his
name was Adam the First, and that he dwelt in the
town of Deceit.2. I asked him then what was his work,
and what the wages that he would give. He told me,
that his work was many delights ; and his wages, that
I should be his heir at last. I further asked him, what
house he kept, and what other servants he had. So
he told me, that his house was maintained with all the
dainties of the world, and that his servants were those
of his own begetting. Then I asked how many chil-
dren he had. He said, that he had but three daugh-
ters, “the Lust of the Flesh, the Lust of the Eyes, and
the Pride of Life ;”* and that I should marry them if 1
would. Then I asked, how long time he would have
me live with him. And he told me, as long as he lived
himself.

Cur. Well, and what conclusion came the old ma
and you to at last?

y Prov. v. 5. Job xxxi. 1. z Eph. iv. & % 1 John ii 16.176 THE PILGRIM’S PROGRESS.

ae Pi Fair. Why, at first I found myself somewhat tn-
a ay | clinable to go with the man, for I thought he spoke
| very fair;* but looking in his forehead as I talked with
him, I saw there written, “Put off the old man with
his deeds.”

Cur. And how then?

Faira. 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. Sol turned to go
away from him; but just as I turned myself to go
thence, I felt him take hold of my flesh, and give me
| H such a deadly twitch back, that I thought he had pulled

part of me after himself: this made me cry, O wretched
man !’—So I went on my way up the hill.

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 stands.

b Rom. vii. 24.

* Those Christians, who by strong faith or assured hope, endure hardships
more cheerfully than their brethren, are often exposed to greater danger
from the allurements of outward objects, exciting the remaining propensi-
ties of corrupt nature. Deep humiliation and great anxiety about the
event, in many instances, tend to repress the lusts of the heart, by sup-
plying a continual succession of other thoughts and cares; while 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 troublesome, when they have obtained more confidence
about their salvation. The old Adam, the corrupt nature, proves a con-
stant snare to many believers, by its hankering after the pleasures, riches,
L honours, and pride of the world; nor can the victory be secured without
! great difficulty and trouble, and strong faith and fervent prayer.THE PiILGRIM’S PROGRESS. 177

Just there, said Christian, did I sit down to rest me;
but being overcome with sleep, I there lost this roll out
of my bosom.

Fairn. But, good brother, hear me out:—So soon as
the man overtook me, he was but a word and a blow,
for down he knocked me, and laid me for dead. But
when I was a little come to myself again, I asked him
wherefore he served me so? He said, because of my
secret inclining to Adam the First; and with that he
struck me another deadly blow on the breast, and beat
me down backward: so I lay at his foot as dead as
before. So when I came to myself again, I cried him
mercy: but he said, I know not how to show mercy;
and with that knocked me down again. He had doubt-
less made an end of me, but that one came by, and bid
him forbear.

Cur. Who was that that bid him forbear ?

Fairs. I did not know him at first; but as he went
by, I perceived the holes in his hands and in his side;
then I concluded that he was our Lord. So I went up
the hill.

Cur. That man that overtook you
was Moses.* He spareth none, neither

THE TEMPER OP
MOSES.

* 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 Christ ;’ especially,
as the shadows were of no further use when the substance was come.
Even such hankerings after worldly objects, 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 recol-
lect, that the Gospel brings relief to those who feel themselves justly con-
demned by the law. Yet these terrors produce 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.’ Manv

X

RGA Lg one aisle: eceinci} shal pattitptansiels AN
ve. le malian178 THE PILGRIM’S PROGRESS.

knoweth he how to show mercy to those that trans-
gress his law.

Farru. I know it very well; it was not the first time
that he has met with me. It was he that came to me
when I dwelt securely at home,.and that told me he
would burn my house over my head if I staid there.

Cur. But did you not see the house that stood there
on the top of the hill, on the side of which Moses met
you?

Fair. Yes, and the lions too, before I came at it :—
but, for the lions, 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
hill,*

Cur. He told me, indeed, that he saw you go by;
but I wish that you had called at the house, for they
would have showed 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 Humility ?
Fairn. Yes, I met with one Discontent,f who would

for a time escape discouragement, because they are but superficially ac-
quainted with their own hearts; yet it is proper they should be further in-
structed by such experiences as are here described, in order to their greater
stability, tenderness 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 his views of it; and that very lively affections and
strong consolations may probably have rendered them less attentive to these
externals. Indeed he deemed this a disadvantage and a mistake (which is
perhaps also intimated by Faithful’s not calling at the house of the Inter-
preter,) but not a sufficient reason why other Christians should not cordially
unite with them. This is a beautiful example of that candour, in respect
of those things about which pious persons differ, that consists with decided
firmness in the great essentials of faith and holiness.

+ While some believers are most tried with inward fears and conflicts,THE PILGRIMS PROGRESS, 179

wilingly have persuaded me to go back _ TAITHFUL As.
again with him: his reason was, for that CONTENT.
the valley was altogether without honour. He told
me, moreover, that there to go was the way to dis-
oblige all my friends, as Pride, Arrogancy, Self-conceit,
Worldly-glory, with others, who he knew, as he said,
would be very much offended if I made such a fool of
myself, as to wade through this valley.
Cur. Well, and how did you answer him?

Fairn. I told him, that although all these thet he

named might claim a kindred of me, and — rarrsrovs ay ’

SWER TO wISCON-

that rightly, (for indeed they were my 7=**
relations according to the flesh ;) yet since I became a
pilgrim, they have disowned me, and I also have re-
jected them, and therefore they were to me now no
more than if they had never been of my lineage. I
told him, moreover, that as to this valley, he had quite
misrepresented the thing; for “before honour is hu-
mility,” and “a haughty spirit before a fall.” Therefore,
said I, I had rather go through this valley to the
honour that was so accounted by the wisest, than
choose that which he esteemed most worthy of our
affections.

others are more tempted to repine at the outward degradation, reproach,
ridicule, and loss to which religion exposes them. A man, perhaps, at first,
may flatter himself with the hope of avoiding the peculiarities and eccen-
tricities, which have brought enmity or contempt on some professors of the
Gospel; and of ensuring respect and affection, by caution, uprightness, and
benevolence; but 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 con-
duct which ensures 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 humiliation
and worldly disappointments; till the considerations, adduced in Faithful’
answer, enable him at length to overcome this assailant, and to ‘seek the
honour that cometh from God only.’180 THE PILGRIM’S PROGRESS.

Cur. Met you with nothing else in that valley ?

Faira. Yes, I met with Shame ;* but of all the men
Ba Sek se eehat Tsmet with on my pilgrimage, he, I
sate oF think, bears the wrong name. The other
would be said nay, after a little argumentation and
somewhat else: but this bold-faced Shame would never

have done.

* Persons of a peculiar turn of mind, when enabled to overcome tempta-
tions to discontent about worldly degradation, are exceedingly prone to be
influenced by a false shame, and to profess religion in a timid and cautious
manner; to be afraid of speaking all their mind in some places and compa-
nies, even when the most favourable opportunity occurs; to shun in part
the society of those whom they most love and esteem, lest they should be
involved in the contempt which is cast on them; to be reserved and incon-
stant in attending on the ordinances of God, entering a protest against vice
and irreligion, bearing testimony to the truth, and in attempting to promote
the Gospel: being apprehensive lest these things should deduct from their
reputation for good sense, prudence, learning, or liberality of sentiment.
Men who are least exposed to those conflicts in which Christian was en-
gaged, are often most baffled by this enemy; nor can others make proper
allowances for them in this case, any more than they can for such as expe-
rience those dark temptations, of which they have no conception. Consti-
tution, habits, connexions, extensive acquaintance with mankind, and an
excess of sensibility, united to that pride which is common to man, con-
tinually suggest objections to every thing that the world despises, which
they can hardly answer to themselves, and excite such alarms as they can-
not get over; while a delicate sense of propriety, and the specious name
of prudence, supply them with a kind of half-excuse for their timidity.
The excessive trouble which this criminal and unreasonable shame occa-
sions some persons, contrary to their judgment, convictions, arguments, en-
deavours, and prayers, gave our author the idea, that ‘this enemy bears a
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 men’s conduct ; though they are continually self-
condemned on the retrospect. There are some who hardly ever get th
better of this false shame; and it often brings their sincerity into doubt,
both with themselves and others: but flourishing Christians at length in
cood measure rise superior to it, by such considerations as are here adduced,

and by earnest persevering prayer.THE PILGRIM’S PROGRESS. 181

Cur. Why, what did he say to you?

Fara. What! why he objected against religion it-
self: 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 him-
self from that hectoring liberty that the brave spirits of
the times 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 opin-
ion; nor any of them neither before they were per-
suaded to be fools, and to be of a voluntary fondness
to venture the loss of all for nobody knows what. He
moreover objected the base and low estate and condi-
tion of those that were chiefly the pilgrims of the times
in which they lived; also their ignorance, and want of
understanding in all natural science. Yea, he did hold
me to it at that rate also about a great many more
things than here I relate; as, that it was a shame to sit
whining and mourning under a sermon, and a shame to
come sighing and groaning home; that it was a shame
to ask my neighbour forgiveness for petty faults, or to
make restitution where I have taken from any. He
said also, that religion made a man grow strange to
the great, because of a 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?

Cur. And what did you say to him?

Farru. Say? I could not tell what to say at first.
Yea, he put me so to it, that my blood came up in my
face; even this Shame fetched it up, and had almost

e Jehn vii. 48. 1 Cor. i. 26. iii. 18. Phil. iii. 7—9.

   
 
 
 
 
 
  
   
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
  
    

eee182 THE PILGRIM’S PROGRESS.

beat me quite off. But at last I began to consider, that
that which is highly esteemed among men is had in
abomination with God.t And I thought again, this
Shame tells me what men are, but it tells me nothing
what God, or the word of God, is. And I thought,
moreover, that at the day of doom we shall not be
doomed to death or life according to the hectoring
spirits of the world, but according to the wisdom and
law of the Highest. Therefore, thought I, what God
says is best, indeed 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; see-
ing they that make themselves 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. But indeed
this Shame was a bold villain; I could scarcely shake
him out of my company; yea, he would be haunting of
me, and continually whispering me in the ear with some
one or other of the infirmities that attend religion. But
at last I told him that it was but in vain to attempt fur-
ther 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— |

The trials that those men da meet withal,
That are obedient to the heavenly call,

Are manifold, and suited to the flesh,

And come, and come, and come again afresh:

d Luke xvi. 15. e Mark viii. 38.THE PILGRIM’S PROGRESS.

That now, or sometime else, we by them may
Be taken, overcome, and cast away.

O let the pilgrims, let the pilgrims then,

Be vigilant, and quit themselves like men.

Cur. IT am glad, my brother, that thou didst with-
stand 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 into the streets, and to attempt to put us to
shame before all men; that is, to make us ashamed of
that which is good. But if he was not himself auda-
cious, he would never attempt to do as he does: but let
us still resist him; for, notwithstanding all his brava-
does, he promoteth the fool, and none else. ‘The wise
shall inherit glory, said Solomon, but shame shall be
the promotion of fools.‘

Farr. I think we must cry, for help against Shame,
to Him that would have us to be valiant for truth upon
the earth.

Cur. You say true; but did you meet nobody else
in that valley ?

Farru. No, not I; for I had sunshine all the rest of
the way through that, and also through the valley of
the Shadow of Death.*

f Prov. iii. 30.

* Christian, in great measure, escaped the peculiar temptations that
assaulted Faithful; yet he sympathized with him: nor did the latter deem
the gloomy experiences of his brother visionary or imaginative, though he
had been exempt from such trials. One man, from a complication of causes,
is exposed to temptations of which another is ignorant; in this case he
needs much sympathy, which he seldom meets with; while they, who are
severe on him, are liable to be harassed and baffled in another way, which,
for want of coincidence in habit, temperature, and situation, he is equally
prone to disregard. Thus believers are often led reciprocally to censure,
suspect, despise, or dislike each other, on those very grounds which should
render them useful and encouraging counsellors and companions.184 THE PILGRIM’S PROGRESS.

Cur. "Twas well for you; I am sure it fared far
otherwise 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 flew 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 entered 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
killed there over and over: but at last day brake, and
the sun rose, and I went through that which was be-
hind with far more ease and quiet.

Moreover, I saw in my dream, that, as they went on,
Faithful, as he chanced to look on one side, saw a man
whose name was Talkative, walking at a distance beside
them;* for in this place there was room enough for

* The character next introduced, under a most expressive name, is an
admirable 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 knewn. Talkative is not thus called merely on
account of his loquacity, but from the peculiarity of his religious profession,
which gave scope to his natural propensity, by furnishing him with a copious
subject, and enabling him to display his talents, or seek credit in the church,
without the trouble and expense of experimental and practical godliness.
Such vain talkers especially appear when religious profession is safe, cheap,
and reputable; numbers keeping one another in countenance, preventing
the odium of singularity, and even giving a prospect of secular advantage
by connexion with religious societies. They may, therefore, be expected
in our age and nation, particularly in populous places, where the preaching
or profession of any doctrine excites little attention or suprise, but ensures
regard and favour from a numerous 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
distance, will not endure a near and strict investigation.THE PILGRIWS PROGRESS. 185

them all to walk. He was a tall man,
and something more comely at a dis-

tance than at hand. To this man Faithful addressed
himself in this manner.

TALKATIVE DE-
SCRIBED.

Fairn. Friend, whither away? Are you going to
the heavenly country? |

T'atx. I am going to that same place.

Kairu. That is well: then I hope we shall have your
good company.

Taxtx. With a very good will, will I be your com-
panion.

Fairn. Come on, then, and let us go together, and
let us spend our time in discoursing of yitxarive “Ex

TALKATIVE EN-
TER INTO DIS-

things that are profitable. couRSE,

Tarx. To talk of things that are good, to me is
very acceptable, with you, or with any other; and I
am glad that I have met with those that incline to so
good a work; for, to speak the truth, vavxarrve's vis
there are but few who 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,

Farru. That is, indeed, a thing to be lamented; for
what things so worthy of the use of the tongue and
mouth of men on earth, as are the things of the God
of heaven ? ;

Taxx. I like you wonderfully well, for your saying
is full of conviction; and I will add, what thing is so
pleasant, and what so profitable, as to talk of the
things of God? What things 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

Y

ree be Sd186 THE PILGRIM’S PROGRESS.

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 ?

Farrn. That’s true; but to be profited by such
things in our talk, should be that which we design.

Tatx. That is it that I said; for to talk of such
things is most profitable; for by so doing
a man may get knowledge of many
things; as, of the vanity of earthly things, and the
benefit of things above. Thus in general: but more
particularly, by this a man may learn the necessity of
the new birth, the insufficiency of our works, the need
of Christ’s righteousness, &c. Besides, by this a man
may learn what it is to repent, to believe, to pray, to
suffer, or the like: by this also a man may learn what
are the great promises and consolations of the gospel,
to his own comfort. Further, by this a man may learn
to refute false opinions, to vindicate the truth, and also

TALEKATIVE’S FINE
DISCOURSE.

to instruct the ignorant.

Farrn. All this is true; and glad am I to hear these
things from you.

Tatx. 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 ignorantly live in the works of the law, by which a
man can by no means obtain the kingdom of heaven.

Fairn. But, by your leave,* heavenly knowledge of

* Zealous and lively Christians, who are not well established in judgment
and experience, are often greatly taken with the discourse of persons who
speak with great fluency and speciousness on various subjects, with a sem-
blance of truth and piety; yet they sometimes feel, as it were, a defect in
their harangues, which makes them hesitate, though they are easily satisfied
with plausible explanations. Talkative’s discourse is copied with surpri-
sing exactness from that of numbers, who learn doctrinally to discuss ex-THE PILGRIMS PROGRESS. 187

these is the gift of God; no man attaineth to them by
human industry, or only by the talk of them.

‘Tarx. All that I know very well; for a man can re-
ceive nothing, except it be siven hitafrort ge syiee each
heaven: all is of grace, not of works. I *"""

could give you a hundred scriptures for the confirma-
tion of this.

Well, then, said Faithful, what is that one thing that
we shall at this time found our discourse upon ?

Taxtx. What you will: I will talk of things heavenly,
or things earthly; things moral, or things... save vax.
evangelical; things sacred, or things pro- “"”
fane; things past, or things to come; things foreign, or
things at home; things more essential, or things cir-
cumstantial, provided that all be done to our profit.

Now did Faithful begin to wonder; and stepping to
Christian, (for he walked all thisiwhile Dy 24.0/R seodue
himself,) he said to him, but softly, What “°°”

perimental 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 a pompous ostentatious manner; but the
humble believer forgets himself, while from his inmost heart he expatiates
on topics which he longs to recommend to those whom he addresses. Hu-
mility and charity, however, dispose the possessors to make the best of others,
and to distrust themselves: so that, unless these graces be connected with
proportionable depth of judgment, and acuteness of discernment, they ren-
der them open to deception, and liable to be deceived by 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 dissatisfaction
with the conversation or sermon 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 men are seduced to sanction what they ought to
protest ayainst, and to admire those whom they should avoid; and that even
by means of their most amiable dispositions. What follows is peculiarly
calculated to rectify such mistakes, and to expose the consequences of this
ill judged candour.188 THE PILGRIM’S PROGRESS.

a brave companion have we got! Surely this man wil

make a very excellent pilgrim.
At this Christian modestly smiled,* and said, This

cshiertaw waxes man, with whom’ yoware’so taken, will
4 pisceve went beguile with this tongue of his, twenty of

INGFAITHFULWHO

HE WAS. them that know him not.
Fairs. Do you know him, then?
Cur. Know him! Yes, better than he knows himself.

Fairn. Pray, what is he?!

Cur. 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.

Farru. Whose son is he? and whereabout doth he
dwell ?

Cur. He is the son of one Say-well, he dwelt in
Prating-row ; and he is known to all that are acquainted
with him by the name of Talkative, of Prating-row ;
and, notwithstanding his fine tongue, he is but a sorry

fellow.
Faitu. Well, he seems to be a very pretty man.

* Those believers, who have made the most extensive and accurate ob-
servations on the state of religious profession 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 loose professors. They would vie with
them in ‘doing good to all men,’ ‘ bearing with the infirmities of the weak,’
‘restoring such as are overtaken in a fault,’ or in making allowances for
the tempted; but they dare not sanction such professors as talk about re-
ligion 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 uncharitable, by un-
masking 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 professor; but we should show, that vain talkers
belong to the world, though numbers class them among religious people, to
the great discredit of the cause.THE PILGRIM’S PROGRESS. 189

Cur. That is, to them that have not a thorough ac-
quaintance with him, for he is best abroad; near home
Leis ugly enough. Your saying that he 1s a pretty
man, brings to my mind what I have observed in the
work of the painter, whose pictures show best at a dis-
tance; but very near, more unpleasing.

Fairx. But I am ready to think you do but jest, be-
cause you smiled.

Cur. God forbid that I should jest, though I smiled,
in this matter, or that I should accuse any falsely. I
will give you a further discovery of him. This man
is for any company, and for any talk; as he talketh
now with you, so will he talk when he is on the ale-
bench; and the more drink he hath in 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.

Fairn. Say youso? Then am [in this man oreatly
deceived.

Cur. Deceived! you may be sure of it. Remember
the proverb, “They say, and do tei” ae
but the kingdom of God is not in word, *°™ ,
but in power. He 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 2 See
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 thai’ gee ee
he. He is the very stain, reproach, and 2° Se

g Matt. xxiii 3. 1 Cor iv 20190 THE PILGRIM’S PROGRESS.

shame of religion to all that know him;" it can hardly
have a good word in all that end of the town where he

cuz provers dwells, through him. Thus say the com-
eg yqeuanon 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 un-
reasonable with his servants, that they neither know
how to do for, or to speak to him. Men that have any
dealings with him say, It is better to deal
with a Turk than with him, for fairer
dealings they shall have at their hands. This Talka-
tive, 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 finds in any of
them a foolish timorousness, (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 commendation 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.

Fairu. Well, my brother, I am bound to believe you,
not only because you say you know him, but also be-
cause, like a Christian, you make your reports of men.
For I cannot think that you speak these things of ill-
will, but because it 1s even so as you say.

Cur. 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,

MEN SHUN TO
DEAL WITH GHIM.

h Rom. ii, 23, 24.THE PILGRIMS PROGRESS, 191

of my own knowledge, I can prove him guilty of. Be-
sides, 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.

Fairn. Well, I see that saying and doing are two
things, and hereafter I shall better observe this distinc-
tion.*

Cur. 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 practical part. “Pure reli-
gion 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,

THE CARCASE OF
RELIGION,

i James i. 22—27.

* Talkative seems to have been introduced on purpose that the author
might have a fair opportunity of stating his sentiments concerning the prac-
tical nature of religion, to which numbers in his day were too inattentive.
This admired allegory has fully established the important distinction, be-
tween a dead and a living faith, on which the whole matter depends. We
may boldly state every doctrine of grace, with all possible strength and
clearness, and every objection must ultimately fall to the ground, all abuses
be excluded, provided this distinction be fully and constantly 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 Scrip-
tures 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 legal, by numbers who would be thought to
admire the Pilgrim; as any impartial person must perceive, upon an atten-
tive perusal of it: and, indeed, some expressions are used which they, who
are accustomed to stand their trial before such as ‘make a man an offender
for a word,’ have learned to avoid. ‘The practice part’ is accurately de-
fined to be the unfailing effect of that inward life which is the soul of reli-
gion, ‘True faith justifies indeed, as it forms the sinner’s relation to, and
union with, Christ; but it always ‘ works by love,’ and influences to obe-
dience: hence the inquiry at the day of judgment will be rather about the
inseparable fruits of faith, than its essential properties and nature.

A fA G 130: ‘ PHI OR RROe T ; ener eee:
Me ee eee ae dpe ena ae192 THE PILGRIMW’S PROGRESS,

Talkative is not aware of; he thinks that hearmg and
saying will make a good Christian; and thus he de-
ceiveth 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 our-
selves, that at the day of doom, men shall be judgea
according to their fruits." 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 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 show you how insignificant the profession of
Talkative will be at that day.

Fairu. 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 un-

raiturut cox. Clean, because he parteth not the hoof.

VINCED OF THE

papness or TALE And this truly resembleth Talkative; he
cheweth the cud, he seeketh knowledge; he cheweth
upon the word, but he divideth not the hoof. He part-
eth not with the way of sinners; but, as the hare, he
retaineth the foot of a dog or bear, and therefore he is
unclean.

Cur. You have spoken, for aught I know, the true
gospel sense of these texts; and I will add another

ratxative tixe thing: Paul calleth some men, yea, and

TWO THINGS THAT

‘souxp witHour those great talkers too, sounding brass

+ LIFE.

and tinkling cymbals; that is, as he expounds them
in another place, things without life, giving sound."

k Matt, xiii. 23. 1 Ley. xi. Deut. xiv. m } Cor. xiii. 1—3. xiv. 7.THE PILGRIM’S PROGRESS. 193

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.

Farrn. Well, 1 was not so fond of his company at
first, as I am sick of it now. What shall we do to
be rid of him ?*

Cur. Take my advice, and do as I bid you, and you
shall find that he will soon be sick of your company
too, except God shall touch his heart and turn it.

Farra. What would you have me to do?

Cur. Why, go to him, and enter into some serious

* 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 sinners 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 ;
which the subsequent discourse most clearly evinces. Very plain and par-
ticular declarations of those things, by which true believers are distinguished
from the most specious hypocrites (whether in conversation or preaching)
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 godly persons. This is of great importance; for they are
Achans in the camp of Israel, spots and blemishes to every company that
countenances them. Doctrinal or even practical discussions, if confined to
genera] terms, will not startle them; they will mimic the language of ex-
perience, declaim against the wickedness of the world and the blindness of
pharisees, and strenuously oppose the opinions held by some rival sect of
party ; they will endure the most awful declarations of the wrath of Ged
against the wicked, supposing themselves to be unconcerned in them; nay,
they will admit that they are backsliders, or inconsistent believers. But
when the conversation or sermon compels them to complain, ‘in so saying
thou condemnest us also,’ they will bear no longer, but seek refuge under
more comfortable preachers, or in more candid company ; and represent their
faithful monitors as censorious, peevish, and melancholy men.

Z

inept acne

Pee ro ee

a. sobediet aia a bhatt al aiadael et otrednottes

    
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
    

Pa ae{94 THE PILGRIM’S PROGRESS.

discourse 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 con-
versation.

Then Faithful stepped forward again, and said to
Talkative, Come, what cheer? how is it now ?

Tax. Thank you, well; | thought we should have
had a great deal of talk by this time.

Fara. 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? ;

Tax. I perceive, then, that our talk must be about

catxative’s the power of things. Well, it 1s a very

FALSE DISCOVERY

of 4 work 0F good question, and | shall be willing to
answer you; and take my answer in brief thus: First,
where the grace of God is in the heart, it causeth there
a great outcry against sin. Secondly,—

Farra. Nay, hold: let us consider of one at once. I
think you should rather say, It shows itself by inclin-
ing the soul to abhor its sin.

Tatx. Why, what difference is there between crying
out against, and abhorring of sin ?

Faira. Oh! a great deal. A man may cry out

BO, ORY OUT against sin, of policy ; but he cannot ab-
sian or enace. hor it but by virtue of a godly antipathy
against it. I have heard many cry out against sin in
the pulpit, who yet can abide it well enough in the
heart, house, and conversation. Joseph’s mistress cried
out with a loud voice, as if she had been very holy ; but
she would willingly, notwithstanding that, have com-

mitted uncleanness with him." Some cry out against

n Gen, xxxix. 11—15.THI PILGRIMS PROGRESS. 195

sin, even as the mother cries out against her child in
her lap, when she calls it slut and naughty girl, and
then falls to hugging and kissing it.

Tatx.’ You lie at the catch, I perceive.

Parra. No, not 1; Iam only for setting things right.
But what is the second thing whereby you would prove
a discovery of a work of grace in the heart?

Tarx. Great knowledge of gospel mysteries.

Fairn. This sign should have been first: but, first or
last, it is also false; for knowledge, great eeR EAT ENOW-
knowledge, may be obtained in the mys- oRAce
teries 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 ye 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. For there is a knowledge that is
not attended with doing: “he that knoweth his mas-
ter’s will, and doeth it not.” A man may know like an
angel, and yet be no Christian: therefore your sign of
it 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 know-

KNOWLEDGE AND
KNOWLEDGE.

ledge, for without that the heart is naught. ‘There is,
therefore, knowledge and knowledge :* knowledge that

@ li -Cor. xiii; 2:

* 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 re-
vealed truth, is always humbling, sanctifying, and transforming: but specu-
lative knowledge is a mere notion of divine things, as distant from a man’s
own concern in them, or any due apprehension of their excellency and im-
portance, 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.

    
  
 
 
 
 
 
 
 
 
   
 
  
  
   
   
   
    
   
  
 
 
  
   

of me, ; ! ah at | a i ae ¢ an aes patie Aa ei abepreae ee oi nee
: H i i ohh ; £ f ee, wT gerereeeets me rise esiptr thane Locos
: o : : , erties or tai
are Re hae . 7m Cette TS eae crt TTL sl eal Werte tr ka ie
ee os . ee " i i -196 THE PILGRIM’S PROGRESS.

resteth in the bare speculation of things, and know-
reve xxowsence ledge that 1s accompanied with the grace
expeavours. of faith and love, which puts a man upon
doing even the will of God from the heart: the first of
these will serve the talker; but without the other, the
true Christian is not content. “ Give me understanding,
and I shall keep thy law; yea, I shall observe it with
my whole heart.”?

Tax. You lie at the catch again; this is not for

edification.
Farta. Well, if you please, propound another sign
how this work of grace discovereth itself where it 1s.
Tatx. Not I; for I see we shall not agree.
Farra. Well, if you will not, will you give me leave

to do it ?
Tartx. You may use your liberty.
Fairn. 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
ft ee Ol etn} especially of the defilement of his
eas nature, and the sin of unbelief,* for the

p Psalm cxix. 34.

* Divine teaching convinces a man that he is justly condemned for his
transgressions of the law, and cannot be saved unless he obtains 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 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 hap-
piness as a debt from his justice, and defying his ‘wrath revealed from
heaven against all ungodliness and unrighteousness of men.’ This convic-
tion makes way for his discovering the suitableness to his case of a free sal-
vation by faith: he perceives the glory of the Divine perfections harmoniously
displayed in the person and redemption of Christ; and his heart is inwardly
drawn to close with the invitations of the Gospel, and to desire above all
things the fulfilment of its exceedingly great and precious promises to his
soul. The expression ‘revealed in him,’ is taken from St. Paul’s accountTHE PILGRIM’S PROGRESS. 197

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 neces-
sity of closing with him for life; at the which he findeth
hungerings and thirstings after him; to which hunger-
ings, &c. the promise is made.’ Now, according to the
streneth 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 but seldom that he is able to con-
clude that this is a work of grace; because his corrup-
tions 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.

To others it is thus discovered :

First, By an experimental confession of his faith in
Christ. Secondiy, By a life answerable to that con-
fession ; to wit, a life of holiness ; heart-holiness, family-

q Mark xvi. 16. John xvi. 8, 9. Rom. vii. 24.
r Psalm xxxviii. 18. Jer. xxxi. 19, Matt. v. 6. Acts iv. 12: Gal. a 15; 16. - Reve xx1.2.6;

of his conversion (Gal. i. 16;) but as that was extraordinary, without the in-
tervention of means or instruments, perhaps it is not accurately applied to
the ordinary experience of believers. Our author, however, evidently meant
ao more, than the illumination of the Holy Spirit enabling a man to under-
stand, believe, admire, and love the truths of the Bible respecting Christ ;
and not any new revelation, declaring his interest in the Saviour, by a whis-
per, vision, or any such thing, These enthusiastic expectations and expe-
riences have deceived many and stumbled more; and have done greater
harm to the cause of evangelical religion than can be conceived or eX

pressed.

se es Rete er conte tne
PSS tt breed tbe tray cialis by

rier hie. une here rae)reels para PP

198 THE PILGRIM’S PROGRESS.

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 himself for that, in
secret; to suppress it in his family, and to promote
holiness in the world: not by talk only, as an hypo-
crite 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 this 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.

Taux. Nay, my part is not now to object, but to
hear: let me, therefore, have your second question.

Fairn. It is this: Do you experience this first part
of the description of it? and doth your
life and conversation testify the same!
Or, standeth your religion in word or 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 con-
science can justify you in: “for not he that com-
mendeth himself is approved, but whom the Lord com-
mendeth.” Besides, to say Iam thus and thus, when
my conversation and all my neighbours tell me I lie, 1s

ANOTHER GOOD
SIGN OF GRACE.

great wickedness.

Then Talkative at first began to blush; but, reco-
vering himself, thus he replied: You come now to ex-
perience, to conscience, and God; and to appeal to
him for justification of what is spoken. This kind of

Shy sii eagle discourse I did not expect; nor am I dis-
iyeteee Maaeeposed tosive an alswer to such ques-
tions: because I count not myself bound

TION

s Psa'm 1.23. Ezek. xx. 43, 44. Matt. v.8, John xiv. 15. Rom. x. 9, 10. Phil. iii. 17—20.THE PILGRIWS PROGRESS. 199

 

thereto, unless you take upon you to be a catechiser;
and though you should so do, yet I may refuse to make
you my judge. But, I pray, will you tell me why you
ask me such questions ?

Farrn. Because I saw you forward to talk, and be-
cause I knew not that you had aught
else but notion. Besides, to tell you all 74378794 7°7 72
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 Chris- rarrarovs puain,
DEALING WITH
tians; and that religion fareth the worse  74"*4T!v#.
for your ungodly conversation; that some have already
stumbled at your wicked ways, and that more are in
danger of being destroyed thereby; your religion and
an ale-house, and covetousness, and uncleanness, and
swearing, and lying, and vain company-keeping, Wc.
will stand together. The proverb is true of you which
is said of a harlot, to wit, that “She is a shame to all
women ;” so are you a shame to all professors.”

Tax. Since you are so ready to take up reports,

* 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 consciences, by the most solemn and particular interrogations. In
public, indeed, care must be taken, net to turn the thoughts of a congrega-
tion 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 mon-
itor. 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! much disused, and deemed inconsistent with polite-
ness; 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 that which would be lese
offensive, without deducting from its energy; yet zeal for the honour of the
gospel, and love to the souls of men, are, no doubt, grievously sacrificed to

urbanity in this age of courteous insincerity.

Bere 8

} ieee S “ ox ee. ee ee
PRR ae Nn ee ee OS on aaa
ee200 THE PILGRIM’S PROGRESS.

rarxative and to judge so rashly as you do, I can-
FLINGS AWAY

eRoM FAITHFUL. not but conclude you are some peevish
or melancholic man, not fit to be discoursed with: and

so, adieu.

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 com-
pany than reform his life; but he is gone, as I said:
coon rrppance. let 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 1s,
would have been but a blot in our company: besides,
the apostle says, “From such withdraw thyself.”*

Fairn. But 1am 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.

Cur. 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 so in the

* This apostolic rule is of the greatest importance. While conscientious
Christians, from a mistaken candour, tolerate scandalous professors, and
associate 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, ‘'T’hey are al] 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 brmging them to
be ashamed and humbled in true repentance: and, at the same time, it
tenas to deprive such men of that influence, which they often employ to
mislead and pervert hopeful inquirers and unestablished believers. Hven
the best conducted discipline would have but a partial effect in preventing
these evils, if not followed up by this conduct of individuals; aud, where
the former cannot be obtained, the latter would produce happier consequen-
ces than believers in general would suppose.THE PILGRIMS PROGRESS. 201

nostrils of many as it doth: for they are these talka-
tive fools, whose religion is only in word, and are de-
bauched 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 either be made more
conformable to religion, or the company of saints
would be too hot for them. Then did Faithful say—

How Talkative at first lifts up his plumes!

How bravely doth he speak! How he presumes

To drive down all before him! But so soon

As Faithful talks of heart-work, like the moon

That’s past the full, into the wane he goes;

And so will all but he that heart-work knows.

Thus they went on, talking of what they had seen
by the way, and so made that way easy, which would
otherwise, no doubt, have been tedious to them: for
now they went through a wilderness.

Now, when they were got almost quite out of this
wilderness, 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 Faith-
ful, for it was he that set me in the way to the Gate.
Now was Evangelist come up unto them, epee
and thus saluted them, a

Evan. Peace be with you, dearly beloved; and peace
be to your helpers.

Cur. Welcome, welcome, my good Evangelist; the
sicht of thy countenance brings to my | 7H:x snes sian
remembrance thy ancient kindness and *™

unwearied labours for my eternal good.
2A

ont fe sae ed202 THE PILGRIM’S PROGRESS.

And a thousand times welcome, said good Faithful ;
thy company, O sweet Evangelist, how desnaole 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 your-
selves?

Then Christian and Faithful told him of all thmgs
that had happened to them in the way; and how, and
with what difficulty, they had arrived to that place.

Right glad am I, said Evangelist, not that you have
met with trials, but that you have been -
victors, and for that you have, notwith-
standing many weaknesses, continued in the way to this

HIS EXHORTA-
TION TO THEM.

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
soweth and they that reap 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
incorruptible 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
gun-shot of the devil: “you have not resisted unto
blood, striving against sin:” let the kingdom be al-
ways before you, and believe steadfastly concerning
the things that are invisible: let nothing that is on this
side the other world get within you: and, above all,
look well to your own hearts and to the lusts thereof,

t John iv. 36. Gal. vi. 9. u 1 Cor. ix. 24—27. Rev. iii. 11.THE PILGRIM’S PROGRESS. 203

for they are “ deceitful above all things, and desperately
wicked.” Set your faces like a flint; you have all
power in heaven and earth on your side.*

Then Christian thanked him for his exhortation ; be
told him withal, that they would have him _ ty po rHanx
speak further to them for their help the HORTATION
rest of the way; and the rather, for that they well
knew that he was a prophet, and could tell them of
things that might happen unto them, and also how
they might resist and overcome them. To which re-
quest Faithful also consented. So Evangelist began
as followeth.

Evan. My sons, you have heard in the words of the
truth of the gospel, “that you must ge prepicrern

WHAT TROUBLES

through many tribulations enter into the racy swan weet

WITH IN VANITY

kingdom of heaven.” And aoc that ihe BAC ee
“in every city bonds and afflictions abide ee ea

you;” and therefore you cannot expect that you should
go long on your pilgrimage w ithout them, in some sort
or other. You have found something of the truth of
these testimonies upon you already, and more will im-
mediately follow: for now, as you see, you are almost
out of this wilderness, and therefore you will soon

* The author, intending in the next place to represent his Pilgrims as
exposed 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 him at a distance under some
other pastor. The conversation therefore, of such a beloved friend tenas 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.

} Pre ee ; : ; ‘ pone note i Bee
r Peter cee PPE Year etRr oT yoeerooe Trt sly fl.) ot i cela Pere as Seay STG tt204 THE PILGRIM’S PROGRESS.

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
testimony, which you hold, with blood; but “be you
faithful unto death, and the King will give you a crown
gs 3 gaol Ine ede that shall die there, although
ve "nut his death will be unnatural, and his pain,
oF iis BROTHER, perhaps, great, 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 remem-
ber your friend, and quit yourselves like men; and
commit the keeping of your souls to your God in well-
doing, as unto a faithful Creator:

Then I saw in my dream, that when they were got
out of the wilderness, they presently saw a town before
them, and 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,

* 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
tribulation they must enter into the kingdom of God;’ and the circumstan-
ces 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 situations, they need
seculiar cautions and instructions: for inexperience renders men inattentive
to the words of Scripture; 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.er
ites
Es

eee
‘
F 4
feceae
>

A

‘g

3

br8

f i
|
t
;
\THE PILGRIM’S PROGRESS. 205

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. Asis the saying of the wise, “ All
that cometh is vanity.” *

This tair 1s no new-erected business, aye awrrqvrry
but a thing of ancient standing: I will "°°"
show you the original of it.

Almost five thousand years ago, there were pilgrims
walking to the Celestial City, as these two honest
persons are; and Beelzebub,. Apollyon, and Legion,
with their companions, perceiving by the path that the
pilgrims made, that their way to the city lay through
this town of Vanity, they contrived here to 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 merchandise sold, aS jxewercuanvise
houses, lands, trades, places, honours, pre- “"""
ferments, titles, countries, kingdoms, lusts, pleasures ;
and delights of all sorts, as harlots, bawds, wives, hus-
bands, 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 sey-
eral 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

v Eccles. i. 2, 14. ii. 11, 17. xi. 8. Ysa. xl. 17.

te af, : ec : resi / ‘ eniririas te es ee
° ee ATUET poe aa ete eta or ere eae tee eee ty eel . =
FE ee en ce nk bn x : aee

206 - THE PILGRIM’S PROGRESS.

kingdoms,) where the wares of this fair are soonest to

snc ernversor De found. Here is the Britain-row, the
Dae French-row, the Italian-row, the Spanish-
row, the German-row, where several sorts of vanities
are to be sold. But, as in other fairs, some one com-
modity is the chief of all the fair, so the ware of Rome
and her merchandise is greatly promoted in this fair:
only our English nation, with some others, have taken
a dislike thereat.”

* Our author evidently designed to exhibit in his allegory the grand out-
lines of the difficulties, temptations, and sufferings, to which believers are
exposed in this evil world; which, in a work of this nature, must be 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
same person again and again, and some harrass him in every stage of his
journey. We should, therefore, singly consider the instruction conveyed
by every allegorical incident, without measuring our experience, or calcu-
lating our progress, by comparing them with circumstances, 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 pursuits of mankind,) through all ages and nations: but Chris-
tians 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 of observing the pernicious effects produced
on the principles, morals, health, and circumstances of young persons espe-
cially, by thus drawing together a multitude, from motives of interest, dis-
sipation 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
effecting to those who have been spectators of it, than to such as haveTHE PILGRIWS PROGRESS. 207

Now, as I said, the way to the Celestial City lies Just
through this town where this lusty fair is kept; and he
that will go to the city, and yet not go through this
town, must needs go out of the world. The Prince of

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 whole conduct aptly resembles the
bustle, selfishness, artifice, dissipation, riot, and tumult of a large crowded
Fair. The profits, pleasures, honours, possessions, and distinctions 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 vanities:’ the veriest vanity imaginable, a complex vanity, an accumu-
lation of ciphers, a lottery consisting entirely of blanks; every earthly ob-
ject being unsuitable to the wants of the rational soul, unsubstantial, unsat-
isfactory, and perishing.—Yet this traffic of vanities is kept up all the year:
because the carnal mind always hankers after one worldly trifle or other,
and longs ‘for change of follies and relays of joy ;’ while 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 apostasy, they ‘ forsook the fountain
of living waters, to hew out to themselves broken cisterns;’ and the idol-
atry of seeking happiness from the creature instead of the Creator, has been
universal among all 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 pur-
poses, 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 sen-
suality 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
apostasy and idolatry; from the excess, to which the insufficiency of the
object to answer the proposed 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 flow from this source, are varied, according to
men’s constitutions, educations, habits and situations; so different worldly
pursuits predominate in divers nations, or stages of civilization. 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.

Seat a i edaaamammamaaamaa

re RRR ttn ene ta rR te ta bets rae208 THE PILGRIM’S PROGRESS.

cHRIsT weNT DTINCES himself, when here, went through

THROUGH THIS

ne this town to his own country, and that
upon a fair-day too: yea, and, as I think, it was Beel-
zebub, the chief lord of this fair, that invited him to
buy of his vanities; yea, would have made him lord of
the fair, would he but have done him reverence as he
went through the town: yea, because~he was such a
person of honour, Beelzebub had him from street to
street, and showed him all the kingdoms of the world
in a little time, that he might, if possible, allure that
blessed One to cheapen and buy some of his vanities:
cxrist novenr but he had no mind to the merchandise,

NOZAING IN THIS

Rag Re and therefore left the town, without lay-
ing Out so much as one farthing upon these vanities.”
This fair, therefore, is an ancient thing, of long stand-
ing, and a very great fair.*
Now, these pilgrims, as I said, must needs go through
cue roanime? Chita. - Well, sathey did; but behold,
“even as they entered into the fair, all the

w Matt. iv. 8, 9. Luke iv. 5—7.

To this an allusion is made by ‘the rows’ in this Fair. The merchandise
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 them-
selves, when sought, or possessed in a manner which is not consistent with
“seeking first the kingdom of God, and his righteousness,” become allure-
ments of Satan to draw sinners into his fatal snare.

* Christianity does not allow men to ‘bury their talent in the earth,’ or to
put ‘their hght under a bushel:’ they should 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 suf.
ferings 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 abounded 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 good ;’ and his whole conduct, as well
as his indignant repulse of the tempter’s insolent offer, hath emphaticallyTHE PILGRIM’S PROGRESS.

people in the fair were moved; and the
town itself, as it were, in a hubbub about pus AouT THEM
them, and that for several reasons: for,

First, The Pilgrims were clothed with such kind of
raiment, as was diverse from the raiment a eo
ef any that traded:inethamehime Ee: 4
people, therefore, of the fair made a great gazing upon
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 .ueasconncavsz
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
merchandisers 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.*

THIRD CAUSE OF
THE HUBBUB,

x 1 Cor.-iv: 9; 10: y Psalm cxix. 37.

shown 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 Pilgrims there
Are chained, and stoned beside:
Even so it was our Lord past here,
And on Mount Calvary died.’

* The presence of real Christians in those places, where a large concourse
of worldly men are collected for sinful purposes, must produce a disturbance
and effervescence; and the smaller the number is of those who by their

2B

209

     
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
    
  
 
 
 
 
 
 
 
    

eee210 THE PILGRIM’S PROGRESS.

One chanced, mockingly, beholding the carriage of
oe cadee the men; to say unto them, What will ye

oR FHERUBAD av? - But they; locking» gravely upon
him, said, We buy the truth.’ At that, there was an
occasion taken to despise the men the more, some

wmey ane mocking, some taunting, some speaking re-
ee ce proachfully, 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 con-
founded. 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 over-

7 PLOV, XXII. os

actions, words, or silence, protest against vice and impiety, the fiercer the
opposition that will be excited. A pious clergyman on board a vessel, where
he was a single exception to the general ungodliness that prevailed, gave
great offence by constantly but silently withdrawing, when oaths or un-
seemly 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 their 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 justifica-
tion: 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. His discourse, seasoned
with piety, humility, and spirituality, so differs from the ‘ filthy conversation
of the wicked,’ and the polite dissimulation 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 ‘ blas-
pheme the worthy name by which he is called;’ they must seem barbarians
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
createst astonishment and indignation; while he shuns with dread and ab-
horrence, as incompatible with salvation, those very things to which they
wholly addict themselves without the least remorse.THE PILGRIM’S PROGRESS, 211

turned. So the men were brought to ex-
amination; 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 , 222% 782" w¥0

THEY ARE, AND

AMINED.

WHENCE THEY

their own country, which was the hea- came.

venly Jerusalem ;* and that they had given no occa-
sion to the men of the town, nor yet to the merchan-
disers, 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

THEY ARE NOT
BELIEVED.

came to put all things into a confusion in the fair.
Therefore they took them, and beat them, and be-
smeared them with dirt, and then put  wuey are vor
them into the cage, that they might be “°"" °°"

made a spectacle to all the men of the fair.* There,

a Heb. xi. 13—16.

* When the scoffs of those, ‘who think it strange 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 re-
proaches and insults of their despisers will be increased; and then all the
mischief and confusion which follow will be laid to their charge—‘t There
were no such disputes about religion before they came;’ ‘These men who
turn the world upside down are come hither also;’ ‘they exceedingly
trouble the city,’ town or village by their uncharitable discourse and ex-
ample!—Thus Satan takes occasion to excite persecution, when he fears
lest the servants of God should successfully disseminate their principles:
and persecuting princes and magistrates, his ‘most trusty friends,’ are de-
puted by him to molest and punish their peaceable subjects, for conscien-
tiously refusing conformity to the world, or for dissenting from doctrines
and modes of worship which they deem unscriptural. Thus the most valu-
able members of the community are banished, imprisoned, or murdered ;

THEY ARE EX-

; A aie PRT et eerie
Te ee eee as. cy at pend gi terae .

3 gee error Ot Bee ae eeLisi egee fo pike:

212 THE PILGRIM’S PROGRESS.

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 laughing still at all that befell
them. But, the men being patient, and
not rendering railing for railing, but con-

THEIR BEHAVIOUR
IN THE CAGE.

trariwise 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 con-
tinual abuses done by them to the men. They, there-
fore, 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 misfortunes. The others 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 cage, yea, and pillory too,
than were the men that they had abused. Thus, after
divers words had passed on both sides, (the men be-
having themselves all the while very wisely and soberly
before them,) they fell to some blows among them-
selves, and did harm one to another. Then were these

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 de-
stroyed 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 submis-
sion 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.THE PILGRIM’S PROGRESS. 213

two poor men brought before their examiners again,
and were charged as being guilty of the rey are wave

THE AUTHORS OF

late hubbub that had been in the fair, 7, >!7"*

ANCE,
So they beat them pitifully, and hanged irons upon
them, and led them in chains up and — susy ane ep
down the fair, for an example and terror FAIR IN. CHAINS,

FOR A TERROR TO

to others, lest any should speak in their °™™®"*

behalf, or join themselves unto 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 compa- somewenorras

FAIR WON OVER

rison of the rest) several of the men in 7° 7#*™

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 neither
cage nor irons should serve their turn, rae avversa-

RIES RESOLVE TO

but that’ they ‘should ‘die for the abuse —10""="
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, gives 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, perse-
vering prudence, meekness, and patience, amidst all the rage of their ene-
mies, will bear testimony for them in the consciences of numbers; their
religion will appear beautiful, 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 de-
rive the most important advantage, from their patient sufferings and cheer-
ful 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

H vt ! , : " Ra Me ES eet rt nyheter tare bak RT sick ade doasdtplba cnet okt
ed Pa ee, eee Cr eet rte or pages many tere crs cag petty Careers are ar a Seeereaie) aad iad . 2
Meee te BEST LR eRe fen Set oG unseat Tri tL ee214 THE PILGRIM’S PROGRESS.

Then were they remanded to the cage again, until

further order should be taken with them.

CAGE AND: AFPRR: So they put them in, and made their feet
Sa fast in the stocks.

Here, also, 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
comforted each other, that whose lot it was to suffer,
even he should have the best of it; therefore each man
secretly wished that he might have that preferment :
but committing themselves to the all-wise disposal 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 con-
demnation. 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, the
qusin nvicrwent, trade: that they had made commotions
and divisions in the town, and had won a party to their
own most dangerous opinions, in contempt of the law

THEY ARE AGAIN
PUT INTO THE
R-

of their prince.”
sararus ax.  Lhen Faithful began to answer, that

SWERS FOR HIM- ° °

SELY. he had only set himself against that

which had set itself against Him that is higher than

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.THE PILGRIMS PROGRESS. 219

the highest. And, said he, as for disturbance, I make
none, being myself a man of peace: the parties that
were won to us, were won by beholding our truth and
innocence, and they are only turned from the worse to
the better. And as to the king you talk of, since he is

Beelzebub, the enemy of our Lord, I defy him and all
his angels.*

Then proclamation was made, that they that had
aught to say for their lord the king, against the pri-
soner 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.t

* The description of the process, instituted against the Pilgrims, is given
m 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 ini-
quitous oppressions. The allegorical narrative is framed in such a manner,
as emphatically to expose the secret reasons, which influence men to perse-
cute 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, worsnip, truth,
and servants, is the principal source of persecution—the judge in Faithful’s
trial. The interference of spiritual religion with men’s covetous, ambi-
tious, and sensual pursuits; and the interruption it gives to their false peace,
and unanimity in ungodliness or hypocrisy, which it tends to expose and un-
dermine, form the grounds of the indictment: 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 ;’ and when they do not

> ambitious ccm

suffer ‘as evil doers, busy bodies in other men’s matters,
petitors for secular advantages, or contentious disputants about political
questions.

+ The names of these witnesses declare the character of the most active
instruments of persecution. Even Pilate could perceive that the Jewish
Scribes and Priests were actuated by envy, in delivenag up Jesus to him.
His instructions discredited theirs, and diminished their reputation and in-
fluence; he was more followed than they: and in pruportion as he was

deemed a teacher sent from God, they were disregarded as blind guides.216 THE PILGRIM’S PROGRESS.

Then stood forth Envy, and said to this effect: My
exvy szarxs. lord, I have known this man a long time,
and will attest upon my oath before this honourable

bench, that he is—

Jupes. Hold, give him his oath.

So they sware him. Then he said, My lord, this
man, notwithstanding his plausible name, is one of the
vilest men in our country; he neither regardeth prince
nor people, law nor custom, but doth all that he can to
possess all men with certain of his disloyal notions,
which he in the general calls “ principles of faith and
holiness.”* And, in particular, | heard him once my-

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 ministers, they will browbeat such of his hearers
as are within the reach of their influence; especially if they have affronted
them by forsaking their uninteresting instructions. If they cannot prevail
upon ‘the powers that be’ to interfere; they will employ reproaches, me-
naces, or even oppression, to obstruct the progress of evangelical ministers :
should any obsolete law remain unrepealed, of which they can take advan-
tage, they will be the first to enforce it; and if the rulers engage in perse-
cution, they will take the lead as prosecutors and witnesses. As this was
remarkably the case in our author’s days; and as the history of the old and
new Testament, 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 cir-
cumstances of pious persons, to excite the envy of their ungodly neigh-
bours; as they despise their spiritual privileges and comforts.

4 It has always been the practice of envious accusers to represent those,
who refuse religious conformity, as disloyal and disaffected to the civil go-
vernment 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 Cesar the things that are Cesar’s,’
and to constrain even enemies to bear testimony to their peaceable deport-THE PILGRIM’S PROGRESS. 217

self affirm, that Christianity and the customs of our
town of Vanity were diametrically opposite, and could
not be 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 to 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 dis-
patch him, I will enlarge my testimony against him.
So he was bid stand by.

Then they called Superstition, and bid him look
upon the prisoner; they also asked him,
what he could say for their lord the king
against him? Then they sware him; so he began:

Super. My lord, I 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

SUPERSTITION
FOLLOWS.

fellow, from some discourse that the other day I had
with him in this town; for then, talking with him, |
heard him say that our religion was naught, and such
by which a man could by no means please God. Which

ment! This would exhibit their patient suffering for conscience’ sake as
amiable and respectable, in the eyes of all not immediately engaged in per-
secution; and would give a sanction to their most bold and decided testi-
mony against every kind of vice, impiety, and false religion. But when
they revile the persons of rulers, or make religion the pretext for inter-
meddling out of their place in political matters, and in attempting to dis-
turb the peace of the community ; they exceedingly strengthen men’s pre-
judices 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.

2C

Brrr P eee Seer ret eae

Rete estore

eae
Pee218 THE PILGRIM’S PROGRESS.

saying of his, my lord, your lordship very well knows
what necessarily thence will follow, to wit, that we still
do worship in vain, are yet in our sins, and finally shall
be damned: and this is that which I have to say.”
Then was Pickthank sworn, and bid say what he
knew in behalf of their lord the king, against the pri-

soner at the bar.
Pick. My lord, and you gentlemen all, this fellow I

joue, pushovedmown of a long time, and have
"See heard him speak things that ought not
to be spoken; for he hath railed on our noble prince
Beelzebub, and hath spoken contemptibly of his honour-
aixeanzant able friends, whose names are the Lord

LORDS ANDGREAT

ONES. Old Man, the Lord Carnal Delight, the

* 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 are mis-
taken with pertinacious ignorance, for the substance of religion. As mere
circumstances of worship, some of these may very well answer the pur-
pose; provided they be not imposed, magnified above their value, or substi-
tuted in the place of things essentially good: others are bad, 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 pas-
sions, (as at a tragedy,) is deemed a most needful help to true devotion.
They are, therefore, eminently qualified to be 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 bitter 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 discoun-
tenance 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 enemies of Christianity their most plau-
sible arguments against it.THE PILGRIM’S PROGRESS. 219

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, moreover, that if all
men were of his mind, if possible, there is not one of
these noblemen should have any longer a being in this
town. Besides, he hath not been afraid to rail on you,
my lord, who are now appointed to be his judge, calling
you an ungodly villain, with many other such-like vili-
fying 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 ?

Farrn. May I speak a few words in my own de-
fence ¢

Jupes. Sirrah, sirrah, thou deservest to live no
longer, but to be slain immediately upon the place;
yet, that all men may see our gentleness towards

* Pickthank represents a set of tools that persecutors continually use;
namely, men of no religious principle; who assume the appearance of zeal
for any party, as may best promote their interests; and who inwardly de-
spise both the superstitious and the spiritual 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 the world: this being the grand object
to which they readily sacrifice every thing else. The names of those
against whom Faithful spoke, show 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 wath great pro-
priety be 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 unscriptural.

ee te mane Hennes ere

as

a

Prone ten Teer Ce ane hee

era)220 THE PILGRIM’S PROGRESS.

thee, let us hear what thou, vile runagate, hast ‘to
say.
Fartu. I say then, in answer to what Mr. Envy hath

sarrarovs ve spoken, I never said ought but this, that
cue what rule, or laws, or custom, or people,
were flat against the word of God, are diametrically
opposite to Christianity. If I have said amiss in this,
convince me of my error, and I am ready here before
you to make my recantation.

As tc 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; but there can
be no divine faith without a divine revelation of the
will of God. Therefore, whatever ‘1s thrust into the
worship of God that is not agreeable to divine revela-
tion, cannot be done but by a human faith, which faith
will not be 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 rabblement, his at-
tendants, by this gentlemen named, are more fit for
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 in-

stances :—
‘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 be 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
the Scripture: leaving it to their accusers, judges, or hearers, to determine
what sentiments or practices are thus proved to be anti-christian, or what
numbers of ‘teachers in Israel’ are exposed as blind guides. That faith,
(by which alone we approach to God, and acceptably worship him,) has noTHE PILGRIM’S PROGRESS. 221

 

Then the judge called to the jury, (who all this
while stood by to hear and observe,) Gen- cree THE UDG
tlemen of the jury, you see this man about JURX.
whom so great an uproar hath been made in this town;
you have also heard what these worthy gentlemen have
witnessed against him; also you have heard his reply
and confession: it lieth now in your breast to hang
him, or save his life; but yet I think meet to instruct
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 con-
trary 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 Nebuchad-
nezzar the great, another of his Servants, that who-
ever would not fall down and worship his golden im-
age, 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 cast into the lions’ den.? Now, the substance
of these laws this rebel hath broken, not only in
thought, (which is not to be borne,) but also in word
and deed; which must therefore needs be intolerable.

b Exod. i. ce Dan. iii. d Dan. vi.

other object than divine revelation; nothing done without the express war-
rant of Scripture can be profitable to eternal life, whatever may be said for
its expediency; but every thing foisted into religion contrary to that sacred
rule must be an abomination. Human faith may please men; but without a
divine faith it is impossible to please God, either in general or any particular
action. And, as we can seldom speak against the vile lusts of men, with-
out being judged by implication to rail against such as are notoriously ad-
dicted to them, we 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.THE PILGRIM’S PROGRESS,

For that of Pharaoh, his law was made upon a sup-
position, to prevent mischief, no crime being yet appa-
rent; but here is a crime apparent. For the second
and third, you see he disputeth against our religion;
and for the treason that he hath already confessed he
deserveth to die the death.*

Then went the jury out, whose names were Mr.
Blindman, Mr. No-Good, Mr. Malice, Mr. Love-lust,
Mr. Live-loose, Mr. Heady, Mr. High-mind, Mr. Enmi-
ty, Mr. Liar, Mr. Cruelty, Mr. Hate-light, and Mr. Im-
placable; who every one gave in his private verdict
against him among themselves, and afterwards unani-
mously concluded to bring him in guilty before the
judge. And first among themselves, Mr. Blindman,
the foreman, said, I see clearly that this man Is a
heretic. Then said Mr. No-good, Away with such a
fellow from the earth. Ay, said Mr. Malice, for I hate
the very looks of him. Then said Mr. Love-lust, I
could never endure him. Nor I, said Mr. Live-loose,
for he would be always condemning my way. Hang
him, hang him, said Mr. Heady. A sorry scrub, said
Mr. High-mind. My heart riseth against him, said

* 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;)
show what patterns persecuting legislators and magistrates choose to copy,
and whose kingdom they labour to uphold. Nor can any impartial man
deny, that the inference is fair which our author meant the reader to de-
duce; namely, that nominal protestants, enacting laws requiring conformity
to their own creeds and forms, and inflicting punishments on such as peace-
ably dissent from them, are actually involved in the guilt of these heathen
persecutors, and of their anti-christian successors; even if their doctrine
and worship be allowed to be scriptural and spiritual. For these methods
only serve to promote hypocrisy, and to expose the conscientious to the
malice, envy or avarice of the unprincipled.THE PILGRIM’S PROGRESS. 223

Mr. Enmity. He is a rogue, said Mr. Liar. Hanging
is too good for him, said Mr. Cruelty. Let us despatch
him out of the way, said Mr. Hate-light. Then said
Mr. Implacable, Might I have all the world given me, I
could not be reconciled to him; therefore WTHEY CONCLUDE

O BRING HIM IN

let us forthwith bring him in guilty of ¢7"t¥°? ps7
death. And so they did; therefore he was presently
condemned to be had from the place where he was, to
the place from whence he came, and there to be put to
the most cruel death that could be invented.

They therefore brought him out, to do with him ac-
cording to their law; and first they scourged him, then
they buffeted him, then they lanced his qys crosipeata
flesh with knives; after that they stoned 9°) "*""""
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,

* The names 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 au-
thor lived, to inflict death on those who were persecuted for conscience’
sake ; yet very great rigours were used; the system then adopted, if car-
ried to its consequences, must have ended in the extermination of all non-
conformists 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 dispo-
sition to enploy the power of the magistrate against such as differ from
them in religious matters, should attentively consider the contemptible and
odious picture here delineated with the most entire justice, of the whole
race of persecutors, and of their characters, principles, motives, and con-
duct ; that they may learn to hate and dread such an anti-christian prac-
tice, and shun the most remote approaches to it. On the other hand, they
who are exposed to persecution, or in danger of it, should study the char-
acter and conduct of Faithful, that they may learn to suffer in a Christian224 THE PILGRIM’S PROGRESS.

who, so soon as his adversaries had despatched him,
was taken up 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 for a
space. But He that overrules all things, having the

CHRISTIAN IS
STILL A PRISONER.

power of their rage in his own hand, so wrought it
about, that Christian for that time escaped them, and
went his way.* And as he went he sang, saying—

Well, Faithful, thou hast faithfully professed,
Unto thy Lord, with whom thou shalt be blest ;
When faithless ones, with all] their vain delights
Are crying out under their hellish plights:
Sing, Faithful, sing, and let thy name survive:
For though they killed thee, thou art yet alive.

Now I saw in my dream, that Christian went not

spirit, and to adorn the gospel in the fiery trial—The following lines are
here introduced as before :-—
‘ Brave Faithful! bravely done in word and deed!
Judge, witnesses, and jury have, instead
Of overcoming thee, but shown their rage,
When they are dead, thou’lt live from age to age.’

* When the believer has done his work, the wrath of man may be 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: sometimes he intimidates their persecutors; the
paroxysm of their fury abates; or they are disheartened by ill success in
their efforts to extirpate the hated sect ; the principles 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.THE PILGRIM’S PROGRESS, 220

forth alone; for there was one whose  cunrsrrax was
name was Hopeful, (being so made by ao
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
covenant, told him that he would be his companion.
Thus one died to bear testimony to the truth, and an-.
other rises out of his ashes to be a companion with
Christian in his pilgrimage. This Hope- rere axe wore

OF THE MEN OF

ful also told Christian, that there were T= rms
many more of the men in the fair that would take
their time, and follow after.*

So I saw, that 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 countryman, sir? and how
far go you this way? He told them that he came from
the town of Fair-speech, and he was going to the
Celestial City; but told them not his name.

From Fair-speech! said Christian: is there any
good that lives there ?°

Yes, said By-ends, I hope.

Pray, sir, what may I call you? said Christian.

THEY OVERTAKE
BY-ENDS,

e Prov. xxvi. 25.

*¢The blood of the martyrs is the seed of the church:’ for sufferings
properly endured, form the most convincing and useful kind of preaching.
The name of Christian’s new companion denotes the opinion, which esta-
olished 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 beginnigg 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
afterward mentioned. But the brotherly covenant, 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-fina] acceptance.

2D226 THE PILGRIM’S PROGRESS.

By. Iam a stranger to you, and you to me: if you
vaupsuems so be some thiswway, I shall be glad of
TALE HIS™AME Sone company; if not, I must be con-
tent.

This town of Fair-speech, said Christian, I have
heard of; and, as I remember, they say it is a wealthy
place.

By. Yes, I will assure you that it 1s; and I have
very many rich kindred there.

Cur. 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
name: also Mr. Smooth-man, Mr. Facing-both-ways,
Mr. Any-thing; and the parson of our parish, Mr.
Two-tongues, was my mother’s own brother by father’s
side: and, to tell you the truth, I am become a gentle-
man 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.

Cur. Are you a married man ¢

By. Yes, and my wife is a very virtuous woman, the
eens of a virtuous woman; she was
prep oF BYENPS Ty Lady Feigning’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 peasant. It is true,

fa somewhat differ in religion from those
One ee Ol ate striétest sort, yet but in two small
ne points: First, we never strive against
wind and tide. Secondly, we are always most zealous
when Religion goes in his silver slippers: we loveTHE PILGRIM’S PROGRESS.

much to walk with him in the streets, if the sun shines,
and the people applaud him.*

Then Christian stepped a little aside to his fellow
Hopeful, saying, It runs in my mind that this is one

* The character of By-ends, and the group that attended him, forms a
clear detection and merited condemnation of a large company of false pro-
fessors; 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 multiply 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 of the City ot Destruc-
tion;) but they denote the nature of his religious profession. Believers
look back on their former principles and behaviour with shame and abhor-
rence; but hypocrites, when reproved for evident sins, excuse them, because
Christ came to save the lost, and because he is merciful to the chief of sin-
ners. Christian would readily have granted that ‘no good lived’ at his na-
tive 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 if his
honourable relations there. Yet he was ashamed of his name; for men are
unwilling to allow that they seek nothing more than wordly advantages by
religion. ‘The names here selected are most emphatically descriptive of
that whole company of professed Christians, who, under various pretences,
suppose that ‘gain is godliness.’ The polite simulation and dissimulation,
which some most courtly writers have inculcated, as the summit of good
breeding, the 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 accom-
plishments and an agreeable address, constitute the most versatile, refined,
and insinuating species of hypocrisy that can be imagined: and a man of
talents, of any occupation or profession, may render it very subservient to
his interests; by insuring the patronage or custom of those to whom he at-
taches himself, without giving much umbrage to the world, which may in-
deed despise such a character, but will not deem him worthy of hatred.
He may assume any of the names here provided for him, as may best suit
his line in life; and may shape his course, in subserviency to his grand con-
cern, with considerable latitude; provided he has prudence enough to keep
clear of scandalous vices: he will not be 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 dif-
forence betwixt this whole tribe, and the body of true Christians, consists in

picid
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228 THE PILGRIM’S. PROGRESS.

By-ends, of Fair-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 be ashamed of his name. So Christian
came up with him: again, and said, Sir, you talk as if
you knew something more than all the world doth;
and, if I take not my mark amiss, I 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 borne theirs before me.

Cur. 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
ey tele al occasion to give me this name
aa hi 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

these two things: Christians seek the salvation of their souls, and at the
same time aim to glorify God, and be useful to their neighbours ; but hypo-
crites profess to be religious in order to obtain friends, patrons, customers, or
applause: those follow the Lord habitually, whatever tribulations arise be-
cause of the word; but 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 dis-
ciples 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 all the
world.’ This is the most prominent feature in this group of portraits, which
in other resvects exhibits great dissimilarities, and contains the faces of per-
sons belonging to every division of professed Christians on earth.THE PILGRIM’S PROGRESS. 229

a blessing; but let not the malicious load me, there-
fore, with reproach.

Cur. I thought, indeed, that you were the man that
I heard of; and, to tell you what I think, I fear this
name belongs to you more properly than you are will-
ing we should think it doth.

By. Well, if you will thus imagine, I cannot help it;
you shall find me a fair company-keeper, _He DESIRES ‘To
if you will still admit me your associate, W'™ CHRISTI».

Cur. 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 applause.

By. You must not impose, nor lord it over my faith ;
leave me to my liberty, and let me go with you.

Cur. Not a step farther, unless you will do, in what
I propound, as we.

Then said By-ends, I shall never desert my old prin-
ciples, 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 my-
self, until some overtake me that will be glad of my
company.”

BY-ENDS AND
THEY PART.

* When hypocrites are charged with their 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 Christ :’ as if there were no difference be-
tween suffering as a Christian, and being a scandal to the very name of
Christianity ! Thus they endeavour to quiet their minds, and keep up their
credit; deeming themselves at the same time very prudent and fortunate,
in shifting about so as to avoid the cross, and secure their temporal interests.
The Apostle says concerning these men, ‘ from such turn away, and the
decided manner in which Christian warns By-ends, and renounces his com-

ae ot pe A rah Re erect mee Ne a errs Bee) ST
Rgriernar PORTS y eee ieee PANT Test tee ress iste t nT noel pep tiaetan " ' sade230 THE PILGRIMS PROGRESS.

Now I saw in my dream, that Christian and Hopeful.
forsook him, and kept their distance before him; but
one of them, looking back, saw three men following
Mr. By-ends; and behold, as they came up with him,
he made them a very low congee; and they also gave

ve xse new Him a compliment. The men’s names
Se dl were, Mr. Hold-the-world, Mr. Money-
love, and Mr. Save-all, men that Mr. By-ends had for-
merly been acquainted with, for in their minority they
were schoolfellows, and were taught by one Mr. Gripe-
man, a schoolmaster in Love-gain, which is a market-
town in the county of Coveting, in the north. This
schoolmaster taught them the art of getting, either by
violence, cozenage, flattery, lying, or by putting on a
guise of religion; and these four gentlemen had at-
tained 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 Hope-
ful were yet within view.

py-envs' cuar- By, They are a couple of far country-
ACTER OF THE ss "
prta Rats men, 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 all going on pilgrimage.*

pany, though perhaps too plain to be either approved or imitated in this
courtly candid age, is certainly warranted and required by the Holy
Scriptures.

* Tt might have been supposed that the persons, here introduced, were
settled inhabitants of the Town of Vanity, or the City of Destruction: but
indeed they professed themselves Pilgrims, and desired during the sun-shine
to associate with Pilgrims; provided they would allow them, to hold theTHE PILGRIMS PROGRESS. 231

By. We are so indeed; but the men before us are
so rigid, and love so much their own notions, and do
also so lightly esteem the opinions of others, that, let
a man be never so godly, yet if he jumps not with
them in all things, they thrust him quite out of their
company.

Save. That’s bad: but we read of some that are

world, love money, and save all, whatever became of faith and holiness, of
honesty, piety, truth, and charity !—Covetousness, whether it consist in ra-
paciously trying to get money, to hoard or to lavish, in purchasing conse-
quence, power, or pleasure, or in supporting 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 the same time it enables a man, in various ways,
to reward those who can be induced to connive at it, and to render it dan-
gerous 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 abhorreth,’
and 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 wor-
ship; 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 ora party. Thus the ‘vile
person is called liberal, and the churl is said to be bountiful:’ and the idol-
atry of worshipping money has seldom been execrated equally with that of
them, ‘ whose god is their belly ;’ unless when so enormous as to 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 Money-love frequently obtain admission, and acquire undue influ-
ence among Pilgrims. And when the effect of remaining selfishness in the
hearts of true believers, insinuating itself under the specious plea of pru-
dence and necessity, and the ill consequences of specious hypocrites asso-
ciating 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.

. ; i ‘ ter) ett ie ; a sabia emt etc is
SP cates , ee FRE We ae: PAT Hermie Se ai
NEE nn nee nen a32 THE PILGRIM’S PROGRESS.

“ righteous over-much ;”* and such men’s rigidness
prevails with them to judge and condemn all but them-
selves. But I pray, what, and how many, were the
things wherein you differed ?

By. Why, they, after their headstrong manner, con-
clude, that it is duty to rush on their journey all wea-
thers; and I am for waiting for wind and tide. ‘They
are for hazarding all for God at a clap, and I am for
taking all advantages to secure my life and estate.
They are for holding their notions, though all other
men be against them; but I am for religion in what,
and so far as, the times and my safety will bear it.
They are for religion when in rags and contempt; but
Iam for him when he walks in his silver slippers, in
the sunshine, and with applause.

Hoxp-tne-wortp. Aye, and hold you there still,
good Mr. By-ends: for, for my part, Ican 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; it is best to make hay while the sun shines:
you see how the bee lieth still in winter, and bestirs her
only when she can have profit with pleasure. God
sends sometimes rain, and sometimes sunshine: if they
be such fools to go through the first, yet let us be con-
tent to take fair weather along with us. T’or my part,
I like that religion best that will stand with the se-

* 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 ex-
tremes, which always lead men off from vital godliness: or, as some think,
it is the objection of an opponent, which he afterward answers: but it is the
constant plea of those, who neglect the most essentia] 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.’THE PILGRIMW’S PROGRESS. 299

curity 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 described them.*

Save. I think that we are all agreed in this matter,
and therefore there needs no more words about it.

Money. No, there needs no more words about this
matter indeed; for he that believes neither scripture
nor reason, (and you see we have both on our side,)
neither knows his own liberty, nor seeks his own safety.

By. My brethren, we are, as you see, going all on
pilgrimage; and, for our better diversion from things
that are bad, give me leave to propound unto you this
question:

Suppose a man, a minister, or a tradesman, Wc.
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,

* This dialogue 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
thought believers. They connect ‘the wisdom of the serpent’ with his
craft and malice, not with the harmlessness of the dove: if worldly lucre be
the honey, they imitate the bee, and only attend to religion 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: they determine to keep what
they have at any rate, and to get more, if it can be done without open scan-
dal; never seriously recollecting that they are mere stewards of providential
advantages, of which a strict account must at last be 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 families, or spend them in worldly indulgence; and then
quote and pervert scripture to varnish over this base idolatry.

2 i

        
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
  
 
 
 
 
 
 
 
 
 
 
    

PS St To loa beeen ee aaa

ae

CeUpt ier Totter

ee ear ree etter es934 THE PILGRIM’S PROGRESS.

he becomes extraordinary 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?

Monry. 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 concerneth a minister himself. 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 of
some of his principles: for my part, I see no reason
why a man may not 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 be contradicted, since 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, Wc., and so
makes him a better man, yea, makes him better im-
prove his parts; which is according to the mind of God.

3. Now, as for his complying with the temper of his
people, by deserting, to serve them, some of his prin-
ciples, this argueth, (1.) that he 1s of a self-denying
temper, (2.) of a sweet and winning deportment; and
(3.) so more fit for the ministerial function.

4, I conclude, then, that a minister that changes a
small for a great, should not, for so doing, be judgedTHE PILGRIM’S PROGRESS. 2a0

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. For my part, I see no reason but this 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 rich wife, or more cus-
tom to my shop.

3. Besides, the man that gets these by becoming re-
ligious, 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 pro-
fitable design.

* There is a fund of satirical humour in the supposed case here very
gravely stated; and if the author, in his accurate observations on mankind,
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 first (not ‘the king-
dom of God and his righteousness,’ or the glory of God in the salvation of
souls, but) a rich benefice: to attain this primary 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!
In how many thousand of instances has this been an awful reality? How
often has it been pleaded for, as prudent and laudable, by men, not only pre-
tending to common honesty and sincerity, but calling themselves the disci-
ples of Jesus Christ!

cS

cies ce CPS epee ATEN epee aber ed ee fete Peng PA tar ote a eee
« sabedjg uated Ainslie ele aoa pace teddies ede alata as ea Tere aE236 THE PILGRIMS PROGRESS.

This answer, thus made by Mr. Money-love to Mr.
By-ends’ 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 the question
as soon as they overtook them; and the rather, be-
cause 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 betwixt
Mr. By-ends and them, at their parting a little before.

So they came up to each other, and, after a short
salutation, 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 ten thousand such questions. For if it be un-
lawful to follow Christ for loaves, as it is, John vi. 26,
how much more abominable is it 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.

1. Heathens: for when Hamor and Shechem had
a mind to the daughter and cattle of Jacob, and saw
that there was no way for them to come at them, but
by being circumcised; they say to their companions,
“If every male of us be circumcised, as they are cir-
cumcised, shall not their cattle and their substance,THE PILGRIMS PROGRESS. ad

and every beast of theirs, be ours?” Their daughters
and their cattle were that which they sought to obtain,
and their religion the stalking-horse they made use of
to come at them. Read the whole story, Genesis xxxiv.
20—24

2. The hypocritical Pharisees were also of this reli-
gion: long prayers were their pretence; but to get
widows’ houses was their intent, and greater damnation
was from God their judgment.’

3. Judas the devil was also of this religion: he was
religious for the bag, that he might be possessed of
what was put therein; but he was lost, cast away, and
the very son of perdition.

4, Simon the wizard 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 according.

5. 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 and his Master for the same. ‘To answer
the question therefore affirmatively, as I perceive you
have done, and to accept of, as authentic, such answer,
is both heathenish, hypocritical, and devilish; and your
reward will be according to your works.

Then they stood staring one upon another, but had
not wherewith to answer Christian. Hopeful also ap-
proved 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 outgo them. Then said

f Luke xx. 46, 47. g Acts. viii. 18—23.38 THE PILGRIM’S PROGRESS.

Christian to his fellow, If these men cannot stand be-
fore the sentence of men, what will they do with the
sentence of God? And if they are mute when dealt
with by vessels of clay, what will they do when
they shall be rebuked by the flames of a devouring
fire ?*

Then Christian and Hopeful outwent
pivonias RAVE TS them again, and went till they came at a
‘a delicate plain, called Ease; where they
went with much content: but that plain was but nar-
row, so they were quickly got over it. Now, at the
further side of that plain was a little hill, called Lucre,
and in that hill a silver mine, which some of them that
had formerly gone that way, because of the rarity of
it, had turned aside to see; but going too near the
brim of the pit, the ground, being de-
ceitful under them, broke, and they were
slain: some also had been maimed there, and

LUCRE-HILL, A
DANGEROUS HILL.

* God permits Satan to bait his own 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 open-
ing 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 show whether they most love him or their
worldly interests; and it is the devil that tempts them to seize the advan-
tage by sinful compliances or hypocritical pretences that he may ‘take them
captive at his will.’ The arguments here adduced, by an adinirable imita-
tion of the pleas often used on such occasions, are only valid on the supposi-
tion 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 precisely 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 argu-
ments, which the whole tribe of time-serving professors of Christianity,
ever did, or ever can adduce, in support of their ingenious schemes and as-
siduous efforts to reconcile religion with covetousness and love of the world,
or to render them subservient to their secular interests.THE PILGRIM’S PROGRESS. 209

coud not to their dying day be their own men
again.” |
Then I saw in my dream, that a little off the road,

BN (We
ES ey A
PA
ass = N
SS <
Oe aby a
= ees :
APO

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SRE aia

over-against the silver mine, stood Demas — yenas ar ms
s HILL LUCRE,
(gentleman-like) to call passengers to

* When the church enjoys outward peace and prosperity (which has
been generally but for a transient season,) they, who profess the gospel, are
peculiarly exposed to the temptation of seeking worldly riches and distinc-
tions which at other times were placed at such a distance as to lose most of |
their attractive influence; and many in such circumstances are more discon-
certed and disposed to murmur, if excluded from sharing these idolized prizes, } |
than Christians appear to have been, under the most cruel persecutions. |
But the Hill Lucrs, with the silver mine, is a little out of the Pilerim’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 hateful lusts, which drown men in destruction and perdition” | .
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

: .
. : rl ; i
‘ Peat ee ttn et ee Parente ese Sone sac

with many sorrows,’ a240 THE PILGRIM’S PROGRESS.

come and see; who said to Christian and his fellow,
ne catts to F{[o! turn aside hither, and I will show

CHRISTIAN AND
HOPEFUL TO COME

30 HIM. you a thing.*
Cur. What thing is so deserving as to turn us out

of the way to see it?

* 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 afterward re-
pented, or whether he was finally an apostate: yet our author, is warranted
by the general opinion in thus using his name, and afterward 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 often from a vain affectation of gentility which is emphatically implied
by the epithet gentleman-like, bestowed on Demas. The connexions that
professors form in a day of ease and prosperity, 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 expenses, and children genteelly educated naturally
expect to be provided for accordingly. Thus debts are contracted and grad-
ually 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 to their urgent and clamorous neces-
sities. Young persons when they first set out in life, often lay the founda-
tion for innumerable evils, by vainly emulating the expensive style of those
in the same line of business, or the same rank in the community, who are
enabled to support such expenses, either by extensive dealings or unjusti-
fiable means. Many are the bankruptcies, which originate from this mis-
taken conduct: and besides this, it is often found, that fair profits are inade-
quate 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 influenced by religious principles, will be almost sure to
embrace Demas’s invitation, 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.’THE PILGRIM’S PROGRESS. 241

Demas. 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.

Then said Hopeful, Let us go see.

Not I, said Christian, I have heard of this place

{t therefore is incumbent 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 of the same crime: not to speak of its absolute inconsis-
tency with piety and charity.

But none are in this respect so much exposed as ministers and their fam-
ilies, when, having no private fortune, they are situated among the affluent
and genteel: and by yielding to this temptation, they are often incapacitated
from paying their debts with punctuality: they are induced to degrade
their office by stooping to unsuitable methods of extricating themselves out
of difficulties, from which strict frugality would have preserved them, and
by laying themselves under obligations to such men as are capable of abusing
their purchased superiority ; and, above all, they are generally led to place
their children in situations and connexions highly unfavourable to the inter-
ests of their souls, in order to procure them a genteel provision. If we form
our judgment on this subject from the Holy Scriptures, we shall not think
of finding the true ministers of Christ among the higher classes in the com-
munity, 72 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 sake; and 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
mistakes the matter. For this will generally forfeit the opinion before en-
tertained of his good sense and regard to propriety: and his official declara-
tions, concerning the vanity of earthly things, and the Christian’s indiffer
ence to them, will be suspected of insincerity ; while it s observed, that he
conforms to the world, as far or even further than his circumstances will

admit: and thus respect will often be changed into disgust. Nay, indeed,
the superior orders in society do not choose to be too closely copiec, in those
things which they deem their exclusive privileges; especially by une who,
(they must think,) secretly depends on them to defray the expense of the
intrusive competition. The consistent minister of Christ will certainly de-
sire to avoid every thing mean and sordid, and to retrench in every other

2F

Se ii eal

    
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
  
 
 
 
 
  
 
 
  
 
   

i

: F A ; er:
, H ; /
: ‘ideisgicatabaaiible a Disk atictlal ait asst Parry tere teen ree242 THE PILGRIM’S PROGRESS.

before now, and how many have there
HOPEFUL TEMP T-

sp ro 60, BUT been slain; and, besides, that treasure

CHRISTIAN HOLDS

oF ‘s a snare to those that seek it, for it

hindereth them in their pilgrimage.

Then Christian called to Demas, saying, Is not the
place dangerous ! hath it not hindered many in their
pilgrimage !

Demas. Not very dangerous, except to those that
are careless. But withal he blushed as he spake.

Then said Christian to Hopeful, Let us not stir a
step, but still keep on our way.”

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 profes-
sion; and when he led them to infer from it, that they and their families
ought to live in a genteel and fashionable style. As the body of the clergy
have been mostly 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
fatterers; 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 and 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 min-
isters of any description, similar effects will follow; and a degree of depen-
dence, 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 be willing, if required, to be, and to appear as,
the poor followers of Him ‘ who had not where to lay his head.’

* Inexperienced believers are very liable to be seduced by the example
and persuasions of hypocrites; and to deviate from the direct path, in orderTHE PILGRIM’S PROGRESS. 243

Flore. I will warrant you, when By-ends comes Up,
if he hath the same invitation as we, he will turn in
thither to see.

Cur. No doubt thereof, for his principles lead him
that way, and a hundred to one but he dies there.

Then Demas called again, saying, But will you not
come over and see?

Then Christian roundly answered, saying, Demas,
thou art an enemy to the right ways of coum RES TIAN
the Lord of this way, and hast been »=™4*
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
fraternity; 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?

Demas. Yes, my name is Demas; I am the son of
Abraham.

Cur. I know you: Gehazi was your great-grand-
father, 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

h 2 Tim. iv. 10. i 2 Kings v. 20-27. Matt. xxvi. 14, 15. xxvii. 3—5.

to obtain worldly advantages, by means that many men deem fair and hon-
ourable. In this case the counsel and warnings of an experienced com-
panion are of the greatest moment.ws THE PILGRIM’S PROGRESS.

to the King, we will tell him of this thy behaviour.
Thus they went their way.

By this time By-ends and his companions were

gi ay ee come again within sight, and they at the
OVER TODENAS. F144 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 seen again in the
way. Then sang Christian :—

By-ends and silver Demas both agree:
One calls, the other runs, that he may be
A sharer in his lucre; so these do

Take up in this world, and no further go.

Now I saw, that just on the other side of this plain,
J geet see the pilgrims came to a place where stood
rae: an old monument hard by the highway-
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 trans-
formed into the shape of a pillar. Here, therefore,
they stood looking and looking upon it, but could not
for a time tell what they should make~thereof. At
last Hopeful espied, written above, upon the head
thereof, a writing in an unusual hand; but he, being
no scholar, called to Christian (for he was learned) to
see if he could pick out the meaning: so he came, and
after a little laying of the letters together, he found
the same to be this, “ Remember Lot’s wife.” So he
read it to his fellow; after which they both concluded,
that that was the pillar of salt into which Lot’s wife
was turned, for her looking back with a covetousTHE PILGRIM’S PROGRESS.

heart, when she was going from Sodom for safety.®
Which sudden and amazing sight gave them occasion
for this discourse.

Cur. Ah, my brother! 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, a spectacle for
those that shall come after to behold.

Hore. I am sorry that I was so foolish, and am
made to wonder that Iam 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.

Cur. 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.

Hors. ‘True, and she may be to us both caution and
example: caution, that we should shun her sin; or a
sign of what judgment will overtake such as shall not
be prevented by this caution: so Korah, Dathan, and
Abiram, with the two hundred and fifty men that
perished in their sin, did also become a sign or ex-
ample to others to beware.’ But, above all, I muse at
one thing, to wit, how Demas and his fellows can
stand so confidently yonder to look for that treasure,
which this woman but for looking behind her after,
(for we read not that she stepped one foot out of the

k Gen. xix, 26. 1 Num. xxvi. 9, 10.

245

gheraOs5,0
bo eeeee |

ty ra PR r eet
ai meena246 THE PILGRIMS PROGRESS.

llar of salt; especially since

way,) was turned into a pl
her, did make her an

the judgment which overtook

example within sight of where they are: for they
cannot choose but see her, did they but lift up their
eyes.

Cur. It is a thing to be wondered at, and it argueth
that their hearts are grown desperate in the case; and
I cannot tell who 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 exceed-
ingly,” because they were sinners “ before the Lord,”
that is, in his eye-sight, and notwithstanding the kind-
nesses that he had showed them ; for the land of
Sodom was now like the garden of Eden heretofore."
This, therefore, provoked him the more to jealousy,
and made their plague as hot as the fire of the Lord
out of heaven could make it. And it is most rationally
to be 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

m Gen. xiii. 10, 13.

* It is indeed most wonderful that men, who profess to believe the Bible,
ean so confidently attempt to reconcile the love of the world with the ser-
vice of God; when the instructions, warnings and examples in the sacred
volume, which show the fatal consequences of such endeavours, are so nu-
merous, express, and affecting! If Lot’s wife, who merely hankered after
the possessions she had left behind in Sodom, and looked back with a design
of returning, was made a monument of the Lord’s vengeance, and a warning
to all future ages; what will be the doom of those professed Christians, whe
habitually prefer worldly gain, or the vain pomp and indulgence that may
be purchased with it, to the honour of Christ, and obedience to his most rea-
sonable commandments? The true cause of this infatuation is here as-
signed: they ‘do not lift up their eyes ” and it is to be feared most of them

never will, before ‘ they lift them up in hell, being in torment.’THE PILGRIM’S PROGRESS. 247

caution them to the contrary, must be partakers of
severest judgments.

Hore. 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 oc-
casion to us to thank God, to fear before him, and
always to remember Lot’s wife.

I saw then that they went on their way to a pleasant
river, which David the king called “the a river.
river of God;” but John, “the river of the water of
life.’" Now, their way lay just upon the bank of this
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 — Rees ny tHE

RIVER.

with all manner of fruit; and the leaves

THE FRUIT AND
LEAVES OF THE

they ate to prevent surfeits, and other trees.
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 lies; | « “savow, ix
and it was’ green all the yearlong. In 70wt 70%"
this meadow they lay down and slept, for here they
might lie down safely.2. When they awoke, they ga-
thered 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—

Behold ye how these crystal streams do olide,

To comfort pilgrims by the high-way side.

The meadows green, besides their fragrant smell,
Yield dainties for them; and he who can tell

What pleasant fruit, yea, leaves, these trees do yield,
Will soon sell all, that he may buy this field.

n Psalm xivi.4. Ezek. xlvii. Rev, xxi. 1 o Psalm xxiii. Isa. xiv. 30248 THE PILGRIM’S PROGRESS.

So when they were disposed to go on, (for they were
not as yet at their journey’s end,) they ate, and drank,

and departed.*
Now, I beheld in my dream, that they had not jour-

neyed far, but the river and the way for a time parted,
at which they 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 dis-
couraged because of the way.’ Wherefore, still as
they went on, they wished for a better way. Now, a

p Num. xxi. 4.

* 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 re-
sist the temptations to turn aside for lucre, were indulged with more abun-
dant spiritual consolatious. The Holy Spirit, the inexhaustible source of
life, light, holiness and joy, is represented by the ‘River of God;’ even
that ‘River of the water of life, clear as crystal, proceeding out of the
throne of God and the Lamb.’ All believers partake of his sacred influ-
ences, which prepare the soul for heavenly felicity, and are earnests and
pledges of it: but there are seasons when he communicates his holy com-
forts in larger measure; when the Christian sees such glory in the salva-
tion of Christ; so clearly ascertains his interest in it; and realizes his obli-
gations 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 inbred 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 likes that
adorn the banks of the river,) is very pleasant; and the soul’s rest and sat-
isfaction in God and his service 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 oc-
casionally introduced; for these belong to believers at all times, without any
interruption or variation: but the more abundant consolations of the Spirit
are not vouchsafed in the same manner, and on them the actual enjoyment
fo our privileges in a great measure depends.THE PILGRIM’S PROGRESS. 249

little before them, there was on the left hand of the
road a meadow, and a stile to go over sv-raru weavow
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. one remprarron

MAKES WAY FOR

path lay along by the way on the other *%°™=**

side of the fence. °Tis according to my wish, said
Christian; here is the easiest going; come, good
Hopeful, and let us go over.* ,

Hors. But, how if this path should lead us out of
the way?

* Believers, even when in the path of duty, walking by 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
ill 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 déclining the cross, or shifting the difficulty
which wearies them: nor will it be long before some expedient for a tempo-
rary 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 plaus-
ible, and circumstances may seem to invite to it. Men imagine some provi-
dential interposition, giving ease to the weary; and they think that the pre-
cept may be interpreted with some latitude, that prudence should be exer-
cised, and that scrupulousness about little things is a mark of legality or
superstition. Thus by ‘leaning to their own understandings,’ and ‘ trusting
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, by 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 young converts to follow no man further than he follows
Christ.
2G

ASAT De At Sen erie ae
Reet sir eal aad

et

Rereeeer toate Snot ei Onve trae Oreo LaeTHE PILGRIM’S PROGRESS.

That is not likely, said the other. Look, doth it not
go along by the way-side ! So Hopeful,
mraNs Nay LES? heing persuaded by his fellow, went after

WEAK ONES OUT

oF tHe WAT 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 be-
fore them, espied a man walking as they did, and his
name was Vain-Confidence: so they called after him,
ses waar irs and asked him whither that way led. He

TOO SUDDENLY TO

rabn iN with gaid To the Celestial Gate. Look, said

STRANGERS.

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 went behind lost the sight of
him that went before.*

He therefore that went before, (Vain-Confidence by
sees ame, not sce: therway before him,
oun?) + . dell into.a deep. pits winch was: on .pur-
pose there made by the Prince of those grounds, to

q Isa. ix. 16.

* It would not be 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 be of nc bad repute or material consequence. But every wrong step
makes way for further temptations, and serves to render other sins appa-
rently necessary : and if it be a deliberate violation of the least precept in
the smallest instance, from carnal motives, it involves such self-will, unbe-
lief, ingratitude, and worldly idolatry, as will most certainly expose the be-
liever to sharp rebukes and painful corrections. The example also of vain
pretenders to religion, of whom perhaps, at the first interview, too favoura-
ble an opinion has been formed, 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 priv-
liege! But darkness must soon envelope all who follow such guides, and
the most extreme distress and danger are directly in the way they take.THE PILGRIM’S PROGRESS. 201

catch vain-glorious fools withal, and was dashed in
pieces with 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 hustrusting that he had led him out of the
way: and now it began to rain, and thunder, and
lighten in a most dreadful manner, and the water rose
amain.t

Then Hopeful groaned in himself, say- _xzasowixe ae.

3 TWEEN  CHRIS-
ing, Oh, that I had kept on my way! Bake ND: BORE:

Cur. Who could have thought that this path should
have led us out of the way?

Hops. I was afraid on’t at the very first, and there-
fore gave you that gentle caution. I would have spoke
plainer, but that you are older than I.

Cur. Good brother, be not offended; I am sorry I
have brought thee out-of the way; and 4.92), 068
that I have put thee into such imminent teanine urs aro.

THER OUT OF THE

danger: pray, my brother, forgive me; 4*
I did not do it of an evil intent.

Hors. Be comforted, my brother, for I forgive thee;
and believe, too, that this shall be for our good

* This circumstance may represent the salutary effects which are some-
times produced on offending believers, by the awful death of sume 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 tem-
porary prevalence of vain-confidence; while presumptuous transgressors
perish in the pit of darkness and despair.

+ The holy law condemns every transgression: when the Christian,
therefore, has fallen into wilful sin, he is often led to fear that his faith ig
dead, that he is still under the law, and that his person as well as his con-
duct is liable to its righteous condemnation. Thus he is brought back
again, as it were, to the tempest, thunder and lightning of mount Sinai.

‘ ‘ihe BUN Hat westet beer saree
sea siete jaca fe seat ‘

     
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
  
  
 
 
 
 
 
  
 
   

rs ae ce202 THE PILGRIMS PROGRESS.

rw

d Ihave with me a merciful brother :

Cur. I am gla
t stand here; let us try to go back

but we must no
again.

Horr. But, good brother, let me go before.

Cur. 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
ek iacecdeame” But My this time the waters

GER OF DROWNING

As THEY G0 BACK. were greatly risen, by reason of which

the way of going back was very dangerous. (Then J
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 gomg back they had
like to have been drowned, nine or ten times.T

r Jer Xxx. el.

* 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, but 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,
would find little difficulty in returning to his duty and recovering his peace.
But a deliberate transgression, however trivial it might seem at the mo-

ment, appears upon the retrospect to be an act of most ungrateful and ag-THE PILGRIM’S PROGRESS. 23

Neither could they, with all the skill they had, get
again to the stile that night. Wherefore at last, light-
ing under a little shelter, they sat down — rey sruzp iy

THE GROUNDS OF

there till the day-break: but benoit weeny? Bree
they fell asleep. Now, there was, not far from the

ee 5
ES wines
GEREN DIG

fry EES

gravated 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 oc-
curs to him, that if all his past endeavours and expectations, for many years,
have been frustrated, he can entertain little hope of better success here-
after; as he knows not how to use other nieans, 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 resem-
bles a man who is groping in the dark and cannot find his way, or who is
passing through a deep and rapid stream, and struggling hard to keep his

head above water.254. THE PILGRIM’S PROGRESS.

place where they lay, a castle, called Doubting Castle,
the owner whereof was Giant Despair; and it was in
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
.. yale he ee seal the giant, You have this night tres-
Bis sRonsos: AND” Haesed on me DY trampling in, and lying
povaninecast™™ on my grounds, 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 before him, and put them
into his castle, into a very dark dungeon, nasty and

re axsevous stinking to the spirits of these two men.”

NESS OF THEIR IM-

PRISONMENT. Here then they lay from W ednesday

* 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.
Extraordinary cases require singular diligence; even as greater exertion is
necessary to get out of a pit than to walk upon level ground. When be-
lievers, therefore, have brought themselves, by transgressions, into great
terror and anguish of conscience, it is foolish to expect that God will ‘ re-
store to them the joy of his salvation,’ till they have made the most unre-
served confessions of their guilt: humbly deprecated his deserved wrath in
persevering prayer, and used peculiar diligence in every thing that accom-
panies repentance and faith in Christ; and tends to greater watchfulness,
circumspection, and self-denial. But they often seek relief in a more com-
pendious 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 the security of the new covenant; and the storm in their con-
sciences subsiding, they ‘find a little shelter,’ and ‘ wait for a more conve-
nient opportunity’ of recovering their former life and vigour in religion.
Indeed the very circumstances which should excite us to peculiar earnest-THE PILGRIM’S PROGRESS. 200

morning till Saturday night, without one bit of bread,
or drop of driuk, or light, or any to ask how they did:
ther were, therefore, here in evil case, and were far
from friends and acquaintance.’ Now in this place

s Psalm Ixxxviii. 18.

ness, tend, through the depravity of our nature, to blind and stupefy 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 mistakes bring believers into deep
distress. 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 carefully distinguished from Chris-
tian’s terrors in the City of Destruction, which induced him to ‘flee from
the wrath to come;’ from 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 terrors that seized him and Hopeful in By-path-
meadow, which would have speedily terminated if they had not slept on
forbidden ground, and stopped short of the refuge the Lord hath provided.
Despair, like a tremendous giant, will at last seize on the souls o: all unbe-
lievers: and when Christians conclude, from some aggravated and pertina-
cious misconduct, that they belong to that company, even their acquaintance
with the Scripture will expose them to be taken captive by him. They do
not indeed fall and perish with Vain-confidence: but for a season they find
it impossible to rise superior to prevailing gloomy doubts bordering on de-
spair, or to obtain the least comfortable hope of deliverance, 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
cn Giant Despair’s grounds; and are never out of his reach till renewed
exercises of deep repentance and faith in Christ, producing unreserved obe-
dience, 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 com-
municate; in the mean time every effort must be accompanied with dis-
couragement and distress: but if, instead of persevering, amidst our anxious
fears, to cry to him for help, and wait his time of showing mercy, we en-
deavour 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

‘ See rr nr aoe a tamara256 THE PILGRIM’S PROGRESS.

Christian had double sorrow, because it was through
his unadvised counsel that they were brought into this

distress.*
Now Giant Despair had a wife, and her name was

Diffidence: so, when he was gone to bed, he told his
wife what he had done; to wit, that he had taken a
couple of prisoners, and cast them into his dungeon for
trespassing on his grounds. Then he asked her also
what he had best do further to them? So she asked
what they were, whence they came, and whither they
were bound; and he told her. Then she counselled
him, that when he arose in the morning he should beat
them without mercy. So when he arose, he getteth

such perverseness, to pretend that we have inadvertently mistaken our
way: ‘our own hearts will condemn us;’ how then can ‘we have confi-
dence toward 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 recollection of our former hopes and comforts will only
serve to aggravate our wo. These lines are here inserted :—
‘The Pilgrims now, to gratify the flesh,
Will seek its ease, but, oh! 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 till 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 and hope; no help or pity from his brethren, but severc censures cr
more painful suspicions; 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 a trivial gain, leap down a precipice, even if he could be
sure that he should escape with his life? 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.THE PILGRIM’S PROGRESS. 207

him 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, ON THURSDAY

GIANT DESPAIR

and beats them fearfully, in such sort that 2478,#15 78
they were not able to help themselves, or to turn them
upon the floor. This done, he withdraws, and leaves
them there to condole their misery, and to mourn
under their distress: so all that day they spent their
time in nothing but sighs and bitter lamentations.
The next night she, talking with her husband further
about them, and understanding that they were yet
alive, did advise him to counsel them to make away
with themselves. So, when morning was ott, See ae
come, he goes to them in a surly manner DESPAIR coUN-
as before, and perceiving them to be very “’’7™*"°*""**
sore with the stripes that he had given them the day
before, he told them, that since they were never like
to come out of that place, their only way would be
forthwith to make an end of themselves, either with
knife, halter, or poison: For why, said he, should you
choose to live, 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 -fellemte”oneror ‘hire tits;"@lor he Sey ee
sometimes, in sunshiny weather, fell into ““"

fits,) and lost for a time the use of his hands. Where-
fore he withdrew, and left them, as before, to consider
what to do.* Then did the prisoners consult between

* 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 his own case: for this is accompanied by
some small degree of latent hope, discoverable in its effects, though unpe-

2H

    
  
 
  
   
 
 
 
 
   
 
 
 
 
 
 
 
   
  
 
 
  
  
   
    

ore : p Se eee Deere
a ho Seite led OE Sk » te c hain)258 THE PILGRIM’S PROGRESS.

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

ue deremet whether it is best, to live thus,
mane 4 or to die out of hand; “my soul chooseth
strangling rather than life,”" and the grave is more
easy for me than this dungeon! Shall we be ruled
by the giant?

Hors. 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 murder ;” no, 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 kill body and soul at once. And, more-

oo sR ese POWER brother, thou talkest of ease in
ihe "qi the grave; but hast thou forgotten the
hell whither for certain the murderers go? for “no

t Job vil. Lo:

ceived amidst the distressing feelings of the heart. Perhaps this was in-
tended in the allegory by the circumstance of Despair’s doing nuthing 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 will be eventu-
ally 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 sunshiny weather
fell into fits:’ but the words in sunshiny weather, are not in the old edition
before me. If the author afterward added them, he probably intended to
represent those transient glimpses of hope, which preserve believers from
such dire extremities in their most discouraged seasons.murderer hath eternal life,” &c.
again, that all the law is not in the hand of Giant

THE PILGRIM’S PROGRESS.

     
 
 

209

And let us consider

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, who

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 that 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 con-
tinued together in the dark that day, in their sad and

doleful condition.*

* They, who have long walked with stable peace in the ways of God, are
often known to be more dejected, when sin hath filled their consciences
with remorse, than 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 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 ex-

ample; and the Lord permits them to be overwhelmed for a time with dis-

couragement, 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 show that none has
any strength independent of Him, 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 Scripture 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

  

 
  
 
 
 
 
  
 
 
  
 
 
 
  
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
   

Pe ORG Artie A f iS ire ae PTR ee Ate thas Bed
POMPE retin ee Le ee el < : at
cre »260 THE PILGRIMS PROGRESS.

Ld

Well, towards evening the giant goes down into the
dungeon again, to see if his prisoners had taken his
counsel: but when he came there, he found them
alive; and, truly, alive was all, for now, what for want
of bread and water, and by reason.of the wounds they
received when he beat them, they could do little but
breathe. But, 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
Christian 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 for doing it, but
Hopeful made his second reply as followeth:

My brother, said he, rememberest thou not how

iy fee valiant thou hast been heretofore ? Apol-
perm? line tenon could notenush thee, nor could all

BY CALLING FOR-
MER THINGS TO

rememsrance. 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 fears? Thou
seest that I am in the dungeon with thee, a far weaker
man by nature than thou art; also this giant hath
wounded me as well as thee, and hath also cut off the
bread and water from my mouth, and with thee I

which certainly tends to mislead the mind of the

misapprehensions on this most important sub-
n’s minds under

end to their existence ;
tempted, into very erroneous
ject. This discourse aptly represents the fluctuation of me
their struggles against despair, with purposes at some

great despondency ;
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.THE PILGRIM’S PROGRESS. 261

mourn without the light. But let us exercise a little
more patience; remember how thou playedst the man
at Vanity Fair, and wast neither afraid of the chain
nor cage, nor yet of bloody death: wherefore let us,
(at least to avoid the shame that becomes not a Chris-

tian to be found in,) bear up with patience as well as
We Call.”

Now, night being come again, and the giant and his
wife being in bed, she asked him concerning the pri-
soners, and if they had taken his counsel: to which he
replied, They are sturdy rogues, they choose rather to
bear all hardships than to make away with themselves.
Then said she, Take them into the castle-yard to-
morrow, and show them the bones and skulls of those
thou hast already dispatched, and make them believe,
ere a week comes to an end, thou wilt tear them in
pieces, as thou hast done their fellows before them.T

* Serious recollection of past conflicts, dangers, and deliverances, is pe-
euliarly useful to encourage confidence in the power and mercy of God, and
patient waiting for him in the most difficult 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 re-
nounce our hope, and have recourse to desperate measures.

+ 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
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
Interpreter, and are awful warnings to all professors, ‘ while they chink 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 be his own. This seems in-
tended, by the Giant showing the Pilgrims the bones of those he had slain,
in order to induce them to self-murder.

aha RMT RENE . 7 ‘

TS MeORe nee ioe eo ila262 THE PILGRIM’S PROGRESS.

So when the morning was come, the giant gecs to
and takes them into the castle-yard, and
as his wife had bidden him. These, said
Sede gia be) WETS pilgrims, as you are, once, and
GIANT THREATEN-

they trespassed on my grounds, as you

ED THAT SHORTLY
HE WOULD PULL

Bnew ix Frees. have done; and when I thought fit, I
tore them in pieces; and so within ten days I will do
you. Get you down to 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 old giant wondered that he could neither by his
blows nor counsel bring them to an end. And with
that his wife replied, I fear, said she, that they live in
hopes that some will come to 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.*

them again,
shows them

* 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 have fallen into sin and despondency. Nothing will be effectual for
the recovering of the fallen, till they ‘begin to pray’ with fervency, impor-
tunity, and perseverance. Ordinary diligence will in this case be unavail-
ing: they have sought ease to the flesh, when they ought to have ‘ watched
unto prayer ;’ and they must now watch and pray when others sleep: and
they must struggle against reluctancy, and persist in repeated approaches
to the mercy-seat, till they obtain a gracious answer. But such is our na-
ture and situation, that in proportion as we have special need for earnest:
ness in these devout exercises, our hearts are averse to them. The child,
while obedient, anticipates the pleasure of meeting his affectionate parent ;by
¢
zs

Serre rae

ry

ey

eteTHE PILGRIMS PROGRESS. 263

Now, a little before it was day, good Christian,
as one half amazed, brake out into this passionate
speech: What a‘ fool, quoth he, am I, thus to le in a
Stinking dungeon, when I may as well walk at liberty !
I have a key in my bosom, called Pro- | + zev 1 opate
mise, that. will, I am persuaded, open $2pns°.ns voce
arty lock in Doubting Castle. Then said tu. °°
Hopeful, Fhat’s good news, good brother, pluck: it out
of thy bosom, and try. «

Then Christian pulled jt out of his bosom, and begar
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 outward door that. leads into the castle-

yard, and with. his key opened that door also. After

that, he went to the iron gate, for that must be opened

too; but that lock went very hard; yet the key did
open it. “Then they thrust open the 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 prisoners, felt his limbs to
fail, for his fits took him again, so that he could by no
means go after them. Then they went on, and came

but, when conscious of heving offended, he, from shame, fear, and pride,
hides himself, and keepe at a distance. Thus unbelief, guilt, and a proud
aversion to anreserved self-abesement, 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 himeelf of his sole remedy: ‘ He
keeps silence, though his bones wax old with his roaring all the day long.’
(Pealm xxzii. 3—5.) But when stoutness of spirit ig broken down, and a
contrite believing frame of mind succeeds, the offender begins to cry fer-
vently to God for mercy, with humiliating confessions, renewed application
to the blood of Christ, and perseverance amidst delays and discourage-
ments: and then it will not be very long ere he obtain complete de
jiverance.264 THE PILGRIM’S PROGRESS.

to the King’s highway, and so were safe, because they
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 shall come after
from falling into the hand of Giant Despair. So they
arittansrecr Consented to erect there a pillar, and to

BH BY CRRISTIAR

amp mie veviow. engrave Upon the side thereof this sen-
tence, “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
his holy pilgrims.” Many, therefore, that followed
after, read what was written, and escaped the danger.*
This done, they sang as follows— |

Out of the way we went, and then we found

What "twas to tread upon forbidden ground :

And let them that come after have a care

Lest heedlessness make them as we to fare:

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 be-
lieves in Christ, is especially intended by the key; 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 cordially desiring the promised blessings, bas the ‘key in
bis 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, ‘coming to God through him;’ he gradually resumes his con-
fidence, and begins to wonder at his past despondency. Yet remains of
unbelief, recollection of his aggravated guilt, and fear lest he should pre-
sume, 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, 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 and a vain confidence keep out all doubts and fears,
even on forbidden ground, and under the walls of Despair’s castle; till ati
j
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ey tote_ THE PILGRIM’S PROGRESS. 269

They went then till they came to the Delectable
Mountains, which mountains belong to sus verecesste
the Lord of the hill of which we have “"
spoken before; so they went up to the mountains, to
behold the gardens and orchards, the vineyards and
fountains of water; where also they sev sae ue

PRESKHED IB THB

drank, and washed themselves, and did *°°"™*1"*
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 ec wire ree
‘s Whose Delectable Mountains are these? “""""""”"
and whose be the sheep that feed upon them?”

Suep, These mountains are Emmaonuel’s Land, and
they are within sight of his city; and the sheep also
are his, and he laid down his life for them.**

a John xz. 11, 15.

length the poor deluded wretch is unexpectedly and irresistibly seized upon,
and mede his prey. And if Christians follow Vain-confidence, and endea-
vour to keep up their hopes when neglecting. their known duty; let them
remember, that, (whatever some men may pretend,) they will surely be
thus brought acquainted with Diffidence, immured in Doubting Castle, and
terribly bruised and frighted by Giant Despair; nor will they be delivered
til] they have learned, by painful experience, that the assurance of hope is
inseparably connected with the self-denying obedience of faith and love.

* When offending Christians are brought to deep repentance, renewed
exercises of lively faith, and willing obedience in those self-denying duties
- which they had declined, the Lord ‘ restores them the joy of, bis salvation,’
"and their former comforts become more abundent and permanent. The De-
lectable Mountains seem intended to represent those calm seasons of peace
and comfort, which consistent believers often experience in their old age.
They have survived, in @ eonsiderable degree, the venemence 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: the Lord graciously exempts them from

| 21266 THE PILGRIMS PROGRESS.

Cur. Is this the way to the Celestial City ?

Sep. You are just in your way.

Cur. How far is it thither ?

Suep. Too far for any but those that shall get
thither indeed.* |

Cur. Is the way safe or dangerous?

Suep. Safe for those for whom it is to be safe; “but
transgressors shall fall therein.””

Vv Hos, xiv. 9,
peculiar trials and temptations: their acquaintance with the ministers and
people of God is enlarged, and they possess the respect, confidence, and
affection of many esteemed friends : they have much leisure for communion .
with God, and the immediate exercises of religion: and they often con-
verse 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 perfections of God in assured faith and hope, they an-
ticipate their future happiness ‘with joy unspeakable and fall of glory.’
These things are represented under s variety of external images, according
to the nature of an allegory. The Shepherds and their flocke denote the
more extensive acquaintance of meaiiyaged Christians with the ministers
and churches of Christ, the Chief Shepherd, ‘ who laid down hie life for the
sheep.’ This is ‘Emmanuel’s land;’ for, being detached from worldly en-
gegements and connexions, they now spend their time almost wholly among
the subjects of the Prince of Peace, and as in his more especial pregpnce.

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 cautions are:
Pilgrims are steady kept by faith and fear.’

* The certainty of the final pereeverance of true believers is continually
exemplified in their actually persevering, notwithstanding all imaginable
inward and outward impediments. Many hold the doctrine who are not
interested in the privilege; and whose conduct eventually proves that they
‘had no root in themeelves:’ but the true believer acquires new strength by
his very trials and mistakes, and poesesses increasing evidence that the new
covenant ie made with him; for, ‘having obtained help of God,’ he stil]
‘continues in Christ's word,’ and ‘abides in him:’ and, while temptations,
persecutions, heresies, and afflictions, which stumble transgressors and de-
tect hypocrites, tend to quicken, humble, sanctify, and establish him, he
may assuredly conclude, that ‘he shall be kept by the power of God,
through faith, unto salvation,’ 7THE PILGRIMS PROGRESS. 267

Cur. Is there in this place any relief for pilgrims
that are weary and faint in the way?

Suep. 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
perceived 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 show their face on these mountains.
But when the Shepherds heard their an- ju. exepusrvs
swers, 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 Sineere,*-took:’- fo. saved ov
them by the hand, and had them to their ***°*"""*"?*

w Heb. xiii. 2.

* These names imply much useful instruction, both to ministers and
Christians, by showing them what endowments are most essential to the
pastoral office. The attention given to preachers should not be propor-
tioned 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; their experience 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 to
mislead, deceive, pervert, defile, or harass the souls of men; their watch-
fulness over 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 be betrayed; and their sincerity, as manifested by a
disinterested, unambitious, unassuming, patient, and affectionate conduct;
by proving that they deem themselves bound to practise their own instruc-
tions, and by a uniform attempt to convince the people, that they ‘seek not
theirs, but them.’

     
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
  
  
  
 
 
 
 
 
 
 
 
 
 
 
  
 
   

erp oer tare ec in tritt sat add268 THE PILGRIM’S PROGRESS.

tents, and made them partake of that which was ready
They said, moreover, We would that you
should stay here awhile, to be acquainted with us, and
yet more to solace yourselves with the good of these
Delectable Mountains. Then 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 up 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 an-
Pee cca, weer: Shall we show these pilgrims some
ae wonders? So, when they had concluded
to do it, they had them first to the top of a hill, called

eg, SULPOL, which was very steep on the far-
ee thest 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 Philetus,® 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 heed how they clamber too high, or how they
come too near the brink of this mountain."

at present.

x 2 Time. L7jv18.
* Human nature always verges to extremes. In former times the least
deviation from an established system of doctrine was reprobated as a damna-
ble heresy; and some persons, even at this day, tacitly laying claim toTHE PILGRIM’S PROGRESS. 269

Then I saw that they had them to the top of another
mountain, and the name of that is Caution, mount cavrioy.
and bid them look afar off; which when they did,
they perceived, as they thought, several men walking
up and down among the tombs 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 Chris-
tian, What means this?

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 com-
-non 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
differ from them. Thus the great end for which prophets and apostles were
mspired, martyrs shed their blood, and the Son of God himself 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 to be sober, honest, sincere, and benevolent;) and those princi-
ples, from which all genuine holiness must arise, are contemned as enthu-
siasm 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 reve-
lation: and some are absolutely inconsistent with repentance, humility, faith,
hope, love, spiritual worship, and holy obedience, and consequently incom-
patible 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 mind,’ and by speculating on
subjects which are too deep for them. Tor the fruit of ‘the tree of know-
ledge,’ in respect of religious opinions not expressly revealed, is still for-
bidden; 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 account-
ing for every thing; fall into destructive heresies, do immense mischief. and
become awful examples for the warning of their contemporaries and
SuCCeSSOTS.

eran oe EET Pe eee tte ae
ida dA T SEM LS

: i
ar ‘ *toalh WeaeA TT
Repeater Pomyctie tester elec ate he ate

     
 
 
 
 
 
 
  
  
  
 
 
 
   
  
 
  
  
  
 
 
  
  
 
 
 
 
 
 
  
 
   

. Br
Bs270 THE PILGRIMS PROGRESS.

as

The Shepherds then answered, Did you not see, a
little below these mountains, a Stile that led into a
meadow, on the left hand of this way? They an-
awered, 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 mea-
dow, and there were taken by Giant Despair, and cast
into Doubting Castle; 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 wan-
dereth out of the way of understanding shall remain
in the congregation of the dead.”Y Then Christian
and Hopeful looked one upon another, with tears
gushing out, but yet said nothing to the Shepherds.*

y Prov. xxi. 16.

* Many professors, turning aside from the line of conscientious obedience
to escape difficulties, experience creat distress of mind; which not being
able to endure, they desperately endeavour to disbelieve or pérvert 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 pun-
ishment 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 ina
few speculative notions, and being far more hopeless than they. This is
not only the case with many, at the first beginning of a religious profession,
as of Pliable at the Slough of Despond, but with some at every stage of
the journey. Such examples may very properly demand our tears of godly
sorrow and fervent gratitude; when we reflect on our own misconduct, and
the loving kindness of the Lord, who hath made us to differ, by first im-

planting, and then preserving, faith in our hearts.THE PILGRIM’S PROGRESS. a1

ws

Then I saw in my dream, that the Shepherds had
them 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 there a rumbling 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 4sv-warro sent
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 pilgrim-
age, as we have now; had they not?

Suep. Yes, and held it a long time too.

Hore, How far might they go on in pilgrimage in
their day, since they, notwithstanding, were thus
miserably cast away ?

Suep. Some further, and some not so far as these
mountains.

Then said the pilgrims one to the other, We had
need to cry to the Strong for strength.

SHep. Ay, and you will have need to use it when
you have it too.*

* No mancan see the heart of another, or certainly know him to be a true
believer: it is, therefore, proper to warn the most approved persons, ‘ while
they think they stand, to take heed lest they fall.’ Such cautions, with the
diligence, 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
accomplished ; and it may appear very uncertain to the persons concerned,

      
  
   
  
 
   
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
  
   

rt Aare PSN Tame tte Oe
east ir) 17 al ia aQ72 THE PILGRIMS PROGRESS.

By this time the pilgrims had a desire to go for-
ward, and the Shepherds a desire they should; so
they walked together towards the end of the moun-
Then said the Shepherds one to another, Let

fui de oe els Nene show the pilgrims the gates of
PERSFECTIVESLASS. 44 Colestial City, if they have skill to
look through our perspective-glass. The pilgrims lov-
ingly accepted the motion: so they had them to the
top of a high hill, called Clear, and gave them the
glass to look.

Then they tried to look, but the remembrance of

pee eh || gi theb last thing that the Shepherds had
SERVILE FEAR. — own them made their hands shake; by
means of which impediment they could not look stea-
dily through the glass;* yet they thought they saw
something like the gate, and also some of the glory of
the place. Then they went away, and sang this song:

tains.

Thus by the Shepherds secrets are revealed,
Which from all other men are kept concealed:
Come to the Shepherds then, if you would see
Things deep, things hid, and that mysterious be.

When they were about to depart, one of the Shep-

especially if they yield to remissness; s0 that prayer to the Almighty God
for strength, with continual watchfulness and attention to every part of
practical religion, 1s absolutely necessary to ‘ the full assurance of hope unto
che end.’

* Such is the infirmity of our nature, even when in a measure renovated,
chat 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
and 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.’ |a

a

On
i

NY}
i
I
|
;THE PILGRIMS PROGRESS. 213

herds gave them a note of the way. Peo fous

Another of them bid them beware of the °°?"

flatterer. The third bid them take heed that they
s]

lept not upon the enchanted ground. And the fourtl

2
bid them God speed. So I awoke from my dream.

And I s]

ept, and dreamed again, and saw the same
two pi

lgrims going down the mountains along the high-
way towards the city. Now, a little below these moun-
tains, on the left hand, lieth the Country ee
of Conceit, from which country there coxcer,

OUT OF
re WHICH CAME I¢

comes into the way in which the plistims ers

walked a little crooked lane. Here, therefore, they

wet with a very brisk lad that came out of that

country, and his name was Ignorance.* — currertan ano
ae : IGNORANCE HAVE

So Christian asked him from what pants Sone see

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-
giorious than haughty and arrogant: who think well of themselves, and pre-

sume on the good opinion of their acquaintance ; who are open and commu-

nicative, though they expose their ignorance continually ; who fancy them-
selves very religious, and expect to be 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-wise-man:
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 religious, are shaken off with great difficulty ; and they are con-
tinually found among the hearers of the gospel. They often intrude them-
selves at the most sacred ordinances, when they have it in their power;
and sometimes are favourably thought of, till further acquaintance proves

2K

    
  
 
 
    
  
   
 
 
 
 
 
 
  
   
    
   
    
    
    
 
 
 
   
   
 

PELE Ca oat Sia aie ac —
ie ea isi toa

. f js a . “ i rt / ri f
pi F mo RY re mM Er Wesel tet eer storie os
ee Petia ei irate Pers
Re274 THE PILGRIMS PROGRESS.

Icnor. Sir, I was born in the country that lieth off
there a little on the left hand, and I am going to tho
Celestial City.

Cur. 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.

Cur. But what have you to show at that gate, that
the gate should be opened to you! |

I know my Lord’s will, and have been a good
jgTHE GROUNDS liver; I pay every man his own; I pray,
HOP fast, pay tithes, and give alms, and have
left my country for whither I am going.

Cur. But thou camest not in at the W icket-gate
that is at the head of this way; thou camest in hither
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.

Icnor. Gentlemen, ye be utter strangers to me, I

az tenierz know you not; be content to follow the

EVERY ONE HBHEIS

BUT A FOOL. religion of your country, and I will follow

IGNnor.

their entire ignorance. Pride in one form or another, is the universal

fault of human nature; but 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 igno-
rance resided. A lively disposition, a weak capacity, a confused judgment,
the want of information about religion and almost every other subject, a
proportionable blindness to all these defects, and a pert forward self-suffi-
ciency, 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 hints as we proceed,
the plain language of the author on this subject will be perfectly intelligi-

ble to the attentive reader.THE PILGRIM’S PROGRESS. 279

the religion of mine. JI hope all will be well. And, as
for the gate that you talk of, all the world knows that
it is a great way off of our country. I cannot 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 the way.

When Christian saw that the man was wise in his
own conceit, he said to Hopeful, whisperingly, “ There
is more hope of a fool than of him ;”* and said, more-
over, “ 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 fH ae *
with him, or outgo him at present; and "7? *798"
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 to embrace, lest he remain

Still ignorant of what’s the chiefest gain.

God saith, those that no understanding have,
Although he made them, them he will not save.

He further added, It is not good, I think, to say so
to him all at once; let us pass him by, if you will, and
talk to him anon, even as he is “able to bear it.”’*

So they both went on, and Ignorance he came after.

Z% PYOV. Xxvi_ 12: a Eccl. x..3.

* It is best not to converse much at once with persons of this character:
but after a few warnings to leave them to their reflections: for their self.
conceit is often cherished by altercations, in which they deem themselves
very expert, however disgusting their discourse may prove to others,

    
  
 
  
  
  
 
 
 
 
 
 
 
 
 
 
 
 
    
 
   
   
 
  
   

, A patie 434 i Ears Perea thy " ; ar) weRE ts ar erly
; H ¥ eee a arth itt Ah a 4 it sak
D D : a c yt é Pert ertrs tata] rity
Sag » Pi aid Pry rs 4 Ps ch ones Sie So tekr s Be . ry
: Dear an cnr RE nein Une ti ios. aiad
Rue eo te --276 THE PILGRIMS PROGRESS.

Now, when they had passed him a litue way, they
entered into a very dark lane, where they met a man
whom seven devils had bound with seven strong cords,
and were carrying 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

nus pesrave: Turn-away, that dwelt in the town of

TION OF ONE TURN:

ae Apostasy. 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
remembrance that which was told me, of

CHRISTIAN TELL-

eT His compax- a thing that happened to a good man

ION, A STORY OF

LITTLE-FAITH.
hereabout. The name of the man was
b Matt. xii. 45. Prov. v. 22.

* The dark lane seems to mean a season of prevalent impiety, and of
great affliction to the people of God. Here the impartial author takes
occasion to contrast the character of Ignorance with that of Turn-away.
Loose evangelical professors look down with supercilious disdain on those
who do not understand the doctrines 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 otten turn
out damnable apostates, and the detection of their hypocrisy makes them
ashamed to show their faces among those believes, over whom they be-
fore affected a kind of superiority. When convictions subside, and Christ
has not set up his kingdom in the heart, the unclean spirit resumes his
former habitation, and ‘takes to himself seven other spirits more wicked
than himself’ who bind the poor wretch faster than eyer in the cords of
sin and delusion; so that his last state is more hopeless than the first.
Such apostasies make the hearts of the upright to tremble; but a recol-
lection of the nature of Turn-away’s profession and confidence gradually
removes their difficulties, and they recover their hope, and learn to take

heed to themselves,THE PILGRIM’S PROGRESS, 27

Little-Faith; but a good man, and he dwelt in the town
of Sincere. The thing was this:—at the entering in
at this passage, there comes down from sroapwav-care.
Broadway-gate a lane called Dead-man’s- vzap-waws-nane.
lane; so called because of the murders that are com-
monly done there; and this Little-Faith going on
pilgrimage, as we do now, chanced to sit down there,
and sleep: 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 spying 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 fly. Then
said Faint-heart, Deliver thy purse; but hc ete
he making no haste to do it (for he was ROUBED BY FAINT
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 Tey opt Away
out, “Thieves, thieves!” With that, **°c= #™ sows.
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 this while the thieves stood

* The ensuing 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
be 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 m

    
  
 
 
 
 
 
 
 
 
 
  
  
  
 
 
 
  
  
 
 
 
 
 
 
 
  
 
   

peat Paley Nee Cory: ATT - 4 i er eee Rrteestt eter. am ese at oS
WR MIeDR Rr tng aie os Ue RGEC Th es StS iT ioe
inci as . “ a278 THE PILGRIM’S PROGRESS.

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 town of Good Confidence, they be-
took themselves to their heels, and left this good man
to shift for himself.* Now, after a while, Little-Faith
came to himself, and, getting up, made shift to scramble

on his way. This was the story. |
Horr. But did they take from him all that ever he

had?
Cur. No; the place where his jewels were, they

irris-rarrn ~=opever ransacked; so those he kept still.
LOST NOT HIS :

zest THINGS. 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 I said)
were jewels; also he had a little odd money left, but

faith, being faint-hearted, and mistrusting the promises and faithfulness of
God, are betrayed into sinful compliances or negligences ; they lie down
to sleep when they have special need to watch and be ‘sober; they conceal
or perhaps deny their profession, are timid and negligent in duty; or in
other respects act contrary to their consciences, and thus contract guzlt.
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 expe-
dients of securing themselves, which on the review bring»guilt and terror
to their consciences, may also be intended.

* As these robbers represent the inward effects of unbelief and diso-

bedience, 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 pen-
itent, and trembling at the word of God, with some hope of finding mercy
and grace in this time of urgent need; which seems to be allegorically
represented by the flight of the robbers, when they heard that Great-grace

was on the road.THE PILGRIM’S PROGRESS. 279

scarce enough to bring him to his journey’s end.’ Nay,
Qf I was not misinformed,) he was forced

to beg as he went, to keep himself alive, roncED To wea
for his jewels he might not sell; but, beg “*”

and do what he could, he went, as we say, with many
a hungry belly the most part of the rest of the way.

Hore. But is it not a wonder they got not from him
his certificate, by which he was to receive his ad-
mittance at the Celestial Gate ?

Cur. It is a wonder: but they got not that, though
they missed it not through any good cun- nz wert yor urs
ning of his; for he, being dismayed with Is OWN CUNNING.
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."

Horr. But it must needs be a comfort to him, that
they got not this jewel from him.

Cur. It might have been great comfort to him, had
he used 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 their taking away his money. Indeed, he forgot it
a great part of the rest of his journey; and besides,
when at any time it came into his mind, and he began
to be comforted therewith, then would fresh thoughts
of his loss come again upon him, and these thoughts
would swallow up all.

Hors. Alas, poor man! this could not dete ee
but be a great grief to him. Mie ck.

Cur. Grief! ay, a grief indeed. Would it not have
been so to any of us, had we been used as he, to be

¢ 1 Pet. iv. 18. d 2Tim.i.14. 2 Pet. ii. 9.280 THE PILGRIM’S PROGRESS.

robbed and wounded too, and that in a strange place,
ashe was? It is a wonder he did not die with grief,
poor heart! Iwas told that he scattered almost all
the rest of the way with nothing but dolefui and bitter
complaints : telling also to all that overtook him, or
that he overtook in the way as he went, where he was
robbed, and how; who they were that did it, and what
he had lost; how he was wounded, and that he hardly
escaped with life.*

Horr. 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 on
his journey.

Cuz. Thou talkest like one upon whose head is the

sii ta: oe Shelltouthismeny: day: for what should he
row ror owas. pawn them? or to whom should he sell
ines them?~ =n all that country where he was
robbed, his jewels were not accounted of; nor did he
want that relief which could from thence be ad-
ministered 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

* The believer’s union with Christ, and the sanctification of the Spirit,
sealing his acceptance and rendering him meet for heaven, are his inval-
uable 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 hath thrown in the
way of his own comfort and usefulness, that his future life may be ren-
Jered a constant scene of disquietude and painful reflections. Thus the
doctrine of the believer's final 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 interposition, and the engagements of the new covenant,
that unbelief and guilt do not rob him of his title to heaven, as well as
of his comfort and confidence.THE PILGRIM’S PROGRESS. 281

inheritance there; and that would have been worse to
him than the appearance and villany of ten thousand
thieves.

Hors. 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?

Cur. Esau did sell his birthright indeed, and so do
many besides, and by so doing exclude A DISCOURSE
themselves from the chief blessing, as WETLEPAITH.
also that caitiff did: but you must put a difference
betwixt Esau and Little-Faith, as also betwixt their
estates. [sau’s birthright was typical, but Little-
Faith’s jewels were not so. Esau’s belky: a. ajercapaeamess
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 further
than to the fulfilling of his lusts: “For Iam at the
point to die, (said he,) and what good will this birth-
right do me?”* But Little-Faith, though it was his lot
to have but a little faith, was by his little faith kept
from such extravagances, and made to see and prize
his jewels more, than to sell them as Esau did his birth-
right. You read not any where that Esau ,.,, yever nap
had faith, no, not so much as a little; “*""”
therefore no marvel, if, where the flesh only bears
sway, (as it will in that man where no faith is to
resist,) if he sells his birthright, and his soul and all,
and that to the devil of hell; for it is with such as it
is with the ass, “who in her occasions cannot be
turned away :”* when their minds are set upon their
lusts, they will have them, whatever they cost. But

e Heb. xii. 16. f Gen. xxv, 32, g Jerdii. 24.
21

   
  
 
 
 
 
 
 
 
 
 
 
 
  
   
 
 
 
 
 
 
 
 
 
 
 
  
  
  
   

a fe

pees282 THE PILGRIM’S PROGRESS.

Little-Faith was of another temper; his mind was on
gemma sts things divine; his livelihood was upon
ox seavs ror things that were spiritual and from
above: therefore, to what end should he that is of such
a temper sell his jewels, (had there been any that
would have bought them,) to fill his mind with empty
things? Will a man give a penny to fill his belly with

.comrantsox hay? or can you persuade the turtle-

BETWEEN THE

TE TEEmOvRAN? doverto live upon carrion, like the crow ?
Though faithless ones can, for carnal lusts, pawn, or
mortgage, or sell what they have, and themselves out-
right to boot, yet they that have faith, saving faith,
though but a little of it, cannot do so. Here, there-
fore, my brother, is thy mistake.*

Hors. I acknowledge it; but yet your severe reflec-
tion had almost made me angry.

Cur. Why, I did but compare thee to some of the
birds that are of the brisker sort, who will run to and
fro in untrodden 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.

Horr. But, Christian, these three fellows, I am per-

vo. suaded in my heart, are but a company of
swascets.  ggwards: 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.

* Many professors, meeting with discouragements, give up their religion
for the sake of this present world: but, if any thence argue, that true
bedievers will copy their example, they show that they are neither well
established in judgment, nor deeply acquainted with the nature of the
livine life, or the objects of its supreme desires and peculiar fears.THE PILGRIM’S PROGRESS. 283

Cur. That they are cowards, many have said, but
few have found it so in the time of trial. a ay niet
As for a great heart, Little-Faith had *°*,°°? WEEE
none; and I perceive by thee, my bro- *”* **""™
ther, hadst thou been the man concerned, thou art but
for a brush and then to yield. And verily, ae eee
since this is the height of thy stomach COURAGE | WIEN
now they are ata distance fom aie) °°" 9 ee
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 to their aid himself, and
his voice is as the roaring of a lion." I myself have
been engaged as this Little-Faith was; (CHRISTIAN TELLS

Is OWN EXPE-

and I found it a terrible things) Blieges 32h) "72"
three villains set upon me, and I beginning like 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
like a man: no man can tell what in that combat
attends us, but he that hath been in the battle himself.
Hors. Well, but they ran, you see, when they did
but suppose that one Great-Grace was in the way.
Cur. True, they have often fled, both they and their
master, when Great-Grace hath but appeared: and no
marvel, for he is the King’s champion; sae xine's cua
but, I trow, you will put some difference ~"~
between Little-Faith and the King’s champion. All
the King’s subjects are not his champions; nor can

bh 1Pet.v 8

wi perso piital eit Mona geet tier , TS
eTbsa ssh Mute T as Et Rte ac x ‘ 5 coskt284 THE PILGRIM’S PROGRESS.

they, when tried, do such feats of war ashe. 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.

Hors. I would it had been Great-Grace, for their
sakes.

Cur. If it had been he, he might have had his hands
full: for I must tell you, that though Great-Grace is
excellent good at his weapons, and has, and can, so
Jong 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, will see
those scars and cuts there, that shall easily give de-
monstration of what I say. Yea, once I heard that he
should say, (and that when 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 days, 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; but
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 hearmg; and if at any time they be put to the
worst, he, if possible, comes in to help them: and ofTHE PILGRIM’S PROGRESS. 985

him it is said, “the sword of him that ai uta
layeth at him cannot hold; the spetpilneees’ iets

dart, nor the habergeon: he esteemeth iron as straw,
and brass as rotten wood: the arrow cannot make him
fly, sling-stones are turned with him into stubble; darts
are counted as stubble: he laugheth at the shaking of
a spear.”’ What can a man do in this case? It is
true, if a man could at every turn have Job’s horse,
and had skill and courage to ride him, he might do
notable things: for “his neck is clothed r= excrezenn

METTLE THAT IS

with thunder; he will not be afraid as a 1 202 moxse.
grasshopper; the glory of his nostrils is terrible; he
paweth in the valley, and rejoiceth in his strength; he
goeth on to meet the armed men: he mocketh at fear,
and is not affrighted, neither turneth he back from the
sword: the quiver rattleth against him, the glittering
spear and the shield: he swalloweth the ground with
fierceness and rage, neither believeth he that it is the
sound of the trumpet. He saith among the trumpets,
Ha, ha! and he smelleth the battle afar off, the
thunder of the captains, and the shoutings.”*

But, for such footmen as thou and I are, let us never
desire to meet with an enemy, nor vaunt as if we could
do better, when we hear of others that have been
foiled ; nor be tickled at the thoughts of our own man-
hood, for such commonly come by the worst when
tried. Witness Peter, of whom I made mention be-
fore: 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

i Job xli. 26—29. k Job xxxix. 19—25.286 THE PILGRIM’S PROGRESS.

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
who laid so lustily at Leviathan could not make him
yield; for, indeed, if that be wanting, he fears us not
at all. ‘Therefore he that had skill hath said, “* Above
all, take the shield of faith, wherewith ye shall be able
to quench all the fiery darts of the wicked.”'*

It is good also that we desire of the King a convoy,

oc ta goon vo YC, that he will go with us himself. This
HAVE A cONVOY. 4446 Dayid 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 his

1 Eph. vi. 16.

* Young converts often view temptations, conflicts, and persecutions, in
a very different light than experienced believers do. Warm with zeal, and
full of confidence, which they imagine to be 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: but the old disciple, though much stronger in faith, and pos-
sessing habitually more vigour of holy affection, knows himself too well to
boast, and speaks with modesty of the past, and difidence of the future;
like the veteran soldier, of approved valour, who has often been in actual
service. 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 be-
liever has thus fallen, the recollection of past boastings adds to his remorse
and terror; and Satan will attempt to drive him to despair: so that, indeed,
‘no man can tell what in such a combat attends us, but he that has been in
the battle himself? Even they, who were most remarkable for strength
of faith, have often been overcome in the hour of temptation; and, when
guilt 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 from Job to this
conflict, seems merely intended to imply, that 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.THE PILGRIM’S PROGRESS, 287

God.” O my brother, if he will but go along with us,
what need we be afraid of ten thousand that shall set
themselves against us? But without him, the proud
helpers fall under the slain."*

I, for my part, have been in the fray before now;
and though, through the goodness of Him that is best,
I am, as you see, alive, yet I cannot boast of my man-
hood. Glad shall I be, if I meet with no more such
brunts; 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 uncircumcised Philistine. Then sang
Christian—

“Poor Little-Faith! hast been among the thieves?
Wast robbed? Remember this, ‘ whoso believes,’
And get more faith; then shall you victors be
Over ten thousand—else scarce over three.”

So they went on, and Ignorance followed. They
went then till they came at a place where
they saw a way put itself into their way,
and seemed withal to lie as straight as the way which
they should go; and here they knew not which of the
two to take, for both seemed straight before them:
therefore here they stood still to consider. And as
they were thinking about the way, behold a man biack
of flesh, but covered with a very light robe, came to
them, and asked them why they stood there? They

A WAY AND A
WAY.

m Exod. xxxiii. 15. ‘n'Psalm iii. 6. xxvii. 1—3. Isa. x. 4.

* Instead of saying, ‘though all men deny thee, yet will not I,’ it be
hoves 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.

z eriteitiaai eat tates bi aadiabiat eres
Ss te) abeal ape Tp ae sis aoe288 THE PILGRIM’S PROGRESS.

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 Iam going.” So they
followed him in the way that but now came into the
ontstian xv road, which by degrees turned, and turned
ried, them so far from the city, that the)
desired to go to, that in a little time their faces were
turned away from it: yet they followed him. But by
a ete . som iby, sbefone they were aware, he led
re 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.

Then said Christian to his fellow, Now do I see

oS nycell I an Enror. Did not the Shep-
THEIRCONDITION. Pods bid us beware of the Flatterer!
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.””

Hops. 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 have not kept our-
selves from the “ paths of the destroyer.” Here David
was wiser than we; for saith he, “ Concerning the
works of men, by the word of thy lips I have kept me
from the paths of the destroyer.”?

Thus they lay bewailing themselves in the net. At

, cuimive ove last they espied a shining one coming

COMES TO THEM

WITH A WHIP IN towards them with a2 whip of small cords

Bis HAND.

in his hand. When he was come to the place where

p Psalm xvii. 4.

   

o Prov. xxix. 5THE PILGRIM’S PROGRESS. 289

they were, he asked them whence they came, and what
they did there? They told him, that they were poor
pilgrims going to Zion, but were led out of their way
by a black man clothed in white, who bid us, said they,
follow him, for he was going thither too. Then said
he with the whip, It is Flatterer, “a false apostle, that
hath transformed himself into an angel of highit.”* 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, say-
ing, Where did you lie the last night? iad a tines
They said, With the Shepherds upon the *™!x=2 42 cox:
Delectable Mountains. He asked them °°7°"****
then, if they had not of the Shepherds a note of direc-
tion for the way? ‘They answered, Yes. But did you
not, 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; which when they did, he _ THEY ARE WHIB
chastised them sore, to teach them the 7" w4*.
good way wherein they should walk :* and as he chas-
tised them, he said, “As many as I love, I rebuke and
chasten; be zealous, therefore, and repent.”' This
done, he bids them go on their way, and take good
heed to the other directions of the Shepherds. So

DECEIVERS FINE
SPOKEN.

q 2Cor. xi. 13—15. Dan. xi. 32, r Rom xvi. 17, 18.
s 2 Chron. Vi. 27. t Rev. iii. 19.

2M290 THE PILGRIM’S PROGRESS.

they thanked him for all his kindness, and went softly

along the right way, singing—

Come hither, you that walk along the way,

See how the pilgrims fare that go astray ;

They catched are in an entangled net,

Cause they good counsel lightly did forget:

"Tis true, they rescued were; but yet, you see,
They’re scourged to boot: let this your caution be.*

* This way, which seemed as straight as the right way, and in entering
on which there was no stile to climb over, must denote some very plausible
and gradual deviation from the simplicity of the gospel, in doctrine or prac-
tice. Peculiar circumstances may require the believer to act; while so
much can be 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, without carefully examining the Scripture, and praying for divine
direction, he will very probably be seduced into the wrong path: and, if he
listen to the Flatterer, he will certainly be misled. But what is meant by
the Flatterer? It cannot reasonably be 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 suffi-
ciency of reason in matters of religion, or the goodness of the heart: for
experienced Christians cannot be thus imposed on. And gross antinomi-
anism can never greatly attract the attention of those, who have 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
into a good opinion of their state on insufficient grounds; or fed their spi-
ritual pride by. expressing too favourable thoughts of their attainments,
which is often mistaken for a very loving spirit. This directly tends to in-
duce 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 themselves a little rest,
persuade them that they are entitled to distinction, and exempted from

general rules; insinuate, that they are too well acquainted with Satan’s
devices, to be deceived; and in short seem to make their opinion the
standard of right and wrong. Some excellent men, from a natural easiness
of temper, united with spiritual love and genuine candour, thus undesign-
edly too much soothe their brethren : but the Flatterer is ‘a black man in
a white robe; a designing hypocrite, who, with plausibility, fluency ofTHE PILGRIM’S PROGRESS. 291

Now, after a while they perceived, afar off, one
coming softly, and alone, all along the highway, to
meet them. ‘Then said Christian to his fellow, Yonder

is a man with his back towards Zion, and he is coming
to meet us.

speech, talents, eloquence, or polite accomplishments, and very evangelica’

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 a
themselves, and consequently with him, in order to obtain advantages, not rey
so easily acquired by other means. There are many other flatterers: 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 a smooth undistinguishing gospel, and want of plain-dealing
in private, have immense influence in this respect. Too often, it is to be
feared, the preacher uses flattery in the pulpit and the parlour, and is reci-
procally 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 unwary 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 righteousness ;’ 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 em-
ployed; in some places by vain philosophy or pharisaical self-righteousness,
in others by enthusiastic imaginations 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 propagated 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 Shep-
herds represent, than this, ‘ Beware of the Flatterer;’ of all teachers who
address the self-preference of the human heart, and thus render men for- | |
getful of ‘taking heed to their way according to the word of Ged.’ For an
if men overlook the precepts of Scripture, and forsake practical distin- | . Lj
guishing preachers, to follow such as bolster up their hopes in an unscrip-

RugeaTRLRESE

5 é ‘ 5 ; ’ a he
7 GORE AG ACER tsar
RRSSNrCae re rieirid Tiere) ih ore si acho pmmiaaeamaaaaaan

Bee er tos292 THE PILGRIMS PROGRESS.

ow

Horn. I see him; let us take heed to ourselves now,
eo ghasee lest he should prove a Flatterer also. ‘So
uert THE" Jo drew nearer and nearer, and at last

came up to them. His name was Atheist; and he

asked them whither they were going !

Cur. We are going to Mount Zion.

-; savers hen Atheist fell into a very great laughter.
.7 THE Cup, What is the meaning of your laughter!

Arn. I laugh to see what ignorant persons you ate,
to take upon you so tedious a journey; and yet are
like to have nothing but your travail for your pains.

Cur. Why, man, do you think we shall
not be received ?

Arn. Received! there is not such a place as you
dream of in all this world.

Cur. But there is in the world to come.

Aru. 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."
Cur. We have both heard, and believe that there is

such a place to be found.
Aru. Had not I, when at home, believed, I had not

come thus far to seek; but finding none (and yet I

THEY REASON
TOGETHER.

u Eccl. x. 15. Jer. xvii. 15.

tural manner; they will either be fatally deceived, or drawn out of the
path of truth and duty, taken in the net of error, and entangled among
injurious connexions and with perplexing difficulties. ‘They will indeed at
length be undeceived as to these fine-spoken men, but 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.THE PILGRIM’S PROGRESS. aoe

&?

THE ATIHEIST

should, had there been such a place to
: TAKES UP HIS CON-
be found, for I have goue to" scele it fars EEN Fim

WORLD.

ther 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 companion,
Is it true which this man hath said? e#tstanrrov-

ETH HIS BROTHER.
Horr. Take heed, he is one of the Flatterers: re-
member what it cost us once CINCH EION gece ciate
our hearkening to such kind of fellows, °'°°°*™°”!™
What! no Mount Zion? Did we not see from the
Delectable Mountains the gate of the City? Also, are
we not now to walk by faith?” Let us go rememnranceor

FORMERCHASTISE-

on, lest the man with the whip overtake @9°s 2f Sirens
us again. You should have taught me“ ”°™
that lesson, which I 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.

Cur. My drother, I did not put the question to thee
for that I doubted of the truth of our belief myself,
but to prove thee, anu to fetch from thee” "= "s ws
a fruit of the honesty of, thy heart. AS «9s
for this man, I know that he is blinded by the god of
this world. Let thee and me go on, knowing that we
have belief of the truth; and “no lie is of the truth.’’*

Hore. Now do I rejoice in hope of the glory of
God. So they turned away from the man; and he,
laughing at them, went his way.*

We 2) COKE Ve 7 w Prov. xix.27. “Heb. x. 39. x I John. it. 21.

* Some false professors gradually renounce ‘the truth as it is in Jesus:
but others openly set themselves against all kinds of religion, and turn
scoffers and infidels. Indeed none are more likely to become avowed

BO rt oo aia

“ F mati Pett oe set . ¥'
ee ea ‘ ahead y §
RRR or frie renee rT a
Rete et294 THE PILGRIMS PROGRESS.

I then saw in my dream, that they went on until they
cacy coe vo came into a certain country whose air
rrEox» naturally tended to make one drowsy, if
he came a stranger into it. And here Hopeful began
a Wer weuy dull and heavy to sleep:
no BE DROWSY. = Horvefore he said unto Christian, I do
now begin to grow so drowsy, that I can scarcely hold
open mine eyes: let us lie down here, and take one nap.
By no means, said the other; lest,
sleeping, we never wake more.
Hors. Why, my brother? sleep is sweet to the
labouring man; we may be refreshed, if we take a nap.
Cur. Do you not remember, that one of the Shep-
herds bid us beware of the Enchanted Ground? He

CHRISTIAN KEEPS
HIM AWAKE.

atheists, than such as have for many years hypocritically professed the gos-
pel; 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 Scripture ascribes to it, they feel, that if there be any reality in reli-
gion, 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 upa bad opinion of all who pretend to piety, (as rakes
commonly revile all women,) and so they make a desperate plunge, and
treat the whole of religion as imposture and delusion; pretending, that
upon 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 un-
righteousness.’ Men set out with a dead faith and a worldly heart, and at
length occupy the seat of the scorner! The vain reasonings and con-
temptuous sneers of such apostates, may turn aside other unsound charac-
ters, and perplex new converts; but the experience of established believers
will fortify them against these manifest delusions; and corrections for pre-
ious mistakes will render them jealous of themselves and one another; sc
that they will go on their way with greater circumspection, and pity the

scorner who ridicules them.meant by that, that we should beware of sleeping ;—

“wherefore let us not sleep, as do others; but let us
watch, and be sober.”

Horr. I acknowledge myself in a fault; and, had I
been here alone, I had by sleeping run ue ts rxayxron,
the danger of death. I sce 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.*

Cur. Now then, said Christian, to prevent drowsi-
ness in this place, let us fall into good __ coon _piscounse

PREVENTETH DROW-

discourse. SINESS.

With all my heart, said the other.
Cur. Where shall we begin?

Hors. Where God began with us: but do you begin,
if you please.

y 1 Thess. v. 6. Zz Eccl. iv. 9.

* The Enchanted Ground may represent a state of exemption from pecu-
liar trials, and of worldly prosperity ; especially when Christians are unex-
pectedly advanced in their outward circumstances, or engaged in extensive,
flourishing business. A concurrence of agreeable dispensations sometimes
succeeds to long continued difficulties; the believer's peace is little inter-
rupted, but he has not very high affections or consolations; he meets with
respect and attention 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 religious 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, ac-
tivity and vigilance, in these fascinating circumstances. No situation, in
which a believer can be placed, requires so much watchfulness: other ex-
periences resemble storms, which keep a man awake almost against his
wil); this is a treacherous calm, which invites and lulls him to sleep. But
pious discourse, the jealous cautions of faithful friends, and recollections
of the Lord’s dealings with us in times past, are admirably suited to coun-
teract this tendency. The subsequent dialogue contains the author’s own
exposition of several particulars in the preceding allegory.

THE PILGRIM’S PROGRESS. 299

    
  
 
 
 
 
 
 
 
 
 
 
 
  
    
  
   
  
  
  
 
 
 
 
 
 
 
 
  
 
   

: get Wet Rrrer Ate reas
aC aan

. f > 4 ‘ F 5
See ENS eet bay IE teat
Wego ere not Co AG kee ta296 THE PILGRIM’S PROGRESS.

Cur. I will sing you first this song—

When saints do sleepy grow, let them come hither,

THE Es ; ‘ : : Z
BREAM BR’S And hear how these two pilgrims talk together ;
eae Yea, let them learn of them in any wise

Thus to keep ope their drowsy slumbering eyes.
Saints’ fellowship, if it be managed well,
Keeps them awake, and that in spite of hell.

Then Christian began, and said, I will ask you a
racy zeoix ar question: How came you to think at first

THE BEGINNING OF

Here conver’ of doing what you do now?

Horr. Do you mean, how I came at first to look
after the good of my soul?

Cur. Yes, that is my meaning.

Hops. I continued a great while in the delight of
those things which were 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.

Cur. What things were they?

Hops. All the treasures and riches of the world.
_norerovs ire Also I delighted much in rioting, revel-
Be, ling, drinking, swearing, lying, unclean-
ness, sabbath-breaking,sand what not, that tended to
destroy the soul. But I found at last, by hearing and
considering of things that are divine, which indeed I
heard of you, as also of beloved Faithful, that was put
to death for his faith and good living in Vanity Farr,
that “the end of these things is death ;” and that “ for
these things’ sake, the wrath of God cometh upon the
children of disobedience.” *

Cur. And did you presently fall under the power of
this conviction ?

Hors. No; I was not willing presently to know the

a Rom. vi. 21—23. Eph. v. 6.THE PILGRIM’S PROGRESS. 297

evil of sin, nor the damnation that follows NOVEFTL at

FIRST SHUTS HIS

upon the commission of it; butvendea- 52"52c*'"s" aa
voured, when my mind at first began to be shaken with
the word, to shut mine eyes against the light thereof.

Cur. But what was the cause of your carrying of it
thus to the first workings of God’s blessed Spirit upon
you ?

Horr. The causes were—1. I was ignorant that this
was the work of God upon me. I never _ REASONS OF HIS
thought that by awakenings for sin, God *'*#*
at first begins the conversion of a sinner. 2. Sin was
yet very sweet to my flesh, and I was loth to leave it.
3. I could not tell how to part with mine old com-
panions; their presence and actions were so desirable
unto me. 4. The hours in which convictions were
upon me, were such troublesome and such _ heart-
affrighting hours, that I could not bear, no, not so
much as the remembrance of them upon my heart.

Cur. Then, as it seems, sometimes you got rid of
your trouble.

Hors. Yes, verily; but it would come into my mind
again, and then I should be as bad, nay, worse than ]
was before.

Cur. Why, what was it that brought your sins to
mind again?

Hors. Many things; as,

1. If I did but meet a good man in the — waren we ms

LOST HIS *¥ENSH

oo ae hover tra
> if T have’ heard’any” reademthe =
Bible; or,
3. If mine head did begin to ache; or,
4, If I were told that some of my neighbours were
sick; OF,

2N

eR OC race298 THE PILGRIMS PROGRESS.

5. If I heard the bell toll for some that were dead,

or,
6. If I thought of dying, myself; or,
~ If [heard that sudden death happened to others ;

8, But especially when | thought of myself, that I

must quickly come to judgment.

Cur. And could you at any time, with ease, get off
the guilt of sin, when by any of these ways it came
upon you ?*

Hors. No, not I; for then they got faster hold of
my conscience: and then, if I did but think of going
back to sin, (though my mind was turned against it,)
it would be double torment to me.

Cur. And how did you do then?

wxen we courn Hops. I thought I must endeavour to

NO LONGER SHAKE

orate evrtt 2¥ mend my life; or else, thought I, | am

SINFUL COURSES,
THEN HE ENDEA-

viens colmnan, ,@upertosbeidamned.

Cur. And did you endeavour to mend?

Horr. Yes; and fled from not only my sins, but
sinful company too, and betook me to religious duties,
as praying, reading, weeping for sin, speaking truth to
my neighbours, &c. These things did I, with many
others, too much here to relate.

Cur. And did you think yourself well then?

Horr. Yes, for a while; but at the last my trouble

* This word is used here and in other places, not to signify the evil of
sin in the sight of God, and the transgressor’s deserved liableness to
punishment: but the remorse and fear of wrath, with which the con-
vinced sinner is oppressed, and from which he often seeks relief by means
which exceedingly increase his actual guilt. Nothing except a free pardon,
by faith in the atoning sacrifice of Christ, can take away guilt: but the
uneasiness of a man’s conscience may be for a time removed by various
expedients. The words gudlt or guilty, are often used in this latter sense,
by modern divines; but it does not seem to be scripturally accurate, and

may produce misapprehensions.THE PILGRIM’S PROGRESS. 299

came tumbling upon me again, and  jysy nz rmovent
that over the neck of all my reformas “"°*" “**™
tions.

Cur. How came that about, since you were now
reformed ?

Hors. There were several things brought it upon
me, especially such sayings as these: REFORMATION At
“All our righteousnesses are as filthy #8!" 4x? way.
rags ;” — “ By the works of the law no man shall be
justified ;’—“* When ye have done all these things,
say, We are unprofitable:”” with many more such
like. From whence I began to reason with myself
thus: If all my righteousnesses are as filthy rags; if
by the deeds of the law no man can be justified; and
if, when we have done all, we are yet unprofitable, then
tis but a folly to think of heaven by the law. I further
thought thus: If a man runs a hundred HIS BEING A

DEBTOR TO THE

pounds into. ‘the shopkeeper’s:debt,vand » 262 78227527
after that shall pay for all that he shall fetch; yet, if
his old debt stands still in the book uncrossed, the
shopkeeper may sue him for it, and cast him into
prison till he shall pay the debt.

Cur. Well, and how did you apply this to yourself?

Horr. Why, I thought thus with myself: I have by
my sins run a great way into God’s book, and that my
now reforming will not pay off that score; therefore |
should think still, under all my present amendments,
But how shall I be freed from that damnation that I
brought myself in danger of by my former trans-
gressions !

Cur. A very good application: but pray go on.

Hors. Another thing that hath troubled me ever

b Isa. Ixiv.6. Gal. ii. 16. Luke xvii. 10.300 THE PILGRIM’S PROGRESS.

HIS ESPYING BAD

since my late amendments, is, that if I
BEST, TROUBLED 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,
that, notwithstanding my former fond conceits of my-
self and duties, I have committed sin enough in one
day to send me to hell, though my former life had been
faultless.

Cur. And what did you do then?

Horr. Do! I could not tell what to do, until I broke
my mind to F aithful; for he and I were well ac-
ais wipe ee Quaimted® and’ he ‘told’ nie; that unless I
Po FAITH? 1, WHO could obtain the righteousness of a man
wayrosesaven.. that never had sinned, neither mine own,
nor all the righteousness of the world, could save me.

Cur. And did you think he spake true ¢

Hops. Had he told me so when I was pleased and
satisfied with mine own amendments, I had called him
fool for his pains; but now, since I see mine own
infirmity, and the sin which cleaves to my best per-
formance, I have been forced to be of his opinion.

Cur. 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 ?

Hors. I must confess the words at first sounded
an ht WHICH He strangely; but, after a little more talk
mies) MONO MatTIC company with him, I had full con-
viction about it.

Cur. And did you ask him what man this was, and
how you must be justified by him ?°

Horse. Yes, and he told me it was the Lord Jesus,

c Rom. iv. Col. i. “Heb. x. 2'Pet. 1.THE PILGRIM’S PROGRESS. 301

A MORE PARTI-

that dwelleth on the right hand of the SPAR
Most High: And thus, said he, you must of 7#2a¥ to zs

SAVED.

be justified by him, even by trusting to what he hath
done by himself in the days of his flesh, and suffered
when he did hang on the tree. I asked him, further,
how that man’s righteousness could be of that efficacy,
to justify another before God? And he told me, He
was 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.

Cur. And what did you do then?

Hors. I made my objections against my believing,
for that I thought he was not willing to gy soonre oF
as ACCEPTATION,

Cur. And what said Faithful to you then?

Horr. He bid me go to him, and see. Then I said,
It. Wash presumption.gsklo:said a NO: foto ie chen
was invited to come.t Then he gave me “°**"°**”
a book of Jesus’s inditing, to encourage me the more
freely to come: and he said, concerning that book,
that every jot and tittle thereof stood firmer than
heaven and earth.© ‘Then I asked him, what I must do
when I came? And he told me, I must entreat upon
my knees,‘ with all my heart and soul, the Father to
reveal him to me. ‘Then I asked him further, how I
must make my supplications to him? And he said,
Go, and thou shalt find him upon a mercy-seat,? where
he sits all the year long, to give pardon and forgive-
ness to them that come. I told him, that I knew not
what to say whenI came. And he bid
me say to this effect—“ God be merciful

HE TS: BED: TO
PRAY.

d Matt. xi. 28. e Matt. xxiv. 35. f Psalm xcv. 6. Jer. xxix. 12°13: Dan: x10:
g Exod. xxv. 22. Lev. xv. 2. Heb. iv. 16.302 THE PILGRIM’S PROGRESS.

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 willing to bestow him upon
such a poor sinner as Iam, (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.”

Cur. And did you do as you were bidden?
ne rravs. Hops. Yes, over, and over, and over.

Cur. And did the Father reveal the Son to you?

Horr. Not at the first, nor second, nor third, nor
fourth, nor fifth, no, nor at the sixth time neither.

Cur. What did you do then?

Horr. What! why, I could not tell what to do.

Cur. Had you not thoughts of leaving off praying?
(Be THOUGHT TO Horr. Yes, and a hundred times twice
ng told.

Cur. And what was the reason you did not?

Horr. I believed that it 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,
_ ze vorst xor thought I with myself, If I leave off, I
No, AND WHY. die, and I can but die at the throne of
grace. And withal this came into my mind, “If it
tarry, wait for it, because it will surely come, and will
not tarry.”" So I continued praying, until the Father
showed me his Son.

Cur. And how was he revealed unto you!

h Hab. ii. 3THE PILGRIM’S PROGRESS, 303

Hors. I did not see him with my bodily eyes, but
with the eyes of mine understanding ;' (p OHRIST 18 Re
and thus it was: One day I was very AnD HOW,
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 look down from heaven upon me, and saying,
“ Believe on the Lord Jesus Christ, and thou shalt be
saved.”*

But I replied, Lord, I am a great, a very great
sinner: and he answered, “My grace is sufficient for
thee.” Then I said, But, Lord, what is believing?
And then I saw from that saying, “He that cometh to
me shall never hunger, and he that believeth on me
shall never thirst,”! 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, may such a great
sinner as I am be indeed accepted of thee, and be
saved by thee? And I heard him say, “And him that
cometh to me [I will in no wise cast out.”™ Then I
said, But how, Lord, must I consider of thee in my
coming to thee, that my faith may be placed aright
upon thee? Then he said, “Christ Jesus came into
the world to save sinners: he is the end of the law for
righteousness to every one that believes: he died for
our sins, and rose again for our justification: he loved
us, and washed us from our sins in his own blood: he
is Mediator betwixt God and us: he ever liveth to

i Eph. i. 18, 19. k Acts xvi. 30, 31. ] John vi. 35. m Jonn vi. 37,o04 THE PILGRIM’S PROGRESS.

make intercession for us.”" From all which I gathered
that I must look for righteousness in his person, and
for satisfaction 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 himself, but for him
that will accept it for his salvation, and be thankful.
And now was my heart full of joy, mine eyes full of
tears, and mine affections running over with love to
the name, people, and ways of Jesus Christ.”

Cur. This was a revelation of Christ to your soul
indeed: but tell me particularly what effect this had
upon your spirit.

Horr. It made me see that all the world, notwith-
standing all the righteousness thereof, 1s in a state of
condemnation: it made me see that God the Father,

n1Tim.i. 15. Rom. x.4. Heb. vii. 24, 25.

* Coming to Christ is properly the effect 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 mistaken and abused, and have occasioned many scandals and objec-
tions: yet it is evident, that the author meant nothing contrary to the most
sober statement of scriptural truth. Christ did not appear to Hopeful’s
senses, but to his understanding : and the words spoken are no other than
texts of Scripture taken in their genuine meaning; not informing him, as
by a new revelation, that his sins were pardoned, but encouraging him to
apply for 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, 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 believing’ and these have
been followed by such abiding effects as are here described, which com-
pletely distinguish them from all the false joys of hypocrites and enthu-
siasts. Others indeed cannot relate so orderly an account of their convic-
tinos and co forts; yet they are brought, (though by varied methods,) toa
the same reliance on Christ, and the same devoted obedience.THE PILGRIM’S PROGRESS. 305

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 a thought into
my heart, before now, that showed me so the beauty
of Jesus Christ: it made me love a holy life, and long
to do something for the honour and glory of the 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 saw then in my dream, that Hopeful looked back,
and saw Ignorance, whom they had left behind, coming
after. Look, said he to Christian, how far yonder
youngster loitereth behind.

Cur. Ay, ay, I see him: he careth not for our
company.

Horr. But I trow it would not have hurt him, had
he kept pace with us hitherto.

Cur. That is true; but I warrant you he thinketh
otherwise.

Hors. That I think he doth: but, however, let us
tarry for him. (So they did.)

Then Christians said fo: him; Gomme 4o0nq vesen. nce
away, man; why do you stay so
behind ?

Icnor. I take my pleasure in walking alone; even
more a great deal than in company, unless rer ratx.
I like it better.

Then said Christian to Hopeful, (but softly,) Did I
not tell you he cared not for our company? But,
however, said he, come up, and let us talk away
the time in this solitary place. Then, directing
his speech to Ignorance, he said, Come, how do

20306 THE PILGRIM’S PROGRESS.

you do? How stands it between God and your soul

now ?*
Icnor. I hope well, for I am always full of good
cactawovs sors motions, that. come imto, my mind te

AND THE GROUND OF

rT. comfort me as I walk.

Cur. What good motions? Pray tell us.

Ienor. Why, I think of God and heaven.

Cur. So do the devils and damned souls.

Icnor. But I think of them, and desire them.T

Cur. So do many that are never like to come
there. “The soul of the sluggard desireth, and hath

nothing.”°

Icnor. But I think of them, and leave all for
them.

Cur. That I doubt; for to leave all is a very hard
matter: yea, a harder matter than many are aware of.
But why, or for what, art thou persuaded that thou
hast left all for God and heaven?

Icnor. My heart tells me so.

o Prov. xiii. 4.

*In this dialogue Ignorance speaks exactly in character ; and the an-
swers of the Pilgrims are conclusive against such absurd and unscriptural
grounds of confidence, as are continually maintained by many who would
be thought pious Christians.

+ The desire of heavenly felicity, when the real nature of it is not un-
derstood, the proper means of obtaining it are neglected, other objects are
preferred to it, or sloth and procrastination intervene, is no proof that a man
will be saved. In like manner this expression, the desire of grace is grace,
must be owned to be very fallacious and ambiguous. Men may be notion-
ally convinced, that without grace they must perish, and mere selfishness
may excite some feeble desires after it; though worldly affections predomi-
nate, and the real value of the spiritual good is not perceived. But to
hunger and thirst for God and his righteousness, his favour, image, and ser-
vice, 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 grace indeed, and shall be completed in glory.THE PILGRIM’S PROGRESS. 307

Cur. The wise man says, “He that trusteth in his
own heart is a fool.”?

Icnor. That is spoken of an evil heart; but mine is
a gocd one.

Cur. But how dost thou prove that?

enor. It comforts me in hopes of heaven.

Cur. 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 has yet no ground to hope.*

Icnor. But my heart and life agree together; and
therefore my hope is well grounded.

Cur. Who told thee that thy heart and life agree
together ?

Ianor. My heart tells me so.

Cur. “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.

Ianor. Bui is it not a good heart that hath good
thoughts? and is not that a good life that is according
to God’s commandments ?

Cur. Yes, that is a good heart that hath good
thoughts, and that is a good life that is according to
God’s commandments; but it is one thing indeed to
have these, and another thing only to think sv.

Ianor. Pray, what count you good thoughts, and a
life according to God’s commandments?

Cur. There are good thoughts of divers kinds ;—
some respecting ourselves, some God, some Christ, and
some other things.

p Prov. xxviii. 26.

* It is exceedingly dangerous to make comfort a ground of confidence;
unless the nature, source, and effects of that comfort be considered: for it
may result entirely from ignorance and self-flattery, in a variety of ways308 THE PILGRIM’S PROGRESS.

1 Icnor. What be good thoughts respecting ourselves {
a Cur. Such as agree with the word of

WHAT ARE GOOD

THOUGHTS. God.

Icnor. When do our thoughts of ourselves agree

with the word of God?
Cur. When we pass the same judgment upon our-
selves, which the word passes. ‘To explain myself: the
if | word of God saith of persons in a natural condition,
Nf «There is none righteous, there is none that doeth
| good.”* It saith also, that “every imagination of the
heart of man is only evil, and that continually.”* And
| again, “ The imagination of man’s heart is evil from
| his youth.” Now then, when we think thus of our-
selves, having sense thereof, then are our thoughts
good ones, because according to the word of God.
| Ienor. I will never believe that my heart is thus bad.
Cur. Therefore thou never hadst one good thought
concerning thyself in thy life-—But let me goon. As
the word passeth a judgment upon our hearts, so it
passeth a judgment upon our ways; and when the
thoughts of our hearts and ways agree with the judg-
nient which the word giveth of both, then are both
good, because agreeing thereto.
Icnor. Make out your meaning.
Cur. Why, the word of God saith, that man’s ways
are crooked ways,’ not good. but perverse: it saith,

q Gen. vi. 5. r Psalm cxxv. 5.

* «That which is born of the flesh, is flesh;’ ‘The carnal mind is enmity
against God; for it is not subject to the law of God, neither indeed can be.
! So then they that are in the flesh cannot please God;’ for ‘They are by
| nature the children of wrath.’ Tbis is man’s natural condition: but of
—— | the regenerate it is said, ‘Ye are not in the flesh, but in the Spirit ;’ ‘ for

e | that which is born of the Spirit, is Spirit:’ and to such persons the texts

adduced do not apply.THE PILGRIM’S PROGRESS. 309

they are naturally out of the good way, that they have
not known it... Now, when a man thus thinketh of his
ways, I say, when he doth sensibly, and with heart-
humiliation, thus think, then hath he good thoughts of
his own ways, because his thoughts now agree with
the judgment of the word of God.

Icnor. What are good thoughts concerning God ?

Cur. 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 attributes as the word hath taught; of which
I cannot now discourse at large. But to speak of him
with reference to us: then have we 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 ourselves: 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 all our righteousness stinks in his nostrils,
and that therefore he cannot abide to see us stand
before him in any confidence, even in all our best
performances.*

Icnor. Do you think that I am such a fool as to

# Prov, 1). los hom, Wi 17,

* The external services, performed by unregenerate persons from selfish
motives, 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 in
it, is yet so defective and defiled by sin, that if it were not accepted as the
fruit of 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.
Men may allow this in words, and yet not know what it is to come as con-
demned sinners, for a free justification and salvation, by faith in Christ.

See ST a ieee enamel

: fj ‘ Y y Re
A Bi etter Pee art Poh aneees Mart Rte tet Seatut so tare oo310 THE PILGRIM’S PROGRESS.

think that God can see no further than I? or that I
would come to God in the best of my performances?

Cur. Why, how dost thou think in this matter?

Icnor. Why, to be short, I think I must believe in
Christ for justification.

Cur. How! think thou must believe in Christ, when
thou seest not thy need of him! Thou neither seest
thy original nor actual infirmities ; but hast such an
opinion of thyself, and of what thou dost, as plainly
renders thee to be one that did never see the necessity
of Christ’s personal righteousness to justify thee before
God. How then dost thou say, I believe in Christ !

Ienor. I believe well enough for all that.

Cur. How dost thou believe ?

Icnor. I believe that Christ died for sinners; and

ha ba edited Deehalll se justified before God from
eeice e the curse through his gracious accept-
ance of my obedience to his laws. Or thus, Christ
makes my duties, that are religious, acceptable to his
Father by virtue of his merits; and so shall I be
justified.

Cur. 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.

9. Thou believest with a false faith; because thou
takest justification from the personal righteousness of
Christ, and appliest it to thy own.

9 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.*

* The way of being justified by faith, for which Ignorance pleads, may
well be called ‘fantastical, as well as ‘false ;’ for it is no where laid downTHE PILGRIMW’S PROGRESS. oll

4. Therefore this faith is deceitful, even such as will
leave thee under wrath in the day of God Almighty:
for true justifying faith puts the soul, as sensible of its
lost condition by the law, upon flying for refuge unto
Christ’s righteousness; (which righteousness of his is
not an act of grace by which he maketh, for justifica-
tion, thy obedience accepted with God, but his personal
obedience to the law, in doing and suffering 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 con-
demnation.

Icnor. What! would you have us trust to what
Christ in his own person hath done without us? This
conceit would loosen the reins of our lusts, and tole-
rate us to live as we list: for what matter how we live,
if we may be justified by Christ’s personal righteous-
ness from all, when we believe it ?

Cur. Ignorance is thy name, and as thy name is, so
art thou: even this thy answer demonstrateth what |
say. Ignorant thou art of what justifying righteous-
ness 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 effects of saving
faith in this righteousness of Christ, which is to bow
and win over the heart to God in Christ, to Jove his
name, his word, ways, and people, and not as thou
ignorantly imaginest.

in Scripture: 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 sincerity, in its place, which never was, or can be, defined with

precision.312 THE PILGRIM’S PROGRESS.

Horr. Ask him if ever he had Christ revealed to
him from heaven.

Icnor. What! you are a man for revelations! I do
jis, cs ee believe; that what both you and all the
cies wiTH THEM rest of you say about that matter, is but
the fruit of distracted brains.

Hors. Why, man! Christ is so hid in God from the
natural apprehensions of the flesh, that he cannot by
any man be savingly known, unless God the Father
reveals him to him.*

ne sreaxs re [qnor. This is your faith, but not mine:

PROACHFULLY OF

WHAT HE KNOWS vet mine, I doubt not, is as good as yours,
though I have not in my head so many whimsies
as you. |
Cur. Give me leave to put in a word. You ought
not so slightly to speak of this matter: for this I will
boldly affirm, even as my good companion hath done,
that no man can know Jesus Christ but by the revela-
tion of the Father; yea, and faith too, by which the
soul layeth hold upon Christ, (if it be right,) must be
wrought by the exceeding greatness of his mighty
power ;' the working of which faith, I perceive, poor
Tenorance, thou art ignorant of. .Be awakened then,
see thine own wretchedness, and fly 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.

t Matt; xi. 27. 1 Cor. xii. 3. Eph. i. 17—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
ean enable him to understand and receive the revelation of the sacred
oracles on these important subjects.THE PILGRIMW’S PROGRESS. 313

Icnor. You go so fast I cannot keep pace with you;
do you go on before: I must stay a while gee ane
behind. Then they said:

Well, Ignorance, wilt thou yet foolish be

To slight good counsel, ten times given thee?
And if thou yet refuse it, thou shalt know,

Ere long, the evil of thy doing so.

Remember, man, in time; stop, do not fear:
Good counsel taken well, saves; therefore hear:
But if thou yet shalt slight it, thou wilt be

The loser, Ignorance, I’ll warrant thee.

Then Christian addressed himself thus to his fellow:

Cur. Well, come, my good Hopeful, I perceive that
thou and I must walk by ourselves again.

So I saw in my dream, that they went on apace
before, and Ignorance he came hobbling after. Then
said Christian to his companion, It pities me much for
this poor man: it will certainly go ill with him at last.

Hore. Alas! there are abundance in our town in
this condition, whole families, yea, whole streets, and
that of pilgrims too; and if there be so many in our
parts, how many, think you, must there be in the place
where he was born ?*

Cur. Indeed, the word saith, “ He hath blinded their
eyes, lest they should see,” Wc.

But, now we are by ourselves, what do you think of
such men? Have they at no time, think you, con-
victions of sin; and so, consequently, fears that their
state is dangerous ?

Hore. Nay, do you answer that question yourself,
for you are the elder man.

*1f numbers of ignorant persons may 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!

oe

gt nee Peer Re eet teks ot id
ae ntsc th =r dala S " : si

Pot ates

BA j 7
Reeder ter Nee eu earache314 THE PiILGRIM’S PROGRESS.

Cur. Then I say, sometimes (as I think) they may ;
but they, being naturally ignorant, understand not that
such convictions tend to their good; and therefore
they do desperately seek to stifle them, and presump-
tuously continue to flatter themselves in the way of
their own hearts.

Hors. 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.

Cur. Without all doubt it doth, if it be right: for
so says the word, “The fear of the Lord is the

99 U

THE GOOD USE
OF FEAR.

beginning of wisdom.

Hors. How will you describe right fear?
ricur rear. Cur. True or right fear is discovered by
three things: ,

1. By its rise: it is caused by saving convictions
for sin.

2. It driveth the soul to lay fast hold of Christ for
salvation.

3. It begetteth and continueth in the soul a great
reverence of God, his word, and ways; keeping it
tender, and making it afraid to turn from them, to the
right hand or to the left, to any thing that may dis-
honour God, break its peace, grieve the Spirit, or
cause the enemy to speak reproachfully.*

u Job xxviii. 28. Psalm cxi. 10. Prov. i. 7. ix. 10.

* Fears of wrath are too generally ascribed to unbelief, and deemed
prejudicial; 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 may be escapéd; and doubts mingled with hopes must arise
from faith, till a man is conscious of having experienced a saving change.
These 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 resultsTHE PILGRIM’S PROGRESS. old

Hore. Well said; I believe you have said the truth.
Are we now almost got past the Enchanted Ground?

Cur. Why? are you weary of this discourse?

Horse. No, verily, but that I would know where
we are.

Cur. 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 convic- _wxy texorant
tions as tend to put them in fear, are for CONVICTION.
their good, and therefore they seek to stifle them.

Horr. How do they seek to stifle them?

Cur. 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. 3. They presume they ought not to
fear, and therefore, in despite of them, wax presump-
tuously 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.

from unbelief and stupidity of conscience, and terminates in carnal security
and abuse of the gospel. Fears may indeed be excessive and unreasonable,
and 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 weak believers
from earnestly using the scriptural means of ‘making their calling and
election sure.’

* The expression pitiful old self-holiness, denotes the opinion that igno-
rant persons entertain of their hearts as good and holy; while the term,
self-righteousness, relates to their supposed good lives: but nothing can be
further from our author’s meaning, than to speak against ‘sanctification by
the Spirit unto obedience,’ as evidential of our union with Christ. and
acceptance in his righteousness.

ae See ay316 THE PILGRIM’S PROGRESS.

Horr. I know something of this myself; for before
I knew myself, it was so with me.

Cur. Well, we will leave, at this time, our neigh-
bour Ignorance by himself, and fall upon another
profitable question.

Hore. With all my heart: but you shall still begin.

Cur. Well then, did you know, about ten years ago,
one Temporary in your parts, who was
a forward man in religion then ?

Hove. Know him! yes; he dwelt in Graceless, a

cece ae town about two'miles! off of Honesty, and
my te he dwelt next door to one Turnback.

Cur. Right; he dwelt under the same roof with him.
at a He OW cli thateaman was much awakened

ie once: I believe that then he had some
sight of his sins, and of the wages that were due

TALK ABOUT ONE
TEMPORARY.

thereto.

Hors. Iam of your mind, for, my house not being
above three miles from him, he would ofttimes come
to me, and that with many tears. Truly I pitied the
man, and was not altogether without hope of him: but
one may see, it is not every one that cries, * Lord,
Lord.”

Cur. He told me once that he was resolved to go
on pilgrimage, as we go now; but all of a sudden he
crew acquainted with one Saye-self, and then he
became a stranger to me.*

* Temporary was doctrinally acquainted with the gospel, but a stranger
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 back into the world at a convenient season. They have in-
deed been alarmed; but terror without humiliation will never subvert self-
confidence: and of the numbers with whom some ministers converse under

SSTHE PILGRIM’S, PROGRESS,

Horr. Now, since we are talking about him, let us a
little inquire into the reason of the sudden backsliding
of him and such others.

Cur. lt may be very profitable; but do you begin.

Horr. 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: there-
fore, when the power of guilt weareth REASONS WHY
away, that which provoked them to be GO BACK.
religious ceaseth; wherefore they naturally turn to
their old 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 a free mind, (if we may say a dog has a mind,)
but because it troubleth his stomach. But now, when
his sickness is over, and so his stomach eased, his
desires being not at all alienated from his 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 heil; as
their sense of hell, and fear of damnation, chills and
cools, so their desires for heaven and salvation cool
also. So then it comes to pass, that when their guilt

Wi 2 Bets 11. 22:

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 blossoms 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 apostasy are very
justly and emphatically stated: though perhaps not with sufficient delicacy
to suit the taste of this fastidious age.

317

Gace tia eee Pere iet estate tote Soret ares Pes]
nl ei ars vite sige318 THE PILGRIM’S PROGRESS.

and fear is gone, their desires for heaven and happi-
ness die, and they return to their course again.

9. Another reason is, they have slavish fears that
do overmaster 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 be hot for
heaven so long as the flames of hell are about their
ears, yet, when that terror is a little over, they betake
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 them-
selves 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 contemptible; therefore
when they have lost their sense of hell and the wrath
to come, they return again to their former course.

4, Guilt, and to meditate terror, are grievous to
them: they like not to see their misery before they
come into it; though perhaps the sight of it at first, if
they loved that sight, might make them fly whither the
righteous fly, and are safe; but because they do, as I
hinted before, even shun 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.

Cur. You are pretty near the business, for the
bottom of all is, the 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 trem-

w Prov. xxix. 20.THE PILGRIM’S PROGRESS. 319

bles, and seems to repent most heartily: but the bottom
of all is, the fear of the halter: not that he hath any
detestation of the offence, as it is evident; because,
let but this man have his lhberty, and he will be a thief,
and so a rogue still; whereas, if his mind was changed,
he would be otherwise.

Horr. Now I have showed you the reason of their
going back, do you show me the manner thereof.

Cur. So I will willingly :-—

1, They draw off their thoughts, all that they may,
from the remembrance of God, death,
and judgment to come.

2. Then they cast off by degrees private duties, as
closet prayer, curbing their lusts, watching, sorrow fo1
sin, and the like.

3. Then they shun the company of lively and warm
Christians.

4, After that they grow cold to public duty; as
hearing, reading, godly conference, and the like.

5. Then they begin to pick holes, as we say, in the
coats of some of the godly, and that devilishly, that
they may have a seeming colour to throw religion (for
the sake of some infirmities they have espied in them)
behind their backs.

6. Then they begin to adhere to, and associate
themselves with, carnal, loose, and wanton men.

7. Then they give way to carnal and wanton dis-
courses in secret; and glad are they if they can see
such things in any that are counted honest, that they
may the more boldly do it through thei example.

8. After this they begin to play with little sins
openly.

9, And then, being hardened, they show themselves

HOW THE APOS-
TATE GOES BACK.320 THE PILGRIM’S PROGRESS.

as they are. Thus, being launched again into the gulf
of misery, unless a miracle of grace prevent it, they
everlastingly perish in their own deceivings.”

Now I saw in my dream, that by this time the pil-
grims were got over the Enchanted Ground ; and enter-
ing into the country of Beulah,* whose air was very
sweet and pleasant, the way lying directly through it,
they solaced themselves there for a season. Yea, here
they heard continually the singing of birds, and saw
every day the flowers appear in the earth, and heard
the voice of the turtle in the land. In this country the
sun shineth night and day: wherefore this was beyond
the Valley of the Shadow of Death, and also out of
the reach of Giant Despair; neither could they from
this place so much as see Doubting Castle. Here they
were within sight of the City they were going to: also
here met them some of the inhabitants thereof; for
axcexs. in this land the shining ones commonly walked,
because it was upon the borders of heaven. In this

x Isa. Ixii. 4—12. Song ii. 10—12.

* <The hypocrite will not pray always;’ nor 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 Chris-
tians, 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, msinuating suspicions of them,
and aiming to confound all distinction of character among men; we may
safely conclude their state to be perilous in the extreme. While professed
Christians 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 infirmities 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
earth, and who are severe in judging themselves, but candid to others, are
of a contrary nature and tendency to the steps of Temporary’s apostasy.THE PILGRIM’S PROGRESS. 32]

land also the contract between the Bride and the Bride-
groom was renewed: yea, here, “as. the bridegroom
rejoiceth over the bride, so doth their God rejoice over
them.” Here they had no want of corn and wine; for
in this place they met with abundance of what they
had sought for in all their pilgrimage. Here they heard
voices from out of the city, loud voices, saying, “Say
ye to the daughter of Zion, Behold thy salvation
cometh! Behold! his reward is with him!” Here all
the inhabitants of the country called them, “the holy
people, the redeemed of the Lord, sought out,”* &c.
Now, as they walked in this land, they had more
rejoicing than in parts more remote from the kingdom

* 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: but the author accommodates it to the sweet peace and
confidence 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 afflicted brethren with the hope of similar
triumphant joys. The communion of saints in prayer, praises, and thanks-
givings, 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 darkening temptations and harassing
doubts ; lively earnests and near prospects of heavenly felicity ; a cheering
sense of communion with the heavenly host, in their fervent adorations,
and a realizing apprehension of their ministering care over the heirs of
salvation; a comfortable renewal of the acceptance of Christ, sealed with
the tokens, pledges, and assurances of his love; gratitude, submission, con-
fidence in God, hope, and the sweet exercise of tenderness, sympathy,
meekness, and humility, but little interrupted by the working of the con-
trary evils:—these things seem to constitute the happy state here repre-
sented. It is remarkable that the Psalms (which were intended, among
other uses, to regulate the devotions and experiences of believers) abound
at first with confessions, complaints, fears, and earnest cries of distress or
danger; but towards the close become more and more the language of
confidence, gratitude and joy, and conclude with unmingled praises and
thanksgivings.

2Q

rtkortese sft} ee si ett ot§
eet ce be ee ete ots if :
Pee eee tr a eS syste
cena

ar Ps strstr

‘ ir he ah ib ratte 1S
RRR CD en rte et urge RC eS322 THE PILGRIM’S PROGRESS.

to which they were bound; and, drawing near to the
City, they had yet a more perfect view thereof. It was
builded of pearls and precious stones, also the streets
thereof were paved with gold; so that, by reason of
the natural glory of the City, and the reflection of the
sunbeams upon it, Christian with desire fell sick.
Hopeful also had a fit or two of the same disease.
Wherefore here they lay by it a while, crying out
because of their pangs, “If you see my beloved, tell
him that I am sick of love.”*

But, being a little strengthened, and better able to
bear their sickness, they walked on their way, and
came yet nearer and nearer, where were orchards,
vineyards, and gardens, and their gates opened into
the highway. Now, as they came up to these places,
behold the gardener stood in the way; to whom the
pilgrims said, Whose goodly vineyards and gardens
are these? He answered, They are the King’s, and
are planted here for his own delight, and also for the
solace of pilgrims. So the gardener had them into
the vineyards, and bid them refresh themselves with
the dainties;” he also showed them there the King’s
walks and arbours where he delighted to be: and here

they tarried and slept.
y Deut. xxili. 24.

* In the immediate view of heavenly felicity, Paul ‘desired to depart
hence and be with Christ, as far better’ than life; and David ‘ fainted for
God’s 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 interruption and abatement. Were this frame of mind
habitual, it might unfit men for the common concerns of life, which appear
very trifling to the soul when employed in delightful admiring contem-

plation of heavenly glory.THE PILGRIM’S PROGRESS. O20

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 vineyards, “to go down so sweetly as to
cause the lips of them that are asleep to speak.”*

So I saw that when they awoke, they addressed
themselves to go up to the City. But, as I said, the
reflection of the sun upon the City (for the City was
pure gold”) was so extremely glorious, that they could
not as yet with open face behold it, but through an
instrument made for that purpose. So I saw that, as
they went on, there met them two men in raiment that
shone like gold, also their faces shone as the light.

These men asked the pilgrims whence they came;
and they told them. They also asked them where they
had lodged, what difficulties and dangers, what com-
forts and pleasures, they had met with in the way;
and they told them. ‘Then said the men that met
them, You have but two difficulties more to meet with,
and then you are in the City.T

Christian then and his companion asked the men to

7% Rey. xxi. 18. 2 Cor. 111, 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 Christ 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 urging others to mind the one thing needful.

+ 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 the
guardian angels, watching over every believer. Death, and admissiwn

«!

is ek See nee Se
into the City, were the only difficulties that awaited the Pilgrims.324 THE PILGRIM’S PROGRESS.

go along with them: so they told them that 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
seats, was a river; but there was no bridge to go
over: the river was very deep. At the sight, there-
fore, of this river the pilgrims 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 have 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, be-
gan to despond in their minds, and looked this way and
peatx xor wet that; but no way could be found by them,

COME TO NATURE,
tHoucH sy i7 w= by which they might escape the river.

wonnp ze er. ‘Then they-asked the mem if; the»waters

were all of a depth? They said, No; yet they could
axorzs uetr not help them in that case ; for, said they,

US NOT COMFORT:

apy THRovex yoy shall find it deeper or shallower, as
you believe in the King of the place.

They then addressed themselves to the water, and,
entering, Christian began to sink, and, crying out to
his good friend Hopeful, he said, I sink in deep waters ;
the billows go over my head; all his waves go over
me. Selah.

Then said the other, Be of good cheer, my brother ;
[ feel the bottom, and it is good. ‘Then said Christian,
Ah! my friend, the sorrows of death have compassed

me about, I shall not see the land that flows with milkTHE PILGRIM’S PROGRESS, 329

and honey. And with that a great dark-  canrsrrays cox:

ELIGT AT THE

ness and horror fell upon Christian, so #°°" oF >#47=
that he could not see before him. Also here he in a
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
pilgrimage. But all the words that he spoke 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 trouble-
some thoughts of the sins that he had committed, both
since and before he began to be a pilgrim.* It was

* Death is aptly represented by a deep river without a bridge, sepa-
rating 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 consternation may unite with reluctance at the
thoughts of crossing it. The dreaded pangs that precede the awful sepa-
ration 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 grave; and the solemn thought of launching into an
unseen eternity, render Death the king of terrors. 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, conflicts, 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 withholding of divine light and consola-
tion, or some violent assault of the tempter, even the believer will be pecu-
liarly liable to alarm and distress. His reflecting mind, having been long
accustomed to consider the subject in its important nature and conse-
quences, 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 tempta-
tions of a discouraging nature, than to ambition, avarice, or fleshly lusts

     
    
 
 
 
 
 
 
 
 
 
 
 
 
  
   
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
   

Seti ioariitts <ioal ia

Ou et et eG katte

4
, te eh eat eta
RRneere toe ect tt aes326 THE PILGRIM’S PROGRESS.

also observed, that he was troubled with apparitions
of hobgoblins and evil spirits; for ever and anon he
would intimate so much by words. |

Hopeful therefore here had much ado to keep his
brother’s head above water; yea, sometimes he would
be quite gone down, and then, ere a while, he would
rise up again half dead. Hopeful did also endeavour
to comfort him, saying, Brother, I see the gate, and
men standing by to receive us; but Christian would
answer, "Tis you, ’tis you they wait for; for you have
been hopeful ever since I knew you. | And so have you,
said he to Christian. Ah, brother, (said he,) surely if
I was right, he would now arise to help me; but for
my sins he hath brought me into the snare, and hath
left me. Then said Hopeful, My brother, you have
quite forgot the text, where it is said of the wicked,
«There are no bands in their death, but their strength
is firm; they are not troubled as other men, neither
are they plagued like other men.” These troubles and
distresses that you go through in these waters, are no

It has before been suggested, that the author probably meant to describe
the peculiarities of his own experience, in the character of Christian; and
he may perhaps here have intimated his apprehension, lest he should not
meet death with becoming fortitude. <A conscientious life indeed is com-
monly favoured with a peaceful close, even when forebodings to the con-
trary have troubled men during their whole lives: and this is so far gene-
ral, 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 dependence than the righteousness and

dluod of Christ, and the free mercy of God in him.THE PILGRIM’S PROGRESS. O27

sion that God hath forsaken you; but are sent to try
you, whether you will call to mind that which hereto-
fore vou have received of his goodness, and live upon
him in your distresses.

Then I saw in my dream, that Christian was in a
muse a while. To whom also Hopeful added these
words, 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 — curisrraw vex.
me, “ When thou passest through the PEARS IN DEATH,
waters, I will be with thee; and through the rivers,
they shall not overflow thee.”* 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 fol-
lowed that the rest of the river was but 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. Wherefore being come out of the river, they
saluted them, saying, We are ministering — rue axeets vo

WALT: ROR, BEM

spirits, sent forth to minister for those © ox as tax

ARE PASSED OUT

that shall-be-hems! of ssalvations: -Lhusi 2°77 2% ae
they went along towards the gate.

a Isa. xhii. 2.

*The temporary distresses of dying believers often arise from bodily
disease, which interrupt the free exercise of their intellectual powers. Of
this Satan will be sure to take advantage, as far as he is permitted; and
will suggest gloomy imaginations, not only to distress them, but to dis-
hearten others by their example. What may in this state be painted before
the fancy we cannot tell: but it is generally observed, that such painful
conflicts terminate 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 tri-

umphantly.

SE eae Lie

¢ 6 . 14 ay} es
N " Siabeeig ipa aaa aetna ata Par ee ree toy hot el ea328

 

THE PILGRIM’S PROGRESS.

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: they had likewise 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 City was framed was higher than the clouds:
they therefore went up through the region of the air,
sweetly talking 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 “Mount Zion, the heavenly Jerusalem, the
innumerable company of angels, and the spirits of just
men made perfect.”” 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 region upon the earth; to wit,

THEY HAVE PUT
OFF MORTALITY.

b Heb. xii. 22—24 c Rev. ii. 7. ili. 4,5. xxii. 5.

* When Lazarus died, he was carried by angels 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 images indeed are taken
from modern customs; but in all other respects it is entirely scriptural, and
very intelligible and animating to the spiritual mind.THE PILGRIM’S PROGRESS. 329

sorrow, sickness, affliction, and death; “for the former
things are passed away.”4 You are going now to ze
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
waiking in his righteousness.” 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 joy for all your sorrow; you must
reap what you have sown, even the fruit of all your
prayers, and tears, and sufferings for the King by the
way.’ 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.”f 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 be
delighted with seeing, and your ears with hearing the
pleasant voice of the Mighty One. There you shall
enjoy your friends again that are gone thither before
you; 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 equipage 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, when 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 have a voice
in that judgment, because they were his and your aM

4a
d Isa. Ixv 16, 17. e Gal. vi. 7, 8 f 1 John iii. 2. hg \4

2R330 THE PILGRIM’S PROGRESS.

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 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 several
of the King’s trumpeters, clothed in white and shining
raiment, who, with melodious noises and loud, made
even the heavens to echo with their sound. ‘These
trumpeters saluted Christian and his fellow with ten
thousand welcomes from the world; and this they did
with shouting and sound of trumpet.

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 was come down to meet them. Thus,
therefore, they walked on together; and, as they
walked, ever and anon these trumpeters, even with
joyful sound, would, by mixing their music with looks
and gestures, still signify to Christian and his brother

@ 1 Thess.iv.13—17 Jude 14,15. Dan. vii. 9,10. 1 Cor. vi. 2,3. h Rev. xix. 9,THE PILGRIM’S PROGRESS. oon

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 aay

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 ex- |

pressed! Thus they came up to the gate. ay
Now, when they were come up to the gate, there |

was written over it, in letters of gold,

‘BLESSED ARE THEY THAT DO HIS COM-
MANDMENTS, THAT THEY MAY HAVE RIGHT
TO THE TREE OF LIFE, AND MAY ENTER IN

991%

THROUGH THE GATES INTO THE CITY.

See esr STs a See ate

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

i Rev. xxii. 14. ‘

c f
y rf a H
meaty bes bep ethan) tbe Cees ate
Reet et td PPP reer yo ar ures F a thee

* The commandments of God, as given 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 com- pe iy
mandments, from the time of his receiving Christ for salvation; and this on
evidences his interest in all the blessings of the new covenant, and proves | i
that he has a right through grace to the heavenly inheritance. May the .
writer of these remarks, and every reader, have such ‘an abundant en- a
trance,’ as is here described, ‘ into the everlasting kingdom of our Lord and a

Saviour Jesus Christ ! ane332 THE PILGRIM’S PROGRESS.

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 unto them each man his certificate,
which they had received in the beginning: those,
therefore, were carried in unto 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 the
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, and the crowns in token of honour.
Then I heard in my dream, that all the bells in the
City rang again for joy, and that it was said unto them,

‘“ ENTER YE INTO THE JOY OF YOUR LORD.”

I also heard the men themselves, that they sang with
a loud voice, saying,

“BLESSING, AND HONOUR, AND GLORY, AND
POWER BE UNTO HIM THAT SITTETH UPON
THE THRONE, AND UNTO 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;

k Isa. xxvi. 2, 1 Rev. v 13.THE PILGRIM’S PROGRESS. Joo

and in them walked many men with crowns on their
heads, palms in their hands, and golden harps, to sing
praises withal.

There were also of them that had wings, and they
answered one another without 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 =) .csssceanmes
Ignorance come up to the river-side: but “ “""°"
he soon got over, and that without half the 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 others 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 drank in the presence of the
King, and he has taught in our streets. Then they
asked him for his certificate, that they might go in and
show it to the King: so he fumbled in his bosom for
one, and found none. Then said they, Have you
none? but the man answered never a word. So they
told the King, but he would not come down to see him,
but commanded the two shining ones, that conducved
Christian and Hopeful to the City, to go out, and take

VAIN-HOPE DOES
FERRY HIM OVER.334 THE PILGRIM’S PROGRESS.

Ignorance, and bind him hand and foot, and have him
away.* Then they took him up, and carried him
through the air to the door that I saw in the side of
the hill, and put him in there. Then I saw that there
was a way to hell, even from the gates of heaven, as
well as from the city of Destruction. So I awoke, and
behold, it was a dream.

* We frequently hear of persons that have lived strangers to evangelical
religion, and the power of godliness, dying with great composure and re-
signation: 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 ;
that Satan took 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?
Men, who have neglected religion all their lives, or have habitually for a
length of years disgraced an evangelical profession, being when near death
visited by pious persons, sometimes obtain a sudden and extraordinary mea-
sure of peace and joy, and die in this frame. This should in general be
considered 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 unsuitable 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
deseribed. From such delusions, good Lord, deliver us, Amen.CONCLUSION.

Now, Reader, I have told my Dream to thee,
See if thou canst interpret it to me,

Or to thyself, or neighbour: but take heed
Of misinterpreting ; for that, instead

Of doing good, will but thyself abuse:

By misinterpreting, evil ensues.

Take heed also that thou be not extreme
In playing with the outside of my Dream ;
Nor let my figure or similitude
Put thee into a laughter or a feud.
Leave this for boys and fools; but as for thee,

Do thou the substance of my matter see.

Put by the curtains, look within my veil,
Tum up my metaphors, and do not fail.
There, if thou seekest them, such things thow’It find

As will be helpful to an honest mind,

What of my dross thou findest there, be bold
To throw away, but yet preserve the gold.
What if my gold be wrapped up in ore?

None throws away the apple for the core ;
But if thou shalt cast all away as vain,

[ know not but ’twill make me dream again.

tee rare A i ry re
Riera tere tories ene Gist tlaahath sek tredenk tabla beasts Sth are osal coke abet teaTHE

PILGRIWS PROG hes,

FROM

THIS WORLD TO THAT WHICH IS TO COME.

DELIVERED UNDER THE SIMILITUDE OF A DREAM.

PAR. ¢ Ul,

WHEREIN IS SET FORTH THE MANNER OF THE SETTING OUT OF
CHRISTIAN’S WIFE AND CHILDREN; THEIR DANGEROUS
JOURNEY, AND SAFE ARRIVAL AT THE DESIRED COUNTRY.

**T have used similitudes.’? Hos xii. 10.AUTHOR’S WAY OF SENDING FORTH

HIS

SECOND PART OF THE PILGRIM.

Go now, my little Book, to every place,
Where my First Pilgrim has but shown his face.
Call at their door: if any say, Who’s there?
Then answer thou, CurisTIANA 7s 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 CuristTian, a Pilgrim? If they say,
They did, and were delighted in his way ;
Then let them know that these 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 Aave met with hardships in the way ;
That they do meet with troubles night and day ;
That they have trod on serpents; fought with devils;
Have also overcome a many evils.
Yea, tell them also of the next who have,
Of love to Pilgrimage, been stout and brave
(339)

Stitt oa a a

Bertie

badaritelignl pbassids Goth deTHE AUTHOR’S ACCOUNT

Defenders of that Way ; and how they still
Refuse this World to do their Father’s will.
Go tell them also of those dainty things
That Pilgrimage unto the Pilgrim brings.
Let them acquainted be, too, how they are
Beloved of their King, under his care ;
What goodly mansions he for them 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 will grace
Thee and thy fellows with such cheer and fare,
As show well, they of Pilgrims lovers are.

OBJECTION I.

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.

Nis true, some have, of late, to counterfeit
My Pilgrim, to their own my title set ;
Yea, others half my name, and title too,
Have stitched to their books, to make them do.
But yet they, by their features do declare
Themselves not mine to be, whose e’er they are.
If such thou meetst with, then thine only way,
Before them all, is to say out thy say,
In thine own native language, which no man
Now useth, nor with ease dissemble can.
If, after all, they still of you shall doubt,
Thinking that you, like gypsies, go aboutOF THE. SECOND PART,

In naughty-wise the country to defile ;
Or that you seek good people to beguile
With things unwarrantable; send for me,
And I will testify you Pilgrims be;

Yea, I will testify that only you

My Pilgrims are; and that alone will do.

OBJECTION Ii.

But yet, perhaps, I may inquire for him,
Of those who wish him damned life and limb.
What shall I do, when IJ at such a door |
For Pilgrims ask, and they shall rage the more? HEE

ANSWER.

Fright not thyself, my Book, for such bugbears
Are nothing else but ground for groundless fears.
My Pilgrim’s book has travelled sea and land,
Yet could I never come to understand
That it was slighted or turned out of door,
By any kingdom, were they rich or poor.
In France and Flanders, where men kill each other,
My Pilgrim is esteemed a friend, a brother.
In Holland too, ’tis said, as I am told,
My Pilgrim is, with some, worth more than gold.
Highlanders, and wild Irish can agree,
My Pilgrim should familiar with them be.
‘Tis in New England under such advance, 2
Receives there so much loving countenance, |
As to be trimmed, new clothed, and decked with gems,
That it might show its features, and its limbs.
Yet more; so comely doth my Pilgrim walk, ae
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: na
City and country will him entertain eae
With Welcome, Pilgrim ; yea, they can’t refrain ee |

- eee Oct itt coal alaTHE AUTHOR’S ACCOUNT

From smiling, if my Pilgrim be but by,
Or shows his head in any company.

Brave gallants do my Pilgrim hug and love,
Esteem it much, yea, value it above
Things of a greater bulk; yea, with delight
Say, my lark’s leg is better than a kite.

Young ladies, and young gentlewomen too,
Do no small kindness to my Pilgrim show:
Their cabinets, their bosoms, and their hearts,
My Pilgrim has; cause he to them imparts
His pretty riddles in such wholesome strains,

As yield them profit double to their pains
Of reading; yea, 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 tell
Those pilgrim stories which he knows so well,

Yea, some that did not love him at the first,
But call’d him fool and noddy, say they must,
Now they have seen and heard him, him commend,
And to those whom they love they do him send.

Wherefore, my Seconp Part, thou needst not be
Afraid to show thy head: none can hurt thee,
That wish but well to him that went before:
’Cause thou com’st after with a second store
Of things as good, as rich, as profitable,

For young, for old, for staggering, and for stable.

OBJECTION III.

But some there be that say, He laughs too loud ;
And some do say His head is in a cloud.
Some say, His words and stories are so dark,
They know not how, by them, to find his mark.OF THE SECOND PART.
ANSWER.

One may, I think, say, both his laughs and cries
May well be guessed at by his watery eyes.
Some things are of that nature, as to make He
One’s fancy chuckle, while his heart doth ache: 7 |
When Jacob saw his Rachel with the sheep,
He did at the same time both kiss and weep.
Whereas some say, @ cloud is in his head;
That doth but show his wisdom’s covered
With its own mantle. And to stir the mind
To search well after what it fain would find,
Things that seem to be hid in words obscure |
Do but the godly mind the more allure ake
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 curious fancy more intrude,
And will stick faster in the heart and head,
Than things from similes not borrowed.
Wherefore, my Book, let no discouragement
Hinder thy travels. Behold! thou art sent eed
To friends, not foes; to friends that will give place : | .
To thee, thy Pilgrims, and thy words embrace.
Besides, what my First Pilgrim left concealed,
Thou, my brave Second Pilgrim, hast revealed ;
What Christian left locked up, and went his way,
Sweet Christiana opens with her key.

OBJECTION IY.

But some love not the method of your first:
Romance they count it; throw’t away as dust. |
If I should meet with such, what should I say ? |
Must I slight them as they slight me, or nay? ce

ANSWER.

My Christiana, if with such thou meet, Ah
By all means, in all loving wise them greet; |THE AUTHOR’S ACCOUNT

Render them not reviling for revile ;
But, if they frown, I pr’ythee on them smile :
Perhaps ’tis nature, or some ill report,

Has made them thus despise; or thus retort.

Some love no fish, some love no cheese, 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, but, in most humble wise,
Present thee to them in thy Pilgrim’s guise.

Go then, my little Book, and show to all

That entertain, and bid thee welcome shall,
What thou shalt keep close shut up from the rest;
And wish what thou shalt show them may be blest
To them for good, and make them choose to be
Pilgrims better by far than thee or me.

Go then, I say, tell all men who thou art;

Say, Iam 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
»Twixt idle ones and Pilgrims to discern.
Yea, let young damsels learn of her to prize
The World which is to come, in any wise.
When little tripping maidens follow God,
And leave old doting sinners to his rod,

’Tis like those days wherein the young ones cried,
Hosanna! when the old ones did deride.

Next tell them of old Honest, whom you found,
With his white hairs treading the Pilgrim’s ground ;
Yea, tell them how plain-hearted this man was,
How after his good Lord he bare the cross,OF THE SECOND PART.

Perhaps with some gray head this may prevail
With Christ to fall in love, and sin bewail. e
Tell them also, how Master Fearing went |
On pilgrimage, and how the time he spent
In solitariness, with fears and cries;
And how, at last, he won the joyful prize.
He was a good man, though much down in spirit ;
He zs a good man, and doth life inherit.
Tell them of Master Feeb!le-mind also,
Who not before, but still behind would go.
Show 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 tell them of Master Ready-to-halt,
A man with crutches, but much without fault.
Tell them how Master Feeble-mind and he
Did love, and in opinion much agree.
And let all know, though weakness was their chance,
Yet sometimes one could sing, the other dance.
Forget not Master Valiant-for-the-truth,
That man of courage, though a very youth:
Tell every one his spirit was so stout,
No man could ever make him face about;
And how Great-heart and he could not forbear,
But pull down Doubting Castle, slay Despair!
Overlook not Master Despondency, |
Nor Much-afraid his daughter, though they lie at
Under such mantles, as may make them look, ae
With some, as if their God had them forsook.
They softly went, but sure ; and, at the end,
Found that the Lord of Pilgrims was their friend. |
When thou hast told the world of all these things, as
Then turn about, my Book, and touch these strings, |
Which, if but touched, will such music make, |
They’ll make a cripple dance, a giant quake. 7
Those riddles that lie couched within thy breast,

Freely propound, expound; and for the rest i
pia

ic taleTHE AUTHOR’S ACCOUNT.

Of thy mysterious lines, let them remain

For those whose nimble fancies shall them gain.
Now may this little book a blessing be

To those who love this little Book and me:

And may its buyer have no cause to say,

His money is but lost or thrown away.

Yea, may this Second Pilgrim yield that fruit

As may with each good Pilgrim’s fancy suit ;

And may it some persuade, that go astray,

To turn their feet and heart to the right way,

Is the hearty prayer of
The Author,

JOHN BUNYAN.ess

SA A SS

eee Ky
ev hao
ee

6
7THE

 
  
 
    
  
 
 
 
 
 
 
 
  
   

PILGRIMS PROGRESS.

PARA Bl.

    
 

EA

|
RN SS

OME time since, to tell you my

dream that I had of Christian the

pilgrim, and of his dangerous jour-

ney towards the Celestial Country, qi
was pleasant to me and profitable to you. I told you Rt
then also what I saw concerning his wife and children,
and how unwilling they were to go with him on pil-
grimage; 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 stay- |
ing with them in the city of Destruction: wherefore, as

I then showed you, he left them and departed.
347348 THE PILGRIM’S PROGRESS

Now, it hath so happened, through the multiplicity
of business, that I have been much hindered and kept
back from my wonted travels into those parts whence
he went, and so could not, till now, obtain an oppor-
tunity 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 gentle-
man 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 dis-
course, 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 heth
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 pos-
sessed with a very ill-conditioned and idle sort of people.

I thought that was that city, quoth 1; I went once
myself through that town; and therefore know that
this report you give of it is true.

*TIt has been before observed, That the first part cf ‘The Pilgrims
Progress’ 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 instructions of the preceding part. In general, the leading
incidents may be considered 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.THE PILGRIM’S PROGRESS. 349

Sac. Too true! I wish I could speak truth in speak-
ing better of them that dwell therein.

Well, sir, quoth I, then I perceive you to be a well-
meaning man, and so one that takes pleasure to hear
and tell of that which is good: pray did you never
hear what happened to a man some time ago, of this
town, (whose name was Christian,) that went on a
pilgrimage up towards the higher regions?

sac. Hear of him! Ay, and I also heard of the
molestations, troubles, wars, captivities, cries, groans,
frights, and fears, that he met with and had on his
journey. 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
his hazardous journey has got many well-wishers to his
ways; for, though when he was here he was fool in
every man’s mouth, yet now he is gone — guristians are

WELL SPOKEN OF

he is highly commended of all. For itis waex cons, ruoven
said he lives bravely where he is: yea, ™®* *** HERE,
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
erief mixed therewith. But pray what talk have the
people about him?

Sac. 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

vold. beset with pearls, upon his head. Others say,

a Rev. iii. 4. vi. 1L

sibel Pict allo iad hcedantge pal Pichd Gel eetiosatistins Sit

   
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
   

Metre ie ah Tt
Rue re300 THE PILGRIM’S PROGRESS,

that the shining ones, that sometimes showed 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 another.’ Besides, 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 and drinketh, and walketh and talketh,
with him, and receiveth of the smiles and favours of
him that is Judge of all there. Moreover, it is expected
of some, that his Prince, the Lord of that country, will
shortly come into these parts, 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 be a pilgrim.°

For they say, that now he is so in the affections of
cunistian’s xine his Prince, and that his Sovereign 1s so
WILL TAKE CHRIS:
aoe to much concerned with the indignities that
were cast upon Christian, when he became a pilgrim,
that he will look upon all as if done unto himself: and
no marvel, for it was for the love that he had to his
Prince that he ventured as he did."*

b Zech. i. 7. ce Jude 14, 15. d Luke x. 16.

* Christians are the representatives on earth of the Saviour and Judge
of the world; and the usage they meet with, whether good or bad, com-
monly 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 Christ, and of his people for his sake, which influences men to seli-
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 earth, no man can have any good reason for
despising, hating, and injuring them; so that this usage will be adduced as
a proof of positive enmity to Christ, and expose the condemned sinner to
more aggravated misery. Indeed, it often appears after the death of con-THE PILGRIM’S PROGRESS. 301
I dare say, quoth I; I am glad on’t; I am glad for
the poor man’s sake, for that now he has rest from his
labour,® and for that he now reapeth the benefit of his
tears with joy ;* 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 a rumour of
these things is noised abroad in this country ; who can
tell but that it may work 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 child-
ren? Poor hearts! I wonder in my mind what they do.
Sac. Who? Christiana and her sons? They are
like to do as well as Christian did him- soon ries 07
self; for, though they all played the fool AND CHILDREN,
at first,and would by no means be persuaded 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 I: but, what! wife and
children and all ?

Sac. 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, A man, it seems, may report it for a
truth.

Sac. 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,

e Rev. xiv. 13. f Psalm exxvi. 5, 6.

sistent Christians, that the consciences of their most scornful opposers
secretly favoured them: it must then surely be deemed the wisest conduct
by every reflecting person, to ‘let these men alone, lest naply he should oe
found to fight against God.’ov2 THE PILGRIM’S PROGRESS.

going some considerable way together, I will give you
an account of the whole of the 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 broken betwixt them. For you
know, said he to me, nature can.do no less but enter-
tain the living with many a heavy cogitation, in the
remembrance of the loss of loving relations. ‘This,
afte TEs .50° theretoresot ser) husband «did cost her
rerations. Many a tear. But this was not all; for
Christiana did also begin to consider with herself,
whether her unbecoming behaviour towards her hus-
band 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 recalling to remembrance the restless groans,
brinish tears, and self-bemoanings, of her husband,
and how she did harden her heart against all his
entreaties, and loving persuasions, of her and her
sons, to go with him; yea, there was not any thing
that Christian either said to her, or did before her, all
the while that 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, especially that bitter
outcry of his, “ What shall I do to be saved?” did
ring in her ears most dolefully.THE PILGRIM’S PROGRESS. S00

Then said she to her children, Sons, we are all
undone. I have sinned away your father, and he is
zone: he would have had us with him, but I would not
go myself: IT also have hindered you of life. With that
the boys fell into tears, and cried out to go after their
father. Oh! (said Christiana) that it had been but our
lot to go with him! then had it fared well with us,
beyond what it is like todo now. For, though I for-
merly foolishly imagined, concerning the troubles of
your father, that they proceeded of a foolish fancy
that he had, or for that he was overrun with melan-
choly humours; yet now it will not out of my mind,
‘ut 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 they all wept again, and cried out, Oh!
wo worth the day !*

The next night Christiana had a dream; and, behold,
she saw as if a broad parchment was cunistiana’s pream.
opened before her, in which were recorded the sum of

g John viii. 12.

*It is here evident, that the author was intent on encouraging pious
persons to persevere 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 well to such as despised them, proves a heavier loss than was ex-
pected: the recollection of unkind behaviour to such valuable friends, and
of the pains taken to harden the heart against their affectionate admoni-
tions, sometimes lies heavy on the conscience; and thus the prayers of the
believer for his children or other relatives, are frequertly 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 con-
version of those, whom before they endeavoured to prejudice against the
ways of God.
2U354 THE PILGRIM’S PROGRESS.

ner 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!”” 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
janx tis; tas We do with this woman! for she cries out
sever Fer) for mereyy walingand sleepmey “i she
be suffered to go on as she begins, we shall lose her
as we have lost her husband. Wherefore we must, by
one way or other, seek to take her off from the
thoughts of what shall be hereafter, else all the world
cannot help but she will become a pilgrim.*

Now she awoke in a great sweat, also a trembling
was upon her; but after a while she fell to sleeping
again. And then she thought she saw Christian, her

sere acainsr HUSband, in a place of bliss among many
Jaf See. immertalsydwithia harp in his hand,
standing and playing upon it before One that sat ona
throne, with a rainbow about his head. She saw also,

as if he bowed his head with his face to the paved

h Luke xviii. 13.

* 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
brought to the mind; but, if men attempt to draw conclusions in respect of
their acceptance or duty ; to determine the truth of certain doctrines; to
prophesy, or to discover hidden things, by dreams or visions of any kind;
they then become a very dangerous and disgraceful species of enthusiasm.
Whatever means are employed, conviction of sin and a disposition earnestly
to ery 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 effort and stra-
tagem to take off inquirers from thus earnestly seeking the salvation of God.THE PILGRIM’S PROGRESS 300

 

work that was under 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
round about, and harped with their harps: but no man
living could tell what they said, but Christian and _ his
companions.

Next morning, when she was up, had prayed to God,
and talked with her children a while, 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 be to
this house. The which when he had done, he said,
Christiana, knowest thou wherefore Iam come? Then
she blushed and trembled; also her heart began to
wax warm with desires to know from whence he came,
and what was his errand to her. So he said unto her,
My name is Secret; I dwell with those that are on
high. It is talked of where I dwell, as if thou hadst a
desire to go thither: also there is a re- convictions se-

CONDED BY TIDINGS

port that thou art aware of the evil thou °% 9°75 Pspiness
hast formerly done to thy husband, in hardening of
thy heart against his way, and in keeping of these
babes in their ignorance. Christiana, the merciful One
has sent me to tell thee, that he is a God ready to for-
give, and that he taketh delight to multiply the pardon
of offences. 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, with
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.306 THE PILGRIM’S PROGRESS.

Christiana at this was greatly abashed in herself, and
bowed her head to the ground. This visitor proceeded,
and said, Christiana, here is also a letter for thee, which
T have brought from thy husband’s King. So she took
it, and opened it, but it smelt after the manner of the
best perfume ;’ also it was written in letters of gold.
The contents of the letter were these: That the King
would have her to do as did Christian her husband, for
that was the way to come to his city, and to dwell in
his presence with joy for ever. At this

CHRISTIANA QUITE
OVERCOME.

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 also may go and
worship the King ?*
Then said the visitor, Christiana, the bitter is before
-untwer iy. the sweet. Thou must through troubles,
cunistiana. as did he that went before thee, enter this

i Song i. 3.

* «The secret of the Lord is with them 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 Scriptures is discovered, and the real
erounds of encouragement brought to the penitent’s notice or recollection.
Thus he learns that the way of salvation is yet open to him: and the in-
vitations of the gospel prove more fragrant 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 promises belonged to her; but merely that she was invited
to come, and that coming in the appointed way she would be accepted, not-
withstanding her pertinacious unbelief in the preceding part of her life.
Thus, without seeming to have intended it, the author hath stated the scrip-
tural mediwm between the extremes which have been contended for with
ereat eagerness and immense mischief in modern days; while some main-
tain, 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 all the blessings of salva-
tion belong to them, even previously to repentance, or works meet for
preentance !THE PILGRIMS PROGRESS. dot

Celestial City.* Wherefore, I advise thee to do as did
Christian thy husband; go to the Wicket-gate yonder
over the plain, for that stands at the head of the way
up which thou must go, and I wish thee all good speed.
Also TL advise thee, that thou put this letter in thy bosom;
that thou read therein to thyself, and to thy children
until you have got it by root of 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 further gate.

Now I saw in my dream, that this old gentleman, as
he told me the story, did himself seem to be greatly
afiected therewith. He moreover proceeded, and said,
So Christiana called her sons together, and began thus
to address herself unto them: My sons, curtsrrana prays

TER SONS TO TAKE

Dhavefas you they perceive; beer Ol eer ers
k Psalm cxix. 54.

* «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
renunciation of worldly interests and connexions, the scorn and hatred of
the world, sore temptations, and salutary chastisements, are very bitter to
our natural feelings. Habits likewise, and situation, often render some of
them extremely painful, like ‘cutting off a right hand, or plucking out a
right eye:’ and deep poverty, persecution, or seasons of public calamity,
may enhance these tribulations. Ifa man, therefore, meet with nothing
bitter, in consequence of his religious profession, he has great reason to
suspect that he is not in the narrow way; yet many argue against them-
selves, on account of those very trials, which are a favourable tuken in
their behalf. But, on the other hand, the believer has ‘a joy that a stranger
intermeddleth 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 uni-
verse, will make them happy! By such manifest lies does this old mur-

derer support his cause!

“" ’ Lett _ reat!308 THE PILGRIM’S PROGRESS.

late under much exercise in my soul about the death of
your father; not for that I doubt at all of his happiness,
for Lam satisfied now that he is well. I have also been
much affected with the thoughts of mine own estate
and yours, which I verily believe is by nature miserable.
My carriage also to your father in his distress is a
reat load to my conscience, for I hardened both mine
own heart and yours against him, and refused to go
with him on pilgrimage.

The thoughts of these things would now kill me out-
right, but that for a dream which I had last night, and
but that for the encouragement this stranger has given
me this morning. Come, my children, let us pack up,
and be gone to the gate that leads to that 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
their 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

rimorovs ano the women, that were Christiana’s neigh-
MERCY COME TO VI-
sircuristiaxa. hours, came up to her house, and knocked
at her door. 'To whom she said as before, If you come
cHRISTIAN’’SNEW jn God’s name, come in. At this the

LANGUAGE STUNS
HER OLD NEIGH-

BOURS. women were stunned, for this kind of lan-
guage 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 be
gone from her house.

So they began, and said, Neighbour, pray what Is
your meaning by this ¢THE PILGRIM’S PROGRESS. 309

Christiana answered and said to the eldest of them,
whose name was Mrs. Timorous, I am preparing for a
journey. (This Timorous was daughter to him that
met Christian upon the hill of Difficulty, and would
have had him go back for fear of the lions.)

Tin. For what journey, I pray you?

Cur. Even to go after my good husband. And with
that she fell a weeping.

Timm. I hope not so, good neighbour; pray, for yout
poor children’s sake, do not so unwomanly cast away
yourself.

Cur. Nay, my children shall go with me; not one
of them is willing to stay behind.

Tim. I wonder in my very heart, what or who has
brought you into this mind.

Cur. O neighbour, knew you but as much as I do,
I doubt not but that you would go along with me.

Tim. Pr’ythee, what new knowledge hast thou yot,
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 afflicted
since my husband’s departure from me; but especially
since he went over the river. But that which vers.
troubleth me most, is my churlish carriage to him, when
he was under distress. Besides, 1 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 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 palace on earth, if compared, seems to me but as

a dunghill.! The Prince of the place has also sent for
12 Cor v. 1—4.360 THE PILGRIWS PROGRESS.

me, with promise of entertainment, if I shall come to
him: his messenger was here even now, and has 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 difficulties!
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
ruzreasonines HOnS, Apollyon, the Shadow of Death,
) 2 )°)* gand..many othespsthings4»| Norgisysthe
danger that he met with at Vanity Fair to be forgotten
by thee. For if he, though a man, was so hard put to
it, what canst thou, being but a poor woman, do? Con-
sider also, that these four sweet babes are thy children,
thy flesh, and thy bones. Wherefore, though thou
shouldest be so rash as to cast away thyself; yet for
the sake of the fruit of thy body, keep thou at home.

But Christiana said unto her, Tempt me not, my
neighbour: I have now a price put into my hand to get
gain, and I should be a fool of the greatest size if I
should have no heart to strike in with the opportunity.
And for that you tell me of all these troubles that lam
arertinentre- like to meet with in the way, they are so
PLY TO FLESHLY
Riou far from being to me a discouragement,
that they show I am in the right. “The bitter must
come before the sweet,” and that also will make the
sweet the sweeter. Wherefore since you came not to
my house in God’s name, as I said, I pray you to be
gone, and not to disquiet me further.THE PILGRIM’S PROGRESS. 361

Then Timorous 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 twofold reason.
1. Her bowels yearned over Christiana. | wexcys sowens
So she said within herself, If my neigh- {teak call
bour will needs be gone, I will go a little way with her,
and help her. 2. Her bowels yearned over her own
soul; for what Christiana had said, had taken some
hold upon her mind. Wherefore she said within her-
self again, I will yet have more talk with this Chris-
tiana; and, if I find truth and life in what she shall
say, myself with my heart shall also go with her.*
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,
a taking her last farewell of the country, I think to
walk this sunshiny morning a lite with her, to help
her on her way. But 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

* The very things which excite the rage and scorn of some persons, pen-
etrate the hearts and consciences of others. Thus the Lord makes one 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 hindrance, 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 per-
suasive discourses of eloquent and learned teachers have failed to produce

any effect. AV362 THE PILGRIM’S PROGRESS.

out of danger, we are out; but, when we are in, we
are in.
So Mrs. Timorous returned to her house, and Chris-
timorovs ror- tiana betook herself to her journey. But,

SAKES HER, BUT
MERCY CLEAVES

MER 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,
timorous ac. and Mrs. Know-Nothing. So, when they

QUAINTS HER
FRIENDS WHAT

ravedépcemrne were come! to-her house, she falls ‘to
ron. telling of the story of Christiana, and of
her intended journey. And thus she began her tale.

Tim. Neighbours, having but little to do this morn-
ing, 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 come 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 of a dream that
she had, and how the King of the country where
her husband was, had sent an inviting letter to come
thither.
xes.xxownoraixa ‘Phen said Mrs. Know-Nothing, And
what, do you think she will go?

Tim. Ay, go she will, whatever comes on’t; and me-
thinks I know it by this; for that which was my great
argument to persuade her to stay at home, (to wit,
the 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 before the sweet; yea, and forasmuch as it
so doth, it makes the sweet the sweeter.”THE PILGRIM’S PROGRESS. 363

Mrs. Bar’s-Eyes. O this blind and foolish woman!
said she, and will she not take warning by xs. sars-eves.
her husband’s afflictions? For my part, I see, if he
were here again, he would rest himself 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 ms. 1rconstpeRare,
good riddance, for my part, I say, of her; should she
stay where she dwells, and retain this her mind, who
could live quietly by her? for she will either be dumpish
or unneighbourly, or talk of such matters as no wise
body can abide: wherefore, for my part, I shall never
be sorry for her departure ; let her go, and let 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 yester- uzs. trent-minn.
day at Madam Wanton’s, where we Were ~~ wavaw wanton

SHE THATHADLIKE

as merry as the maids. For who do you to wavs szsx x00

HARD FOR FAITIH-

think should be there, put Fai’ Wirs.”" "es as
Love-the-Flesh, and three or four more, with Mrs.
Lechery, Mrs. Filth, and some others: so there we had
music and dancing, and what else was meet to fill up
the pleasure. And, I dare say, my lady herself is an
admirable well-bred gentlewoman, and Mr. Lechery is

a pretty fellow.*

* This dialogue, by the names, arguments and discourse introduced into
it, shows 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 what
principles, affections, and conduct such opposition springs ; and on what
grounds it is maintained. Men of the most profligate characters, who never

heir lives, often pass sentence on the sent-

studied or practised religion in t
ments and actions of pious persons, and decide in the most difficult contro-
yersies, without the least hesitation; as if they knew the most abstruse sub-

jects by instinct or intuition, and were acquainted with the secrets of men’s

Asians Terr naa a

      
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
   
      
    

ET peel hy ae 5 at ;
ire pede rr ne tri cece CEC Ct eka ta364 THE PILGRIM’S PROGRESS.

By this time Christiana was got on her way, and
Mercy went along with her: so as they went, her chil-

piscourse se Gren being there also, Christiana began
TWIXT MERCY AND
coop curistiana tg discourse. And, Mercy, said Chris-
tiana, I take this as an unexpected favour, that thou
shouldest set forth out of doors with me to accompany
me a little in the 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

MERCY INCLINES
TO @O.

town any more.

Well, Mercy, said Christiana, cast in thy lot with
me. I well know what will be the end of our pil-
erimage: 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 thou shalt go along with me as my
servant. Yet we will have all things in common be-
twixt thee and me: only go along with me.*

hearts! These presumers should consider, that they must be wrong, let
who will be right; that any religion is as good as open impiety and profli-
gacy; and that it behoves them to ‘cast out the beam out of their own
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 dispen-
sations 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; who areTHE PILGRIM’S PROGRESS. 3600

Mer. But how shall I be ascertained that I also
shall. be. entertained? Had: Ip this hope xsaoz overseer
but from one that can tell, I would make “°°”
no stick at all, but would go, being helped by Him that
can help, though the way was never so tedious.

Cur. Well, loving Mercy, I will tell thee what thou
shalt do: go with me to the Wicket- CHRISTIANA AL:

LURES HER TO THE

cate, and there d; will furtheranquwe fon (37 iie ae peo

CHRIST, AND PRO-
MISES THERE TO

thee; andif there thou shalt not meet inxevire ror ner.
with encouragement, I will be content that thou return
to thy place. I also will pay thee for the kindness
which thou showest to me and my children, in the
accompanying of us in our way as thou dost.

Mer. Then will I go thither, and will take what
shall follow; and the Lord grant that my lot may yexcy
there fall, even as the King of heaven shall >
have his heart upon me.

Christiana then was glad at heart; not only that she
had a companion; but also for that she  curistiana onan
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 Chris-
tiana, Wherefore weepeth my sister so ?

Alas! said she, who can but lament, that shall but

rightly consider what a state and condition my poor

therefore sometimes apt to conclude, that they have never been truly
awakened to a concern about their souls: and this discouragement is often
increased by the discourse of such religious characters, as lay great stress
on the circumstances attending conversion. These misapprehensions, how-
ever, are’ best obviated, by showing that ‘the Lord delighteth in mercy a
that Christ ‘ will in no wise cast out any that come to him;’ and that they
who leave all earthly pursuits to seek salvation, and renounce all other
confidence to trust in the mercy of God through the redemption of his Son,

shall assuredly be saved.

ie PRR teeeR rian Tecra eta a ad9

366 THE PILGRIM’S PROGRESS,

ny xexcy crieves relations are in, that yet remain in our
. a a FOR HER CARNAL | a
| Be oN: sinful town? And that which makes my
i ee grief the more heavy is, because they have no in-
struction, nor any to tell them what is to come.
Cur. Bowels become pilgrims: and thou dost for
thy friends, as my good Christian did for me when he
cunistiawarray left me; he mourned for that I would

ERS WEREANSWER-

pp For wis Reta: NOt heed nor regard him: but his Lord
!

TIONS AFTER
WAS DEAD.

iA and ours did gather up his tears, and put
| them into his bottle; and now both I and thou, and
these my sweet babes, are reaping the fruit and benefit
| of them. I hope, Mercy, that these tears of thine will
i i! not be lost; for the Truth hath said, that “they that
if sow in tears shall reap in joy;” and “he that goeth
forth and weepeth, bearing precious seed, shall doubt-
less come again with rejoicing, bringing his sheaves
with him.”™

| Then said Mercy,

Let the most Blessed be my guide,
If’t be his blessed will,

Unto his gate, into his fold,
Up to his holy hill:

And let Himnever suffer me
To swerve, or turn aside

From his free-grace and holy ways,
What’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

m Psalm cxxvi. 5, 6,THE PILGRIMS PROGRESS. 3607

which my dear husband had like to have been smoth-
ered with mud. She perceived also, that, notwith-
standing the command of the King to make this place
for pilgrims good, yet it was rather worse than for-
merly. So I asked if that was true? Yes, said the
old gentleman, too true: for many there be that pre-
tend to be the King’s labourers, and that say they are
for mending the King’s highways, and — tH=1R own car-

. “ ‘ NAL CONCLUSIONS
that, bring + dirt and dung: insteadsef 7333 ¢.u.

WORD OF LIFE.

stones, and so mar, instead of mending.* Here Chris-
tiana, therefore, and her boys, did make mercy tax soup.

ESTAT THE SLOUGH

a. stand scbut, said’ Merey, Come, let. ws. 2° 2°29
venture; only let us be wary. Then they looked well to
their steps, and made a shift to get staggeringly over.

* The author seems to have observed a declension of evangelical religion,
subsequent to the publication of his original Pilgrim. Probably he was
grieved to find many renounce or adulterate the gospel, by substituting
plausible speculations, or moral lectures in its stead; by narrowing and
confining it within the limits of a nice system, which prevents the preacher
from freely inviting sinners to come unto Christ; by representing the
preparation of heart requisite to a sincere acceptance of free salvation as a
legal condition of being received by him; or by condemning all diligence,
‘repentance, and tenderness of conscience, as interfering with an evangelical
frame of spirit. By these, and various other misapprehensions, the passage
over the Slough is made worse, and they occasion manifold discouragements
to awakened sinners, even to this day. For, as the promises, strictly
speaking, belong only to believers; if anvitations and exhortations be not
freely given to sinners in general, a kind of gulf 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 receive; 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 will be enabled to rise superior to the
discouragements, by which others are retarded. Labourers enough indeed
are ready to Jend their assistance, in mending the read across this Slough;
but let them take care that they use none but scriptural materials, or they
will make bad worse368 THE PILGRIMW’S PROGRESS,

| Yet Christiana had like to have been in, and that not
\ i once or twice. Now they had no sooner got over, but
ve they thought they heard words that said unto them,
“ Blessed is she that believeth, for there shall be a per-
formance of what has been told her from the Lord.””

Then they went on again; and said Mercy to Chris-
tiana, Had I as good ground to hope for a loving recep-
tion 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 before we come to our journey’s end. For can it

it be imagined, that the people who design to attain such

| excellent 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 Chris-
prayer suourn tiana, and Mercy, and the boys, go all of

BE MADE WITH
CONSIDERATION

oab pean, ay them up to the gate: to which when they

rairnanpwore. were come, 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 to them; so it was concluded, since Christiana

i Luke i. 45.

* Some persons are discouraged by recollecting past sins, and imagining
them too heinous to be forgiven; while others disquiet themselves by the
apprehension, 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 unaccountable, through the weakness of the
human mind, the abiding effects of peculiar impressions, the remains of
unbelief, and the artifices of Satan.ao!
PEAT ir t v CN
ieee cee@
THE PILGRIM’S PROGRESS. 369

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 rns poe, rus
they heard as if a dog came barking upon TO PRAYER,
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 curisr1ana anp

HER COMPANIONS

should espy them as they so went, and PEPUExspssour
should be offended with them: at last they thought of
knocking again, and knocked more vehemently 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 unto them.*

Then Christiana made low obeisance, and said, Let
not our Lord be offended with his handmaidens, for
that we have knocked at his princely gate. Then said:
the keeper, Whence come ye? and what is it that you
would have ?

Christiana answered, We are come from whence
Christian did come, and upon the same errand as he;

* The greater fervency new converts manifest in prayer for themselves
and each other, the more violent opposition will they experience from 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 doubt-
less numbers, 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 disturbances can-
not long prevent earnest cries for mercy; nay, they will eventually render
them more fervent and importunate than ever.

2W370 THE PILGRIM’S PROGRESS.

to wit, to be, if it shall please you, graciously admitted.
by this gate, into the way that leads unto the Celestia,
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 led her in, and
Mow CHRISTIANA sald also, “Suffer little children to come
An eee unto me; and with thatsHe' shut up’ the
gate. This done, he called to a trumpeter that was
above, over the gate, to entertain Christiana with shout-
ing and sound of trumpet, for joy. ‘So he obeyed, and
sounded, and filled the air with his melodious notes.

Now all this while poor Mercy did stand without,
trembling and crying, for fear that she was rejected.
But when Christiana had got 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
wacusrrasa’s that stands yet without, that is come
Frrexp Mercy. 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 for by my husband’s King to come.

Now Mercy began to be very impatient, and each
DELAYS MAKE THE minute was as long to her as an hour;
THe FervenTer. wherefore she prevented Christiana from
a fuller interceding for her, by knocking at the gate
herself. And she knocked then so loud, that she made
Christiana to start. Then said the keeper of theTHE PILGRIM’S PROGRESS. 371

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 — mercy rarnrs.
she fainted, and was afraid that no gate should be
opened to her.

Then he took her by the hand, and said, Damsel, I
bid thee arise.

 

O sir, said she, I am faint; there is scarce life left
in me. But he answered, that one once said, “ When
my soul fainted 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 where-
fore thou art come.

o Jonah ii. 7.THE PILGRIMS PROGRESS.

| Mer. Iam come for that unto which | was never
1 { invited, as my friend Christiana was. Hers was from
the King, and mine was but from her. W herefore I
fear I presume.

Goop. Did she desire thee to come with her to this
place?

Mer. Yes; and, as my Lord sees, Iam come: and
if there is any grace and forgiveness of sins to spare,
[ beseech that thy poor handmaid may be a partaker
thereof.

Then he took her again by the hand, and led her
; gently in, and said, I pray for all them that believe on
oe |. me, by what means soever they come unto me. Then
: said he to those that stood by, Fetch something, and

give it to Mercy to smell on, thereby to stay her faint-
ings. So they fetched her a bundle of myrrh,’ and a
while after she was revived.

And now were Christiana and her boys, and Mercy,
received of the Lord at the head of the way, and spoke
kindly unto by him. ‘Then said they yet further
unto him, We are sorry for our sins, and beg of our
Lord his pardon, and further information what we
must do.

I grant pardon, said he, by word and deed: by word,
in the promise of forgiveness; by 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
| satan dueoures, Le also had them up te the top of the
| seewaraxo™™ gate, and showed them by what deed they
were saved; and told them withal, that that sight they

p Song i. 13, q John xx. 19,THE PILGRIM’S PROGRESS. 310

would have again as they went along in the way, to |
their comfort.* |

So he left them a while in a summer parlour below, rie
where they entered into talk by theme" (Sone | \
selves; and thus Christiana began: QO “™*°™™"™"*** |
how glad am I that we are got in hither !

Mer. So you well may: but I of all have cause to
leap for joy.

Cur. 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 te
made such a heavy barking against us. i b

Mer. But my worst fear was, after I saw that you
were 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 for-
bear 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.f I also thought, that I

r Matt. xxiv. 41.

* Pardon by word seems to denote the general discovery of free salvation
by Jesus Christ to all that believe; which, being depended on by the humble i |
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 es
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 saved; for some general | et
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 as he proceeds.

+ The express words of scripturai invitations, exhortations and promises
prove more effectual to encourage tiuse who are ready to give up their hopes, i
than all the consolatory topics that can possibly be substituted in their place.374 THE PILGRIM’S PROGRESS.

must either knock again or die: so I knocked, but I
cannot tell how; for my spirit now struggled between
life and death.
Cur. Can you not tell how you knocked? I am
curistrans = sure your knocks were so earnest, that

THINKS HER COM
FANION PRAYS BET

rertuansue. the very sound of them made me start.
I thought I never heard such knocking in all my Iie;
I thought you would have come in by a violent hand,
or have taken 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 there-
about. W ho, I say, that was so faint-hearted as I,
would not have knocked with all their might? But
pray, what said my Lord to my rudeness? Was he
not angry with me?

Cur. When he heard your lumbering noise, he gave

cunist pueasen a wonderful innocent smile: I believe

WITH LOUD AND

Seta et what you did Lira him well, for he
showed no sign to the contrary.* But I marvel in my

Ss; Matt, xis 12;

It is, therefore, much to be lamented, that pious men, by adhering to a sys-
tematical exactness of expression, should clog their addresses to sinners
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 asking, seeking, and knocking, with the
greatest earnestness and importunity, and yet finally be a cast-away !

* When the sinner prays under the urgent fear of perishing, he is excited
to peculiar fervency of spirit: and the more fervent our prayers are, the
better are they approved by the Lord, how much soever men may object to
the manner or expressions of them.THE PILGRIM’S PROGRESS. oto

IF THE SOUL AT

heart why he keeps such a dog: had I
known that afore, I should not have had «11 i suourp

MEET WITH IN ITS

heart enough to have ventured myself in 29°" 885 79 EBAY

EN,ITWOULDHARD
LY EVER SET OUT.

this manner.* But now we are in, we |
are in, and I am glad with all my heart. i
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.
Do so, said the children, and persuade him to hang
him, for we are, afraid he «will: bite ust 2ohen ea
when we go hence. |
So at last he came down to them again, and Mercy na
fell to the ground on her face before him, and wor- :
shipped, and said, “ Let my Lord accept the sacrifice
of praise which I now offer unto him with the calves
of my lips.”
So he said unto her, Peace be to thee; stand up.
But she continued upon her face, and said, “ Righteous
art thou, O Lord, when I plead with thee; yet let me ee
talk with thee of thy judgments :”' wherefore dost thou if 4
keep so cruel a dog in thy yard, at the | wency sxposro. |
sight of which such women and children °°*
as we, are ready to flee from thy gate for fear?

€ Jer, xa, 2;

* Cculd soldiers, when they enlist, foresee all the dangers and hardships ; :
to be encountered ; or could mariners, when about to set sail, be fuliy aware Bech
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 voyage be accomplished. ‘Thus oa
it is with the Christian: but they strive for corrupvible things, which they
may never live to obtain; while he seeks for an incorruptible crown of glory,
of which no event can deprive him. If he knew all from the first, it would veep:
be his only wisdom to venture: whereas the case with them is often widely | |
different. a376 THE PILGRIM’S PROGRESS,

Ife answered and said, That dog has another owner.
rae vevit. he also is kept close in another man’s ground,
only my pilgrims hear his barking: he belongs to the
castle which you see there at a distance, but can come
up to the walls of this place. He has frighted 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 a any good-will to me or mine, but
with intent to keep the pilgrims from coming to me,
and that they may be afraid to come and knock at this
gate for entrance. Sometimes also he has broken out,
and has worried some that I loved; but I take all at
present patiently. I also give my pilgrims timely help,
so that they are not delivered to his power, to do
with them what his doggish nature would prompt him
to. But what! my purchased one, I trow, hadst thou
known never so much beforehand, thou wouldest not
have been afraid of a dog. The beggars that go from
s eneck ro raz Coor to door, will, rather than lose a sup-
THE PILGRIMS, posed alms, run the hazard of the bawl-
ing, barking, and biting too, of a dog; and shall a dog,
a dog in another man’s yard, a dog whose barking I
turn to the profit of pilgrims, keep any from coming to
me? I deliver them from the lions, and “my darling
from the power of the dog.”"

Then said Mercy, I confesss my ignorance: I spake
witwundtee bees ot undexsteod not: 1 acknowledge
or tuer toro. that thou dost all things well.

Then Christiana began to talk of their journey, and
to inquire after the way. So he fed them, and washed

their feet, and set them in the way of his steps, accord-
ing as he had dealt with her husband before.

u Psalm xxi1, 20:21,THE PILGRIM’S PROGRESS. 17

So I saw in my dream, that they walked on their
way; and had the weather very comfortable to them.
Then Christiana began to sing, saying,

Blest be the day that I began
A pilgrim for to be;

And blessed also be that man
That thereto moved me.

Tis true, twas long ere I began
T'o seek to live for ever:

But now I run fast as I can;
'Tis better late than never.

Our tears to joy, our fears to faith,
Are turned, as we see;

Thus our beginning (as one saith)
Shows what our end will be.

Now, there was on the other side of the wall, that
fenced in the way up which Chistiaia and’ 42 se97c8

her companions were to go, a garden, Sea
that garden belonged to him whose was that barking
dog, of whom mention was made before. And some
of the fruit-trees that grew in that 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, amd) Was onl ee es

with the fruit that did hang thereon, did ess
pluck them, and began to eat. Their mother did also

chide them for so doing, but still the boys went on.*

* The terrifying suggestions of Satan give believers much present uneast-
ness; yet they often do them great 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
relish, are very attractive to young persons: but, all
s, who love the souls of their children and young
hem in their self-indulgence, from a notion,

2X

have no longer any
those parents or aged person
friends, nstead of conniving at t378 THE PILGRIM’S PROGRESS.

Well, said she, my sons, you transgress, for that
Suit is none of ours: but she did not know that it
belonged to the enemy. I’ll warrant you, if she had,
she would have been ready to die for fear. But that
passed, and they went on their way. Now, by that they
were gone about two bow-shots from the place that led
them into the way, they spied two very ill-favoured
ones coming down apace to meet them. With that,
Christiana, and Mercy her friend, covered themselves
with their veils, and so kept on their journey: the
children also went on before; so that at last they met
avo mmravouren together. Then they that came down
TIANA AND MERCY. {g 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 Christi-
ana’s words, but began to lay hands upon them: at that
Christiana waxing very wroth, 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, being pilgrims, as you see, and such too as live
upon the charity of our friends.

Then said one of the two men, We make no assault
on you for money, but are come out to tell you, that
if you will but grant one small request we shall ask,
we will make women of you for ever.

that allowance 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 fruit may be
found in the Pilerim’s path; but it grows in Beelzebub’s garden, and should
he shunned as poison. Many diversions and pursuits, both in high and low
‘ife, are of this nature, though often pleaded for as innocent, by some persons

who ought to know betterTHE PILGRIM’S PROGRESS. 379

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 a business of life and
death. So again she and her companion made a fresh
essay to go past them: but they letted them in their way.

And they said, We intend no hurt to your lives; ’tis
another thing we would have.

Ay, quoth Christiana, you would have us body and
soul, for I know ’tis for that you are sae cries ovr.
come; but we will die rather upon the spot, than to
suffer ourselves to be brought into such snares as shall
hazard our well-being hereafter. And with that they
both shricked out, and cried, Murder! murder! 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 whichvtheywcamescthemvowew wed a2 cotoaa ae

OUT WHEN WE ARE
heard from whence they were, thither: ****°"**»
wherefore some of the house came out, and knowing
that it was Christiana’s tongue, they pamlee Bee oe,
haste to her relief. But by that they were ar ct
got within sight of them, the women were in a very |
great scuffle: the children also stood crying by. Then aa
did he that came in for their relief call out to the ruf- rp
fians, saying, What is that thing you do? Would you
make my Lord’s people to transgress? He also Lo
attempted to take them: but they did | rue tut ones rux i

0 THE DEVIL FOR ae te
RELIEF, / pT Ra

make their escape over the wall into the i
garden of the man to whom the great dog belonged : ie A

vy Deut. xxii. 25—27.380 THE PILGRIMS PROGRESS.

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 somewhat affrighted ; we thank thee
also, that thou camest in to our help, otherwise we had
been overcome.

So, after a few more words, this Reliever said as
wimexetiever followeth: I marvelled much, when you
emen were entertained at the gate above,
being ye knew that ye were but weak women, that
you petitioned not the Lord for a conductor; then
marx tus! Might you have avoided these troubles and
dangers; for he would have granted you one.

Alas! said Christiana, we were so taken with our
present blessing, that dangers to come were forgotten
by us: beside, who could have thought, that so near
the King’s palace there could have lurked such naughty
ones? Indeed, it had been well for us, had we asked
our Lord for one; but, since our Lord knew it would
be for our profit, I wonder he sent not one along with us.

Rex. It is not always necessary to grant things not
weiose ron nor @sked for, lest by so domp they become

eee 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 will be thereafter used. Had my Lord
granted you a conductor, you would not either so have
bewailed that oversight of yours in not asking for one,
as now you have occasion to do. So all things work
tor good, and tend to make you more wary.*

* Satan designs, by every means, to take off awakened sinners from the
great concern of eternal salvation; and he makes use of ungodly men for
that purpose, among his manifold devices against the female sex. TheseTHE PILGRIM’S PROGRESS. 381

Cur. Shall we go back again to my’Lord, and con-
fess our folly, and ask one?

Rex. Your confession of your folly I will present
him with: to go back again, you need not, for in all
places where you shall come, you shall find no want at
all; for in every one of my Lord’s lodgings, which he
has prepared for the reception of his pilgrims, there is
sufficient to furnish them against all attempts whatso-
ever. But, as I said, “he will be inquired of by them,
to do it for them.”” And ’tis 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 1s here? I
made, account: that.wer had:beenmwipastd se ar
all danger, and that we should never see sorrow more.

Thy innocency, my sister, said Christiana to Mercy,
may excuse thee much; but as forme,my gutn**
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 when provision might have been had. I am
much to be blamed.

w Ezek. xxxvi. 37.

are very ill-favoured to the gracious mind ; however alluring their persons,
circumstances, or proposals may be to the carnal eye. As such vile seducers
are too often successful, they are emboldened to attempt even those who
profess to be religious: nor are they always repulsed by 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
by the Conductor. The Reliever seems to represent the occasional direc-
tion and good counsel of some able minister; for he speaks of Christ, as
his Lord, and must therefore be considered as one of the servants by whom
help is sent to the distressed.382 THE PILGRIMS PROGRESS.

Then said Mercy, How knew you this before you
came from home? Pray open to me this riddle.

Car. Why, I will tell you.— Before I set foot out

cakiertanes Of doors, one ‘nightyas Tay inemy bed,
“Thad a dream about this: for methought
I saw two men, as like these as ever any in the world
could look, stand at my bed’s feet, plotting how they
might prevent my salvation. I will tell you their very
words: they said, (‘twas 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 suf-
fered 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

MERCY MAKES coop OCCASION ministered unto us to behold
USE OF THEIR NE-
Slageacr Day. our own 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 these
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

¢xue an ree 1s (the house. Phensthey eaverear, and

TERPRETER’S HOUSE

anourcanistiana’s heard, as they thought, Christiana
GOING ON PILGRIM-
AGE,

mentioned by name; for you must knowTHE PILGRIM’S PROGRESS. 08d

that there went along, even before her, a talk of her |
and her children’s going on pilgrimage. And this was iy
the most pleasing to them, because they had heard that }
she was Christian’s wife, that woman who was, some |
time ago, so unwilling to hear of going on 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’ ey scenes =
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 re voor ts ores. Ha
ED TO THEM BY He
door, and looked, and behold, two women = ***°°®N™ non
were there. |
Then said the damsel to them, With whom would
you speak in this place?
Christiana answered, We understand that this is a
privileged place for those that are 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 loath to-night to go any further.
Dam. Pray, what may I call your name, that I may
tell it to my Lord within?
Cur. My name is Christiana; I was the wife of that
pilgrim that some years ago did travel this way; and
these be his four children. This maiden also 1s my on
companion, and is going on pilgrimage too.
Then Innocent ran in, (for that was her name,) and
said to those within, Can you think who is at the door? ed
Theve is Christiana, and her children, and her com- be
panion, all waiting for entertainment here eae he ey |

OF THE INTERPRE- a an

Then they leaped for joy, and went and tex vua1 cmnrs

TIANA IS TURNED

told their Master. So he came to the *™s"™ aeDO4 THE PILGRIM’S PROGRESS.

door, and, looking upon her, he said, Art thou that
Christiana whom Christian the good man left behind
him, when he betook himself to a pilgrim’s life?

Cur. Iam that woman, that was so hard-hearted as
to slight my husband’s troubles, and that left him to go
on his journey alone; and these are his four children:
but now I also am come, for Iam convinced that no
way is right but this.

Inter. Then is fulfilled that which is written of the
man that said to his son, “Go, work to-day in my
vineyard: and he said to his father, I will not; but
afterwards repented, and went.”*

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 !

Inrer. But why standest thou thus at the door!
Come in, thou daughter of Abraham: we were talking
of thee but now, for tidings have come to us before,
now thou art become a pilgrim. Come, children, come
in; come, maiden, come in! 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 an-

on sarnrs ctav Other smiled, and they all smiled, for joy

TO SEE THE YOUNG

oxeswateineon's that Christiana was become a pilgrim.
‘They also looked upon the boys ; they stroked them over
their faces with the hand, in token of their kind recep-
tion of them: they also carried it lovingly to Mercy,

and bid them all welcome into their Master’s house.

x Matt. xxi. 28, 29.THE PILGRIM’S PROGRESS. 380

After a while, because supper was not ready, the |
Interpreter took them into his Significant pug s:exsrrcant ei
Xooms, and showed them what Christian, = |
Christiana’s husband, had seen some time before. Here,
therefore, they saw the man in the cage, the man and
his dream, the man that cut his way through his ene-
mies, and the picture of the biggest of them all;
together with the rest of those things that were then so
profitable to Christian.

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 i I:
where was a man that could look no way | rue max wits '
but downwards, with a muck-rake in his ®*?°°%?®>
hand. There stood also one 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 raked to himself the straws, the
small sticks, and dust of the floor.

Then said Christiana, I persuade myself, that I know
somewhat the meaning of this; for this is a figure ofa
man of this world: is it not, good sir?

Thou hast said right, said he, and his muck-rake
doth show his carnal mind. And, whereas thou seest
him rather give heed to rake up straws and sticks, and he |
the dust of the floor, than to do what He says that me
calls to him from above, with the celestial crown in his a
hand; it is to show, that heaven is but as a fable to
some, and that things here are counted the only things Le
substantial. Now, whereas it was also showed thee, |
that the man could look no way but downwards, it 1s to |
let thee know, that earthly things, when they are with
power upon men’s minds, quite carry their hearts away i hy
from God. 2Y | .386 THE PILGRIM’S PROGRESS.

ong CHRISTIAN A's Then said Christiana, O deliver me
Tee esse. from ithisahuck=rakell

That prayer, said the Interpreter, has lain by till it
is almost rusty: “Give me not riches,” is scarce the
prayer of one in ten thousand.” Straws, and sticks, and
dust, with most, are the great things now looked after.*

With that Christiana and Mercy wept, and said, It
is, alas! too true.

When the Interpreter had showed 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 no-
ortuesriver. thing to be seen but a very great spider
on the wall; and that they overlooked.

Then said Mercy, Sir, I see nothing; but Christiana
held her peace. |

But, said the Interpreter, look again: she therefore
rnesipex, 1OOKed 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, Yea, 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

y Prov. xxx. 8.

* The emblematical instruction at the Interpreter’s house, in the former
part, was so important and comprehensive, that no other selection equally
interesting could be expected: some valuable hints, however, are here ad-
duced. The first emblem is very plain; and so apposite, that it is wonderful
any person should read it without lifting up a prayer to the Lord, and
saying, ‘O! deliver me from this muck-rake.’ Yet, alas, it is to be feared,
such prayers are still little used even by professors of the gospel; at least
they are contradicted by the habitual conduct of numbers among them; and
this may properly lead us to weep over others, and tremble for ourselves.THE PILGRIM’S PROGRESS. 387

pleasantly on her, and said, Thou hast said the truth.
‘This made Mercy to blush, and the boys to cover their
faces; for they all began now to understand the riddle.

‘Then said the Interpreter again, “ The spider taketh
hold with her hands, (as you see,) and is in kings’
palaces.” And wherefore is this recorded, but to show
you, that, how full of the venom of sin soever you be,
yet you may, by the hand of faith, lay hold of, and
dwell in, the best room that belongs to the King’s
house above ?

I thought, said Christiana, of something of this; but
I could not imagine it at 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, that venomous and ill-favoured creature, we
were to learn how to act faith, that came not into my
thoughts; and yet she had taken hold with her hands,
and, as 1 see, dwelleth in the best room in the house.—
God has made nothing in vain.*

Then they seemed all to be glad; but the water

* The instruction grounded on accommodation of Scripture, though 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 time more excited to attention, by a lively exercise of the imagina-
tion, 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 pollu-
tion, or actual guilt, should discourage any one from applying to Christ,
and ‘ fleeing for refuge to lay hold on the hope set before him,’ that thus he
may be delivered from condemnation, and cleansed from pollution, and so
made meet for those blessed mansions, into which no unclean thing can
find admission.bert

388 THE PILGRIM’S PROGRESS.

stood in their eyes; yet they looked one upon another,
and also bowed before the Interpreter.

He had them then into another room, where was a hen
oy tue new anp 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 doth, 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 hath all the
day long. 2. She had a special call, and that she had
but sometimes. 3. She had a brooding note. And,
4, she had an outcry.’

Now, said he, compare this hen to your King, and
these chickens to his obedient ones. For, 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 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.*

Z Matt. xxl, 37.

* Our Lord hath, in immense condescension, employed this emblem, ta
represent his tender love to his people, for whom he bare the storm of wrath
himself, that they might be-safe and happy under ‘ the shadow of his wings.’
(Matt. xxiii. 37.) The common cali signifies the general invitations of the
gospel, which should be addressed without restriction, to all men that come
under the sound of it; ‘as many as ye find, bid to the marriage.’ The
special call denotes those influences of the Spirit, by which tne heart isTHE PILGRIM’S PROGRESS. 389

And, sir, said Christiana, pray let us see some more.
So he had them into the slaughter-house, where was a
butcher killing a sheep: and, behold, the oy sxe sorcuer
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 with
out murmurings and complaints. Behold how quietly
she takes her death, and, without objecting, she suf-
fereth 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 or rue carven.
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:
and some are better than others; also, where the gar-
dener hath set them, there they stand, and quarrel not
one with another.*

Again, he had them into his field, which he had sown

sweetly made willing to embrace the invitation, and apply for the blessing,
in the use of the appointed means, by which sinners actually experience
the accomplishment of the promises, as their circumstances require. ‘The
brooding note was intended to represent that communion with God, and
those consolations of the Holy Spirit, which the Scriptures encourage us to
expect, and by which the believer is trained up for eternal felicity : whilst
the owt-cry refers to the warnings and cautions, by which believers are
excited to vigilance, cireumspection, and self-examination, and to beware
of all deceivers and delusions.

* We ought not to be contented, (so to speak,) with a situation among the
useless and noxious weeds of the desert: but if we be planted amony the
ornamental and fragrant flowers of the Lord’s garden, we may deem our-
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 through strife or vain-
glory,’ or ‘with murmurings and disputings:’ but endeavouring, in the
meekness of wisdom, to diffuse a heavenly fragrance around us, and ‘to
adorn the doctrine of God our Saviour in all things.’390 THE PILGRIMS PROGRESS.

or rae riruv. With wheat and corn: but when they beheld,
the tops of all were cut off, only the straw remained;
He said again, This ground was dunged, and ploughed,
and sowed: but what shall we do with the crop? Then
said Christiana, Burn 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 yourselves.”

Then, as they were coming in from abroad, they
spied a little robin with a great spider in
his mouth: so the Interpreter said, Look
here. So they looked, and Mercy wondered; _ but
Christiana said, What a disparagement is it to such a
pretty little bird as the robin-redbreast; he being also
a bird, above many, that loveth to maintain a kind of
sociableness with men! I had thought they had lived
upon crumbs of bread, or upon such other harmless
matter: I like him worse than I did.

The Interpreter then replied, This robin is an em-
blem, 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 others, to

OF THE ROBIN AND
THE SPIDER.

* The labour and expense of the husbandman are not repaid by the straw
or the chaff, but by the corn. The humiliation and sufferings of Christ, the
publication of the gospel, the promises and instituted ordinances, and the
labour of ministers, were not intended merely to bring men to profess cer-
tain doctrines, and observe certain forms; or even to produce convictions,
affections, or comforts, in any order or degree whatsoever; but 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 ever-
lasting contempt and misery, which is not productive of this good fruit,
whatever men may pretend, or however they may deceive themselves and
one another.THE PILGRIM’S PROGRESS. 391

desire to associate with them, and to be in their com-
pany, as if they could live upon the good man’s crumbs.
They pretend also, that therefore it is that they fre-
quent the house of the godly, and the appointments of
the Lord: but when they are by themselves, as the
robin, they can catch and gobble up spiders, they can
change their diet, drink iniquity, and swallow down sin
like water.

So when they were come again into the house,
because supper as yet was not ready, ... 4,
Christiana again desired that the Inter- win opt AT THAT
preter would either show or tell some ees
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 lustful 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 of great price.

Tis easier watching a night or two, than to sit up a
whole year together: so °tis easier for one to begin to
profess well, than to hold out as he should to the end.

Every shipmaster, when in a storm, will willingly
cast that overboard that is of the smallest value in the
vessel: but who will throw the best out first? None
but he that feareth not God.

One leak will sink a ship: and one sin will destroy

a sinner.”

n Christ, the leaks that sin hatn inade, are, as
habitually committed with allowance, proves
ausible it may be in all other

* By repentance and faith 1
it were, stopped; but one sin,

a man’s profession hypocritical, however pl

respects; as one leak unstopped will assuredly at length sink the ship.392 THE PILGRIM’S PROGRESS.

He that forgets his friend, is ungrateful unto him,
but he that forgets his Saviour is unmerciful to himself.

He that lives in sin, and looks for happiness here-
after. is like him 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
co 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 commendeth ?

If the life that is attended with so many troubles, is
so 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?

We seldom sit down to meat, but we eat and leave:
so there is in Jesus Christ more merit and righteous-
ness than the whole world has need of.*

When the Interpreter had done, he takes them’ out
into his garden again, and had them to
a tree, whose inside was all rotten and
zone, and yet it grew and had leaves. ‘Then said
Mercy, What means this? This tree, (said he,) whose

THE TREE THAD IS
ROTTEN AT HEART.

* This observation is grounded on the good old distinction, that the merit
of Christ’s obedience unto death is sufficient for all, though only effectual
‘o some ; namely, in one view of the subject, to the elect: in another, to all
who by faith apply for an interest in tt. This makes way for general
invitations, and shows it to be every one’s duty to repent and believe the
rospel; as nothing but pride, the carnal mind, and enmity to God and reli-
gion, influence men to neglect so great salvation; and, when the regene-
rating power of the Holy Spirit accompanies the word, sinners are made
willing to accept the proffered mercy, and encouraged by the general
invitations, which before they sinfully slighted. .THE PILGRIM’S PROGRESS. 393

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 in deed will do nothing for him; whose leaves are
fair, but their heart good for nothing, but to be tinder
for the devil’s tinder-box.

Now supper was ready, the table spread, and all
things set on the board; so they sat downand .7ibren.
did eat, when one had given thanks. And the Inter-
preter did usually entertain those that lodged with him,
with music at meals; so the minstrels played. ‘There
was also one that did sing, and a very fine voice he
had. His song was this—

The Lord is only my support,
And he that doth me feed ;
How can I then want any thing
Whereof I stand in need?

When the song and music was ended, the Interpre-
ter asked Christiana, what it was that at first .oprin
did move her thus to betake herself to a pilgrim’s life.
Christiana answered, First, the loss of my husband
came into my mind, at which I was __ 4 nerecision of
heartily grieved: but all that was but RIENCE,
natural affection. ‘Then, after that, came the troubles
and pilgrimage of my husband nto 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; but that opportunely | 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.

{vrer. But met you with no opposition before you

set out of doors?
2Z,394 THE PILGRIM’S PROGRESS

Cur. Yes, a neighbour of mine, one Mrs. Timorous,
(she was akin to him that would have persuaded my
husband to go back, for fear of the lions,) she’ also so
befooled me, for, as she called it, my intended desperate
adventure; she also urged what she could to dishearten
me from it; the hardships 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-looking ones, that I
thought did plot how to make me miscarry in my jour-
ney, that hath troubled me much: yea, it still runs in
my mind, and makes me afraid of every one that I
meet, lest they should meet me to do me a mischief, and
to turn me out of my way. Yea, I may tell my Lord,
though I would not every body know it, that between
this and the gate by which we got into the way, we
were both so sorely assaulted, that we were made to cry
out Murder! and the two, that made this assault upon
us, were like the two that I saw in my dream.

Then said the Interpreter, Thy beginning is good,
thy latter end shall greatly increase. So he addressed
wo goEetios For himself to Merey, and said unto her, And
what moved thee to come hither, sweet heart ?

Then Mercy blushed and trembled, and for a while
continued silent.

Then said he, Be not afraid, only believe, and speak
thy mind.

So she began, and said, Truly, sir, my want of
cui o* exPerience. 1s. that which: makes:me. covet to
be in silence, and that also that fills me with fears of
coming short at last. I cannot tell of visions and
dreams, as my friend Christiana can: nor know I what
it is to mourn for my refusing of the counsel of those
that were good relations.THE PILGRIM’S PROGRESS. O90

Inter. What was it then, dear heart, that hath pre-
vailed with thee to do as thou hast done ?

Mer. Why, when our friend here was packing up to
be gone from our town, I and another went accidentally
to see her. So we knocked at the door, and went in.
When we were within, and seeing what she was doing,
we asked her what was her meaning? 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, eating and drinking at his Prince’s
table, and singing praises to him for bringing him
thither, &c. 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 will leave my father
and my mother, and the land of my nativity, 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 now,
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 the desire of my
heart, and will go, if I may, with Christiana, unto her
husband, and his King.

Ivrer. Thy setting out is good, for thou hast given
credit to the truth ;* thou art a Ruth, who did, for the

* 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 repentance 3
and when we thus believe the report of a refuge provided for us, our hupes

are excited. ‘Those truths that relate to inestimable blessings attainable by396 THE PILGRIM’S PROGRESS.

love she bare to Naomi, and to the Lord her God,
leave father and mother, and the land of her nativity,
to come out and go with a people that she knew not
heretofore. “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.”*

a Ruth ii. 11, 12.

us, when really credited, kindle our fervent desires; while such as show us
the glory, excellency and mercy of God our Saviour, and our obligations to
his 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 purposes of salva-
tion, 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,
according to its meaning as it stands in the Buble ; and not in the manner
in which it occurs to the thoughts, or according to any new sense pul upon
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 nowhere made in Scripture con-
cerning me; consequently the belief of them on this ground would be a
faith not warranted by the word of God. Now as we have no reason to
expect such new revelations, and as Satan can counterfeit any of these im-
pressions, we must consider 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 find
mercy ;’ I may deduce encouragement from the words, according to the
genuine meaning of them as they stand in Scripture, 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 for-
saking 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 cur course be, and the less occasion will be given to the objections of

our despisers.THE PILGRIM’S PROGRESS. 397

Now supper was ended, and preparation was made
for bed: the women were laid singly alone’ __tuey uxpress
and the boys by themselves. Now when Sa dado
Mercy was in bed, she could not sleep for joy, for that H
now her doubts of missing at last were re- ERE S208 iy
moved further from her than ever they were before. an
So she lay blessing and praising God, who had such ol
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 i i
that first opened unto them, Take them and have them :
into the garden to the bath, and there washisgetedes ae
them and make them clean from the soil which they
have gathered by travelling. ‘Then Innocent the dam-
sel 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 ji" "°"
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. ee

When they were returned out of the garden from the fh
bath, the Interpreter took them, and looked upon them,
and said unto them, “Fair as the moon.” Then he ie
called for the seal, wherewith they used to be sealed |
that were washed in his bath. ‘So the seallwasi a = |
brought, and he set his mark upon them, that they i A a
might be known in the places whither they were yet to f398 THE PILGRIM’S PROGRESS,

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; and the mark was set
between their eyes. This seal greatly added to their
beauty, for it was an ornament to their faces. It also
added to their gravity, and made their countenances
more like those of angels.*

Then said the Interpreter again to the damsel that
waited upon these 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 ;

THEY 4RE go he commanded them to put it on: it was

CLOTHED.

“fine linen, white and clean.” When the women were
thus adorned, they seemed to be a terror one to the
other; for that they could not see that glory each one
had in herself, which they could see in each other.

rrve Now, therefore, they began to esteem each

HUMILITY.

other better than themselves. For, You are fairer than
I am, said one; and, You are more comely than I am,

b Exod. xiii. 8—10.

* The author calls this ‘The Bath of sanctification,’ 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
sanctification of the Spirit unto obedience warrants the true Christian’s
‘ peace and joy in believing ;’ it gives him beauty in the sight of his brethren ;
it strengthens him for every conflict, and service; and the image of Christ,
discernible in the spirit and conduct, seals 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 experiencing all filial affections
towards God as his reconciled Father, inspires him with humble joy and
confidence.THE PILGRIM’S PROGRESS. 399

said another. The children also stood amazed, to see
into what fashion they were brought.*

The Interpreter then called for a man-servant of his,
one Great-heart, and bid him take a sword, and helmet,
and shield; And take these my daughters, said he;
conduct them to the house called Beautiful, at which
place they will rest next.| So he took his weapons, and
went before them; and the Interpreter said, God speed.

Those also that belonged to the family sent them

away with many a good wish. So they went on their
way, and sange—

This place hath been our second stage:
Here we have heard and seen

Those good things, that from age to age
To others hid have been.

The dunghill-raker, spider, hen,
The chicken, too, to me

Have taught a lesson: let me then
Conformed to it be.

* The Pilgrims are supposed to have been justified on their admission at
the Gate; the Interpreter is the emblem of the Holy Spirit; and the raiment
here mentioned rendered those who were adorned with it comely in the eyes
of their companions. We cannot, therefore, with propriety explain it to
signify the righteousness of Christ imputed to the believer, but the renewal
of the soul to holiness; for this alone in its effects is visible to the eyes of
men. They, who have put on this raiment, are also ‘clothed with humility :’
so that they readily perceive the excellencies of other believers, but cannot
discern their own, except when they look in the glass of God’s word. At
the same time they become very observant of their own defects, and severe
in animadverting on them, but proportionably candid to their brethren: and
thus they learn the hard lesson of ‘ esteeming others better than themselves.’

+ The stated pastoral care of a vigilant minister, who is strong in faith,
and couageous in the cause of God, is represented by the conductor of the
Pilgrims. We shall have repeated opportunities of showing, how desirous
the author was to recommend this advantage to his readers, to excite them
to be thankful for it, and to avail themselves of it when graciously affcrde]

them.

     
  
 
 
 
 
 
 
 
 
 
  
  
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
    

- ges
re Roe tatTHE PILGRIM’S PROGRESS.

The butcher, garden, and the field,
The robin and his bait,

Also the rotten tree, doth yield
Me argument of weight;

To move me for to watch and pray,
To strive to be sincere:

To take my cross up day by day,
And serve the Lord with fear.

Now I saw in my dream, that these went on, and
Great-heart before them; so they went, and came to
the place where Christian’s burden fell off his back,
and tumbled into a sepulchre. Here then they made
a pause; here also they blessed God. Now, said Chris-
tiana, 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 1s, 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; wherefore, if you please,
let us hear your discourse thereof.

Great. Pardon by the deed done, is pardon obtained

.conmenr vrox by some one for another that hath need

WHAT WAS SAID AT

ms cate, OR 4 thereof: not by the person pardoned, but

DISCOURSE OF OUR

Beive JUSTINE? Wt ithelway, saith: another, “in. whieh. |
have obtained it. So then, to speak to the question
more at large, the pardon that you, and Mercy, and
these boys have attained, was obtained 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 his blood to wash
you in.

Cur. But if he parts with his righteousness to us,

what will he have for himself?THE PILGRIM’S PROGRESS. 401

Great. He has more righteousness than you have
need of, or than he needeth himself.

Cur. Pray make that appear.

Great. With all my heart: but first I must premise,
that He, of whom we are now about to speak, is one
that has 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 justice or righteousness
from it. Of these righteousnesses, therefore, we are not
made partakers, so as 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 righteousness 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 distinguished 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 office, which he was entrusted
with. If he parts with his first righteousness, he parts
with his Godhead: if he parts with his second right-
eousness, he parts with the purity of his manhood: if
he parts with his third, he parts with that perfection
which capacitates him for the office of mediation.

He has therefore another righteousness, which stand-
eth in performance, or obedience to a revealed will:
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 manv were made sin-

3A402 THE PILGRIM’S PROGRESS.

ners; so by the obedience of one shall many be made

righteous.” °

Cur. But are the other righteousnesses of no use
to us ‘

Great. Yes; for though they are essential to his
natures and offices, and cannot be communicated unto
another, yet it is by virtue of them that the righteous-
ness that justifies is for that purpose efficacious. The
righteousness of his Godhead gives virtue to his obe-
dience; the righteousness of his manhood giveth capa-
bility 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. ,

So then here is a righteousness that Christ, as God,
has no need of; for he is God without it. Here is a
righteousness that Christ, as man, has no need of to
make him so, for he is perfect man without it. Again,
here is a righteousness that Christ, as God-man, has no
need of, for he is perfectly so without it. Here then is
a righteousness 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 be given away ; for the law
doth not only bind him that is under it, to do justly,
but to use charity. Wherefore he must, or ought by
the law, if he hath two coats, to give one to him that
has none. Now, our Lord indeed hath two coats, one

Pp ° -

for himself, and one to spare: wherefore he freely

c Rom. v. 19.THE PILGRIM’S PROGRESS.

403

bestows one upon those that have none. And thus,
Christiana and Mercy, and the rest of you that are
here, doth your pardon come by deed, or by the work
of another man. Your Lord Christ is he that worked,
and hath given away what he wrought for, to the next

poor beggar he meets.

But again, in order to pardon by deed, there must
something be paid to God as a price, as well as some-
thing prepared to cover us withal. Sin has delivered
us up to the just curse of a righteous law: now from
this curse we must be justified by way of redemption,
a price being paid for the harms we have done; and
this is by the blood of your Lord, who came and stood
in your place and stead, and died your death for your
transgressions. ‘Thus has he ransomed you from your
transgressions by blood, and covered your polluted and
deformed souls with righteousness ;* for the sake of

which, God passeth by you, and will not hurt you when

he comes to judge the world.*

d Rom. viii. 34. Gal. il. 13.

* This discourse, on ‘ Pardon by the deed done,’ confirms the interpretation

that hath 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

human nature as free from all the defilements of sin. ‘The righteousness
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 requisite,
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
obligation 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 o404 THE PILGRIM’S PROGRESS.

Cur. This is brave: now I see that there was some
curistiana ar thing to be learned by our being pardoned
3 S >

RKECIED WILD THI

WAY OF REDEMP- by word and deed. Good Mercy, let us

TION,

labour to keep this in mind; and, my children, do you
remember it also. But, sir, was not this it that made
my good Christian’s burden fall from off his shoulders,
and that made him give three leaps for joy?
Great. Yes, it was the belief of this that cut those
sow tne strixes strings, that could not be cut by other

THAT BOUND CHRIS- : .
TIAN'S BURDEN 70 means; and it was to give hima proof

HIM WERE CUT.

of the virtue of this, that he was suffered to carry his
burden to the cross.

Cur. I thought so; for though my heart was light-
some and joyous before, yet it is ten times more light-
some and joyous now. And I am persuaded by what
I have felt, (though I have felt but little as yet,) that
if the most burdened man in the world was here, and
did see and believe as I now do, it would make his
heart the more merry and blithe.

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 obliga-
tion, 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 obe-
dience, 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. In-
deed, his righteousness is not the less his own, by being imputed to us: for
believers aré 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 temporal sufferings and death to pay our debts, and ransom our inher-
itance; thus delivering us from eternal misery which else had been inevit-
able, and bringing us to eternal Jife 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 froma greater and more durable misery, which he has no other
way of escaping; or to secure to him a more valuable and permanent ad-
vantage which can no otherwise be obtained.THE PILGRIM’S PROGRESS. 405

Great. There is not only comfort, and the ease of
a burden brought to us, by the sight and wow arrecrion ro
consideration of these, but an endeared reaguue tot
affection begot in us by it; for who can Gf he doth but
once think that pardon comes not only by promise, but
thus,) but be affected with the way and means of his
redemption, and so with the man that hath wrought it
for him?

Cur. True: methinks it makes my heart bleed to
think that he should bleed for me. Oh, thou loving
One! Oh, thou blessed One! Thou deservest to have
me; thou hast bought me; thoudeservest , °4Us® °F 4>™™
to have me all; thou hast paid for me ten thousand
times more than I am worth! No marvel that this
made the tears stand in my husband’s eyes, and that it
made him trudge so nimbly on: I am persuaded he
wished me with him; but, vile wretch that I was, I let
him come all alone. O Mercy, that thy father and
mother were here; yea, and Mrs. Timorous also: nay,
I wish now with all my heart that here was Madam
Wanton too. Surely, surely their hearts would be
affected; nor could the fear of the one, nor the pow-
erful 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,’ fee: 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, could men be persuaded to believe it. For they vainly imagine
that apprehensions of the severity of divine justice, and the dread of ven-
meance, are the sources of the enmity which sinners manifest against God.
Hence very lively and affectionate Christians have frequently been prone to406 THE PILGRIM’S PROGRESS.

Great. You speak now in the warmth of your affec
tions: will it, think you, be always thus with you!
Besides, this is not communicated to every one, nor to
every one that did see your Jesus bleed. ‘There were
that stood by, and that saw the blood run from his heart

sanction the unscriptural 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 disposition; and as in some sense the cause of regen-
eration, 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 im-
placable enemy: and they make this one main argument, in support of the
salutary tendency of the final 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
Jaw 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 arises from misapprehension,
and not from desperate wickedness, many will endure the doctrine. A re-
conciliation, 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 frighted, 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 government,
the real nature of redemption, and the odiousness and desert of sin. In
short, all such schemes render regeneration needless, or substitute some-
thing 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 transfor-
mation into the same holy image effected. Then the view of the cross, as
the grand display of all the harmonious perfections of the Godhead, softens,
humbles, and meliorates the heart: while the persuasion of an interest inTHE PILGRIM’S PROGRESS. 407

to the ground, and yet were so far off this, that, stead
of lamenting, they laughed at him; and, istead of ad
becoming his disciples, did harden their hearts against )

him. So: thatallthat<you hawe, my 2, sees ian

WITHCHRIST, AND ea iy |

daughters, you have by peculiar im- wits waar ue |
pression made by a divine contem- THING SPECIAL, © ei
plating upon what I have spoken to you. Remember,
that ’twas told you, that the hen, by her common call,
gives no meat to her chickens. ‘This you have there-
fore by a special grace.

Now I saw in my dream, that they went on until
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
conductor, What are these three men ? SIMPLE, SLOTH, AND
and for what are they hanged there? = *?) 4"P Wuw

Great. These three men were men of bad qualities ;
they had no mind to be pilgrims themselves, and whom- Ee /
soever they could they hindered: they were sloth and .
folly themselves, and whomsoever they could persuade

these blessings, and an admiring sense of having received such inconceiv-
able 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 oe
selfdenying obedience. But, while the heart remains unregenerate, the is, tee
glory of God and the gospel will either be misunderstood, or hated in pre- |
‘t is discovered. Such views and affections therefore as have been |

R Renee tcore rrr inst a

portion as
described, spring from special grace; and are not produced by the natural at

efficacy of any sentiments, but by the immediate influences of the Holy ey
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 will the same contemplations constantly i
excite similar exercises; but they often bestow much pains to get their We |
minds affected by them in vain; while at other times a single glance ot oe | 4
thought fills them with the most fervent emotions of holy love and joy. | | ioan

408

 

THE PILGRIM’S PROGRESS.

they made so too; and withal taught them to presume
that they should do yell at last. They were asleep
when Christian went by; and now you go by, they are
hanged.

Mer. But could they persuade any to be of their
opinion ¢

Great. Yes, they turned several out of the way.
rasix crimes. ‘I‘here was Slow-pace, that 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 Dull, 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 taskmaster.
They also brought up an evil report of the good land,
saying, It was not half so good as some pretended 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 tra-
vail and labour of pilgrims, things to no purpose.*

Nay, said Christiana, if they were such, they should

* 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
superficial, slothful, and presumptuous men, who draw aside many from the
holy ways of God. The names of the persons thus deluded show the rea-
sons 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 transition 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 grow strong, when Great-heart leads the van.THE PILGRIM’S PROGRESS. 409

never be bewailed by me: they have but what they
deserve; and I think it is 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 in some plate of iron or brass, and left here
where they did their mischiefs, for a caution to other
bad men?

Great. 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 were hanged afore 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 to the foot of the
hill Difficulty, where again the good Mr. Great-heart
took an occasion to tell them what happened there

‘hen Christian himself went by. So he had them first
to the spring. Lo, said 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 1S gerrxa or Goon
dirty with the feet of some, that are not ONeOue Tecoma
desirous that pilgrims here should quench their thirst.°
Thereat Mercy said, And why so envious, trow? But
said their guide, It will do, if taken up and put into a
vessel that is sweet and good; for then the dirt will

e Ezek. xxxiv. 18.

35410 THE PILGRIMS PROGRESS.

sink to the bottom, and the water come out by itself
more clear. Thus, therefore, Christiana and her com-
panions 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 showed them the two by-ways that were at
the foot of the hill, where Formality and Hypocrisy lost
themselves. And, said he, these are dangerous paths:
two were here cast away when Christian came by.

THE PATHE THoueH Amd although, as you see, thesegways

BARRED UP, WILL
NOT KEEP ALL FROM

GOING IN THEN. are since stopped up with chains, posts,
and a ditch, yet there are those that will chose to
adventure here, rather than take the pains to go up this
hill.

Cur. “The way of transgressors is hard: it is a
wonder that they can get into these ways without dan-
ger of breaking their necks.

Great. 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 way, and do bid them beware of the danger,
then they railingly return them answer, and say, “ As
for the word that thou hast spoken unto us in the name
of the King, we will not hearken unto thee; but we will

f Prov, xi. 15:

* This passage shows, that the preaching of the gospel was especially
intended 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 care-
fully 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 establishment.THE PILGRIM’S PROGRESS. 411

certainly do whatsoever thing goeth out of our own a
mouth.”& Nay, if you look a little further, you shall | j
see that these ways are made cautionary enough, not al
only by these posts, and ditch, and chain, but also by : nm
being hedged up; yet they will choose to go there.* Hi

Cur. They are idle; they love not to take pains;
up-hill way is unpleasant to them. So it _raexeason way
is fulfilled unto them as it is written,— To. 60 1N BY-WATS.
“The way of the slothful man is an 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 hill,
and up ‘the hillthey* went; but belore 4am sor
they got to the top, Christiana began to pant, and said,
I dare say this is a breathing hill; no marvel if they

that love their ease more than their souls choose to

themselves a smoother way. Then said Mercy, I must
sit down; also the least of the children began to cry.
Come, come, said Great-heart, sit not down here, for a :
little above is the Prince’s arbour. Then he took the -
little boy by the hand, and led him up thereto. i

When they were come to the arbour, they were very

THEY SIT IN THE

willing to sit down, for they were albu ieee
a pelting heat. Then said Mercy, How sweet is rest

g Jer. xliv. 16, 17. h Prov. xv. 19.

* The express declarations, commandments and warnings of Scripture,
and the heart-searching doctrines and distinguishing application of faithful
ministers, sufficiently hedge up all those by-ways, into which professors are
tempted to turn aside: but carnal self-love, and desire of ease to the flesh pho at
(which always opposes its own crucifixion,) induce numbers to break
through“all obstacles, and to risk their eternal interests, rather than deny
themselves, and endure hardship in the way to heaven. Nor will teachers
be wanting to flatter them with the hope of being saved by notionally be- A BN
lieving certain doctrines, while they practically treat the whole word of He

God asa lie! ae412 THE PILGRIMW’S PROGRESS.

 

to them that labour!: And how good is the Prince of
pilgrims, to provide such resting places for them! Of
this arbour I have heard much; but I never saw it
before. But here let us beware of sleeping; for as I
have heard, it cost poor Christian dear.

Then said Mr. Great-heart to the little ones, Come,
THE LirrLe Bors my pretty boys, how do youdo? What

ANSWER TO THE
GUIDE, AND ALSO

TO MERCY. think you now of going on pilgrimage ?
Sir, said the least, I was almost beat out of heart; but
I thank you for lending me a hand at my need. And I
remember now what my mother hath told me, namely,
that the way to heaven is as a ladder, and the way to
hell is as down a hill. But Thad rather go up the
ladder to life, than down the hill to death.

Then said Mercy, But the proverb is, “To go down
the hill is easy.” But James said, (for that was his
name,) The day is coming, when, in my opinion, going
down the hill will be the hardest of all. ’Tis a good
boy, said his master; thou hast given her a right
answer. Then Mercy smiled, but the little boy did
blush.

Come, said Christiana, will you eat a bit, to sweeten

viet nerves YOUr mouths while your sit there to Test
theusee=™ your legs? For I have here a piece of
pomegranate, which Mr. Interpreter put into my hand
just when I came out of his door; he gave me also a
piece of an honey-comb, and a little bottle of spirits.

I thought he gave you something, said Mercy, be-
cause he called you aside.

Yes, so he did, said the other. But, said Christiana,
it shall be still as I said it should, when at first we
came from home; thou shalt be a sharer in all the

1 Matt. xi. 28.THE PILGRIM’S PROGRESS. 413

zood that I have, because thou so willingly 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
gomg on pilgrimage, and presently I shall return
much good may what you have do 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 httle boys went before ;
but Christiana forgot to take her bottle of cusrsttaxa ron.
spirits with her, so she sent her little boy °° crIRITS,
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 often,
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 ars ruis!
their rejoicing ends in tears, and their sunshine 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,414 THE PILGRIMS PROGRESS.

the reason of raising up of that stage in that place
rendered. The verses were—

Let him that sees this stage, take heed
Unto his heart and tongue;

Lest, if he do not, here he speed
As some have long agone.

The words underneath the verses were, [his stage
was built to punish those upon, who, through timorous-
ness or mistrust, shall be afraid to go further on pil-
grimage: 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
ons. Now Mr. Great-heart was a strong man, so he
was not afraid of a lion: but yet when they were come

an emstem or Up to the place where the lions were, the

THOSE THAT GOON

praveny wen boys that went before were now glad to

THERE [IS NO DAN-

Gan, Box suerxe cringe behind, for they were afraid of the
ise lions; so they stept back, and went
behind. At this their guide smiled, and said, How

k 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 that 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
persons of this description: how great then will be the guilt 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!THE PILGRIM’S PROGRESS. 419

now, my boys; do you love to go before when no |
danger doth approach, and love to come behind so Bah
soon as the lions appear ? |

Now, as they went on, Mr. Great-heart drew his A
sword, with intent to make a way for the pilgrims in r
spite of the lions. Then there ap- or oni rue atan7,
peared one, that it seems had taken PAE LioKGes util |
upon him to back the lions; and he said to the pil-
grims’ 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 at
he was of the race of the giants. ne

Then said the pilgrims’ guide, These women and
children are going on pilgrimage; and this is the way
they must go; and go it they shall, in spite of thee
and the lions.

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 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 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, aie
it must not be so now I am risen, “now I am risen a
mother in Israel.”’

Then he swore by the lions, that it should: and there- |
fore bid them turn aside, for they should not have pas- |
sage there. 4

But Great-heart their guide made first his approach ae |

1 Judges v. 6, 7416

 

THE PILGRIM’S PROGRESS.

artontsstweex unto Grim, and laid so heavily on him with
zeart  hig sword, that he forced him to retreat.

Then said he that attempted to back the lions, Will
you slay me upon my own ground !

Great. 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 their way in spite of thy lions. And with that
he gave him again a downright blow, and brought him
upon his knees. With this blow also he broke his
helmet, and with the next he cut off an arm. Then did
the giant roar so hideously, that his voice frighted the
rue victory. 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, Mr. Great-heart said to the pilgrims, Come
rhe nox Y now, and follow me, and no hurt shall hap-
pen 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.*

Now, when they were within sight of the Porter’s

* Tt is not very easy to determine the precise idea of the author, in each
of ‘he Giants, who assault the Pilgrims, and are slain by the conductor and
his assistants. Some have supposed that unbelief is here meant: but Grim,
or Bloody-man, seems not to be apposite names for this inward foe; nor can
it be conceived that unbelief should more violently assault those, who are
under the care of a valiant conductor, than it had done the solitary Pil-
grims. I apprehend, therefore, that this Giant was intended for the emblem
of certain active men, who busied themselves in framing and executing
persecuting statutes; which was done at the time when this was written
more violently 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 fromTHE PILGRIM’S PROGRESS. A417

lodge, they soon came up unto it; but they made the
more haste after this to go thither, because it is dan-
gerous travelling theresm-the tMolite > Boss. eggs. o ede
when they were come to the gate, the Pee oe
guide knocked, and the Porter cried, Who is there?
But as soon as the guide had said, It is I, he knew his
voice, and came down; for the guide had oft before
that come thither as a conductor of pilgrims. When
he was come down, he opened the gate, and, seeing the
guide standing just before it, (for he saw not the women,
for they were 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 some time ago, had I not been opposed
by the giant that used to back the lions. But I, after a
long and tedious combat with him, have cut him off,
and have brought the pilerims hither in safety.

Por. Will you not go in and stay till morning ?

Great. No; I will return to my Lord GREAT-HEART

ATTEMPTS 10 G0
BACK.

to-night.
Cur. O, sir, 1 know not how to be willing you should
leave us in our pilgrimage: you have been so faithful

joining themselves in communion with dissenting churches, that way was
almost unoccupied, and the travellers went through by-paths, according to
the author’s sentiments on the subject. But the preaching of the gospel,
by which the ministers of Christ wielded the sword of the Spirit, overcame
this enemy: for the example and exhortations of such courageous com-
batants animated even weak believers to overcome their fears, and to act
according to their consciences, leaving the event to God. This seems
to have ‘been the author’s meaning; and perhaps he also intended to
encourage his brethren boldly to persevere in resisting such persecuting
statutes, confidently expecting that they should prevail for the repeal
of them; by which, as by the death of the Giant, the Pilgrims might
be freed from additional terror, in acting consistently with their avowed
principles.

3C418 THE PILGRIMW’S PROGRESS.

and so loving to us, you have fought so stoutly for us,
you have been so hearty in counselling of us, that I
shall never forget your favour towards us.

Then said Mercy, O that we might have thy com-
rue pinertmmsim- pany to our journey’s end! How can
PANY STIL such poor women as we hold out in a
way so full of troubles as this way is, without a friend
and defender ?

Then said James, the youngest of the boys, Pray,
sir, be persuaded to go with us and help us, because
we are so weak, and the way so dangerous as it 1s.

Great. [ 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 ;
(HEP LOST FOR for when he bid me come thus far with
ee 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; Iam a widow-woman,
and my husband is dead; his name was Christian, the
pilgrim.

How! said the Porter, was he your husband? Yes,

* We are repeatedly reminded, with great propriety, that we cught to be
very particular and explicit in our prayers, especially in every thing per-
tainmg 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.THE PILGRIM’S PROGRESS. 419

said she, and these are his children; and this (pointing
to Mercy) is one of my townswomen.

Then the Porter rang his bell, as at such times he is
wont, and there came to the door one of the damsels,
whose name was Humble-mind. And to her the Porter
said, Go, tell it within, that Christiana, the wife of Chris-
tian, and her children, are come hither on pugrimage.
She went in, therefore, and told it. But, oh, what noise
for gladness was there within, when the sor at raz xews

OF THE PILGRIMS
damsel did but drop that out of her mouth! come.

So they came with haste to the Porter, for Christiana
stood still at the door. Then some of the most grave
said unto her, Come in, Christiana, come in, thou wife
of that good man; come in, thou blessed woman, come
in, with all that are with thee. So she went in, and they
followed her that were her children and companions.
Now when they were gone in, they were had into a
large room, where they were bidden 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 cartsrians' rove

IS KINDLED AT

salute eachsone..wath,a okissy,.and:.said 222,36

ONE ANOTHER.
Welcome, ye vessels of the grace of God, welcome
anto us your 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 of the terrible lions,
they desired, as soon as might be, to prepare to go to

* « Angels rejoice over one sinner that repenteth ;’ and all, who truly love
the Lord,*will gladly welcome such as appear to be true believers, into their
most endeared fellowship: yet there are certain individuals, who, being
related to those that have greatly interested their hearts, or having long
heen remembered in their prayers, are welcomed with singular joy and
satisfaction, and whose professed faith animates them in a peculiar manner420 THE PILGRIM’S PROGRESS.

ew

rest. Nay, said those of the family, refresh yourselves
first with a morsel of meat; for they had prepared for
them a lamb, with the accustomed sauce belonging
thereto."* For the Porter had heard before of their
coming, and had told it to them within. So when they
had supped, and ended their prayer with 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, Chris-
tiana and Mercy entered into discourse about things

that were convenient.
Cur. Little did I think once, when my husband
curist’s nosomTs Went on pilgrimage, that I should ever

FORALLPILGRIMS.

have followed him.

Mer. And you as little thought of lying in his bed,
and in his chamber to rest as you dofmow.t

Cur. And much less did I ever think of seeing his

My bixods si. 3d . Jon 1.29.

* The passover was a prefiguration of the sufferings of Christ, and the
believer’s acceptance of him; of his professed reliance on the atoning
sacrifice, 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 a similar import; representing the body of
Christ broken for our sins, and his blood shed for us; the application of these
blessings to our souls by faith, 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
thanksgiving,’ in strengthening us for every conflict and service to which
we are called. ‘The unleavened bread of sincerity and truth,’ and ‘the
bitter 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.

t A marginal note here says, ‘Christ’s bosom is for all Pilgrims.’ The
sweet peace arising from calm confidence in the Saviour, the consolationsTHE PILGRIM’S FROGRESS. 421

face with comfort, and of worshipping the Lord the
King with him; and yet now I believe I shall.

Mer. Hark, don’t you hear a noise? MUSIC.

Cur. Yes, ’tis, as I believe, a noise of music, for jov
that we are here.

Mer. Wonderful !—Music in the house, music in the
heart, and music also in heaven, for joy that we are here!

‘Thus they talked a while, and then betook themselves
to sleep. So in the morning, when they were awaked,
Christiana said to Mercy, What was the matter, that
you did laugh in your sleep to-night?

MERCY DID LAUGH
IN HER SLEEP,

I suppose you were in a dream.

Mer. So I was, and a sweet dream it was; but are
you sure I laughed?

Cur. Yes, you laughed heartily: but pr’ythee, Mercy,
tell me thy dream.

Mer. I was dreaming that I sat all alone in a soli-

DREAM,

of my heart. Now, I had not sat there long, but me-
thought many were gathered about me to see me, and to

tary place, and was bemoaning of the hardness ,,7°4°""

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 ,2einwas.
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 also wiped mine eyes with

his hardkerchief, and clad me in silver and gold. He

of his Spirit, submission to his will, and the cheerful obedience of fervent
ove. give rest to the soul, as if we were reclining on his bosom with the
7 5

beloved disciple. (Part I. p. 145.)A422 THE PILGRIM’S PROGRESS.

put a chain about my neck, and ear-rings in mine 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
ata golden gate, “Then he knocked; and, when they
within had opened, the man went in, and I followed him
up to a throne, upon which one sat, and he said to me,
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 my dream. But did I laugh?

Cur. Laugh! ay, and well you might, to see your.
self so well. For you must give me leave to tell you,
that it was a good dream; and that, as you have begun
to find the first part true, so you shall find the second
at last.* “God speaks once, yea twice, yet man per-
ceiveth it not; in a dream, in a vision of the night,
when deep sleep falleth upon men, in slumbering upon
the bed.”° We need not, when a-bed, to lie awake to
talk with God; he can visit us while we sleep, and
cause us then to hear his voice. Our heart oftentimes
wakes when we sleep; and God can speak to that,
either by words, by proverbs, by signs and simulitudes,
as well as if one was awake.

Mer. Well, Iam glad of my dream, for I hope ere

n Ezek. xvi. 8—13. o Job xxxiii. J4—16.

* They who feel and lament the hardness of their hearts, and earnestl
pray that they may be humbled, softened, and filled with the love of Christ,
may be assured that their sorrow shall be turned into joy: though they
must expect to be ridiculed by such as know not their own hearts. The
assurance, that the dream should be accomplished, is grounded on the effects
produced upon Mercy’s heart; and there is no danger of delusion, when st
scriptural an encouragement is inferred even from a dream.THE PILGRIM’S PROGRESS. 423

long to see it fulfilled, to the making of _wency ozav or
me laugh again. Sout o

Cur. I think it is now high time to rise, and to know
what we must do.

Mer. Pray, if they invite us to stay awhile, let us
willingly accept of the proffer. Iam the willinger to
stay a while here, to grow better acquainted witn these
maids: methinks Prudence, Piety, and Charity have
very comely and sober countenances.

Cur. We shall see what they 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 per-
suaded 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 staid there about a month or
above, and became very profitable one tO puey sray were
another. And, because Prudence would “"" "~~
see how Christiana had brought up her children, she
asked leave of her to catechise them: | rrupence pesinss
so she gave her free consent. ‘Then TIANA’s OBLLDE EN
she began with the youngest, whose name was James.

And she said, Come, James, canst thou tell o.cecuisen.
me who made thee?

James. God the Father, God the Son, and God the
Holy Ghost.

Prup. Good boy. And canst thou tell who saved thee?

James. God the Father, God the Son, and God the

Holy Ghost.424 THE PILGRIM’S PROGRESS.

Prup. Good boy still. But how doth God the Father

save thee?
James. By his grace.*
Prup. How doth God the Son save thee?

James. By his righteousness, death and blood, and
life.

Prup. And how doth God the Holy Ghost save
thee ?

James. By his illumination, by his renovation, and
by his preservation.

Then said Prudence to Christiana, You are to be
commended for thus bringing up your children. I sup-
pose I need not ask the rest these questions, since the
youngest of them can answer them so well. I will
therefore now apply myself to the next youngest.

Then she said, Come, Joseph, (for his
name was Joseph,) will you let me cate-

JOSEPH
CATECHISED.

chise you?

Jos. With all my heart.

Prup. What is man?

Jos. A reasonable creature, so made by God, as my
brother said. :

Prup. What is supposed by this word, saved ?

Jos. That man by sin has brought himself into a
state of captivity and misery.

* Grace, in this connexion, signifies unmerited mercy or favour, from
which all the blessings of salvation flow. ‘The Father freely gave his Son
to be our Redeemer, and now freely communicates his Spirit, through the
merits and mediation of the Son, to be our Sanctifier; and thus, with Christ,
he freely gives all things to those, who are enabled truly to believe in him.
The important, but much neglected duty of catechising children is here
very properly inculcated ; without attention to which, the minister’s labours,
both in public preaching and private instruction, will be understood in a very
imperfect degree; and any revival of religion that takes place, will pro-
ably die with the generation to which it is vouchsafed.THE PILGRIMS PROGRESS. 425

Prup. What is supposed by his being saved by the
Trinity ?

Jos. That sin is so great and mighty a tyrant, that
none can pull us out of its clutches but God; and that
God is so good and loving to man, as to pull him
indeed out of this miserable state.

Prup. What is God’s design in saving poor men?

Jos. The glorifying of his name, of his grace, and
justice, &c. and the everlasting happiness of his crea-
ture.

Prup. Who are they that must be saved ?

Jos. Those that accept of his salvation.*

Prup. Good boy, Joseph; thy mother hath taught
thee well, and thou hast hearkened unto what she has
said unto thee.

Then said Prudence to Samuel, (who was the eldest
but one,) Come, Samuel, are you willing sees
that I should catechise you? ee

Sam. Yes, forsooth, if you please.

Prup. What is heaven?

Sam. A place and state most blessed, because God
dwelleth there.

Prup. What is hell ?

Sam. A place and state most woful, because it is
the dwelling-place of sin, the devil, and death.

* The young pupil is not here taught to answer systematically, ‘ All the
elect :’ but practically, ‘ Those that accept of his salvation.’ This is per-
fectly consistent with the other; but it is suited to instruct and encourage
the learner who would be perplexed, stumbled, or misled by the otner view
of the same truth. ‘Thus our Lord observed to his disciples, ‘I have many
things to say unto you, but ye cannot bear them now;’ and Paul fed the
Corinthians, ‘with milk, and not with meat; 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!

3)426 THE PILGRIM’S PROGRESS.

Prup. 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 ever
lastingly; that I may have that fulness of the Holy
Spirit in me, which I can by no means here enjoy.

Prup. 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
CATECHISED

Matthew, shall I also catechise you?

Marr. With a very good will.

Prop. I ask then, if there was ever any thing that
1ad a being antecedent to, or before, God?

Marr. No; for God is eternal; nor is there any
thing excepting himself, that had a being until the begin-
ning of the first day: “For in six days the Lord made
heaven and earth, the sea, and all that in them is.”?

Prup. What do you think of the Bible ?

Marr. It is the holy word of God.

Prup. Is there nothing written therein but what you
understand ?

Marr. Yes, a great deal.

Prup. What do you do when you meet with places
therein that you do not understand ¢?*

p Hxod? xx 11:

* We ought not to think ourselves capable of comprehending all the
mysteries of revelation, or informed of all that can be known concerning
them: yet we should not make our incapacity a reason for neglecting those
parts of Scripture, which we do not at present understand: but, uniting
humble diligence with fervent prayers, we should wait for further light and
knowledge, in all things conducive to our good. There may be many parts
of Scripture, which would not be useful to ws, if we could understand them ;
though they have been, are, or will be useful to others; and our inability to
discover the meaning of these passages may teach us humility, and sub-
mission to the decisions of our infallible Instructor.THE PILGRIM’S PROGRESS. 427

Marr. I think God is wiser than I. I pray also that
he will please to let me know all therein that he knows
will be for my good.

Prup. How believe you as touching the resurrection
of the dead?

Marr. I believe they shall rise, the same that was
buried; the same in nature, though not in corruption.
And I believe 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

PRUDENCE’S’ CON-

hearken to your mother, for she can ciostow upon THE
learn you more. You must also dili- Sohaelere Me
gently 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 which 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 edifying.

Now, by that these pilgrims had been at this place a
week, Mercy had a visitor that pretended xercy nas 4
some good-will unto her, aivdulaissmaunienwcisies aa ckaaleal
Mr. Brisk; a man of some breeding, and that pretended
to religion, but a man that stuck very close to the
world. So he came once or twice, or more, to Mercy,
and offered love unto her.

Now Mercy was of a fair countenance, 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 gar-428 THE PILGRIM’S PROGRESS.

ments 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

wercy inquires or that were of the house, and inquired of
ivewe.peisx. 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 pretended to reli-
gion; but was, as they feared, a stranger to the power
of that which is good.

Nay then, said Mercy, I will look no more on him;
for I purpose never to have a clog to my soul.

Prudence then replied, that there needed no great
matter of discouragement to be given to him; for con-
tinuing 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
rarx vetween WOrk, a-making of things for the poor.
prisx. Then said he, What! always at it? Yes,
said she, either for myself or for others. And what
canst thou earn a day? quoth he. “TI do these things,”

* 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
dangerous 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 a family, may profitably employ their time, adorn the gospel,
and be 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 and money in frivolous amusements, or need-
less decorations; or even in the more elegant and fashionable accom-
plishments.THE PILGRIM’S PROGRESS. 429

said she, “that I may be rich in good works, laymg a
good foundation against the time to come, that I may lay
hold on 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 forbore 4. ronsaxes nen,
to come at her again. And whenhe was “~~
asked the reason why, he said, that Mercy was a
pretty lass, but troubled with ill conditions.

When he had left her, Prudence said, Did I not tell
thee, that Mr. Brisk would soon forsake thee? yea, he
will raise up an ill report of thee: for, notwithstanding
his pretence to religion, and his seeming pas Aes
love to Mercy, yet Mercy and he are of REIBOTED, © winthe

ERCY IN THE NAME —

tempers so different, that I believe they °F ™®¥°¥ 1s =>
will never come together.*

q 1 Tim. vi. 18, 19.

* Young people ought not wholly to follow their own judgments 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,
show what kind of persons should be consulted: and, when such friends
are of opinion that there is danger of a clog, instead of a helper, in the way
to heaven, all who love their own souls, will speedily determine to reject
the proposal, however agreeable in ali other respects. The apostolical rule,
‘Only in the Lord,’ is absolute. The most upright and cautious may indeed
be deceived; 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 partner must be a continual source of anxiety and uneasiness ;
a thorn in the side; and an hindrance to all family religion, and the pious
education of children, who generally adhere to the maxims and practices
of the ungodly party. Nothing tends more than such marriages, to induce
a declining state of religion; or indeed more plainly shows that it is already
in a very‘unprosperous state. But, when Christians plainly avow heir prin-
ciples, purposes, and rules of conduct, they may commonly detect and shake
off such selfish pretenders: while the attempts made to injure their charac-
ters, will do them no material detriment, and will render them the more

thankful for having escaped the snare.430 THE PILGRIM’S PROGRESS.

Mer. I might have had husbands before now, though
I spoke not of it to any: but they were such as did not
like my conditions, though never did any of them find
fault with my person. So they and I could not agree.
Prup. Mercy in our days, is but little set by, any
further than as to its name: the practice, which is set
forth by thy conditions, there are but few that can
abide.
Well, said Mercy, if nobody will have me, I will die
uercys Maid, or my conditions shall be to me as
meen“ a Vusband : 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 Jong asIT live. IThada
How MEROY's s1s. sister, named Bountiful, that was married
PY HER HUSBAND. t¢9 One of these churls: but he and she
could never agree; but, because my sister was resolved
to do as she had begun, that is, to show kindness to the
poor, therefore her husband first cried her down at the
cross, and then turned her out of his doors.
Prup. And yet he was a professor, I warrant you!
Mer. Yes, such a one as he was, and of such as he
the world is now full: but I am for none of them all.
Now, Matthew, the eldest son of Christiana, fell sick,
xattuew and his sickness was sore upon him, for he
oe" was much pained in his bowels, so that he
was with it, at times, pulled as it were both ends
together. There dwelt also not far from thence, one
Mr. Skill, an ancient and well-approved physician. So
Christiana desired it, and they sent for him, and he
came: when he was entered the room, and had a little
entree or ODServed: the boy, he concluded that he was
aa tk ntelem@ heap he gripes. Then he said to his
mother, What diet has Matthew of late fed upon?THE PILGRIMS PROGRESS. 431

Diet! said Christiana, nothing but what is wholesome.
The physician answered, This boy has
been tampering with something that lies
in his maw undigested, and that will not away without
means. And I tell you, he must be purged, or else he
will die.

Then said Samuel, Mother, what was that which my
brother did gather up and eat, so SOON 48 yoruer iN MIND OP

MOTHER IN MIND OF
E FRUIT HIS BRO-

we were come from the gate that is at ruse pip ear.
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 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.

Sxiiu. 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 Beelze-
bub’s orchard. I do marvel that none did warn you of
it: many have died thereof.

Then Christiana began to cry ; and shesaid,O naughty
boy! and O careless mother! what shall I do for

THE PHYSICIAN'S
JUDGMENT.

my son?*

* Sin, heedlessly or wilfully committed, after the Lord has spoken peace
to our souls, often produces great distress long afterward ; and sometimes
darkness 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; show me wherefore thou contendest with
me? atid this inquiry will often be 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 immediately : but to propose such questions as may lead to a discovery
of the concealed cause of their distress. Thus it will often be found, that432 THE PILGRIM’S PROGRESS.

Sit. Come, do not be too much dejected; the boy
may do well again, but he must purge and vomit.

Cnr. Pray, sir, try the utmost of your skill with him,
whatever it costs. :

Sxitt. Nay, I hope I shall be reasonable.—So he
made him a purge, but it was too weak; ’twas said, it
was made of the blood 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 ; it was made ex
carne et sanguine Christi ;* (you know physi-
cians give strange medicines to their patients:) and it
was made into pills, with a promise or two, and a propor-
tionable 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 his 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 MOTHER TASTES the doctor; and with that she touched
na one of the pills with the tip of her
tongue. O Matthew, said she, this potion is sweeter
than honey. If thou lovest thy mother, if thou lovest

THE LATIN
1 BORROW.

HE BOY LOATH TO
TAKE THE PHYSIC.

r Heb. ix. 19. x. 1I—4. s John vi. 54—57. t Mark ix. 49. u Zech. xii. 10.

they have been tampering with forbidden fruit; which discovery may tend
to their humiliation, and produce a similar effect on those who have
weglected their duty, by suffering others to sin without warning or
reproof.THE PILGRIM’S PROGRESS. 432

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, it
caused him to sleep, and to rest quietly ; it put him into
a fine heat and breathing sweat, and it quite rid him of
his gripes.*

So in a little time he got up, and walked about with
a staff, and would go from room to room, | 4 worp or cop
and talk with Prudence, Piety, and Cha- **'7™
rity, 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 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 ?

Skirt. It is a universal pill; it is GOOd gus pron acme
against all the diseases that pilgrims are nate coda.

v Heb. xiii. 15.

* T'o support the allegory, the author gives the Physician’s prescription in
Latin; but he adds in the margin, with admirable modesty, The Latin I
horrow. ‘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
sin:’ nothing, therefore, can bring health and cure, in this case, but the
‘body and blood of Christ,’ as broken and shed for our sins. These blessings
are made ours by faith exercised on the promises of God; the sanctifying
grace of the Holy Spirit, which seasons our words and actions as with salt,
always connects with living faith; and godly sorrow, working genuine
repentance, 1s renewed every time we look to the Saviour, whom we have
pierced by our recent offences, and of whom we again seek forgiveness.
The natutal pride, stoutness, and unbelief of our hearts, render us very
reluctant to this humiliating method of recovering peace and spiritual
strength; and this often prolongs our distress: yes nothing yields more
unalloyed comfort, than thus abasing ourselves before God, and relying on
lis merey through the atonement and mediation of his beloved Son.

3 EK434 THE PILGRIM’S PROGRESS.

incident to; and, when it is well prepared, wil. keep
good time out of mind.

Cur. Pray, sir, make me up twelve boxes of them,
for, if I can get these, I will never take other physic.

Sxitt. These pills 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 pills no other way but
ix a crass or tae a8 I have prescribed; for if you do, they
me, will domo good.* So he gave unto Chris-
tiana physic for herself and her boys, and for Mercy ;
and bid Matthew take heed how he ate any more green
plums; and kissed them, and went his way.

It was told you before, that Prudence bid the boys,
that if 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,
or rnysic. for the most part, physic should be bitter to
our palates ?

Prup. To show how unwelcome the word of God,
and the effects thereof, are to a carnal heart.

Mar. Why does physic, if it does good,

purge, and cause to vomit ?

OF THE EFFECTS
OF PHYSIC,

Pruv. To show, that the word, when it works
effectually, cleanseth the heart and mind. For look,

w John vi. 51.

* This hint should be carefully noted. Numbers abuse the doctrine of
free salvation, by the merit and redemption of Christ, and presume on for-
giveness, when they are destitute of genuine repentance, and give no evi-
dence of sanctification. But this most efficacious medicine in that case will
‘do no good;’ or rather the perverse abuse of it will increase their guilt,

and tend to harden their hearts in sin.THE PILGRIM’S PROGRESS. 439

what the one doth to the body, the other doth to the Ru
soul. i

Mar. What should we learn by seeing the flame of
our fire go upwards; and by seeing the
beams and sweet influences of the sun
strike downwards ?

OF FIRE AND OF
THE SUN.

Prop. 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 influences,
downwards, we are taught that the Saviour of the world,
though high, reaches down with his grace and love to ae
us below. I
Mar. Whence have the clouds their water? or raz crovns, |
Prup. Out of the sea.
Mar. What may we learn from that?
Prup. That ministers should fetch their doctrine
from God.
Mat. Why do they empty themselves upon the earth ?
Prup. To show, that ministers should give out what
they know of God to the world.
Mar. Why is the rainbow caused by or raz raixzow.
the sun ?
Prop. To show, that the covenant of God’s grace is
confirmed to us in Christ.
Mar. Why do the springs come from or tae srrixes ons
the sea to us through the earth? an
Prup. To show, that the grace of God comes to us
through the body of Christ. |
Mar. Why do some of the springs rise out of the ie
tops of ,high hills ? a
Prup. To show, that the Spirit of grace shall spring | ,
up m some that are great and mighty, as well as in | | . |
many that are poor and low. | | |436 THE PILGRIM’S PROGRESS.

Mar. Why doth the fire fasten upon the

OF THE CANDLE

candlewick ?
Prup. To show, that unless grace doth kindle upon

the heart, there will be no true light of life in us.

Mar. Why are the wick and tallow and all spent to
maintain the light of the candle ?

Prup. To show, that body and soul and all should
be at the service of, and spend themselves to maintain
in good condition, that grace of God that is in us.
op tux rexicax, Marv. Why doth the pelican pierce her
own breast with her bill?

Prup. To nourish her young ones with her blood;
and thereby to show, that Christ the Blessed so loved
his young, his people, as to save them from death by
his blood.
or raz cock. Mat. What may one learn by hearing the
cock to crow?

Prup. Learn to remember Peter’s sin, and Peter’s
repentance. The cock’s crowing shows also, that day
is coming on: let then the crowing of the cock put
thee in mind of that last and terrible day of judgment.

Now, about this time their month was out; where-
fore they signified to those of the house, that it was
convenient for them to up and be going. Then said
Joseph to his mother, It is proper that you forget not
to send to the house of Mr. Interpreter, to pray him

THe weak MAY tg grant that Mr. Great-heart should be

SOMETIMES CALL
THE STRONG EO

PRAYERS. sent unto us, that he may be our con-
ductor for the rest of the way. Good boy, said she, I
had almost forgot. So she drew up a petition, and
prayed Mr. Watchful, the porter, to send t by some
fit man to her good friend Mr. Interpreter; who, when
it was come, and he had seen the contents of theTHE PILGRIM’S PROGRESS. 437

petition, said to the messenger, Go tell them that I will ey
send him.* My
When the family where Christiana was, saw that
they had a purpose to go forward, they racy prov ve ro el
called the whole house together, to give ee i
thanks to their King, for sending of them such pro- ay
fitable guests as these. Which done, they said unto :
Christiana, And shall we not show thee something, as
our custom is to do to pilgrims, on which thou mayest
meditate when thou art upon the way? So they took
Christiana, her children, and Mercy, into the closet, and
showed them one of the apples that Eve ate of, and b
that she also did give to her husband, and eves ares ;
that for the eating of which they were both turned out
of Paradise; and asked her, What she thought that
was? Then Christiana said, It is food or poison, I
know not which. So they opened the matter
to her, and she held up her hands and
wondered. T

A SIGHT OF SIN
IS AMAZING,

x Gen. ill. 1—6. Rom. vii. 24.

* ‘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
recommend them to the care of some other minister, and juin with them in
prayer, that the same faithful services, or better, may be rendered them by
other servants of their common Lord. :

+ 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 dreadful disappointment that followed ;

with all the aggravations and consequences of that most prolific offence, pee tet
which contained in it, as in miniature and embryo, all future sing, are very .
instructive, and affecting to the pious mind. For the enemy still proceeds |
against us, according to the same general plan; suggesting hard thoughts |

of God, doubts about the restrictions and threatenings of his word, proud cae Wild
desires of independence or useless knowledge, hankerings after forbidden Pee iti
indulgence, and hopes of enjoying the pleasures of sin, without feeling the ee
punishment denounced against transgressors.is

THE PILGRIM’S PROGRESS.

scons hen they had her to a place, and showed her
LADDER. 7. oob’s ladder. Now at that time there were
some angels ascending 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 show them something else: but James said
to his mother, Pray bid them stay here a
little longer, for this is a curious sight.
So they turned again, and stood feeding their eyes with
this so pleasant a prospect.* After this, they had them
into a place, where did hang up a golden anchor.
So they bid Christiana take it down; for, said
they, you shall have it with you, for ’tis of absolute
necessity that you should, that you may lay hold of that
within the veil, and stand steadfast in case you should
meet with turbulent weather: so they were glad there-
or annanaw Of,t Then they took them, and had them
isaac tg the = mount upon which Abraham our
father offered up Isaac his son, and showed them the
altar, the wood, the fire, and the knife; for they remain

A SIGHT OF CHRIST
IS TAKING.

GOLDEN
ANCHOR.

y Gen, xxviii. 12. z Joel. ili. 16. Heb. vi. 19.

* 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 blessings; 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 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,
affliction, 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
prevailmg desires of a holy felicity, in the presence, favour, and service of
the Lord.THE PILGRIM’S PROGRESS.

to be seen to this very day.

439

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 showed them all these things, Prudence
took them into a dining room, where stood a propence's

pair of excellent virginals: so she played

VIRGINALS,

upon them, and turned what she had showed them into
this excellent song, saying—

Eve’s apple we have showed you;
Of that be you aware:
You have seen Jacob’s ladder too,

Upon

which angels are.

An anchor you received have ;
But let not these suffice,

Until with Abra’m you have gave
Your best a sacrifice.

Now about this time one knocked at the door; so the

Porter opened, and,
heart was there.

behold, Mr. Great-
But when he was

MR. GREAT-HEART
COMES AGAIN.

come in, what joy was there: for if came now afresh
again into their minds, how but a while ago he had
slain old Grim Bloody-man the giant, and had delivered

them from the lions.

Then said Mr. Great-heart to Christiana and to

Mercy, My Lord has sent each of you a
bottle of wine, and also some parched

HE BRINGS A
TOKEN FROM HIS
LORD WITH HIM.

corn, together with a couple of pomegranates; he has

also sent the boys some figs and raisins; to refresh

you im your way.

Then they addressed themselves to their journey ;
and Prudence and Piety went along with them. When
they came to the gate, Christiana asked the Porter, if440 THE PILGRIM’S PROGRESS.

 

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 robbery committed on the King’s high-
way, as you go: but, said he, the thieves are taken,
and will shortly be tried for their lives. ‘Then Chris-
tiana and Mercy were afraid; but Matthew said,
Mother, fear nothing, as long as Mr. Great-heart 1s to
go with us, and to be our conductor.

Then said Christiana to the Porter, Sir, I am much
cunstiaxa taxes Obliged to you for all the kindnesses
ra that you have showed to me since I
came hither; and also for 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
respect to you, accept of this small mite. So she put a
gold angel in his hand: and he made a low obeisance,
and said, Let thy garments be always
white, and let thy head want no ointment.
Let Mercy live and not die, and let not her works be
few. And to the boys he said, Do you fly youthful
lusts, and follow after godliness with them that are
grave 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, bethinking herself, 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. While she was gone, Christiana
thought she heard in a grove, a little way off on the
right hand, a most curious melodious note, with words

THE PORTER’S
BLESSING.

much like these: —THE PILGRIM’S PROGRESS.

Through all my life thy favour is
So frankly showed 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 truth at all times firmly stood,
And shall from age to age endure.

So Christiana asked Prudence who it was that made
those curious notes. They are, said she, our country
birds: they sing these notes but seldom, except it be at
the spring when the flowers appear, and the sun shines
warm, and then you may hear them all day long. I
often® said she, go out to hear them; we also oft-times
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 Erqsomermixe
1 scheme of all those things that thou hast eal:
seen at our house, upon which thou mayest look when
thou findest thyself forgetful, and call those things
again to remembrance, for thy edification and comfort.

Now they began to go down the hill into the Valley
of Humiliation. It was a steep hill, and the way was
slippery; but they were very careful; so they got down
pretty well. When they were down in the valley, Piety
said to Christiana, This is the place where Christian

your husband met with the foul fiend Apollyon, and

a Song ii. 11, 12.

3 F442

 

THE PILGRIM’S PROGRESS.

where they had that dreadful fight that they had: I
know you cannot but have heard 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 the better. So when these two had committea
the pilgrims unto the conduct of their guide, he weut
forward, and they went after.
Then said Mr. Great-heart, We need not be so afraid
wx oreatarant Of this valley, for here is nothing to hurt
HUMILIATION. us, unless we procure it to ourselves. It
is true, Christian did here meet with Apollyon, with
whom he also had a sore combat; but that fray was
the fruit of those slips that he got in his going down
the hill: for they that get slips there, must look for
combats here. And hence it is that this valley has got
so hard a name. For the common people, when they
hear that some frightful thing has befailen such a one,
in such a place, are of opinion that that place is
haunted with some foul fiend, or evil spirit; when, alas!
it is for the fruit of their own doing that such things do
befall them there.
This Valley of Humiliation is of itself as fruitful a
place as any the crow flies over: and I am persuaded,
wuy curistian If we could hit upon it, we might find

WAS SO BESET IN

tHE vattey oF somewhere hereabouts something that
might give us an account why Christian was so hardly
beset in this place.

Then said James to his mother, Lo, yonder stands
armoar were a pillar, and it looks as if something was
Nee written thereon; let us go and see what
it is. So they went and found there written, “ Let
Christian’s slips, before he came hither, and the battles
that he met with in this place, be a warning to those

that come after.”THE PILGRIM’S PROGRESS. 443

Lo, said their guide, did not I tell you that there was |
something hereabouts that would give intimation of the ie
reason why Christian was so hard beset in this place!
Then, turning himself to Christiana, he said, No dis- |
paragement to Christian, more than to any others whose My
hap and lot it was. For it is easier going up than down i
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 not worse, when we come to be tried, than he.*

But we will come again to this Valley of Humiliation.
It’ isthe best: amd. most. druitfial piece: guns) vaiver 4

BRAVE PLACE.

of ground in all these parts. It is fat

* As the author here evidently alluded to some particulars in his own
experience, a more explicit account of these slips would have been very
interesting and instructive; but as it is, we can only conjecture his meaning.
He probably referred to some erroneous conclusions which he had formed,
concerning the measure of the Lord’s dealings with his people, and the
nature of their situation in this world. Having obtained peace and comfort ca
and enjoyed sweet satisfaction in communion with his brethren, he expected
the continuance of this happy frame, and considered it as the evidence of
his acceptance: so that afilictions 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, |
humiliating dispensations and experiences would not have any necessary |
connexion with terror; and they would give less occasion to temptations
than prosperity and comfort do: while a lowly condition is exempted from .
the numberless snares, incumbrances, 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; and they who are kept low commonly thrive the
best, and are most simple and diligent. Without poverty of spirit, we can-
not possess ‘ the unsearchable riches of Christ :’ and more promises are made | ai
than to any other character whatsoever. | ie

to the humble,444 THE PILGRIWS PROGRESS.

ground ; and, as you see, consisteth much in meadows ;
and if a man was to come here in the summer time, as
we do now, if he knew not any thing 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 known many labouring men that
have got good estates in this Valley of Humiliation ;
mex tave rx (for “God resisteth the proud, but giveth
ERATED N: 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
spied a boy feeding his father’s sheep. The boy was in
very mean clothes, but of a fresh and well-favoured
countenance; and ashe sat by himself he sung. Hark,
said Mr. Great-heart, to what the shepherd’s boy saith:
so they hearkened, and he said,

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 guide.

b Song ii. 1. c James iv. 6. 1 Pet. v. 5.

* The consolations of humble believers, even in their lowest abasement,
when favoured by the exhilarating and fertilizing beams of the Sun of
Righteousness, are represented under this emblem. ‘The Jilies are the
harmless and holy disciples of Christ, who adorn a poor and obscure condi-
tion of life; and who are an ornament to religion, being ‘clothed with
humility.” Many grow rich in faith and good works in retirement and
obscurity ; 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 te envy and contention.;
F
ieee

a

me
2

aTHE PILGRIM’S PROGRESS. 445

I am content with what I have,
Little be it or much;

And, Lord, contentment still I crave,
Because thou savest such.

Fulness to such a burden 1s,
That go on pilgrimage ;

Here little, and hereafter bliss,
Is best from age to age.4

Then said the guide, Do you hear him? I will dare
to say, this boy lives a merrier life, and wears more of
that herb called heart’s-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  cuarsr waew ry
loved also ‘to walk these meadows, for counTny-noUss Is
he found the air was pleasant. Besides, ™*'**"°™
here a man shall be free from the noise, and from the
hurryings 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 so let and
hindered in his contemplation, as in other places he 1s
apt to be. This is a valley that nobody walks in, but
those that love a pilgrim’s life. And though Christian
had the hard hap to meet here with Apollyon, and to
enter with him in a brisk encounter; yet I must tell
you, that im 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

d Heb. xiii. 5. e Hos. xii. 4, 5.

* Perhaps the Shepherd's boy may refer to the obscure but quiet station

of some pastors over small congregations, who live almost unknown to their

brethren, but are in a measure useful, and very comfortable.446 THE PILGRIM’S PROGRESS.

country-house, and that he loved here to walk? I will
add, in this place, and to the people that love and trace
these grounds, he has left a yearly revenue to be faith-
fully paid them at certain seasons for their maintenance
by the way, and for their further encouragement to go
on in their pilgrimage.*

Now, as they went on, Samuel said to Mr. Great-
heart, Sir, I perceive that in this valley my father and
Apollyon had their battle; but whereabout was the
fight? for I perceive this valley is large.

Great. Your father had the battle with Apollyon at
rorcerro,  & place yonder before us, in a narrow pas-

ie sage, just beyond Forgetful Green. And,
indeed, that place is the most dangerous place in all
these parts; for if at any time pilgrims meet with any
brunt, it is when they forget what favours they have
received, and how unworthy they are of them.t This

* 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.’
Indeed there is a peculiar congeniality between a lowly mind, and a lowly
condition: and as much violence is done to the inclinations of the humble,
when they are rendered conspicuous and advanced to high stations, as to
those of the haughty, when they are thrust down into obscurity and neglect.
Other men seem to be banished into this Valley; but the poor in spirit love
to walk in it: and, though some believers here struggle with distressing
temptations, others in passing through it enjoy much communion with God.

t When consolations and privileges betray us into forgetfulness of our
entire unworthiness of such special favours, humiliating dispensations com-
monly ensue; and these sometimes reciprocally excite murmurs and forget-
fulness of past mercies. Thus Satan gains an opportunity 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 affrighted by our own dreadful rebellion and

ingratitude, prompted to condemn ourselves as hypocrites, and almost driven
to despair.THE PILGRIM’S PROGRESS. 447

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 remains
either some sign of the battle, or some monument to
testify that such a battle 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 be in such places where there is
no rattling with coaches, nor rumbling with wheels
methinks, here one may, without much molestation, be
thinking what he is, whence he came, what he has
done, and to what the King has called him: here one
may think, and break at heart, and melt in one’s spirit,
until one’s eyes become “as the fish-pools of Heshbon.”
They that go rightly through this “valley of 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 his their vineyards;‘ and they that go
through it shall sing as Christian did, for all he met

HUMILITY A SWEET
GRACE.

with Apollyon.

Tis true, said their guide; I have gone through this
valley many a time, and never was better x experiment
than when here. Ihave alsobeenacon- ~ —
ductor 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 contrite spirit, and
that trembleth at my word.”

Now they were come to the place where the arore-
mentioned battle was fought. Then said tax race waers

CHRISTIAN AND THE

the guide to Christiana, her children, and ***? 77? *t9™™

f Song vii. 4. Psalm lxxxiv.5—7. Hos. il. 15.448 THE PILGRIM’S PROGRESS.

Mercy, This is the place: on this ground Christian
stood, and up there came Apollyon against him: and.
look, did I not tell you, here is some of your husband’s
blood upon these stones to this day! Behold, also, how
here and there are yet to be seen upon
the place some of the shivers of Apol-
lyon’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 showed himself as
stout as Hercules could, had he been here, 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.
Lo, yonder also stands a monument, on which is
, wonvwenr eCngraven this battle, and Christian’s vic-
vicrory. tory, to his fame throughout all ages.* So
it stood just on the wayside before them, they stepped
to it, and read the writing, which, word for word, was
this :—

SOME SIGNS OF THE
BATTLE REMAIN.

Hard by here was a battle fought,
Most strange, and yet most true ;

Christian and Apollyon sought
Each other to subdue.

* We ought carefully to study the records left us of the temptations, con-
flicts, faith, patience, and victories of other 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 care-
fully to observe, how they successfully repelled the various assaults of the
tempter, that we may learn to resist him, steadfast in the faith; and in gen-
eral, 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,
‘nstructed, and encouraged by their example.THE PILGRIM’S PROGRESS.

The man so bravely play’d the man,
He made the fiend to fly ;

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 !onger 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 daylight, and because Mr. Great-
heart was their conductor.

When they were entered upon this valley, they
thought they heard a groaning, as of dying oroaxixes
men—a very great groaning. They thought “"”
also that they did hear words of 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 ,,, crown»
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 their feet, lest haply, said he, you be taken in some
snare.”

* The meaning of this valley has been stated in the notes on the first part
of this 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 inag-
ment, of different persons. They, who are happily incapable of unaer-
standing either the allegory or the explanation, should beware of despising450 THE PILGRIM’S PROGRESS.

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 had been
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 Christiana said, Me-
thinks I see something yonder upon the road
before us; a thing of a shape such as I have
not seen. Then said Joseph, Mother, what is it? Ar
ugly thing, child, an ugly thing, said she. But, mother,
what is it like? said he. ’Tis like I cannot
tell what, said she. And now it is but a
little way off. ‘Then said she, It is nigh.

Well, 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

JAMES SICK
WITH FEAR.

THE FIEND
APFEARS.

THE PILGRIMS
ARE AFRAID.

GREAT-HEART EN-
COURAGES THEM.

when it was just come to him, it vanished to all their
sights. Then remembered they what had been said
some time ago, “ Resist the devil, and he will flee from
you.”

They went therefore on, as being a little retreshed ;
but they had not gone far, before Mercy, looking behind
her, saw, as she thought, something most like a lion,
atrox. and it came a great padding pace after; and it
had a hollow voice of roaring; and at every roar it

or condemning such as have been thus harassed. And, on the other hand,
these should take care not to consider such temptations as proofs of spiritual!
advancement: or to yield to them, as if they were essential to maturity of
grace and experience; by which means Satan often attains dreadful advan-
tages. It is most advisable for tempted persons to consult some able, judi-
cious minister, or compassionate and established Christian, whose counsel
and prayers may be singularly useful in this case; observing the assistance
which Great-heart gave to the Pilgrims, in passing through the valley.THE PILGRIM’S PROGRESS. 451

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 went 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.®

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; , s:ranp
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! what
now 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 that they did hear
more apparently the noise and rushing of the enemies;
the fire also and smoke of the pit was much easier to
be discerned. Then said Christiana to curistraxa xow
Mercy, Now I see what my poor husband #7***? "f=
went through; I have heard much of this place, but I
never was here afore 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 Valley of
the Shadow of Death should mean until they come in to
it themselves. ‘The heart knoweth its own bitterness ;
and a stranger intermeddleth not with its joy-” To be
here is a fearful thing.452 THE PILGRIM’S PROGRESS.

Great. 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 bottoms
of the mountains; now it seems asif 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
valley; and have been much harder put to it than now
Iam; and yet you see 1am alive. I would not boast,
for that I am not my own saviour. but I trust we
shall have a good deliverance. Come, let us pray for
light to Him that can lighten our darkness, and that
can rebuke, not only these, but all the Satans in hell.

So they cried and prayed, and God sent light and
rey pray. deliverance; for there was now no let in their
way, no, not there where but now they were stopt with
a pit. Yet they were not got through the valley: so
they went on still, and behold great stinks and loath-
some smells, to the great annoyance of them. Then
said Mercy to Christiana, There is not such pleasant
being here as at the gate, or at the Interpreter’s, or at
the house where we lay last.*

* Whatever attempts Satan may make to terrify the believer, resolute
resistance by faith in Christ will drive him away: but if fear induces
men to neglect the means of grace, he will renew his assaults on the
imagination, whenever they attempt to pray, read the scripture, or attend
on any duty; till for a time, or finally, they give up their religion. In
this case, therefore, determined perseverance in opposition to every terrify-
ing suggestion is our only safety. Yet sometimes temptations may be
so multiplied and varied, that it may seem impossible to proceed any
further; and the mind of the harassed believer is enveloped in confusion
and dismay, as if an horrible pit were about to swallow him up, or the
Prince of darkness to seize upon him. But the counsel of some expe-
rienced friend or minister, exciting confidence in the power, mercy, and
faithfulness of God, and encouraging him to “ pray without ceasing,” will

at length make way for his deliverance.THE PILGRIM’S PROGRESS. 453

Oh, but, said one of the boys, it is not so bad to
go through here, as it is to abide here
always; and, for aught I know, one reason
why we must go this way to the house prepared for us,
is, that our home might be made the sweeter to us.

Well said, Samuel, quoth the guide; thou hast now
spoke like a man.—Why, if ever I get out here again,
said the boy, I think I shall prize light and good way
better than ever I did in all my life.* Then said the
guide, We shall be out by and by.

So on they went, and Joseph said, Cannot we see to
the end of this valley as yet? Then said the guide,
Look to your feet, for we shall presently be among the
snares. So they looked to their feet, and went on; but
they were troubled much with the snares. Now, when
they were come among the snares, they spied a man
cast into the ditch on the left hand, with his flesh all
rent and torn. Then said the guide, That is one Heed-
less, that was going this way; he has — xeepusss 1s suaty,

AND TAKE HEED PRE-

lain there a greatewhile. ’ ‘There was **""=>

ONE OF THE BOYS
REPLIES,

one Take-heed with him when he was taken and slain,
but he escaped their hands. You cannot imagine how
many are killed hereabouts, and yet men are so fool-
ishly venturous, as to set out lightly on pilgrimage, and
to come without a guide. Poor Christian, it was a

* Should any one, by hearing the believer say, ‘The sorrows of death
compassed me, and the pains of hell gat hold upon me,’ be tempted to
avoid all religious duties, company, and reflections, lest he should ex-
perience 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 dis-
compose a man’s mind, when such neglect exposes him to the eternal
endurance of it: whereas the short taste of distress, which may be ex-
perienced by the tempted believer, will make redemption more precious,
and render peace, comfort, and heaven at last, doubly delightful!454

 

THE PILGRIM’S PROGRESS.

wonder that he here escaped! But he was beloved of
his God: also he had a good heart of his own, or else

he could never have done it.*

Now they drew towards the end of this way; and just
there, where Christian had seen the cave when he went
act, a craxt, by, out thence came forth Maul, a giant.

QUARRELS WITH

exeatueart. "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 giant;
you know what things: but 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 children stood trembling, and knew not
what to do.) Quoth the giant, You rob the country,
and rob it with the worst of thefts.—These are but gen-
erals, said Mr. Great-heart; come to particulars, man.
Then said the giant, Thou practisest the craft of a
con's ministers kidnapper; thou gatherest up women

COUNTED AS KID

NAPPERS. and children, and carriest them into a

* The discouragement of dark temptations is not so formidable, in the
judgment of experienced Christians, as the snares connected with them:
for, while numbers renounce their profession, to get rid of their disquie-
tude; 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 ex-
perience; and others are led to spend all their time in company, or even
to dissipate the gloom by engaging in worldly amusements, because
retirement exposes them to these suggestions. In short, the enemy em
deavours to terrify 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 circum-
spection and prayer constitute our best preservative; 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.THE PILGRIM’S PROGRESS. ' 455

strange country, to the weakening of my master’s
kingdom.—But now Great-heart replied, lam a servant
of the God of heaven; my business is to persuade
sinners to repentance. I am commanded to do my
endeavours to turn men, women, and rae cianr anv
children “from darkness to light, and MUST FIGHT.
from the power of Satan unto 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 out: so Mr. Great-heart, recovering
himself, laid about him in full lusty manner, and gave
the giant a wound in his arm: thus he fought for the
space of an hour to that height of heat, that the breath
came out of the giant’s nostrils as the heat doth out of
a boiling caldron.

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 both fell to it again; and Mr. Great-heart, with
a blow, fetched the giant down to the ous cranr srrvce
eround, Nay, hold, let me _ recover, oe
quoth he: so Mr. Great-heart fairly let him get up. So
to it they went again, and the giant missed but little
of all-to breaking Mr. Great-heart’s skull with his

club.
Mr. Great-heart seeing that, runs to him in the full456 , THE PILGRIM’S PROGRESS,

heat of his spirit, and pierceth 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

t

 

nz 1s stain, anv his blow, and smote the head of the giant
HIS HEAD DISPO- i
BED OF. from his shoulders. Then the women and
children rejoiced, and Mr. Great-heart also praised God
for the deliverance he had wrought.

When this was done, they amongst them erected a
pillar, and fastened the giant’s head thereon, and wrote

under it, m letters that passengers might read,

He that did wear this head was one
That pilgrims did misuse;

He stopt their way he spared none,

But did them all abuse:THE PILGRIMS PROGRESS.

Until that I Great-heart arose,
The pilgrims’ guide to be;

Until that I did him oppose,
‘That was their enemy.*

Now 1 saw that they went on to the ascent that was
a little way off cast up 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 dangerous an enemy. As they sat thus and
did eat, Christiana asked the guide if he had caught no
hurt in the battle. Then said Mr. Great-heart, No,
save a little on my flesh; yet that also shall be so far
from being to my detriment, that it 1s at present a

* 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 moralists, who in protestant countries have too generally
succeeded the Romish priests and the heathen philosophers, in keeping
men ignorant of the way of salvation, and in spoiling by their sophistry
such as seem to be 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,’ as robbers and
kidnappers: they terrify many, (especially when they have the power
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; and they that are strong will be instrumental in
animating the feeble to go on their way rejoicing and praising God.
But though these enemies may be baffled, disabled, or apparently slain,
it will appear that they have left a posterity on earth, to revile, injure,
and oppose the spiritual worshippers 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 en-
forcing their arguments and persuasions. ‘We have a law, and by our
law he ought to die;’ this decision, like a heavy club, seems capable
of bearing all down before it: nor can any withstand its force, but those
who rely on Him that is stronger than all.

3H408 THE PILGRIM’S PROGRESS.

proof of my love to my Master and you; and shall be
a means, by grace, to increase my reward at last.

Cur. But were you not afraid, good sir, when you
saw him come with his club?

It is my duty, said he, to mistrust my own ability,

that I may have reliance on Him that 1s

DISCOURSE OF
THE FIGHT.

stronger than all.’

Cur. 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 him-
self was served; and yet he it was that conquered at
last.

Mar. When you all have thought what you please,
wattuswxene I think God has been wonderfully good
ADMIRES GOD'S
oop Nees. unto us, both in bringing us out of this
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.

Then they got up, and went forward. Now a little
before them stood an oak: and under it,

OLD HONEST ASLEEP
UNDER AN OAK.

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
business here ¢

Great. Come, man, be not so hot, here are none

ONE RAINE SOME Dut wriends, Yet the old-man @ets Up,

TIMES TAKES AN-
OTHER FOR HIS

ENEMY, and stands upon his guard, and will
know of them what they are. Then said the guide,

h 2 Cor. iv.THE PILGRIM’S PROGRESS. 459

My name is Great-heart: I am the guide of these |
pilgrims, that are going to the Celestial country. |
Then said Mr. Honest, I cry you mercy. I feared )
that you had been of the company of — tar« senween ah
those that some time ago did rob Little- Pa eB yin ("
faith of his money; but now I look better about me, I

perceive you are honester people.*

Great. Why, what would or could you have done,
to have helped yourself, if indeed we 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, I am sure | A
you could never have given me the worst on’t; for a
Christian can never be overcome, unless he shall yield
of himself. |

Well said, father Honest, quoth the guide; for by
this I know that thou art a cock of the right kind, for
thou hast said the truth.

Hon. And by this also, I know, that thou knowest 7
what true pilgrimage is: for all others do think that  £
we are the soonest overcome of any. e

Great. Well, now we are so happily met, pray let
me crave your name, and the name of the place you
came from?

* The allegory requires us to suppose, that there were some places a
in which the Pilgrims might safely sleep; so that nothing disadvanta-
ceous to the character of this old disciple seems to have been in-
tended.—An avowed dependence on Christ for righteousness, a regard
to the word of God, and an apparent sincerity in word and deed, fa
mark a man to be a Pilgrim, or constitute a professor of the gospel: =
but wé should not too readily conclude every professor to be a true
believer. The experienced Christian will. be afraid of new acquaintance, Peet |
‘n his most unwatchful seasons he will be readily excited to lcok about bb
him; and will be fully convinced that no enemy can hurt him, unless oi
he is induced to yield to temptation and commit sin. a4 hy460 THE PILGRIM’S PROGRESS.

Hon. My name I cannot: but I came from the town
of Stupidity; it lieth about four degrees
beyond the city of Destruction.

Great. Oh! are you that countryman? ‘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 Iam such a man, since I came from such a

WHENCE MR.
HONEST CAME,

place ?*

Great. I had heard of you before, by my Master ;
for he knows all things that are done on the earth: but
sturerispoxes are JL have often wondered that any should

WORSE THAN THOSE

aaa seome trem your place) for your town 1s
worse than is the city of Destruction 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
hath been with me.T

* Honesty in the abstract seems to mean sinless perfection. The
Pilgrim was a sound character, but conscious of many imperfections, of
which he was ashamed, and from which he sought deliverance. The
nature of faith, hope, love, patience, and other holy dispositions is de-
scribed in scripture, as a man would define gold, by its essential properties,
This shows 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 degree of the gold or of the allcy
which is found in our characters.

{ 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 be thus
rendered the more conspicuous and illustrious.THE PILGRIM’S PROGRESS. 461

Great. 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
pilgrimage.

Then said Christiana, My name, I suppose, you have
heard of: good Christian was my hus-
band, and these four are his children.

OLD HONEST AND
CHRISTIANA TALK.

But can you think how the old gentleman was taken,
when she told him who she was! He skipped, he
smiled, he 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 Mat- gp wr. nonest’s
thew the publican, not in vice but in ae Leer
virtue. Samuel, said he, be 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 flies from temptation. And James, be thou
like James the Just, and like James the brother of our
Lordi 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 ,, puessery
thou be sustained, and carried through all ns

i Matt. x. 3. Psalm xcix. 6 Gen, xxxix Acts 1. 13) 14:462 THE PILGRIM’S PROGRESS.

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 along together, the guide asked

TALK OF ONE
FEARING.

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
troublesome pilgrims that ever I met with in all my
days.

Great. I perceive you knew him, for you have given
a very right character of him.

Hon. Knew him! I was a great companion of his;
TI was with him most an end; when he first began to
think upon what would come upon us hereafter, I was
with him.

Great. I was his guide from my Master’s house to
the gates of the Celestial City.

Hon. Then you knew him to be a troublesome one.

Great. I did so; but I could very well bear it; for
men of my calling are oftentimes intrusted with the
conduct of such as he was.*

* 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 he contracted guilt, and
lost his comfort: but Fearing dreaded sin, and coming short of heaven,
more than all that flesh could do unto him. He was alarmed at the
least appearance or report of opposition; but this arose more from con-
scious weakness, and the fear of 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,THE PILGRIM’S PROGRESS, 463

Hon. Why, then, pray let us hear a little of him, and
iow he managed himself under your conduct.

Great. Why, he was always afraid that he should
come short of whither he had a desire to mr. rearine’s
go. Every thing frightened him that he PILGRIMAGE.
heard any body speak of, if it had but the least appear-
ance of opposition in it. I hear that he lay roaring at
the Slough of Despond for above a month — ms srxavrour
together; nor durst he, for all he saw DESPOND.
several go over before him, venture, though they, many
of them, offered to lend him their hands. He would not
go back again neither. The Celestial City, he said, he
should die if he came not to it; and yet he was de-
jected at every difficulty, and stumbled at every straw
that any body cast in his way. Well, after he had lain
at the Slough of Despond a great while, as I have told
you, one sunshiny morning, I don’t know how, he ven-
tured, 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 was. So
he came up to the gate, you know what I mean, that
stands at the head of this way, and there © ays sexaviour
also he stood a great while before he would “" °°" ""”
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, for all he got before some to

habit, first ‘impressions, disproportionate and partial views of truth, and
these concurring with weakness of faith, and the

improper instructions: 7 |
sive a cast to their experience and

commoh infirmities of human nature,
character, which renders them uncomfortable to themselves, and trouble-

some to others. Yet no competent judges doubt but they have the root

of the matter in them; and none are more entitled to the patient,

isl inis 1 Christians.
sy mpathising, and tender attention of ministers and Christie464 THE PILGRIM’S PROGRESS.

the gate, yet many of them went in before him. There
the poor man would stand shaking and shrinking; |
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 on 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 spoke to him wondered to see him so faint, so
he said 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 show his face.
Well, after he had been entertained there a while, as
you know how the manner is, he was bid go on his
way, and also told the way he should take. So he
went on till he came to our house; but as he behaved
mis venaviour az himself at the gate, so did he at my
pon, 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, till, poor man, he was almost starved ;
yea, so great was his dejection, that though he saw
several others for knocking get in, yet he was afraid to
venture. At last, I think, I looked out of the window,
and perceiving a man to be up and down about theTHE PILGRIM’S PROGRESS. 465

door, I went out to him, and asked what he was. But,
poor man, the water stood in his eyes; so I perceived
what he wanted. I went therefore in, and told it in
the house, and we showed the thing 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 duord, he 4.0% ne wis exeee-
carried it wonderfully lovingly 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 thereon, and said his
desire should be granted. So when he had been there
a good while, he seemed to get some heart, and to be a
little more comfortable. For my Master, .xcourscsp at
you must know, is one of very tender tas wovse. ”
bowels, especially to them that are afraid; wherefore
he carried it so towards him, as might tend most to his
encouragement. Well, when he had had a sight of the
things of the place, and was ready to take his journey
to go to the city, my Lord, as he did to Christian
before, gave him a bottle of spirits, and some comfort-
able things to eat. Thus we set forward, and I went
before him; but the man was but of few words, only
he would sigh aloud.

When we were come to where the three fellows
were hanged, he said that he doubted as was creaur

AFRAID WHEN HE

that that would be his end also. Only he saw tue crsser,
seemed glad when he saw the Cross and: #* "gr" tao
the Sepulchre. There I confess he desired to stay a
little to look; and he seemed for a while after to be a
little cheery. "When he came to the hill Difficulty, he
made no stick at that, nor did he much fear the lions:
for you must know that his trouble was not about

31466 THE PILGRIM’S PROGRESS,

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 of the place; but he was
ashamed to make himself much in company. He de-

sitter tee, Sled Much to “be alone: yet he always
levede god walle and Maher * 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
unavailing 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, indeed, helped forward, through the mercy of God, in a very
extraordinary manner: yet they still remain exposed to alarms and discour-
agements, in every stage of their pilgrimage: nor can they ever habitually
rise superior to them. They are afraid even of relying on Christ for salva-
tion; because they have not distinct views of his love, and the methods of
his grace; and imagine 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 diffidence; and being consciously
unworthy, can hardly believe that the Lord regards them, or will grant
their requests. They are also prone to overlook the most decisive evidences
of their reconciliation to God; and to persevere in arguing with perverse
ingenuity against their own manifest happiness. The same mixture of
humility and unbelief renders persons of this description backward in asso-
ciating with their brethren, and in frequenting those companies in which
they might obtain further instruction: for they are afraid of being considered
as believers, or even serions inquirers; so that affectionate and earnest per-THE PILGRIM’S PROGRESS. 467

When we went also from the house Beautiful, down
the hill, into the Valley of Humiliation, eceasaxris ras

VALLEY OF HUMI-

he went down as well as ever I saw a *47°*

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 him, for I
never saw him better in all his pilgrimage than he was
in that valley.

Here he would he 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,
tracmg and walking to and fro in the valley.

But when he was come to the entrance of the Valley
of. the, Shadow! of Death, bathonohtt ee) wey a

IN THE VALLEY OF
SHADOW OF

should have lost my man: not for that dears.
he had any inclination to go back; that he always ab-
norred; but he was ready to die for fear. Oh, the
hobgoblins will have me! the hobgoblins will have me!

k Lam. iii. 27—29.

suasion is requisite to prevail with them to join in those religious exercises
by which Christians especially receive the teaching of the Holy Spirit.
Yet this arises not from disinclination, but diffidence; and though they are
often peculiarly favoured with seasons of great comfort, to counterbalance
their dejections; yet they never hear or read of those who ‘ have drawn back
to perdition,’ but they are terrified with the idea, that they shall shortly
resemble them: so that every warning given against hypocrisy and self-
deception seems to point them out by name, and every new discovery of any
fault or mistake in their views, 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 hearing of that subject above all others. They do not
peculiarly fear difficulties, self-denial, reproaches or persecution, which deter
numbers from making an open profession of religion : and yet they are more
backward in this respect than others; 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 becoming a dis:

grace to religion.468 THE PILGRIM’S PROGRESS.

cried he; and I could not beat him out on’t. He made
such a noise and such an outcry here, that had they
but heard him, it was enough to encourage them to
come and fall upon us.

But this I took very great notice of, that this valley
was as quiet when we went through it, as ever I knew
it before or since. I suppose those enernies here had
now a special check from our Lord, and a command
not to meddle until Mr. Fearing had passed over it.*

It would be too tedious to tell you of all: we will
therefore only mention a passage or two more. When

mis peaaviounar Me was come to Vanity Fair, I thought
ae a he would have fought with all the men
in the fair. I feared there we should have been both
knocked on the head, so hot was he against their
fooleries. Upon the Enchanted Ground he 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

* 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: so that in this respect they need more than others the
tender and patient instructions of faithful ministers: while they repeat the
same complaints, 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.THE PILGRIM’S PROGRESS. 469

remarkable ;—the water of that river was lower at this i
time than ever I saw it in all my life; so he went over | 4
at last, not much above wetshod. When he was going ue
up to the gate, I began to take leave of him, ais novpwese i

and to wish him a good reception above, **“**” |

So he said, I shall, I shall. Then parted we asunder
and I saw him no more.

Hon. Then it seems he was well at last?

Great. Yes, yes, I never had doubt about him. He
was a man of a choice spirit, only he was always kept
very low, and that made his life so burdensome to him- |
self, and so troublesome to others.! He was, above a
many, tender of sin: he was so afraid of doing injuries
to others, that he often would deny himself of that
which was lawful, because he would not offend.”

Hon. But what should be the reason that such a good
man should be all his days so much in the dark?

Great. There are two sorts of reasons for it. One
is, the wise God will have it so: some _ nsasoxs wut
must pipe, and some must weep." Now '*™## 248 | @
Mr. Fearing was one that played upon the bass. He |
and his fellows sound the sackbut, whose notes are
more doleful than the 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 that profession that |
begins not in heaviness of mind. The first string that ne
the musician usually touches, is the bass, when he
intends to put all in tune. God also plays upon this |
string first, when he sets the soul in tune for himself. i
Only there was the imperfection of Mr. Fearing; he |
could play upon no other music but this, till towards his

latter end. | i

. ] j :
} Psalir 1xxxviil. m Rom. xiv. 21. 1 Cor. viii. 13. n Matt. xi. 16, 17 i470 THE PILGRIMW’S PROGRESS.

[I make bold to talk thus metaphorically for the
ripening of the wits of young readers, and because in
the book of the Revelation, the saved are compared to
a company of musicians, that play upon their trumpets
and harps, and sing their songs before the throne.°|

Hon. He was a very zealous man, as one may see
by that relation which you have given of him. Dhiff-
culties, 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.

Great. You say right; those were the things that
a cuosranovr Were his troublers: and they, as you have

Pa well observed, arose from the weakness of
his mind thereabout, not from weakness of spirit as to
the practical part of a pilgrim’s life. I dare believe
that, as the proverb is, he could have bit a firebrand,
had it stood in his way; but the 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 dif-
fered in two things. His troubles were so great, that
they broke 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 entertaiment; but
my trouble was always such as made me knock the

CHRISTIANA’S
SENTENCE,

louder.
Mer. If I might also speak my heart, I must say
wencr’s that something of him has also dwelt in me.

SENTENCE,

o Reveev. &. xiv.72) 3THE PILGRIM’S PROGRESS. AG1

For 1 have ever been more afraid of the lake, and the
loss of a place in paradise, than I have been of the
loss of other things. Oh, thought I, may I have the
happiness to have a habitation there! "Tis 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 with- y..rsews
in 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?

No fears, no grace, said James. ‘Though there is
not always grace where there 1s thec feats Olin acgaes a
hell, yet to be sure there is no grace where be aare b
there is no fear of God.

Great. Well said, James, thou hast hit the mark.

For the fear of God is the beginning of wisdom ; and |
to be sure they that want the beginning have neither |
middle nor end. But we will here conclude our dis-

course of Mr. Fearing, after we have sent after !

this farewell. :

Well, Master Fearing, thou didst fear
Thy God, and wast afraid

Of doing any thing, while here,
That would have thee betrayed. i

And didst thou fear the lake and pit? i
Would others did so too! |

For, as for them that want thy wit, : |
They do themselves undo.*

* No Christians are more careless about the opinion of the world, or more
zealous against its vanities, or more watchful in times of ease and prosperity,
than persons of this description; but the prospect of death is often a |
terror t¢ them; especially when they suppose it to be at hand; yet they |
often die with remarkable composure and comfort. Few ministers, who
have had an opportunity of carefully observing the people intrusted to their |
pastoral care, can help thinking of some individual, who might seem to have a
been the original of this admirable portrait; which is full of instruction both |4°72 THE PILGRIM’S PROGRESS,

Now, I saw that they still went on in their talk. Fos
after Mr. Great-heart had made an end with Mr. Fear-
ing, Mr. Honest began to tell them of another, but his
orm. seurwitt, Name was Mr. Self-will, He pretended
himself to be a pilgrim, said Mr. Honest; but I per-
suade myself he never came in at the gate that stands
at the head of the way.

Great. Had you ever any talk with him about it?

Hon. Yes, more than once or twice; but he would
onpnonest always be like himself, self-willed. He
WITH HIM neither cared for man, nor argument, nor
yet example; what his mind prompted him to, that he
would do, and nothing else could he be got to do.

Great. Pray what principles did he hold? for I sup-
pose you can tell.

Hon. He held, that a man might follow the vices as
serr-wiivs Well as the virtues of the pilgrims; and that
oe" if he did both, he should be certainly saved.

Great. 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 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.

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 things which this good man dreaded, bear a contrary char-
acter, 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 humilia-
tion, conscientiousness, abhorrence of sin, and victory over the world, may
justly be suspected of having begun their religion in a wrong manner; as
tney more resemble the stony-ground hearers, who ‘receive the word with
joy, but have no root in themselves,’ than those who ‘sow in tears, to reap
in joy.” For godly sorrow worketh repentance unto salvation, not to

repented of.THE PILGRIM’S PROGRESS. 473

But this I perceive is not the thing; but if I understand
you right, your meaning is, that he was of opinion,
that it was allowable so to be. |

Hon. Ay, ay, so I mean, and so he believed and
practised.

Great. But what grounds had he for his so saying?

Hon. Why, he said he had the scripture for his
warrant.

Great. Pr’ythee, 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 therefore he could do it. He said, that Sarah and
the godly midwives of Egypt lied, and so did saved
Rahab, and therefore he could do it. He said, that the
disciples went at the bidding of their Master, and took
away the owner’s ass, and therefore he could do so too.
He said, that Jacob got the inheritance of his father in
a way of guile and dissimulation, and therefore he
could do so too. |

Great. 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, Wc.

Great. An opinion that is not fit to be with any
allowance in the world!

Hon. You must understand me rightly: he did not
say that any man might do this; but that they who had
the virtues of those that did such things, might also do
the same.

Great But what more false than such a conclusion !

3K474 THE PILGRIM’S PROGRESS.
For this is as much as to say, that because good men
heretofore have sinned of infirmity, therefore he had
allowance to do it of a presumptuous mind: or that if,
because a child, by the blast of the wind, or for that it
stumbled at a stone, fell down and _ defiled itself in the
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 “ stumble
at the word, being disobedient, whereunto they also
were appointed.”’ His supposing that such may have
the godly men’s virtues, who addict themselves to their
vices, is also a delusion as strong as the other. "Tis
just as if the dog should say, I have, or may have, the
qualities of the child, because I lick up its stinking
excrements. To eat up the sin of God’s people,’ is no
sign of one that is possessed with their virtues. Nor
can I believe that one that is of this opinion, can at
present have faith or love inhim. But I know you have
made some 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 contrary to it in opinion.

Great. A very wicked answer. For, though to let
loose the bridle to lusts, while our opinions are against
such things, is bad; yet to sin, and plead a toleration
so to do, is worse: the one stumbles beholders acci-
dentally, the other leads them into the snare.

Hon. There are many of this man’s mind,* that have

po lebets 1.6: q Hos. iv. 8.

| * The author peculiarly excels in contrasting his characters, of which
i} a striking instance here occurs. The preceding episode relates to a
very conscientious Christian, who, through weak faith and misapprehen-THE PILGRIM’S PROGRESS. 479

not this man’s mouth; and that makes going on pil-
grimage of so little esteem as it is.

Great. You have said the truth, and it is to be
lamented: but he that feareth the King of paradise
shall come out of them all.

Cur. There are strange opinions in the world. I
know one that said, it was time enough to repent when
we come to die.

Great. Such are not over-wise; that man would
have been loth, might he have had a week to run
twenty miles in his life, to have deferred his journey to
the last hour of that week.

Hon. You say right; and yet the generality of them
who count themselves pilgrims do indeed do thus. I

sion, carried his self-suspicion to a troublesome and injurious extreme:
and we have next introduced 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 unregenerate, 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 as 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 in perverting others to
such palpable and gross absurdities and abominable tenets; except they
meet with those, that have long provoked God, by endeavouring to
reconcile a wicked life with the hope of salvation. But it may properly
be observed, that several expressions, which seem to represent faith as
an assurance of a personal interest in Christ; or to intimate, that be-
lievers have nothing to do with the law, even as the rule of their con-
duct; with many unguarded assertions 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 upor the gospel.
for there are many of this man’s mind, who have not this man’s mouth.476 THE PILGRIM’S PROGRESS.

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 have 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 just as fast back again.—lI have
seen some who have spoken very well of a pilgrim’s life
at first, 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 a place, who, when
they have been almost there, have come back again,
and said there is none. I 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 on 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

FRESH NEWS
OF TROUBLE.

GREAT-HEART’S
RESOLUTION.

pilgrims.crepe ©

      
 
 
 
 
 
 
 
 
  
 
 
 
  
 
  
 
 
 
 
 
 
 
 
 
 
 
  
  
 
   
    

THE PILGRIM’S PROGRESS. ATT

Christiana then wished for an inn to refresh herself
and her children, because they were
weary. Then said Mr. Honest, There
is one a little before us, where a very honourable dis-
ciple, one Gaius, dwells." So they all concluded to
turn in thither; and the rather, because the old gentle-
man gave him so good a report. When they came
to the door, they went in, not knocking, for folks use

CHRISTIANA WISHES
FOR AN INN.

not to knock at the door of an inn. Then they called
for the master of the house, and he came to them. So
they asked if they might lie there that night.

Gaius. Yes, gentlemen, if you be true men, for my
house'is for mone but pilewms.* ‘Then 4 fi oseewencaine
were Christiana, Mercy, and the boys “7 °°"
the more glad, for that the innkeeper was a lover of
pilgrims. So they called for rooms, and he showed
them one for Christiana and her children and Mercy,
and another for Mr. Great-heart and the old gentleman.

Then said Mr. Great-heart, Good Gaius, what hast
thou for supper? for these pilgrims have come far to-
day, and are weary.

It is late, said Gaius, so we cannot conveniently go
out to seek food; but such as we have you shall be
welcome to, if that will content.

Great. We will be content with what thou hast in
the house; for as much as I have proved thee, thou art
never destitute of that which is convenient.

r Rom. xvi. 23.

* The spiritual refreshment arising from experimental and affectionate
conversation with Christian friends, seems to be here more especially
intended: yet the name of Gaius snggests also the importance of the
apostle’s exhortation, ‘Use hospitality without grudging.’ This ought
to be attended to, even in respect of those with whom we have hitherto
had no acquaintance, provided their characters are properly certified
to us: for we are all brethren in Christ.A778 THE PILGRIM’S PROGRESS,

Then he went down and spake to the cook, whose
aatvs’s coox. name was ‘T'aste-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 in; and while
supper is making ready, if you please, let us entertain
one another with some good discourse: so they all said,

HE COMES UP
AGAIN.

Content.
_zarxsetweex Then said Gaius, Whose wife is this aged
Srar. matron? and whose daughter is this young
damsel ?

Great. This woman is the wife of one Christian, a
pilgrim of former times; and these are his four
children. The maid is one of her acquaintance, one
that she hath persuaded to come with her on pilgrimage.
The boys take all after their father, and covet to tread
in his steps; yea, if they do but see any place where
the old pilgrim hath lain, or any print of his foot, it
ministereth joy to their hearts, and they covet to le or
tread in the same. |

Then said Gaius, Is this Christian’s wife, and are these
Christian’s children? I knew your husband’s
father, yea, also his father’s father. Many
have been good of this stock; their ancestors dwelt
first at Antioch.© Christian’s progenitors, (I suppose
you have heard your husband talk of them) were very
worthy men. They have, above any that I know,
showed themselves men of great virtue and courage, for
the Lord of the pilgrims, his ways, and them that loved
him. I have heard of many of your husband’s relations
that have stood all trials for the sake of the truth.

OF CHRISTIAN’S
ANCESTORS,

s Acts xi. 26.THE PILGRIM’S PROGRESS. 479

Stephen, that was one of the first of the family from
whence your husband sprang, was knocked on the head
with stones.’ James, another 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 into the sea to be
drowned. It would be impossible utterly to count up
all of that family that have suffered injuries and death
for the love of a pilgrim’s life. Nor can I but be glad
to see that thy husband has left behind him four such
boys as these. I hope they will bear up their father’s
name, and tread in their father’s steps, and come to
their father’s end.

Great. Indeed, sir, they are likely lads; they seem
to choose heartily their father’s ways.

Gaius. That is it that I said. Wherefore Christian’s
family is like still to spread abroad upon the face of the
ground, and yet to be numerous upon the spvree ro omar
face of the earth; let Christiana look out *°**
some damsels for her sons, to whom they may be
betrothed, &c. that the name of their father, and the
house of his progenitors, may never be forgotten in the
world.

Hon. ’Tis pity his family should fall and be extinct.

Gaius. Fall it cannot, but be diminished it may; but
let Christiana take my advice, and that is the way t.
uphold it. And, Christiana, said this inn-keeper, I am

=

t Acts vii. 59, 60. u Acts xii. 2.480 THE PILGRIM’S PROGRESS.

glad to see thee and thy friend Mercy together here, a
lovely couple. And if I may advise, take Mercy into a
nearer relation to thee: if she will, 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
»marcn nerween and in process of time they were married

MERCY AND MAT:

er but more of that hereafter.*

Gaius also proceeded, and said, I will now speak
on the behalf of women, to take away their reproach.
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 show how much they

way womenor that came after did abhor the act of the

OLD SO MUCH DE-

fee ore PRE nether, this; sex: an “thes Olde Lestament

v Gen. iii. Gal. iv. 4.

* 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; 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, when
united with fervent prayer, and the persuasive eloquence of a good
example, is so important a service to the church and to the commv-
nity, that few persons are capable of doing greater or more perma-
nent good in any other way. But this requires strict attention to the
rules of scripture, in every step of these grand concerns: for children,
brougnt up in ungodliness and ignorance, among those who are strangers
to the gospel, are far more hopeful, than such as have received a
bad education, witnessed bad examples, and imbibed worldly principles,
in the families of evangelical professors.THE PILGRIM’S PROGRESS. 481

coveted children, if happily this or that woman might
be the mother of the’‘Saviour of the world. I will say
again, that when the Saviour was come, women rejoiced
in him, before either man or angel.” I read not that
ever any man did give unto Christ so much as one
groat; but the women followed him, and ministered to
him of their substance. ”“E'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 his sepulchre when he was
buried. They were women that were first with him at
his resurrection-morn; and women that brought tidings
first to his disciples that he was risen from the dead.*
Women therefore are highly favoured, and show, 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, soprer
and the trenchers, and to set the salt and bread coe
in order.

Then said Matthew, The sight of this cloth, and of
this forerunner of the supper, begetteth in me a greater
appetite to my food than I had before.

Garus. So let all ministering doctrines to thee in
this life beget in thee a greater desire to sit at the
supper of the great King in his kingdom; for all
preaching, books, and ordinances here, _ws71s To ze

GATHERED FROM
LAYING OF THE

are but as the laying of the trenchers, jaevowirnras
and the setting of salt upon the board, ee
when compared with the feast that our Lord will make
for us when we come to his house.

w Luke i. 42—46.

x Luke vu. 37—50. viii. 2, 3. Xxiii, 27. xxiv. 22, 23. John xi. 2. xii. 3. Matt. xxvu. 55—61.

3482 THE PILGRIM’S PROGRESS.

So supper came up. And first a heave-shoulder and
a wave-breast were: set on the table before them; to
show that they must begin their meal with prayer and
praise to God.’ The heave-shoulder David lifted up his
heart to God with; and with the wave-breast, where
his heart lay, he used to lean upon his harp when he
played. These two dishes were very fresh and good,
and they all ate heartily thereof.

The next they brought up was a bottle of wine, as
red as blood. So Gaius 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 crumbed: Gaus
spinor said, Let the boys have that, that they may
orow thereby.’

Then they brought up in course a dish of butter and

oruoney Honey. ‘Then said Gaius, Eat freely of this,
mee" for this is good to cheer up and strengthen
your judgments and understandings. This was our
Lord’s dish when he was a child: “ Butter and honey
shall he eat, that he may know how to refuse the evil,
and choose the good.”

Then they brought them up a dish of apples, and they
. prs or Were very good-tasted fruit. Then said Matthew.
"May we eat apples, since they were such by and
with which the serpent beguiled our first mother ?

Then said Gaius:

Apples were they with which we were beguiled,
Yet sin, not apples, hath our souls defiled :
Apples forbid, if ate, corrupt the blood ;

To eat such, when commanded, does us good :
Drink of his flagons then, thou church, his dove,
And eat his apples, who art sick of love.

y Lev. vin. 32—34. x. 14, 15. Psalm xxv. 1. Heb. xiii. 15.
g Deut. xxxil. 14. Judg. ix. 13. John xv. 5, a A Ber: a. b Isa. vii, 15.THE PILGRIMS PROGRESS. 483

Then said Matthew, I made the scruple, because | a
while since was sick with the eating of fruit.

Garus. 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 children: which when
Gaius heard, he said :—

A DISH OF
NUTS.

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.*

c Song vi. 11.

* The different parts of social worship and Christian fellowship are
here allegorically described. The heave-shoulder and wave-breast pre-
scribed 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 malk
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 anima
tine 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 be-
liever hath chosen. The apples represent the promises and privileges,
which believers possess by communion with Christ, in his ordinances ;
(Sol. Song ii. 8.) and the nuts signify such difficult subjects as experience
and observation enable mature Christians to understand; and which amply
repay the pains of endeavouring to penetrate their meaning, though they
are not proper for the discussion of young converts. Whatever un-
believers may think, a company of Christians, employing themselves
in the manner here described, have far sweeter enjoyments than they
ever experienced when engaged in the mirth, diversions, and pleasures
of the world: for these are merely the shadow of joy, but religion

puts us in possession of the substance.484 THE PILGRIM’S PROGRESS.

Then were they very merry, and sat at the table a
long time, talking of many things. Then said the old
gentleman, My good landlord, while we are cracking
your nuts, if you please, do you open this riddle:

A RIDDLE PUT A man there was, though some did count him mad,
FORTH BY OLD ms
eat The more he cast away, the more he had.

Then they all gave good heed, wondering what good
Gaius would say; so he sat still a while, and then thus
replied :

case He who bestows his goods upon the poor,

Ie SS Shall have as much again, and ten times more.
a Then said Joseph, I dare say, sir, I did not
“ee think you could have found it out.

Oh! said Gaius, [ have been trained up in this way
a great while: nothing teaches like experience. Ihave
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 with-
holdeth 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
as stay here a good while, and let my brother Matthew
be married here to Mercy, before we go any further.
The which Gaius, the host, overhearing, said, With a
very good will, my child.

So they stayed here more than a month, and Mercy

wartnew anp Was given to Matthew to wife. While they
eS stayed here, Mercy, as her custom was,

d Prov. xi. 24.

  

ZilsTHE PILGRIM’S PROGRESS. 485

would be making coats and garments to give to the
poor, by which she brought a very good report upon
pilgrims,*

But to return again to our story. After supper, the
lads desired a bed, for they were weary with | rue novs co
travelling. Then Gaius called, to show ®#7 =o
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 that putes sees,
forth the riddle to Gaius, began to nod. Then *°”*
said Great-heart, What, sir, you begin to be drowsy ;
come, rub up now, here is a riddle for you. Then said
Mr. Honest, Let us hear it. Then said Mr. Great-
heart:

He that would kill, must first be overcome: A RIDDLE,
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 ’tis expected
you should answer it. Then said the old gentleman:

He first by grace must conquered be, THE RiDDLE

° OPENED.
That sin would mortify :

Who that he lives would convince me,
Unto himself must die.

* If our love to sinners be only shown by seeking their spiritual good, it
will be considered as a mere bigoted desire to proselyte them .o our sect or
party: but uniform, diligent, and expensive endeay dite to relieve their
temporal wants are intelligible to every man, and bring a good report on the

profession of the gospel486 THE PILGRIM’S PROGRESS.

 

It is right, said Gaius; good doctrine and experience
teach this. For, first, until grace displays itself, and
overcomes the soul with its glory, it is altogether with-
out 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?”
Secondly, Nor will any that knows either reason or
grace, believe that such a man can be a living monu-
ment of grace, that is a slave to his own corruptions
And now it comes’ into my mind, |
will tell you a story worth the hearing.

A QUESTION WORTH
THE MINDING.

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 corruptions to grapple with ;
the old man’s were weak with the decays of nature.
The young man trod 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
acomparison. heads it against the greatest opposition,
gives best demonstration that it is strongest ; especially
when it also holdeth pace with that which meets not
with half so much, as, to be sure, old age does not.
amisvaxe. Besides, | have observed that old men have
blessed themselves with this mistake; namely, taking
the decays of nature for a gracious conquest over cor-
ruptions, and so have been apt to beguile themselves.
Indeed, old men that are gracious are best able to give

* The gracious operations of the Holy Spirit are here meant. These
overcome our natural pride, love of sin, and aversion from God and reuigion ;
and then we repent, believe in Christ, are justified by faith, mortify sin, de
o ourselves, and live to God in righteousness and true holiness.THE PILGRIM’S PROGRESS. 487

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 cor-
ruptions are naturally the weakest.* Thus they sat
talking till break of day.

Now, when the family were up, Christiana bid her son
James that he should read a chapter; so he read the
ood of Isaiah. When he had done, Mr. Honest
asked why it was that the Saviour is said
to “come out of a dry ground,” and also, that “he had
no form nor comeliness in him.”

Then said Mr. Great-heart, To the first I answer,
Because the church of the Jews, of which Christ came,
had then lost almost all the sap and spirit of religion.

ANOTHER
QUESTION.

* 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 advantage over youth; and as some old men imagine that
they have renounced sin, because they are no longer capable of committing
the crimes in which they once lived; so there are young men, who presume
that they shall live to be old, and imagine that repentance will then be 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
be properly understood; for if we do not estimate the advantages of our
situation, we cannot determine how far external amendment results from
internal renovation. During tedious diseases, or in the immediate prospect
of death, men often feel very indifferent to the world, set against sin, disin-
clined to former indulgences, and earnest about salvation: yet returning
health, business, company, and temptation, terminate such promising appear-
ances. Many suppose themselves to be very good tempered, while every
one studies to oblige them; yet provocation excites vehement anger and
resentment in the breast: nay, riches and honour while at a great distance
seem to have no charms for those, who are powerfully attracted by their
magnetical influence, when placed within their reach!488 THE PILGRIM’S PROGRESS.

To the second I say, The words are spoken in the
person of unbelievers, who, because they want the
eye that can see into our Prince’s heart, therefore
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 away again, as men do a common stone.

Well, said Gaius, now you are here, and since, as I
know, Mr. Great-heart is good at his weapons, if you
please, after we have refreshed ourselves, we will walk
into the fields, to see if we can do any good. Abouta
mile from hence there is one Slay-good, a giant, that
does much annoy the King’s highway in these parts;
and I know whereabout his haunt is. He is master of
a number of thieves: ’twould 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.

When they came to the place where he was, they

Sint eee cee found Bim wit one Feéeble-mind in lis

FOUND WITH ONE
FEEBLE-MIND IN HIS

HAND. hand, whom his servants had brought
unto him, having taken him in the way. Now the giant
was rifling him, with a purpose after that to pick his
bones; for he was of the nature of flesh-eaters.

Well, so soon as he saw Mr. Great-heart and his
friends at the mouth of his cave, with their weapons, he
demanded what they wanted.

Great. We want thee; for we are come to revenge
the quarrels of the many that thou hast slain of the pil-

grims, 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 battle they went,THE PILGRIM’S PROGRESS. 489

and fought for above an hour, and then stood still to
take wind.

Then said the giant, Why are you here on my
sround ¢

Great. To revenge the blood of pilgrims, as I 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 guys oranz assavur-

ED AND SLAIN.

sides, that he made him let his weapon
fall out of his hand. So he smote him, 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 showed his head to the family, and set it up, as
they had done others before, for a terror to those that
should attempt to do as he hereafter.*

* The refreshment of divine consolations, and Christian fellowship, is
intended to prepare us for vigorously 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 intrusted to us, and the duties
of our several stations. We.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 vur
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 appear what particular description of opposers were
represented by Slay-good : whether the author had in view certain selfish and
malignant persecutors, who intimidated professors by fines and imprison-
ment, to the hazard of their lives, or of their souls; or some plausible
neretics, who ‘taught things 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 con-
fict seems merely to denote the efforts which Christians should make to

3M490 THE PILGRIM’S PROGRESS.

Then they asked Mr. Feeble-mind how he fell intu
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
sow ressre-mixo betook myself to a pilgrim’s life, and
CAME TO BE A PIL:
pee have travelled hither from the town of
Uncertain, where I and my father were born. Iam 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 en-
tertain 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 I 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 carried up that by one of his servants.
Indeed, I have found much relief from pilgrims, though
none were willing to go so 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 come to Assault-lane,
then this giant met with me, and bid me prepare for an
encounter. But, alas! feeble one that I was, I had
more need of a cordial; so he came up and took me.

e 1 Thess. v. 14.

prevent the effect of such opposition and delusion, and to remove such
occasions of mischief out of the way; as also to show that the strong in
faith are peculiarly called to these services, and ought not to shrink from
nardship, danger, and suffering, in so good a cause.THE PILGRIMS PROGRESS. 491

I conceited he should not kill me. Also when he got
me into his den, since I went not with him willingly, I
beheved I should come out alive again; for I marx vais:
have heard, that not any pilgrim that is taken captive
by violent hands, if he keeps heart whole towards his i
Master, is, by the laws of providence, to die by the
hand of the enemy. Robbed 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 the author, and
you as the means, Other brunts I also look for; but
this I have resolved on, to wit, to run when I marx ruis! 4
can, to go when I cannot run, and to creep when I ls
cannot go. As to the main, | 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 ?

Fsesie. Acquainted with him! Yes, he came from
the town of Stupidity, which lieth four degrees to the
northward of the city of Destruction, and as many off

* The character of Feeble-mind seems to coincide in some things with
that of Fearing; and in others with the description of Little-faith. Con-
stitutional timidity and lowness of spirits, arising froma feeble frame and
frequent sickness, while they are frequently the means of exciting men to |
elizion, give also a peculiar cast to their views and the nature of their a
profession ; tend to hold them under perpetual discouragements, and unfit He
them for hard and perilous services. This seems implied in the name a
given to the native place of Feeble-mind : his uncertainty or hesitation in
his religious profession was the effect of his natural turn of mind, which |
was opposite to the sanguine and confident. Yet this timid and discouraged 4
‘rresolution is often connected with evident sincerity and remarkable per- .
severance in the ways of God. The principal difference between Feeble- i
mind and Fearing seems to be this: that the former was more afraid cf |
opposition, and the latter more doubtful about the event; which perhaps : |
may intimate, that Slay-good rather represents persecutors thar deceivers492 THE PILGRIM’S PROGRESS.

 

ur.reantne, of where I was born; yet we were well
MR FEEBLE-MIND’S
UNCLE. 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, but yet we were
much of a complexion.

Hon. I perceive you knew him, and I am apt to
believe also that you were related one to another; for
_feepreainn was YOU have his whitely look, a cast like
ines rearores. hig with your eye, and your speech is
much alike.

Freerz. Most have said so that’ have known us
both: and, besides, what I have read in him | have for
the most part found in myself.

Come, sir, said good Gaius, be of good cheer; you
are welcome to me, and to my house. What
thou hast a mind to, call for freely ; and what
thou wouldst have my servants do for thee, they will do
it with a ready mind.

Then said Mr. Feeble-mind, This is an unexpected
favour, and as the sun shining out ofa 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 pockets, I should go to Gaius mine host?

GAIUS COM-
FORTS HIM.

NOTICE TO BE TAKEN
OF PROVIDENCE.

Yet so it is.
Now just as Mr. Feeble-mind and Gaius were thus
ripin@s HOW ONE in talk, there comes one running, and called

NO@-RIGHT WaAsS
SLAIN BY A THUN

DER BOLT. at the door, and said, 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 thun-
derbolt.

Alas! said Mr. Feeble-mind, is he slain ?

MR FFEBLE-MIND’S
COMMENT UPON IT.

He overtook me some days before I cameTHE PILGRIM’S PROGRESS. 493

so far as hither, and would be my company-keeper.
He was also with me when Slay-good the giant took
me, but he was nimble of his heels, and escaped: but
it seems he escaped to die, and I was taken to live.*

What one would think doth seek to slay outright,

Ofttimes delivers from the saddest plight.

That very Providence whose face is death,

Doth ofttimes to the lowly life bequeath.

I taken was, he did escape and flee;

Hands crossed gaye death to him, and life to me.

Now, about this time, Matthew and Mercy were
married; also Gaius gave his daughter Phebe to James,
Matthew’s brother, ‘to wife; after which time, they yet
stayed about ten days at Gaius’s house, spending their
time and the seasons like as pilgrims use to do.

When they were to depart, Gaius made them a feast,
and they did eat and drink, and were merry. Now the
hour was come that they must be gone; xe riterims Pre

PARE: ‘NOr.GG@ {FOR-
wherefore Mr. Great-heart called for a “**?
reckoning. But Gaius told him, that at his house it
was not the custom of pilgrims to pay for their enter-
tainment. He boarded them by the year, but looked
for his pay from the good Samaritan, who had promised
him, at his return, whatsoever charge be was at with
them, faithfully to repay him.’ Then said Mr. Great-
heart to him:

f Tike 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; 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, shows us how important the author
deemed it, to warn false professors at the same time that we comfort the
foeble-minded, and to mark as exactly as we can the discriminating pecu-

liarities of their aim and experience.494 THE PILGRIMS PROGRESS.

Great. “Beloved, thou doest faithfully, whatsoever
now they crest thou doest to the brethren, and to

ONE ANOTHER AT
eee. strangers, which have 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 Gaius took leave of them all,
cartes rast xxv. and his children, and particularly of Mr.
NRSS TO FEEBLE-
ne Feeble-mind. He also gave him some-
thing to drink by the way. Now Mr. Feeble-mind,
when they were going out of 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.

Fersre. Alas! I want a suitable companion. You
are all lusty and strong, but I, as you see, am weak; I
rermumarve vor 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
wis excuse rorir. bear. I shall like no laughing; I shall
like no gay attire ; I shall like no unprofitable questions.
Nay, [am so weak a man as to be offended with that
which others have a liberty to do. I do not yet 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 with
a sick man among the healthy, or as a lamp despised ;
(‘He that is ready to slip with his feet is asa lamp

g 3 John 5, 6,THE PILGRIM’S PROGRESS, 499

despised in the thought of him that is at ease:") 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 4 curisriay sererr,

GREAT-HEART’S
COMMISSION.

some things, both opinionative and practical, for your
sake: we will not enter into doubtful disputations before
you; we will be made all things to you, rather 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 dis-
course, Mr Ready-to-halt came by, with his rromises,
crutches in his hand, and he also was going on pil-
srimage.™

h Job xii. 5. i Kom. xiv. 1 Cor. viii. k 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 liberty
used by their brethren, arises from ignorance and low attainments: and
therefore they deem it better to live retired, than to burden others with their
peculiarities, or be grieved with things which every where meet their obser-
vation. But there are persons, that expect to be encouraged as weak
believers, who are far removed from such scrupulousness ; and whose weak-
ness consists merely in an inability to maintain an unwavering confidence,
while they live in a loose and negligent manner. These seem more
to resemble Not-right than Feeble-mind. They that are indeed weak
believers, should Jearn 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. (The author, in a marginal note, has marked Great-heart’s
answer as a Christian spirit.) They will, however, commonly find asso-
ciates, in some measure of their own turn, who are often more useful to
them, than such as cannot entirely sympathize with their feelings.496 THE PILGRIM’S PROGRESS.

Then said Mr. Feeble-mind to him, Man, how camest
thou hither? Iwas but now complaining that I had
rervewinp onan NOt a suitable companion, but thou art
HAVE coma, according to my wish. Welcome, wel-
come, 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. Feeble-mind, rather than we will part, since
we are thus happily met, I will lend thee one of my
crutches.

Nay, said he, though I thank thee for thy good will,
I am not inclined to halt before I am Jame. How-
beit, I think, when occasion is, it may help me against
a dog.

Reavy. If either myself or my crutches can do thee
a pleasure, we are both at thy command, good Mr.
I’eeble-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
new ratx. Some profitable things of some that have gone
on pilgrimage before us.

Great. With a good will. I suppose you have heard
how Christian of old did meet with Apollyon in the
Valley of Humiliation, and also what hard work he had
to go through the Valley of the Shadow of Death.
Also I think you cannot but have heard how Faithful
was put to it by Madam Wanton, with Adam the First,
with one Discontent, and Shame; four as deceitful vil-
lains as a man can meet with upon the road.

Hon. Yes, I believe I have heard of all this; buteS Ste rae Sy ee ee ee ee Pee ee ee

     
  
 
 
 
  
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
  
  
  
 
 
 
 
 
 
 
  
   

THE PILGRIM’S PROGRESS. 497

indeed good Faithful was hardest put to it with Shame:
he was an unwearied one.

Great. 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 also a nota-
ble one.

Great. He was a confident fool; yet many follow
his ways.

How. He had like to have beguiled Faithful.

Great. Ay, but Christian put him into a way quickly
to find him out.

Thus they went on till they came to the place where
Evangelist met with Christian and Faithful, and pro-
phesied to them what should befall them 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 youso? I dare say it was a hard chapter
that then he did read unto them.*

Great. "T'was so; but he gave them encouragement
withal. But what do we talk of them? They were a
couple of lion-like men; they had set their faces like
flint. Do not you remember how undaunted they were
when they stood before the judge?

* The near prospect of persecution is formidable even to true be-
lievers, notwithstanding all the encouragements of God’s word. It ig
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 the assurance of hope; put 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,
reekness, faith and love, which might be sufficient for us, should mat .ere
come to the worst.

So498 THE PILGRIM’S PROGRESS.

Hon. Well: Faithful bravely suffered.

Great. So he did, and as brave things came on’t;
for Hopeful, and some others, as the story relates it,
were converted by his death.

Hon. Well, but pray go on; for you are well
acquainted with things. |

Great. Above all that Christian met with after he
had passed through Vanity Fair, one By-ends was the
arch one.

Hon. By-ends! what was he?

Great. A very arch fellow, a downright hypocrite ;
one that would be religious, whichever way the world
went; but so cunning, that he would be sure never to
lose or suffer for it. He had his mode of religion for
every fresh occasion, and his wife was as good at it as
he. He would turn from opinion to opinion; yea, and
plead for so doing, too. But so far as I could learn, he
came to an ill end with his by-ends; nor did I ever
hear that any of his children were ever of any esteem
with any that truly feared God.

Now by this time they were come within sight of
ruex cone witmn the town of Vanity, where Vanity Fair
SIGHT OF VANITY
rare is kept. So, when they saw that they
were so near the town, they consulted with one another
how they should pass through the town; and some said
one thing, and some another. At last Mr. Great-heart
said, I have, as you may understand, often been a con-
ductor of pilgrims through this town. Now, I am
acquainted with one Mr. Mnason, a Cyprusian by
nation, an old disciple, at whose house we may lodge.
If you think good, said he, we will turn in there.

Content, said old Honest; Content, said Christiana ;
Content, said Mr. Feeble-mind; and so they said ail.THE PILGRIM’S PROGRESS. 499

Now you must think that 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 in. Then rey enrerivro
said Mnason their host, How far have ye TO LODGE =
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; sit down. So

they sat down.

Then said their guide, Come, what cheer, good sirs ?
I dare say you are welcome to my friend.

I also, 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
both.

Mnas. For harbour, you see what it is; but for good
company, that will appear in the trial.

Well, said Mr. Great-heart, will you have the pil-
grims up into their lodging?

I will, said Mr. Mnason. So he had them to their
respective places; and also showed them a very fair
dining-room, where they might be, and sup together
until the time was come to go to rest.

Now when they were seated 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.

Munas. We have a few; for indeed they are but a
few, when compared with them on the other side.

THEY ARE GLAD OF
ENTERTAINMENT.00 THE PILGRIM’S PROGRESS,

Hoy. But how shall we do to see some of them?
tHe pesire TO for the sight of good men to them that

SEf& SOME OF THE
GOOD PEOPLE OF

THE TOWN. are going on pilgrimage, is like to the
appearing of the moon and stars to them that are
sailing upon the seas.”

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. Holy-
man, Mr. Love-saints, Mr. Dare-not-lie, and Mr.
Penitent, that I have a friend or two at my house that
have a mind this evening to see them. ‘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 neigh-
bours, 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 finger to Christiana.
It is Christiana the wife of Christian, the famous pil-
grim, 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

SOME
SENT FOR.

came to call us; wherefore this 1s a very comfortable
surprise. They then asked her of her welfare, and if
t]

hese young men were her husband’s sons. And when
she had told them they were, they said, The King whom

A

you 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)

oe

* Even in those populous cities, where vanity most prevails, and where
persecution at some seasons has most raged, a remnant of real Christians
generally reside; and believers will in every place inquire after such

persons and associate with them. (Psa. cxix. 63. 1 John ii. 14.)THE PILGRIM’S PROGRESS. O01

asked Mr. Contrite and the rest, in what — some rsux ne.
posture their town was at present. AND MR.CONTRITE

Contr. You may be sure we are full of hurry in
fair-time. "Tis hard keeping our hearts and spirits in
good order when we are in a cumbered condition. He
that lives in such a place as this is, and
that has to do with such as we have, has
need of an item to caution him to take heed every
moment of the day.

Hon. But how are your neighbours now for quietness?

Contr. They are much more moderate now than
formerly. You know how Christian and __ versecurion or

SO; HOP AT VANITY

Faithful were, used. .at‘oir town: but ef 77 ee

THE FRUIT OF
WATCHFULNESS,

late, I say, they have been far more moderate. 1| think
1e blood of Faithful lieth with a 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 show our

heads. Then the name of a professor was odious;
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 fared it with
you in your pilgrimage? how stands the country
affected towards you ¢

Hon. It happens to us, as it happeneth to wayfaring
men ;—sometimes our way is clean, sometimes foul ;
sometimes up-hill, sometimes down-hill; we are seldom
at a certainty. The wind is not always on our backs,
nor is every one a friend that we meet with in the way.
We have met with some notable rubs already, and
what are yet behind we know not; but for the most
part we find it true that has been talked of old, A good
man must suffer trouble.

99502 THE PILGRIM’S PROGRESS.

Contr. 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.

Great. We have been beset three or four times
already. First, Christiana and her children were beset
by two ruffians, that they feared would have taken
away their lives. We were beset by 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
go see if we could light upon any of those that are
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 we were glad, and plucked up our
spirits. So we approached up to his den; and, lo,
when we came there, he had dragged, by mere force,
into his net, this poor man, Mr. Feeble-mind, and was
about to bring him to his end. But when he saw us,
supposing as we thought, he had another prey, he left
the poor man in his hole, and came out. So we fell to
it full sore, and he lustily laid about him; but, in con-
clusion, he was brought down to the ground, and his
head cut off, and set up by the wayside, for a terror to
such as should after practise such ungodliness. ‘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

pe!

lion.
Then said Mr. Feeble-mind, I found this true, to myTHE PILGRIM’S PROGRESS. 903

cost and comfort: to my cost, when he threatened to
pick my bones every moment; and to my comfort,
when I saw Mr. Great-heart and his friends, with their
weapons, approach so near for my deliverance.

Then said Mr. Holy-man, There are two things that
they have need to be possessed with Who yp. ony ways
go on pilgrimage; courage, and an un- ae
spotted life. If they have not courage, they can never
hold on their way; and if their lives be loose, they will
make the very name of a pilgrim stink.

Then said Mr. Love-saints, I hope this caution is not
needful among you. But truly there are ya. rovesainss’
many that go upon the road, that rather aR
declare themselves strangers to pilgrimage, than
strangers and pilgrims on the earth.

Then said Mr. Dare-not-lie, "Tis true. They neither
have the pilgrim’s weed, nor the piers Se inesomre
courage; they go not uprightly, but all a
awry with their feet; one shoe goes inward, another
outward; and their hosen out behind; here a rag, and
there a rent, to the disparagement of their Lord.

These things, said Mr. Penitent, they ought to be
troubled for; nor are the pilgrims like to xg. pesrrexr
have that grace put upon them and their ae
Pilgrim’s Progress as they desire, until the way is
cleared of such spots and blemishes. ‘Thus thev sat
talking and spending the time until supper 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 this Mr. Mnason, who in process of time gave his
daughter Grace unto Samuel, Christiana’s son, to wile,
and his daughter Martha to ! oseph.904 THE PILGRIM’S PROGRESS.

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
»moxster. 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 fled
when they heard the noise of his coming.

The monster was like unto no one beast on the earth.
uissnars, 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 monster
iswatore, propounded conditions to men; and such men
as loved their lives more than their souls, accepted of
those conditions. So they came under.

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

1 Rev. xvii. 3.ee ne ee

      
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
  
  
    
  
  
 
  
   

THE PILGRIM’S PROGRESS. 209

weapons, go forth to meet him. Now the monster at
first was very rampant, and looked upon these enemies
with great disdain; but they so belaboured ye.c0o.”
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. At these seasons
did these valiant worthies watch him and did still
continually assault him; insomuch that in process of
time he became not only wounded, but lame. Also he
has not made that havoc of the townsmen’s children
as formerly he had done; and it is verily believed by
some, that this beast will 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 there-
fore 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 any more than a
beast; these had no reverence for these men, nor took
they notice of their valour and adventures.*

* This seems to refer 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 dark superstition. The favour or frown of the Prince and his
party operated so powerfully, that worldly men in general yielded to
the imposition: but several persons among the non-conformists, as well as
the established church, did eminent service at that crisis by their
in exposing the delusions and abominations of

preaching and writings,
and these endeavours were eventually the

that monstrous religion;
means of overturning the plan formed for the re-establishment of
popery in Britain. The disinterested and bold decided conduct of

30006 THE PILGRIM’S PROGRESS,

Well, the time grew on that the pilgrims must go on
their way; wherefore they prepared for their journey.
They sent for their friends; they conferred with them ;
they had some time set apart therein to commit each
Other to the protection of their Prince. There were
again that brought them of such things as they had,
that were fit for the weak and the strong, for the women
and the men, and so laded them with such things as
were necessary.” ‘Then they set. forward on their way ;
and their friends accompanying them so far as was
convenient, they again committed each other to the
protection of their King, and parted.

They therefore that were of the pilgrim’s company
went on, and Mr. Great-heart went before them. Now,
the women and children being weakly, they were forced
to go as they could bear; by this means Mr. Ready-to-
halt and Mr. Feeble-mind had more to sympathize with
their condition.

When they were gone from the townsmen, and when
their friends had bid them farewell, they quickly came
to the place where Faithful was put to death. There-
fore they made a stand, and thanked Him that had
enabled him to bear his cross so well; and the rather,
because they now found that they had a benefit by such
a manly suffering as his was.

‘They went on therefore after this a good way further,
talking of Christian and Faithful, and how Hopeful
joined himself to Christian after that Faithful was dead.

m Acts xxvili. 10.

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 advan-
tage from it that they ought to have done.i

\\

HUG a
aa
raeTHE PILGRIM’S PROGRESS.3-36

Os el STS

ws

¥

eee itTHE PILGRIM’S PROGRESS. 307

Now they were come up with the hill Lucre, where
the silver mine was which took Demas off from his pil-
grimage, and into which, as some think, By-ends fell
and perished; wherefore they considered that. But
when they were come to the old monument that stood
over against the hill Lucre, to wit, to the pillar of salt,
that stood also within view of Sodom and its stinking
lake, they marvelled, as did Christian before, that men
of that knowledge and ripeness of wit as they were
should be so blinded as to turn aside here. Only they
considered again, that nature is not affected with the
harms that others have met with, especially if that
thing upon which they look has an attracting virtue
upon the foolish eye.

I saw now that they went on till they came to the
river that was on this side of the Delectable Moun-
tains ;—to the river where the fine trees grow on both
sides, and whose leaves, if taken inwardly, are good
against surfeits: where the meadows are green all the
year long; and where they might hie down safely.”

By this river side, in the meadows, there were cotes
and folds for sheep, a house built for the nourishing and
bringing up of those lambs, the babes of those women
that go on pilgrimage. Also there was here one that
was ensuite with them, who could have compassion ;
and that could gather these lambs with his arm, and
carry them in his bosom, and that could gently lead
those that were with young.? Now, to the care of this
man Christiana admonished 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

n Psalm XXiil. o Heb. v. 2. Isa. xl. 11.208 THE PILGRIM’S PROGRESS.

   

come. This man, if any of them go astray, or be lost,
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 Beelzebub’s garden; but fruit
that procureth health where there is none, and that
continueth and increaseth it where it is. ‘So they were
content to commit their little ones to him; 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

p Jer. xxiii. 4. Ezek. xxxiv. 11—16.

* Under this emblem we are taught the importance of early recom-
mending 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; consequently we ought to keep them at a dis-
tance from such places, connexions, books, 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; and to avail ourselves of every help,
in thus ‘training them up in the nurture and admonition of the Lord.’ For
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 Scripture, 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 Shepherd, who ‘ gathers
the lambs with his arm, and carries them in his bosom.’THE PILGRIM’S PROGRESS. 509

King, and so was an hospital to young children and
orphans.

Now they went on. And when they were come to
By-path meadow, to the stile over which rey szixs coms

TO BY-PA yo. SU LEnK,

Christian went with his fellow Hopeful, HAVE A MIND TO
HAVEA PLUCK WITH
when they were taken by Giant Despair, °*x7>**P4"™
and put into Doubting-castle, they sat down, and con-
sulted 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 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 ofiered
last cannot be universally true, yet I have a command-
ment to resist sin, to overcome evil, to fight the good
fight of faith: and I pray, with whom should I fight this
ood 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 will we
too, said Christiana’s four sons, Matthew, Samuel,
Joseph, and James ; for they were young men and
strong.1 So they left the women in the road, and with
thom Mr. Feeble-mind, and Mr. Ready-to-halt with his
crutches, to be their guard, until they came back; for
in that place the 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

2 0

g 1 John ii. 13, 14. r Isa. xi. 6.510 THE PILGRIM’S PROGRESS,

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 At
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 Doubting-castle.

Now Giant Despair, because he was a giant, thought
pesparr as over. 00 man could overcome him: and again
eal thought he, Since heretofore I have
made a conquest of angels, shall Great-heart make me
afraid? 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 six 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
pesrarzrszorn fOr their lives, and Giant Despair was

rae 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.

Then they fell to demolishing Doubting-castle, and
poustixe-castue that you know might with ease be done,

hE Some” Gaiatit Despair was dead. They
were seven days in destroying of that; and in it of25st

3.
°%
FySo =
SEs

 

 

 

 

perTHE PILGRIM’S PROGRESS. oll

pilgrims they found one Mr. Despondency, almost
starved to death, and one Much-afraid, his daughter:
these two they saved alive. But it would have made
you a-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 tyrant 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 showed them what they had done. Now,
when Feeble-mind and Ready-to-halt saw that it was
the head of Giant Despair indeed, they were very
jocund and merry. Now, Christiana, if #21 zavs music
need was, could play upon the viol, and °°* i.
her daughter Mercy upon the lute: so since they were
so merry disposed, she played them a lesson, and Ready-
to-halt would dance. So he took Despondency’s
daughter 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 an-
swered the music handsomely.

Ag for Mr. Despondency, the music was not so 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 pre-
pared him something to eat; and in a little time the old

gentleman came to himself, and began to be finely

revived.o12 THE PILGRIM’S PROGRESS.

Now I saw in my dream, when all these things were
finished, Mr. Great-heart took the head of Giant De-
spair, and set it upon a pole by the highway-side, righ-
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 :—

. ‘Though Doubting-Castle be 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 killing Giant Despair, is more liabe to exception than

any incident in the whole work. To relieve the minds of such as are dis-

' couraged 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 repre-
sented 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 dis-
tresses are as useful to Christians as any other rebukes and corrections, 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; for the

apprehension of subsequent distress is one grand preventive, even to the

believer, when such measures are suggested to his mind. 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.’ (Jer. xxxil,

40.) If therefore love be not in lively exercise, he has so ordered it, that

fear should intervene, to prevent worse consequences. So that, when be-

lievers have not only departed from the way, but have also fallen asleep on

forbidden ground, their alarms and doubts are salutary, though often ground-

Jess and extreme; and should any man, by preaching or writing, be able to

prevent all the despondings of such persons, previous to their repentance

an

id its happy effects, he would subserve the design of the tempter, and
counteract 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,
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 show, that the labours of faithful ministers, with the con-

Verse and prayers of such believers as are strong in faith, may be veryTHE PILGRIM’S PROGRESS. 213

Then he wrote under it upon a marble stone these
verses following sie

This is the head of him, whose name only

In former times did pilgrims terrify.

His castle ’s down, and Diffidence his wife

Brave Mr. Great-heart has bereft of life.

Despondency, his daughter Much-afraid, eS eae
DELIVERANCE,
Great-heart for them also the man has played.
Who hereof doubts, if he ’ll but cast his eye
Up hither may his scruples satisfy.

This head also, when doubting cripples dance,
Doth show from fears they have deliverance.

W hen these men had thus bravely showed themselves
against Doubting-Castle, and had slain Giant Despair,
they went forward, and went on till they came to the
Delectable Mountains, where Christian and Hopeful
refreshed themselves with the varieties of the place.
They also acquainted themselves with the Shepherds
there, who welcomed 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 ac-
quainted,) they said unto him, Good sir, you have got a
goodly company here; pray where did you find all
these ¢

Then Mr. Great-heart replied :—

First, here is Christiana and her train,

Her sons, and her son’s wives, who like the wain, tuecurpe’s
Keep by the pole, and do by compass steer eat eee
From sin to grace, else they had not been here. Pe
Next here ’s old Honest come on pilgrimage,

Ready-to-halt too, who I dare engage

useful in recovering the fallen, and relieving them that are ready to
despond; and of thus preventing the more durable and dreadful effects ot
the weak believer’s transgressions.

“OrTHE PILGRIM’S PROGRESS.

True-hearted is, and so is Feeble-mind,

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 whereon to trust.

Then said the Shepherds, This is a comfortable com-
pany. You are welcome to us; for we have for the
feeble, as well as for the strong. Our Prince

THEIR ENTER-
TAINMENT.

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-door,
and then said unto them, Come in, Mr. Feeble-mind,
come in, Mr. Ready-to-halt, come in, Mr. Despondency,
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 dis-
eased neither with side nor shoulder, but have rather

A DESCRIPTION OF
FALSE SHEPHERDS.

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 it that you would have? for, said they, all
things must be managed here to the supporting of the
weak, as well as to the warning of the unruly. So they
made them a feast of things easy of digestion, and that
were pleasant to the palate, and nourishing; the which

s Matt. xxv. 40.

   

t. Ezek. xxxiv. 21.THE PILGRIM’S PROGRESS. o15

wnen they had received, they went to their rest, each
one respectively unto his proper place.

When morning was come, because the mountains
were high and the day clear, and because it was the
custom of the Shepherds to show the pilgrims before
their departure some rarities, therefore after they were
ready, and had refreshed themselves, the Shepherds took
them out into the fields, and showed them first what
they had shown to Christian before.

Then they had them to some new places. ‘The first
was Mount Marvel, where they looked, and morwrmarvet.
beheld a man at a distance, that tumbled the hills about
with words. Then they asked the Shepherds what that
should mean. So they told them, that 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 pilgrims 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.*

Then they had them to another place, called Mount

u Mark xi. 23, 24.

* Faith, exercised on the promises, and according to the warrant of
Scripture, 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
remove 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 believing 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 hinderances frequently obstruct our path, ‘because
of our unbelief,’ and because we neglect the proper means of increasing

our faith. (Matt xvii. 19—21.)516 THE PILGRIM’S PROGRESS.

mount innocence. Innocence. And there they saw a man
clothed all in white; and two men, Prejudice and IIl-
vill 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 pil-
orims, What means this? The Shepherds answered,
This man is named Godly-man, and this garment is to
show 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 liveth innocently in the world. Who-
ever they be that would make such men dirty, they
labour all in vain; for God, by that a little time is
spent, will cause that their innocence shall break forth
as the light, and their righteousness as the noonday.*

Then they took them, and had them to Mount
mount cuanity. Charity, where they showed them a man
that had a bundle of cloth lying before him, out of
which he cut coats and garments for the poor that stood
about him; yet his bundle or roll of cloth was never the
less. Then said they, What should this be? This is,
said the Shepherds, to show you, that he who has a
heart to give of his labour to the poor, shall never want

* This and the subsequent emblems are sufficiently explained, and only
require to be duly considered with reference to their practical import. It
may, however, be observed, that some godly men have been 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 evil:’ so 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 indiscretion, at least, exposed
themselves to this painful trial. I apprehend most of us have cause enough

in this respect for humiliation and patience.Betas erat aot

THE PILGRIM’S PROGRESS. S17

meron bey: He that watereth shall be watered him-
self. And the cake that the widow gave to the prophet,
did not cause that she had the less in her barrel.

They had them also to the place where they saw one
Fool and one Want-wit, washing an _ rue worx or one
Kthiopian, with intention to make him Pk. eae
white; but the more they washed him, the blacker he
was. ‘hen they asked the Shepherds what that should
mean So they told them, saying, Thus it is 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, Mother, I would, if it might — mercy was 4 mix

O° 0 see THE HOLE IN
be, see the hole in the hill, or that com- #5 #7"
monly 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 an hill; and they opened it,
and bid Mercy hearken a while. So she hearkened, and
heard one saying, Cursed be my father for holding of
my feet back from the way of peace and life. Another
aid, Oh, that I had been torn in pieces before 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 had 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 is
delivered from this place!

Now when the Shepherds had shown them all these
things, then they had them back to the palace, and
entertained them with what the house would afford.518 THE PILGRIM’S PROGRESS.

But Mercy, being a young and breeding woman, longed

eee: for Bomethingdthat she saw there, but
AND FOR WHAT. 4 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 1s
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 willing to sell it.

Now, the glass was one of a thousand. It would pre-
sent a man, one way, with his own fea-
tures exactly; and, turn it but another
way, and it would show one the very face and simil-
itude of the Prince of pilgrims himself. Yes, I have
talked with them that can tell, and they have said that
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, his feet, and his side. Yea,
such an excellency is there in this glass, that it will
show him to one where they have a mind to see him,
whether living or dead; whether in earth, or in heaven ;
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 of my daughters, a breeding

IT WAS THE WORD
OF GOD.

vy James i. 23—25. 1 Cor. xiii. 12. 2 Cor. ili. 18.THE PILGRIM’S PROGRESS. o19

az

woman, that I think doth long for something that she
hath seen in this house; and she thinks that she shall
miscarry if she should by you be denied.

Experience. Call her, call her, she shall assuredly
have what we can help her to. So they called her, and
said to her, Mercy, what is that thing thou wouldst
have? ‘Then she blushed, and said, The great glass
that hangs 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 other young women such
things as they desired, and to their husbands great

SHE DOTH NOT LOSE
HER LONGING,

commendations, for that they had joined with Mr.
Great-heart in the slaying of Giant Despair, and the
ying ]
demolishing of Doubting-castle.
About Christiana’s neck the Shepherds put a brace-
let, and so did they about the necks of sow rue suzp.
HERDS ADORN THE
her four daughters; also they put ear- ™75****
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 com-
panion. ‘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 when the danger
| ee
was nigh the approaching. What cautions Christian
* The Holy Scriptures, revealing to us the mysteries and perfections of
God, showing us our own real character and condition, and discovering
Christ and his salvation to our souls, are represented under this emblem,
Every true believer longs to be more completely acquainted with them from
day to day, and to look into them continually.Cr

20 THE PILGRIM’S PROGRESS,

and his companion had received of the Shepherds, they
had also lost by that the time was come that they had
need to put them in practice. Wherefore, here was the
advantage that this company had over the other.*
From thence they went on singing, and they said,

Behold how fitly are the stages set

For their relief that pilgrims are become,
And how they us receive without one let,

That make the other life our 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 show we plgrims are where’er we go.

* The author embraces every opportunity of pointing out the important
advantages of the pastoral office, when faithfully executed; by which he
meant 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
permanent 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 ac-
quaintance, between ministers and their congregations; with continual
changes from one place to another, may tend to spread a superficial know-
ledge of evangelical truth more widely: but, through the want of season-
able reproof, counsel, encouragement, or admonition, the general directions
delivered from the pulpit 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 the caution or direction at the time, is the pro-
per remedy, for which no adequate substitute can be found. But, as it is
much easier to preach at large on 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 congregation: and as it is far
more agreeable to nature, to be exempted from private admonitions, than to
be troubled with them, it may be feared, that this important subject will not
ta present be duly attended to.THE PILGRIM’S PROGRESS. o21

When they were gone from the Shepherds, they
quickly came to the place where Christian met with
one ‘Turn-away, that dwelt in the town of Apostasy.
Wherefore of him Mr. Great-heart their guide did now
put them in mind, saying, This is the place where Chris-
tian met with one Turn-away, who carried with him the
character of his rebellion at his back. And this I have
to say concerning this man ;—he would hearken to no
counsel, but once a falling, persuasion could not stop
him. When he came to the place where ow one rvrv.
the cross and sepulchre were, he did meet HIS APOSTASY.
with one that bid him look there; but he gnashed with
his teeth, and stamped, and said he was resolved to go
back 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.

Then they went on; and just at the place where
Little-faith formerly was robbed, there stood a man
with his sword drawn, and his face all over with blood.
Then said Mr. Great-heart, Who art thou? The man
made answer, saying, I am one whose name is Valiant-
for-truth. I am a pilgrim, and am going to the Celestial
City. Now, as I was in my way, there _ ove vattasrron-
were three men did beset me, and pro- 7***"**
pounded unto me these three things: 1. Whether I
would become one of them. 2. Or go back from
whence I came. 3. Or die upon the place.” To the
frst I answered, I had been a true man for a long
season, and therefore it could not be expected that I
should now cast in my lot with thieves. ‘Then they

w Prov. i. 10—19.

3Q522 THE PILGRIM’S PROGRESS,

demanded what I would say to the second. So I told
them, the place from whence I came, had I not found
incommodity there, I had not forsaken it at all; but
finding it altogether unsuitable to me, and very unpro-
fitable 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 far more dear than that I should lightly
give it away. Besides, you have nothing to do thus

UY ff
UL
Mi" CHAN
WPM
oak {I v 7

Rife Hla

Wf

 

to put things to my choice ; wherefore at your peril be
it if you meddle. ‘Then these three, to wit, Wild-
head, Inconsiderate, and Pragmatic, drew upon me,
and I also drew upon them. So we fell to it, one
against ‘three, for the space of above three hours.
They have left upon me, as you see, some of the
marks of thew valour, and have also carried away

with them some of mine. They are but just nowTHE PILGRIM’S PROGRESS. 523

gone: I suppose they might, as the saying is, hear
your horse dash, and so they betook themselves to
flicht.*

Great. But here was great odds, three against one. \

Vauianr, ’Tis true; but little or more are nothing
to him that has the truth on his side: “ Though an host |
should encamp against me,” said one, “ my heart shall |
not fear: though war should rise against me, in this
will I be confident,” &c. Besides, said he, I have read
in some records, that one man has fought an army:
and how many did Samson slay with the jawbone of
an ass!

Then said the guide, Why did you not cry out, that
some might have come in for your succour !

Vauianr. So I did, to my King, who I knew could
hear me, and afford invisible help, and that was suffi-
cient for me.

Then said Great-heart to Mr. Valiant-for-truth,

* From the names given to the opponents, with whom this Pilgrim fought,
we may infer, that the author meant to represent by them certain wild en-
thusiasts, who, not having ever duly considered any religious subject, offi-
ciously 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, sarcas-
tical 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 damnation, 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, i
hope, and conduct ought to be, when we are thus assaulted. ‘The word cf oe
God, used in faith, and with fervent and persevering prayer, wili enable us 4 eee
at length to silence such dangerous assailants: and if we be valiant for the
truth, and meekly contend for it, amidst revilings, menaces, and contempt, a
we may hope to confirm others also, and to promote the common Cause. |THE PILGRIM’S PROGRESS.

Thou hast worthily behaved thyself; let me see thy
sword. So he showed it him.

When he had taken it in his hand, and looked there-
on a while, he said, Ha! it is a right Jerusalem blade.

Vauiant. 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 upon an angel with it. He need not
fear its holding, if he can but tell how to lay on. Its
edge will never blunt. It will cut flesh and bones, and
soul and spirit, and all.

Great. But you fought a great while; I wonder you
were not weary.

Vauiant. I fought till my sword did cleave to my
Tee wor> hand; and then they were joined together
as if a sword grew out of my arm, and when the blood
nxoov. ran through my fingers, then I fought with most
courage.

Great. 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 com-
panions. Then they took him, and washed his wounds,
and gave him of what they had, to refresh him: and so
they went on together.

Now, as they went on, because Mr. Great-heart was
delighted in him, (for he loved one greatly that he found
to be a man of his hands,) and because there were in
company they that were feeble and weak, therefore he
questioned with him about many things; as, first, what
countryman he was.

Variant. Lam of Dark-land; for there was I born,
and there my father and mother are still.

Dark-land, said the guide; doth not that le on the
same coast with the city of Destruction?THE PILGRIM’S PROGRESS. 020

Vauiant. Yes, it doth. Now, that which caused me
to come on. pilgrimage was this: We — sow mr. vanrawe
: CAME T0 Go ON PIL
had one Mr. Tell-true came into our ¢®'™4¢
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
himself 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 intended. It was also told what
welcome he had at 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 also
how all the bells in 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 haste to be gone after him; nor could father
or mother stay me. So I got from them, and am come
thus far on my way.

Great. You came in at the gate, did you not?

Vaxiant. Yes, yes; for the same man also told us,
that all would be nothing, if we did not xe secs nieut
begin to enter this way at the gate.

Look you, said the guide to Christiana, the pil
grimage of your husband, and what he cuRISTLAN'S NAME
has gotten thereby, is spread abroad far
and near.

Vauiant. Why, is this Christian’s wife ?

Great. Yes, that it is; and these also are his fout

SOnS.026 THE PILGRIM’S PROGRESS.

Vauiantr. What, and going on pilgrimage too?
Great. Yes, verily, they are following after.
Vauiant. It glads me at the heart. Good man, how
eis wucn re- JOYful will he be when he shall see them
cuemiax’swiFe, that would not go with him, yet to enter
after him in at the gates into the Celestial City!

Great. 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.

Vatiant. But now you are upon that, pray let me
see your opinion about it. Some make a question,
whether we shall know one another when we are
there.

Great. Do you think they shall know themselves
then, or that they shall rejoice to see themselves in that
bliss? and if they think they shall know and do this,
why not know others, and rejoice in their welfare also ?

: Again, since relations are our second self, though that
state will be dissolved there, yet why may-it not be
rationally concluded, that we shall be more glad to see
them there, than to see they are wanting ?

Variant. Well, I perceive whereabouts you are as
to this. Have you any more things to ask me about
my beginning to come on pilgrimage ?

Great. Yes; were your father and mother willing
that you should become a pilgrim?

Vauiant. Oh! no; they used all means imaginable
to persuade me to stay at home.

Great. Why, what could they say against it?

Vauiant. They said it was an idle life;* and if I

* This hath been the reproach cast on religion 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 timeTHE PILGRIM’S PROGRESS. 027

myself were not inclined to sloth and rue crear stow.

BLING-BLOCKS THAT

laziness, I would never countenance a ®%,, 3. PIES?
silorintatedutiince: aks eH

Great. And what did they say else?

Vauiant. Why, they told me that it was a dangerous
way; yea, the most dangerous way in the world, say
they, is that which the pilgrims go.

Great. Did they show you wherein this way is so
dangerous ?

Vauiant. Yes; and that in many particulars.

Great. Name some of them.

Vauiant. 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 Wicket-gate for entrance. ‘They
told me also of the wood and dark mountains; of the
hill Difficulty; of the lions; and also of the three
giants, Bloody-man, Maul, and Slay-good. ‘They said
moreover, that there was a foul fiend haunted the Valley

THE FIRST
STUMBLING-BLOc K,

spent in the immediate service of God is wasted: should a Christian there-
fore employ as many hours every week, in reading the Scriptures, 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 be made, about his idling away his time, and being in the
way to. beggar his family! As this must be expected, it behoves all be-
lievers to avoid every appearance of evil, and by exemplary diligence in
their proper employments, a careful redemption of time, a prudent frugality
in their expenses, and a good management of all their affairs, 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 duties of the
family, and of their station in the community are miserably neglected. They
‘walk disorderly, working not at all, but are busy-bodies:’ from 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.’528 THE PILGRIM’S PROGRESS.

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 hob-
goblins 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 river,
over which there was no bridge; and that that river
did lie betwixt me and the Celestial Country.

Great. And was this all?

Vauant. No. They also told me that this way was
rue secoxo. full of deceivers, and of persons that lay in
wait. there to turn good men out of the path.

Great. But how did they make that out?

Vauiant. They told me, that Mr. Worldly-wise-man
did lie there in wait to deceive. They said also, 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 Flat-
terer would catch me in his net; or that, with green-
headed Ignorance, I would presume to go on to the
gate, from whence he was sent back to the hole that
was in the side of the hill, and made to go the by-way
to hell.

Great. I promise you, this was enough to discourage
you; but did they make an end there?

Vauiant. No, stay. They told me also of many that
cre taixn, had tried that way of old, and that had gone
a great way therein, to see if they could find something
of the glory there that so many had so much talked of
from time to time, and how they came back again, andPrprure ress s

THE PILGRIM’S PROGRESS. 029

ww

befooled themselves for setting a foot out of doors in
that path; to the satisfaction of all the country. And
they named several that did so, as Obstinate and Pliable,
Mistrust and Timorous, Turn-away and old Atheist,
with several more; who, they said, had some of them
gone far to see what they could find, but not one of
them had found so much advantage by going as
amounted to the weight of a feather.*

Great. Said they anything more to discourage you ?

Vauiant Yes. They told me of one Mr. Fearing,
who was a pilgrim, and how he found his ve rourra,
way so solitary, that he never had a comfortable hour
therein; also that Mr. Despondency had like to have
been starved therein: yéa, and also (which I had almost
forgot) that Christian himself, about whom there has
been such a noise, after all his ventures for a celestial
crown, was certainly drowned in the Black River, and
never went a foot further; however it was smothered up.

Great. And did none of these things discourage
you?

* 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 reality 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 it is vain to deny the existence of
hypocrites and deceivers; or to excuse the evils to which they object: on
the contrary, we should allow these representations, as far as there is any
appearance of truth in them; and then show 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 insures

destruction.

St930 THE PILGRIM’S PROGRESS.

Vauiant. No; they seemed but as so many nothings
fo me.

Great. How came that about?

Vauiant. Why, I still believed what Mr. Tell-truth
se begeuy whady saide and that.catried «me beyond

THESE STUMBLING

BLOCKS, them all.
Great. Then this was your victory, even your faith.
Vauiant. It was so. I believed, and therefore came
out, got into the way, fought all that set themselves
against me, and, by believing, am come to this place.

Who would true valour see,
Let him come hither;
One here will constant be,
t Come wind, come weather;
There’s no discouragement
Shall make him once relent
His first avowed intent
To be a pilgrim.

Whoso beset him round
With dismal stories,
Do but themselves confound ;
His strength the more is.
No lion can him fright,
He ’!] with a giant fight,
But he will have a right
To be a pilgrim.

Hobgoblin nor foul fiend
Can daunt his spirit ;
He knows he at the end
Shall life inherit.
Then fancies fly away,
He ’1] not fear what men say ;
He ’ll labour night and day
To be a pilgrim.

By this time they were got to the Enchanted Ground,
where the air naturally tended to make one drowsy.THE PILGRIM’S PROGRESS. Do 1

And that place was all grown over with briers and
thorns, excepting here and there, where was an en-
chanted arbour, upon which if a man sits, or in which
if a man sleeps, it is a question, some say, whether
ever he shall rise or wake 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-cuard, for fear lest peradventure some fiend, or
dragon, or giant, or thief, should fall upon their rear,
and so do mischief. They went on here, each man
with his sword drawn in his hand; for they knew it
was a dangerous place. Also they cheered up one
another as well as they could. Feeble-mind, Mr. Great-
heart commanded, should come up after him; and Mr.
Despondency was under the eye of Mr. Valiant.

Now they had not gone far, but a great mist and
darkness fell upon them all; so that they could scarce,
for a great while, see the one the other. Wherefore
they were forced, for some time, to feel one for 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 worse for the women and
children, who both of feet and heart were but tender!
Yet 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 also here was very wearisome, through dirt
and slabbiness. Nor was there, on all this ground, so
much as one inn or victualling-house wherein to refresh
the feebler sort. Here, therefore, was grunting, and
puffing, and sighing, while one tumbleth over a bush,
another sticks fast in the dirt, and the children, some532 THE PILGRIM’S PROGRESS.

of them, lost their shoes in the mire ;—while one cries
out, | am down; and another, Ho, where are you? and
a third, The bushes have got such fast hold on me, I
think I cannot get away from them.
Then they came at an arbour, warm, and promising
swarzovk ox TOUCH refreshing to the pilgrims; for ‘t
cxouxn. Was finely wrought above-head, beautified
with greens, furnished with benches and settles. It
also had in it a soft couch, whereon the weary might
Jean. This, you must think, all things considered, was
tempting; for the pilgrims already began to be foiled
with the badness of the way: but there was not one
of them that made so much as a motion to stop there.
Yea, for aught 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.
rue xaweor Lis arbour was called The Slothful’s Friend,
“eon purpose to allure, if it might 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 been considered in the First Part. The circumstances of believers who
are deeply engaged in business, and constrained to spend much time among
worldly people, may here be 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
wake no more: and others are entangled by those thorns and briers, 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 circumspection: the more vigilant believers are, the greater uneasiness
will such scenes occasion them; as they will be so long out of their proper
element. and the weaker and more unestablished men are, the more apt
will they be, in such circumstances, to yield to discouragement. The so-
ciety and counsel of faithful ministers and Christian friends may help themTHE PILGRIM’S PROGRESS. Odd

I saw then in my dream, that they went on in this
heir solitary ground,.till they came to a wes way vivre
lace at which a man is apt to loge his "7° """
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, 2 ours ass

MAP. LEADING

But he had in his pocket a map of all ways @oyi "*°™"™*

CITY.

leading to or from the Celestial City; wherefore he
struck a light, (for he never goes without his tinder-
box also,) and takes a view of his book or map,
which bids him to be careful in that place to turn to
the right hand. And, had he not been careful here to
look in his map, they had all, im 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
pilgrimage but would have one of these — cov's soox,
maps about him, that he may look when he is at a
stand which is the way he must take?*

to get on: but they will often feel that their path is miry and slippery, en-
tangling and perplexing, dark and wearisome to their souls. Yet if this be
the case, their sighs, complaints, and prayers, are hopeful symptoms: but
when worldly employments and connexions, which perhaps at first were in
a sense unavoidable, induce prosperity, and men seek comfort from this
prosperity, instead of considering it as a snare or burden, or improving it as
a talent; then the professor falls asleep in the enchanted arbour. It be-
hoves, however, all who love their souls, to shun that hurry of business,
and multiplicity of affairs and projects, into which many are betrayed by
degrees, in order to supply increasing expenses, that might be avoided by
strict frugality and more moderate desires: for these things lade the soul
with thick clay; area heavy weight 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 precepts
and counsels of Scripture, as well as reliance on its promises; and of an534 THE PILGRIM’S PROGRESS.

Then they went on in this Enchanted Ground, till
they came to where there was another

ANARBOUR ANDTWO
ASLEEP THEREIN.

arbour, and it was built by the highway-
side. And in that arbour there lay two men, whose
names were Heedless and Too-bold. These two went
thus far on pilgrimage; but here, being wearied with
their journey, sat down to rest themselves, and so fell
fast asleep. When the pilgrims saw them, they stood
still, and shook their heads, for they knew that the
sleepers were in a pitiful case. Then they consulted
what to do, whether to go on and leave them in their
sleep, or to step to them and try to awake them. So
they concluded to go to them and try to awake them;
that is, if they could; but with this caution, namely,
to take heed that they themselves did not sit down, nor
embrace the offered benefit of that arbour.

So they went in, and spake to the men, and called
ruerizerims rey €aCh by his name, for the guide it seems
Nee did know them; but there was no voice
nor answer. ‘Then the guide did shake 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?
rmerrenpeavour Lhe guide said, They talk in their sleep.

Cee OE you strike them, beat them, or whatever
else you do to them, they will answer you after this

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 ditfi-
cult 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.ea rats

THE PILGRIMS PROGRESS. 30

fashion; or, as one of them said in old time, when the
waves of the sea did beat upon him, and he slept as
one upon the mast of a ship, When I awake, I will
seek it 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 inco-
herency in their words now, as there was before betwixt
their going on pilgrimage and sitting down here. ‘This,
then, is the mischief of it ;—when heedless ones go on
pilgrimage, ’tis twenty to one but they are served thus;
for this Enchanted Ground is one of the last refuges
that the enemy to pilgrims has; wherefore it is, as you
see, placed almost at the end of the way, and so it
standeth against us with the more advantage. For
when, thinks the enemy, will these fools be so desirous
to sit down as when they are weary? and when so like
to be weary as when almost at their journey’s end?
Therefore it is, I say, that the Enchanted Ground 1s
placed so nigh to the land Beulah, and so near the end
of their race. Wherefore let pilgrims look to them-
selves, lest it happen to them as it has done to these
that, as you see, are fallen asleep, and none can awake
them.*

x Prov. xxiii. 34, 30.

* Such men as take up a profession of the gospel, in a heedless manner,
and proceed with an overbearing confidence, the result of pride and igno-
rance, may long maintain a form of godliness, though it be a weariness to
them: but after a time they will gradually be drawn back into the world,
retaining nothing of their religion, except 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 ‘o fear, or self-suspicion; but they will, as it were, talk in their sleep
about reiigion, 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, in36 THE PILGRIM’S PROGRESS.

Then the pilgrims desired with trembling to go for-
ward; only they prayed their guide to strike a light,
that they might go the rest of their way by the help
gun tien? or con OF theaiahit-of ‘a lantern. Solhe struck’a

nol light, and they went by the help of that
through the rest of this way, though the darkness was
very great.” But the children began to be sorely weary,
cme caitpren cry 2d they cried out unto Him that loveth
mus wees’ yiloyims to make their way more comfort-
able. So by that they had gone a little farther, 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; only now they could see one
another better, and 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, as of one that was much concerned. So they
went on, and looked before them: and behold they saw,
_staxprasr vrox ag they thought, a man upon his knees,
excwantepoxouxn. with hands and eyes lifted up, and speak-
ing, 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,
iriend! 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 as soon as

y 2 Pet. i. 19.

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 detected the hypocrisy of many, who have long
persevered in an unsuspected profession, amidst difficulties and trials.THE PILGRIM’S PROGRESS. DoT

Mr. Honest saw him, he said, I know this man. Then
said Mr. Valiant-for-truth, Pr’ythee, who is it? It is
one, said he, that comes from whereabout 1 ane stony oF
dwelt. His name is Standfast; he iscer- ~~
tainly a right good pilgrim.

So they came up one to another. And presently
Standfast said to old Honest, Ho, father Honest, are
you there? Ay, said he, that I am, as sure tate serwixz
as you are there. Right glad am I, said MVnONESS.
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 sight. Why,
what did you thmk? said Standfast. Think! said old
Honest; what should I think? I thought we had an
honest man upon the road, and therefore should have
his company by and by. If you thought not amiss,
said Standfast, how happy am I! But if I be not as I
should, ’tis I alone must bear it. That is true, said the
other; but 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.”

Variant. Well but, brother, I pray thee tell us what
was it that was the cause of thy being UpOD yuey roonn arm
thy knees even now? was it for that some A eel
special mercy laid obligations upon thee, or how ?

Sranp. Why, we are, as you see, upon the Enchanted
Ground; and as I was coming along, T os.eiewcale
was musing with myself of what a dan- miskxec.
gerous nature the road in this place was, and how many

that had come even thus far on pilgrimage had here
35008 THE PILGRIM’S PROGRESS.

been stopped and been destroyed. I thought also of
the manner of the death with which this place de-
stroyeth men. Those that die here, die of no violent
distemper: the death which such 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 ?

Stanp. Ay, ay, I saw Heedless and Too-bold there ;
and, for aught I know, there they will lie till they rot.’
But let me go on with my tale. As I was thus musing,
as I said, there was one in very pleasant attire, but old,
who presented herself to me, and offered me three
things, to wit, her body, her purse, and her bed. Now,
the truth is, I was both weary and sleepy: I am also
as poor as an owlet, and that perhaps the witch knew.
Well, I repulsed her once and again, but she put by
my repulses, and smiled. ‘Then | 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, said she, 1 am
the mistress of the world, and men are made happy by
me. Then I asked her name, and she told me it was
wibau videte or ladamBubble. -This set me further from
uuewe’s™ Vers but she still followed me with entice-
ments. Then I betook me, as you saw, 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,

Zz Prov. x. 7.

* The case of Standfast shows 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 tne fatal delusions.THE PILGRIM’S PROGRESS. 039

the gentlewoman went her way. Then | continued to
give thanks for this my great deliverance; for I verily
believe she intended no good, but rather sought to
make 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.

Sranp. Perhaps you have done both.

Hon. Madam Bubble! Is she not a tall, comely
dame, something of a swarthy complexion ¢

Sranp. Right, you hit it; she is just such a one.

Hon. Doth she not speak very smoothly, and give
you a smile at the end of a sentence?

Sranp. You fall right upon it again, for these are
her very actions.

Hon. Doth she not wear a great purse by her side,
and is not her hand often in‘it, fingering her money, as
if that was her heart’s delight ?

Sranp. "Tis just so; had she stood by all this while,
you could not more amply have set her forth before me,
nor have better described her features.

Hon. Then he that drew her picture was a good
limner, and he that wrote of her said true.

Great. This woman is a witch, and it is by virtue
of her sorceries that this ground is enchanted, t= wort»
Whoever doth lay his head down in her lap, had as
good lay it down on that block over which the axe doth
hang; and whoever lay their eyes upon her beauty, are
counted the enemies of God.* This is she that main-
taineth in their splendour all those that are the enemies
of pilgrims. Yea, this is she that hath bought off
many a man from a pilgrim’s life. She is a grea

a James iv. 4. 1 John ii. 14, 15.040 THE PILGRIM’S PROGRESS.

gossiper; she is always, both she and her daughters,
at one pilgrim’s heels or another, now commending, and
then preferring the excellencies 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 will speak well of him from house
to house. She loveth banqueting and feasting mainly
well; she is always at one full 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 show a good comparable to hers.
She promiseth to dwell with children’s children, if they
will but love her 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 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 to
some 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 is it that I did
resist her; for whither might she have drawn me!

Great. Whither! nay, none but God knows whither.
But in general, to be sure, she would have drawn thee
into many foolish and hurtful lusts, which drown men
in destruction and perdition.” ”“I'was she that set
Absalom against his father, and Jeroboam against his
master. "Iwas she that persuaded Judas to sell his
Lord; and that prevailed with Demas to forsake the

b 1 Tim. vi. 9.?

Rarei
a
FS

1

4
‘

oe
ai
i

Pe errr anTHE PILGRIM’S PROGRESS. v4]

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 Mr. Standfast, be as your name is;
and when you have done all, stand.

At this discourse there was among the pilgrims a
mixture of joy and trembling; but at length they broke
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 are spoiled, yea, can
Lie tumbling in the mire:

Some, though they shun the frying-pan,
Do leap into the fire.

After this, 1 beheld until they were come into the
land of Beulah, where the sun shineth night and day.
Here, because they were weary, they betook themselves
a while to rest. And because this country was common
for pilgrims, and because the orchards and vineyards
that were here belonged to the King of the Celestial
Country, therefore they were licensed to make bole
with any of his things. Buta little while soon refreshed
them here; for the bells did so ring, and the trumpets
continually sound 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 the streets was, More
pilgrims are come to town! And another would
answer, saying, And so many went over the water, and242 THE PILGRIM’S PROGRESS.

were let in at the golden gates to-day! They would
cry again, There is now a legion of shining ones 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 to comfort them after all their sorrow.
Then the pilgrims got up, and walked to and fro. But
how were their ears now filled with heavenly noises,
and their eyes delighted 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
peatH sirver to Water Of the river over which they were
BWEET 0 THE {6 go, they thought that it tasted a little
bitterish to the palate; but it proved sweet when it
was down.*

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

DEATH HAS 173 also much discoursed, how the river to
INGE LIKE THE TIDE. some had had 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 lively exercise of faith and hope, the anticipation of heavenly feli-
city, and the consolations of the Holy Spirit, soon make the believer forget
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 instances of persons dying triumphantly are often reported or wit-
nessed. It has frequently been observed, that aged believers, in such
circumstances, have been remarkably delivered from fears and temptations,
and animated by the 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 glory that would immediately follow it.THE PILGRIM’S PROGRESS. 043

the King’s gardens, and gather nosegays for the pil-
grims, and bring them to them with much affection.
Here also grew camphire, with spikenard and saffron,
calamus, and cinnamon, with all the trees of frankin-
cense, myrrh, and aloes, with all chief spices. With
these the pilgrims’ chambers were perfumed while they
stayed 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 matter 4 wessencer or
of great importance to one Christiana, 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 #15 essace
thee tidings that the Master calleth for thee, and expect-
eth that thou shouldst stand in his presence, in clothes
of immortality, within these ten days.

When he had read this letter to her, he gave her
therewith a sure token that he was a true messenger,
and was come to bid her make haste to be gone. The
token was, an arrow with a point sharpened with love,
let easily into her heart, which by degrees wrought* so
effectually with her, that at the time appointed she
must be gone.*

* 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 presenve. In
plain language, it was reported that Christiana was sick and near death,

and she herself became sensible of her situation. ‘The arrow sharpened
e, manner, and circumstances of the believer's

by love,’ implies, that the tim
who loved us, and gave himself for us:’ He,

death are appointed by Him ‘
: o,
ag it were, says to the dying saint, ‘It is I, be not afraid.244 THE PILGRIMS PROGRESS.

When Christiana saw that her time was come, and
pew wercom= that she was the first of this company
roposerroviz. that was to go over, she called for Mr.
Great-heart her guide, and told him how matters were.
So he told her he was heartily glad of the news, and
could have been glad had the post come for him.
ger sPercn roner Lhen she bid him that he should give

neh advice how all things should be prepared
for her journey. So he told her, saying, Thus and thus
it must be, and we that survive will accompany you to
the river side.

Then she called for her children, and gave them her
toner cuitpren. blessing, and told them that she had read
with comfort the mark that was set in their foreheads,
and was glad to see them with her there, and that they
had kept their garments so white. Lastly, she be-
queathed to the poor that little she had, and commanded
her sons and daughters to be ready against the mes-
senger should come for them.

When she had spoken these words to her guide, and
coun. vattanr. tO her children, she called for Mr. Valiant-

“~~ for-truth, and said unto him, Sir, you
have in all places showed 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
sons’ wives, they have been faithful, and a fulfilling of
the promise upon them will be their end. But she gave
cour. stanprast. Mr, Standfast a ring.

Then she called for old Mr. Honest, and said of him,
roononoxsst. Behold an Israelite indeed, in whom 1s
no guile.” Then said he, I wish you a fair day whenTHE PILGRIM’S PROGRESS. 049

you set out for Mount Sion, and shall be glad to see
that you go over the river dryshod. 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. Ready-to-halt, to
see her. So she said to him, Thy travel
hitherto has been with difficulty; but that
will make thy rest the sweeter. But watch, and be
ready; for at an hour when ye think not, the messenger
may come.

After him came Mr. Despondency and his daughter
- Much-afraid; to whom she said, You ought ro xn. vesrox.
with thankfulness for ever to remember *°°#"="—
your deliverance from the hands of Giant Despair, and
out of Doubting-castle. The effect of that mercy is,
that you are brought with safety hither. Be ye 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-go0d, oo wn. reesue
that thou mightest live in the light of the —
living, and see thy King with comfort. Only I advise
thee to repent of thine aptness to fear and doubt of
his goodness, before he sends for thee; lest thou
shouldst, when he comes, be forced to stand before
him for that fault with blushing.*

TO MR. READY-TO-
HALT.

* The address made by Christiana to each of the company, and the cir-
cumstances of her passing the river, are well deserving of attention ; but
require no comment. When such believers as have long walked honourably,
are enabled to bear a dying testimony to the truth, and to recommend the
ways of the Lord with the last remains of their breath, a great effect will
often be produced: but 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

gb346 THE PILGRIM’S PROGRESS.

Now the day drew on that Christiana must be gone.
ner rast pay, aso SO the road was full of people to see her
ee th take her journey. But, behold, all the
danks beyond the river were full of horses and chariots,
which were come down from above to accompany her
to the city gate. So she came forth, and entered the
river, with a beckon of farewell to those that followed
her. The last words that she was heard to say were,
I come, Lord, to be with thee and bless thee! So her
children and friends returned to their place, for those
that waited for Christiana had carried her out of their
sight. So she went and called, and entered in at the
gate with all the ceremonies of joy that her husband
Christian had entered with before her. At her depar-
ture, the children wept. But Mr. Great-heart and Mr.
Valiant played upon the well-tuned cymbal and harp for
joy. So all departed to their respective places.*

In process of time, there came a post to the town
uR, REapy-rouarr again, and his business was with Mr.

~~ Ready-to-halt. So he inquired him out,
and said, I am come from 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 ;

no means to judge of meu’s characters on these grounds: for it is remark-
able, that the Scripture is generally silent about the manner in which its
worthies terminated their lives; 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
connexions, to the church and the community; and in this view may ke
lamented: but it often yields great encouragement to ministers and other
spectators of the interesting scene, and excites their adoring praise and
thanksgivings.THE PILGRIM’S PROGRESS. O47

wherefore prepare thyself for this journey.* Then he
also gave him a token that he was a true messenger,
saying, “I have broken thy golden bowl, and loosed
thy sileee cord?

After this, Mr. Ready-to-halt called for his fellow-
pilgrims, and told them, saying, I am sent for, and God
shall surely visit you also. So he desired Mr. Valiant
to make his will. And because he had nothing to be-
queath to them that should survive him but his crutches
and his good wishes, therefore thus he said, — rroxiszs.
These crutches I bequeath to my son that shall tread
in my steps, with an hundred warm wishes that sts win.
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 I shall
have no more need of these crutches, since yonder are
chariots and horses for me to ride on. The last words
he was heard to say were, Welcome, life! 1s nast worps.
So he went his way.

After this, Mr. Feeble-mind had tidings brought hin

ce Eccles. xii. 6.

* Evident decays of natural powers as effectually 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
suddenly of chronical disorders, even as if they had been shot through the
heart. Perhaps, however, the author had some reference to those inexpli-
cable presages of death, which some persons evidently experience.

+ 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
explanation of them. The dealings of the Lord are here represented, as

unifurmly gentle to the feeble, trembling, humble believers; and the cir-
cumstances of their deaths comparatively encouraging and easy.548 THE PILGRIM’S PROGRESS.

 

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 asa 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
xe wakes no wit. Will leave behind me, for that I shall have
no need of 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 ina dunghill. This done, and the day being come
on which he was to depart, he entered the river as the
nis tastworvs. rest. His last words were, Hold out, faith

FEEBLE-MIND
SUMMONED.

and patience! So he went over to the other side.
When days had many of them passed away, Mr.

Despondency was sent for; for a post was come, and

ur. pesponpency Drought this message to him: ‘Trembling

SUMMONED.

man! these are to summon 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 message is true, take
this for a proof: so he gave him a grasshopper to be
a burden unto him.*

Now, Mr. Despondency’s daughter, whose name was
nis paventer Much-afraid, said, when she heard what was

"done, that she would go with her father.

d Eccles. xii. 5.THE PILGRIMS PROGRESS. 249

‘Then Mr. Despondency said to his friends, Myself 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 ss wu.
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 ghosts
which we entertained when we first began to be pilgrims,
and could never shake them off after; and they will
walk about, and seek entertainment 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 5 uas7 woros.
Mr. Despondency 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 the house where he was, and delivered to his
hand these lines: Thou art commanded to be yp. noxest
ready against this day sevennight, to present ee
thyself before 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 .. waxes
oo with me; let him that comes after be told of , a
this When the day that he was to be gone was come,
he addressed himself to go over the river. Now, the
river at that time overflowed its banks in some places;
but Mr. Honest in his life-time had spoken to one

e Eccles. xii. 4.930 THE PILGRIM’S PROGRESS,

eoop-conscrence GoOod-conscience to meet him tnere, the
HELPS MR. HONEST
over THE RIVER. which he also did, and lent him his hand,
and so helped him over. The last words of Mr.
Honest were, Grace reigns! So he left the world.

After this it was noised abroad that Mr. Valiant-for-
wr. vatianrror. truth was taken with a summons by the
Pio ee Oboe eitine post as the 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 have got hither, yet now I do not re-
pent me of all the trouble I have been at to arrive
where Tam. My sword I give to him that shall succeed
His wit, Me In my pilgrimage, and my courage and skill
to him that can gett. My marks and scars I carry
with me, to be a witness for me that I have fought His
battles 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
misrasr Geeper, he said, “ Grave, where is thy victory ?”
MES Se he passed over, and all the trumpets sounded
for him on the other side.

Then there came forth a summons for Mr. Standfast.
ur. stanprast. ‘This Mr. Standfast was he that the rest of
the pilgrims found upon his knees in the Enchanted
Ground. And the post brought it him open in his
hands; the contents thereof were, that he must prepare

gf

Peeps,

or a change of life, for his Master was not willing that
1e should be so far from him any longer. At this Mr.

peed

Standfast was put into a muse. Nay, said the messen-

’ Eccles xii, 6.THE PILGRIM’S PROGRESS. oo 1

ger, you need not doubt of the truth of my message;
for here is a token of the truth thereof: “Thy wheel
is broken at the cistern.” Then he called to him Mr.
Great-heart, who was their guide, and said
unto him, Sir, although it was not my hap
to be much in your good company during the days of
my pilgrimage, yet, since the time I knew you, ais spsce
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 yet be a conductor to more of
the holy pilgrims,) that you send to my family, and let
them be acquainted with all that hath and y,5 exrax ro
shall happen unto me. ‘Tellthemmoreover ~~ aoe
of my happy arrival at this place, and of the present
and late blessed condition I amin. ‘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 1s gone.
I have little or nothing to send to my family, unless it
be prayers and tears for them; of which it will suffice
that you acquaint them, if peradventure they may
prevail.

When Mr. Standfast had thus set things in order,
the time being come for him to haste him away, he also
went down to the river. Now there was a great calm
at that time in the river; wherefore Mr. Standfast,
when he was about half way in, stood a while, and
talked with his companions that had waited upon him
thither. And he said, This river has#been' “ae 7,

WORDS.

HE CALLS FOR
MR. GREAT-HEART,

terror to many; yea, the thoughts of it also
7 ten fri aT me: b w methinks I stand
have often frightened me: but noDo2 THE PILGRIM’S PROGRESS.

easy; my foot is fixed upon that on which the feet of
the priests that bare the ark of the covenant stood
while Israel went over Jordan. The waters indeed
are to the palate bitter, and to the stomach cold; yet
the thoughts of what Iam going to, and of the conduct
that waits for me on the other side, do lie as a glowing
coal at my heart. I see myself now at the end of my
journey; my toilsome days are ended. I am going to
see that head that was crowned with thorns, and that
face that was spit upon for me. I have formerly lived
by hearsay and faith; but now I go where I shall live
by sight, and shall be with him in whose company I
delight myself. I have loved to hear my Lord spoken
of; and wherever I have seen the print of his shoe in
the earth, there I have coveted to set my foot too.
Fiis name has been to me as a civet-box; yea, sweeter
than all perfumes. His voice to me has been most
sweet; and his countenance I have more desired than
they that have most desired the light of the sun. His
words I did use to gather for my food, and for antidotes
against my faintings. He hath held me, and hath kept
me from mine iniquities; yea, my steps hath he
strengthened in his way.*

g Josh. iii. 17.

* This speech has been justly admired, as one of the most striking
passages in the whole work: but it is so plain, that it only requires an
attentive reader. It may, however, be 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 their con-
scious 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, theyTHE PILGRIM’S PROGRESS. 009

Now, while he was thus in discourse, his countenance
changed; his strong man bowed under him: and after
he had said, Take me, for I 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 upon stringed instru-
ments, to welcome the pilgrims as they went up, and

followed one another in at the beautiful gate of
the,city.*

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 from being so much as
looked upon, as evidential of saving faith, or as in any way giving encour-
agement to the believer in his dying hour.

* The view given in this place, of the peaceful and joyful death of the
Pilgrims, cannot but affect every reader in some degree; and many perhaps
may be ready to say, ‘ Let me die the death of the righteous, and let my last
end be like his:’ but, except they make it their principal concern to live the
life of the righteous, such a wish will most probably be 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, experi-
ence, motives, tempers, affections and conduct, by the various characters, in-
cjdents, and observations, that pass under his review ; assured that this ja s
matter of the greatest consequence. We ought not indeed to call any man
master, or subscribe absolutely to all his sentiments; yet the diligent

2U554. THE PILGRIM’S PROGRESS.

As for Christiana’s children, the four boys that
Christiana brought, with their wives and children, | did
not stay where I was till they were gone over. Also,
since I came away, I heard one say that'they were yet
alive, and so would be for the increase of the church
in that place where they were, for a time.

Should 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. Meantime I bid my reader

FAREWELL.

practical student of Scripture can scarcely doubt, but that the warnings,
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 sen-
tence passed on them in this wise and faithful book. The Lord grant that
the 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 foundation of the world.”

THE END.ALDERMAN LIBRARY

The return of this book is due on the date
indicated below

 

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Usually books are lent out for two weeks, but
there are exceptions and the borrower should
note carefully the date stamped above. Fines
are charged for over-due books at the rate of five
cents a day; for reserved books the rate is twen-
ty-five cents a day. (For detailed regulations
please see folder on “Loan of Books.”’) Books
eee a presented at the desk if renewal is
esired.CX UOO 436 S45