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 THIS WOULD 
 
 THAT WHICH IS TO COME. 
 
 DELIVERED UNDER 
 
 THIS SXMXI.XTUDE OF A BREAM. 
 
 IN TWO PARTS. 
 
 BY JOHN BUNYAN. 
 
 i 
 WITH ORIGINAL NOTiDS, 
 
 BY THOMAS SCOTT, 
 
 CHAPLAIN TO THE LOCK HOSPITAL. 
 
 HARTFORD : 
 PUBLISHED BY SILAS ANDRUS. 
 
 1824. 
 
PREFACE. 
 
 THE high estimation, in which the Pilgrim's Progrrs' 
 has been held for much above a century, sufficiently evince? 
 its intrinsic value : and there is every reason to suppose, thar 
 it will be read with admiration and advantage for ages to come ; 
 probably till the consummation of all things. 
 
 The pious Christian, in proportion to " his growth in grace, 
 and in the knowledge of Jesus Christ," derives more and more 
 instruction from repeated perusals of this remarkable book ; 
 while his enlarged experience and extended observation enable 
 him to unfold, with progressive evidence, the meaning of the 
 agreeable similitudes employed by its ingenious author : and 
 even the careless reader is fascinated to attention, by the sim- 
 ple and artless manner in which the interesting narrative is 
 arranged. Nor should this be represented as mere amuse- 
 ment ; for it has been observed, by men of great discernment 
 and acquaintance with the human mind, that young persons, 
 having perused the Pilgrim as a pleasing tale, often retain a 
 remembrance of its leading incidents, which, after continuing 
 perhaps in a dormant state for several years, has at length 
 germinated, as it were, into the most important and seasonable 
 instruction ; while the events of their own lives placed it be- 
 fore their minds in a new and affecting point of view. It may, 
 therefore, be questioned, whether modern ages have produced 
 any work which has more promoted the best interests of 
 mankind. 
 
 These observations indeed more especially apply to the 
 First Part of the Pilgrim's Progress ; as that is complete in 
 itself, and in all respects superior to the Second. Yet this 
 also contains many edifying and interesting passages : though, 
 in unity of design, in arrangement of incident, and in simplicity 
 of allegory, it is not comparable to the other. Indeed the 
 author, in his first effort, had nearly exhausted his subject ; 
 and nothing remained for his second attempt, but a few detach- 
 
IV PREFACE. 
 
 ed episodes to his original design : nor could any vigour of 
 genius have wrought them up to an equal degree of interest. 
 It must, however, be allowed, that Mr. Bunyan here, in some 
 instances, sinks below himself, both in fertility of invention, 
 force of imagination, and aptness of illustration ; nay, he occa- 
 sionally stoops to a puerile play of fancy, and a refined nicety 
 in doctrine, which do not well accord to the rest of the work. 
 Yet the same grand principles of evangelical and practical re- 
 ligion, which stamp an inestimable value on the First Part, are 
 in the Second also exhibited with equal purity, though not with 
 equal simplicity : and, on many occasions, the author rises su- 
 perior to his disadvantages ; and introduces characters and 
 incidents, which arrest the attention, and deeply interest the 
 heart, of every pious and intelligent reader. 
 
 It woidd not perhaps be difficult to prove, that the Pilgrim's 
 Progress is as really an original production of vigorous native 
 genius, as any of those works, in prose or verse, which have 
 excited the admiration of mankind, through successive ages 
 and in different nations. It does not indeed possess those 
 ornaments which are often mistaken for intrinsic excellence : 
 but the rudeness of its style (which at the same time is aptly 
 characteristic of the subject) concurs to prove it a most extra- 
 ordinary book : for, had it not been written with very great 
 ingenuity, a religious treatise, evidently inculcating doctrines 
 always offensive, but now more unfashionable than formerly, 
 could not, in so homely a garb, have durably attracted the at- 
 tention of a polished age and nation. Yet it is undeniable, 
 that Bunyan's Pilgrim continues to be read and admired by 
 vast multitudes ; while publications on a similar plan, by per- 
 sons of respectable learning and talents, are consigned to almost 
 total neglect and oblivion. 
 
 This is not, however, that view of the work, which entitles 
 it to its highest honour, or most endears it to the pious mind : 
 for, comparing it with the other productions of the same author, 
 (which are indeed edifying to the humble believer, but not 
 much suited to the taste of the ingenious,) we shall be led to 
 conclude, that in penning this, he was favoured with a peculiar 
 measure of divine assistance : especially when we recollect, 
 that, within the confines of a jail, he was able so to delineate 
 the Christian's course, with its various difficulties, perils, con- 
 flicts, and supports, that scarcely any thing seems to have es- 
 caped his notice. Indeed, the accurate observer of the church 
 in his own days, and the learned student of ecclesiastical history, 
 
PREFACE. V 
 
 must be equally surprised to find, that hardly one remarkable 
 character, good or bad, or mixed in any manner or proportion 
 imaginable ; or one fatal delusion, by-path, or injurious mis- 
 take, can be singled out, which may not be paralleled in the 
 Pilgrim's Progress ; that is, as to the grand outlines ; for 
 the minutice, about which bigoted and frivolous minds waste 
 their zeal and force, are, with very few exceptions, wisely 
 passed over. This circumstance is not only very surprising, 
 but it suggests an argument, perhaps unanswerable, in confir- 
 mation of the divine authority of those religious sentiments, 
 which are now often derided under the title of orthodoxy : For 
 every part of this singular book exclusively suits the different 
 descriptions of such as profess those doctrines ; and relates 
 the experiences, mistakes, falls, recoveries, distresses, tempta- 
 tions, and consolations of serious persons of this class in our 
 own times, as exactly as if it had been penned from the obser- 
 vation of them, and for their immediate benefit ; while, like the 
 sacred Scriptures, it remains a sealed book to all who are 
 strangers to evangelical religion. 
 
 These remarks may very properly be concluded with the 
 words of a justly admired poet of the present day, who in the 
 following lines has fully sanctioned all that has been here ad- 
 vanced. 
 
 ' O thou, -whom, borne on fancy's eager wing 
 Back to the seasons of life's happy spring, 
 I pleas'd remember, and, while mem'ry yet 
 Holds fast her office here, can ne'er forget ; 
 Ingenious dreamer, in whose well told tale 
 Sweet fiction and sweet truth alike prevail ; 
 Whose hum'rous vein, strong sense, and simple style, 
 May teach the gayest, make the gravest smile ; 
 Witty, and well employ'd, and, like thy Lord, 
 Speaking in parables his slighted word ; 
 I name thee not, lest so despis'd a name 
 Should move a sneer at thy deserved fame ; 
 Yet e'en in transitory life's late day, 
 That mingles all my brown with sober gray, 
 Revere the man, whose Pilgrim marks the road 
 And guides the Progress of the soul to God. 
 'Twere well with most, if books, that could engage 
 Their childhood, pleas'd them at a riper age ; 
 The man approving what had charm'd the boy, 
 Would die at last in comfort, peace, and joy, 
 And not with curses on his art who stole 
 The gem of truth from his unguarded soul.' 
 
 COWPER TIROCINIUM, V. 129. 
 
 1* 
 
Tl rREFAciu. 
 
 Several persons have already favoured the public with origi- 
 nal explanatory notes, of the nature of those here published ; 
 but the editor, on mature deliberation, did not think himself 
 precluded by this consideration, from communicating his sen- 
 timents on a favourite book, according to apian he had formed 
 in his own mind. Every man who thinks for himself has his 
 own views of a subject, which often vary, more or less, from 
 the' sentiments of others, whom he nevertheless esteems and 
 loves with great cordiality : and the great Head of the Church 
 has intrusted different talents to his servants, to qualify them 
 for usefulness among distinct descriptions of persons. It is in- 
 deed incontrovertible, that some men will receive the great 
 truths of Christianity with candour and docility, when exhibit- 
 ed in a style and manner suited to their peculiar taste, who 
 disregard and reject them, when conveyed in language which 
 numbers, perhaps justly, think far more interesting and affect- 
 ing. It need not, therefore, be apprehended, that the labours 
 of different writers on the same subject should materially in- 
 terfere with each other : rather we may indulge a hope, that, 
 as far as they accord to the standard of divine truth, they will, 
 in different circles, promote the common cause of vital god- 
 liness. 
 
 The editor's aim, in this attempt to elucidate the Pilgrim's 
 Progress, is, to give a brief key to the grand outlines of the 
 allegory, from which the attentive reader may obtain a general 
 idea of the author's design ; — to bestow more pains in fixing 
 the precise meaning of those parts, which might most perplex 
 the inquirer, and which seem to have most escaped the notice, 
 or divided the sentiments, of expositors ; — to state and esta- 
 blish, compendiously but clearly, those doctrinal, practical, and 
 experimental views of Christianity, which Mr. Bunyan meant 
 to convey ; to guard them carefully from those extremes and 
 perversions which he never favoured, but which too fre- 
 quently increase men's prejudices against them ; to delineate 
 the more prominent features of his various characters, with a 
 special reference to the present state of religious profession, 
 distinguishing accurately what he approves, from the defects 
 even of true Pilgrims ; and in fine, to give as just a represen- 
 tation, as may be, of the author's sentiments concerning the 
 right way to heaven, and of the many false ways and bye-paths* 
 which prove injurious to all who venture into them, and fatal 
 to unnumbered multitudes. In executing this plan, no infor- 
 mation that the editor could procure has been neglected ; but 
 
PREj,A c fi. vn 
 
 he does not invariably adhere to the sentiments of any man : 
 and while his dependence is placed, as he hopes, on the pro- 
 mised teaching of the Holy Spirit, he does not think himself 
 authorized to spare any pains, in endeavouring to render the 
 publication acceptable and useful. 
 
 The text is printed, as it stands in the oldest editions, which 
 may be supposed tc contain the author's own terms, which 
 later editors have frequently modernized. A few obsolete or 
 unclassical words, and unusual phrases, seem to become the 
 character of the Pilgrim ; and they are often more emphatical 
 than any which can be substituted in their stead. Some ex- 
 ceptions, however, have been admitted ; as the author, if liv- 
 ing, would probably change a very few expressions for such 
 as are less offensive to modern ears ; and in other instances 
 the slips of his pen, while taken up with things of vastly supe- 
 rior importance, would now be mistaken for errors of the 
 press. Great pains have been taken to collate different copies 
 of the work, and to examine every scriptural reference ; in 
 order to render this edition, in all respects, as correct as pos- 
 sible. — The editor has the satisfaction of adding, that he has 
 been favoured by Mrs. Gurney, Holborn, with the use of the 
 second edition of the First Part of the Pilgrim, by which he 
 has been enabled to correct many errors of subsequent edi- 
 tions. The author's marginal references seemed so essential 
 a part of the work, that it was deemed indispensably requisite 
 to insert them in their places. But as the marginal notes do 
 not appear to convey any material instruction distinct from 
 that contained in the text, and to be principally useful in 
 pointing out any passage, to which the reader might wish to 
 refer ; it was thought most advisable to omit them, and to 
 supply their place by a running title on the top of every page, 
 conveying as nearly as possible the same ideas : for, indeed, 
 they so incumber the page, and break in upon the uniformity 
 of printing, that all hope of elegance must be precluded while 
 they are retained. 
 
 Mr. Bunyan prefaced each part of the Pilgrim's Progress 
 with a copy of verses : but as his poetry does not suit the 
 taste of these days, and is by no means equal to the work 
 itself, it hath been deemed expedient to omit them. That 
 prefixed to the First Part is entitled ' The Author's Apology 
 for his Book ; in which he informs the reader that he was 
 unawares drawn into the allegory, when employed about an- 
 other work ; that the further he proceeded, the more rapidly 
 
V1U PREFACE. 
 
 did ideas flow into his mind ; and this induced him to form it 
 into a separate book ; and that, showing it to his friends — 
 
 ' Some said, ' John, print it,' others said, ' Not so ;' 
 Some said, ' It might do good ;' others said, ' No.' 
 
 The public will not hesitate in determining which opinion 
 was the result of the deeper penetration ; but will wonder 
 that a long apology for so valuable a publication should have 
 been deemed necessary. This was, however, the case ; and 
 the author, having solidly, though rather verbosely, answered 
 several objections, and adduced some obvious arguments in 
 very unpoetical rhymes, concludes with these lines, which 
 may serve as a favourable specimen of the whole : — 
 
 ' Would'st thou divert thyself from melancholy ? 
 
 Would'st thou be pleasant, yet be far from folly ? 
 
 Woud'st thou read riddles and their explanation ? 
 
 Or else be drowned in thy contemplation ? 
 
 Dost thou love picking meat ? Or Avould'st thou see 
 
 A man i' th 1 clouds, and hear him speak to thee? 
 
 Woud'st thou be in a dream, and yet not sleep ? 
 
 Or would'st thou in a moment laugh and weep? 
 
 Or would'st thou lose thyself, and catch no harm? 
 
 And find thyself again without a charm ? 
 
 Would'st read thyself, and read thou know 'st not what, 
 
 And yet know whether thou art blest or not, 
 
 By reading the same lines ? O then come hither, 
 
 And lay my book, thy heart and head together.' 
 
 The poem prefixed to the Second Part, in a kind of dialogue 
 between the author and his book, is still less interesting ; and 
 serves to show, that he had a more favourable opinion of its 
 comparative merit, than posterity has formed ; which is no 
 singular case. — Some verses are likewise found at the bottom 
 of certain plates that accompanied several of the old editions, 
 which they, who omit the plates, or substitute others, know 
 not where to insert. To show all regard, however, to everj' 
 thing that Mr. Bunyan wrote, as a part of the work, they will 
 be found in the notes on the incidents to which they refer. 
 
THE LIFE 
 
 OF 
 
 JOHN BUNYAN. 
 
 THE celebrated author of the Pilgrim's Progress "was born, A. D. 
 1628, at Elstow, a small village near Bedford. His father earned his 
 bread by the low occupation of a tinker ; but he bore a fair character, 
 and took care that his son, whom he brought up to the same business, 
 should be taught to read and write. We are told, indeed, that he quick- 
 ly forgot all he had learned, through his extreme profligacy : yet it 
 is probable, that he retained so much as enabled him to recover the rest, 
 when his mind became better disposed ; and that it was very useful to 
 him in the subsequent part of his life. 
 
 The materials, from which an account of this valuable man must be 
 compiled, are so scanty and imperfect, that nothing very satisfactory must 
 be expected. He seems from his earliest youth to have been greatly addict- 
 ed to gross vice as well as irnpiety : yet he was interrupted in his course by 
 continual alarms and convictions, which were sometimes peculiarly over- 
 whelming ; but they had no other effect at the time, than to extort from 
 him the most absurd wishes that can be imagined. A copious narrative 
 of these early conflicts and crimes is contained in a treatise published by 
 himself, under the title of Grace abounding to the chief of Sinners. 
 
 During this part of his life, he was twice preserved from the most im- 
 minent danger of drowning : and being a soldier in the parliament's army 
 at the siege of Leicester, A. D. 1645, he was drawn out to stand sentinel ; 
 but one of his comrades, having by his own desire taken his place, was. 
 shot through the head on his post ; and thus Bumtaiv was reserved by 
 the all^disposing hand of God for better purposes. He seems, however, 
 to have made progressive advances in wickedness, and to have become 
 the ringleader of youth in every kind of profaneness and excess. 
 
 His career of vice received a considerable check, in consequence of his 
 marriage with the daughter of a person who had been very religious in 
 his way, and remarkably bold in reproving vice, but who was then dead. 
 His wife's discourse to him concerning her father's piety, excited him to 
 go regularly to church : and as she brought him, for her whole portion, 
 The Practice of Piety, and The plain Man's Pathway to Heaven, he em- 
 ployed himself frequently in reading these books. 
 
 The events recorded of our author are so destitute of dates, and regard to 
 the order in which they happened, that no clear arrangement can now be 
 made of them : but it is probable that this new attention to religion, though 
 ineffectual to the reformation of his conduct, rendered him more susceptible 
 of convictions ; and his vigorous imagination, at that time altogether 
 untutored by knowledge or discretion, laid him open to a variety of im- 
 pressions, sleeping and waking, which he verily supposed to arise from 
 words spoken to him, or objects presented before his bodily senses; and 
 he never after was able to break the association of ideas which was thus 
 formed in his mind. Accordingly he says, that one day when he was 
 
 B 
 
X THE LIFE OP 
 
 engaged in diversion with his companions, * A voice did suddenly dart 
 from heaven into my soul, which said, Wilt thou leave thy sins and go to 
 heaven, or have thy sins and go to hell ?' The consciousness of his wicked 
 course of life, accompanied with the recollection of the truths he had 
 read, suddenly meeting in his mind, thus produced a violent, alarm, and 
 made such an impression on his imagination, that he seemed to have 
 heard these words, and to have seen Christ frowning and menacing him. 
 But we must not suppose that there was any miracle wrought ; nor could 
 there be any occasion for a new revelation to suggest or enforce so scrip- 
 tural a warning. This may serve as a specimen of those impressions, 
 which constitute a large part of his religious experience, but which it is 
 not advisable to recapitulate. 
 
 He was next tempted to conclude that it was then too late to repent 
 or seek salvation ; and, as he ignorautly listened to the suggestion, he in- 
 dulged his corrupt inclinations without restraint, imagining that this was 
 the only way in which he could possibly have the least expectation of 
 pleasure, during his whole existence. 
 
 While he was proceeding in this wretched course, a woman of very 
 bad character reproved him with great severity for profane swearing ; 
 declaring, in the strongest expressions, that he exceeded in it all men she- 
 had ever heard. This made him greatly ashamed, when he reflected 
 that he was too vile even for such a bad woman to endure : so that from 
 that time he began to break off that odious custom. — His guilty and ter- 
 rified mind was also prepared lo admit the most alarming impressions 
 during his sleep : and he had such a dream about the day of judgment, 
 and its awful circumstances and consequences, as powerfully influenced 
 his conduct. There was, indeed, nothing very extraordinary in this ; for 
 such dreams are not uncommon to men under deep convictions : yet the 
 Lord was doubtless, by all these means, secretly influencing his heart, and 
 warning him to flee from the wrath to come. 
 
 He was, however, reluctant to part with his irreligious associates and 
 vain pleasures ; till the conversation of a poor man, who came in his way, 
 induced him lo read the Bible, especially the preceptive and historical 
 parts of it : and this put him upon an entire reformation of his conduct ; 
 so that his neighbours were greatly astonished at the change. In this 
 manner he went on for about a year ; at some times satisfied with him- 
 self, and at others distressed w r ith fears and consciousness of guilt. In- 
 deed, he seems ever after to have considered all these convictions and 
 desires as wholly originating from natural principles ; but in this perhaps 
 some persons will venture to dissent from him. A self-righteous depend- 
 ence accompanied with self-complacency, aud furnishing incentives to 
 pride, is indeed a full proof of unregeneracy : but conscientiousness con- 
 nected with disquietudes, humiliation for sin, and a disposition to wait for 
 divine teaching, is an effect and evidence of life, though the mind be yet 
 darkened with ignorance, error, and prejudice. And he that hath given 
 life will give it more abundantly ; for, " The path of the just is as the 
 shining light, that shineth more and more unto the perfect day." 
 
 While Bunyan was in this state of mind he went to Bedford, in the ex- 
 ercise of his trade as a tinker, where he overheard some women discourse 
 about regeneration: and though he did not understand their meaning, 
 he was greatly affected by observing the earnestness, cheerfulness, and 
 humility of their behaviour ; aud he was also convinced that his own 
 
JOHN BUN¥Atf. XI 
 
 views of religion were very defective. Being thus led to frequent their 
 company, he was brought as it were into a new world. Such an entire 
 change took place in his views and affections, and his mind was so deeply 
 engaged in contemplating the great concerns of eternity, and the things 
 pertaining to the kingdom of God, that he found it very difficult to em- 
 ' ploy his thoughts on any secular affairs. 
 
 But this extraordinary flow of affections, not being attended by doc- 
 trinal information in any measure proportionable, laid him open to vari- 
 ous attempts of Satan and his emissaries. The Ranters, a set of the vilest 
 antinomians that almost ever existed, first assailed him by one of their 
 party, who had formerly been Mr. Bunyan's companion in vice: but he 
 over-acted his part ; and, proceeding even to deny the being of a God, 
 probably furnished the character of Atheist in the Pilgrim's Progress. 
 While Mr. Bimyan was engaged in reading the books of the Ranters, not 
 being able to form his judgment about them, he was led to offer up the 
 following prayer : ' O 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 
 or condemn this doctrine. If it be of God, let me not despise it ; if it be 
 of the devil, let me not embrace it. Lord, I lay my soul in this matter 
 only at thy foot ; let me not be deceived, I humbly beseech thee.' No 
 experienced Christian will be surprised to find, that the Lord, in an evi- 
 dent manner, graciously answered this most suitable request. Mr. Bun- 
 yan soon saw through the delusions of the Ranters ; and probably refer- 
 red to them, under the character of Self-will, in the second part of this 
 work. 
 
 The Epistles of St. Paul, which he now read with great attention, but 
 without any guide or instructor, gave occasion to his being assaulted by 
 ■many sore temptations. He found the Apostle continually speaking of 
 faith ; and he could not understand the meaning of that word, or discover 
 whether he was a believer or not : so that, mistaking the words of 
 Christ,* he was tempted to seek a solution of this difficulty by trying to 
 work a miracle. He thought, however, it would be right to pray, before 
 he made the attempt, and thus he was induced to desist, though his diffi- 
 culties still remained. On another occasion he was delivered from great 
 perplexities about the doctrine of election, by reflecting that none " ever 
 trusted in God and was confounded :" and therefore it would be best for 
 him to trust in God, and leave election, as a " secret thing," with the 
 Lord, to whom it belonged. And the general invitations of the gospel, 
 and the assurance that " yet there is room," helped him to repel the 
 temptation to conclude that the day of grace was past. 
 
 This brief account of his temptations and escapes may teach others the 
 best way of resisting similar suggestions : and it may show us, that num- 
 bers are durably harassed by such perplexities, for want of doctrinal 
 knowledge and faithful instructors and counsellors. He was, however, 
 afterward enabled, by means of these inward trials, to caution others to 
 better effect, and more tenderly to sympathize with the tempted. 
 
 After some time Mr. Bunyan became acquainted with Mr. Gifford, an 
 Antipoedo-baptist minister, at Bedford, whose conversation was very use- 
 ful to him : yet he was in some respects more discouraged than ever, by 
 fuller discoveries of those evils in his heart, which he had not before 
 
 * Matt. xvii. 20. 
 
XII THE LIFE OF 
 
 noticed ; and oy doubts concerning the truth of the Scriptures, which his 
 entire ignorance of the evidences by which they are most completely 
 authenticated, rendered durably perplexing to him. He«wa"s, however, 
 at length relieved by a sermon he heard on the love of Christ ; though 
 the grounds, on which he derived satisfaction and encouragement from it, 
 are not very accurately stated. Soon after this he was admitted, by adult 
 baptism, a member of Mr. Gifibrd's church, A. D. 1655, being then 
 twenty-seven years of age ; and after a little time, he was earnestly de- 
 sired by the congregation to expound or preach, in a manner which is 
 customary among the Dissenters, as a preparation to the ministry. For 
 a while he resisted their importunity, under a deep sense of his incompe- 
 tency ; but at length he was prevailed upon to speak in a small company, 
 which he did greatly to their satisfaction and edification. Having been 
 thus proved for a considerable time, he was at length called forth, and 
 set apart by fastiug and prayer to the ministerial office, which he execut- 
 ed with faithfulness and success during a long course of years ; though 
 frequently with the greatest trepidation and inward disquietude. 
 
 As he was baptized 1655, and imprisoned 1660, he could not have been 
 long engaged in the work when the latter event took place : and it does 
 not appear whether he obtained a stated employment as a minister ; or 
 whether he only preached occasionally, and continued to work at his 
 trade ; as many Dissenters very laudably do, when called to minister 
 among poor people, that they " may not be burdensome to them." Pre- 
 viously however to the restoration of Charles II. when the churches were 
 principally filled by those who hare since been distinguished as noncon- 
 formists ; he was expected to preach in a church near Cambridge ; and 
 a student of that university, not remarkable for sobriety, observing aeon- 
 course of people, was induced by curiosity to hear ' the tinker prate ;' but 
 the discourse made an unexpected impression on his mind ; he embraced 
 every future opportunity of hearing Mr. Bunyan, and at length became 
 an eminent preacher in Cambridgeshire. 
 
 When the restoration took place, and, contrary to equity, engagements, 
 and sound policy, the laws were framed and executed with a severity 
 evidently intended to exclude every man, who scrupled the least tittle of 
 the doctrine, liturgy, discipline, or government of the established church, 
 Mr. Bunyan was one of the first that suffered by them : for being coura- 
 geous and unreserved, he went on in his ministerial work without any 
 disguise; and November 12, 1660, he was apprehended by a warrant 
 from Justice Wingate at.Harlington, near Bedford, with sixty other per- 
 sons, and committed to the county jail. Security was offered for his ap- 
 pearance at the sessions ; but it was refused, as his sureties would not 
 consent that he should be restricted from preaching. He was according- 
 ly confined till the quarter-sessions, when his indictment stated — '• That 
 John Bunyan, of the town of Bedford, labourer, had devilishly and perni- 
 ciously abstained from coming to church to hear divine service ; and was 
 a common upholder of several unlawful meetings and conventicles, to the 
 great disturbance and distraction of the good subjects of this kingdom, 
 contrary to the laws of our sovereign lord the King.' The facts charged 
 upon him in this absurd indictment were never proved ; as no witnesses 
 were produced. He had confessed, in conversation with the magistrates, 
 that he was a Dissenter, and had preached : these words being consider- 
 ed as equivalent to conviction, were recorded against him ; and as he re- 
 
JOHN BUNYAN. X1U 
 
 fused to conform, he was sentenced to perpetual banishment. This sen* 
 tence indeed was not executed : but he was confined in Bedford jail 
 more than twelve years, notwithstanding several attempts were made to 
 obtain his deliverance. 
 
 During this tedious imprisonment, or at least part of it, he had no books, 
 except a Bible and Fox's Martyrology : yet thus circumstanced, he pen- 
 ned the Pilgrim's Progress, and many other treatises ! He was only 
 thirty-two years of age, when he was imprisoned ; he had spent his youth 
 in the most disadvantageous manner imaginable ; and he had been no 
 more than five years a member of the church at Bedford, and less time a 
 preacher of the gospel : yet in this admired allegory he appears to have 
 been most intimately acquainted with all the variety of characters, which 
 ministers, long employed in the sacred service, and eminent for judgment 
 and sagacity, have observed among professors or opposers of evangelical 
 truth ! 
 
 No fewer than sixty Dissenters and two ministers were confined 
 with Mr. Bunyan in this jail ! and as some were discharged, others were 
 committed during the time of his imprisonment! But this painful situa- 
 tion afforded him an opportunity of privately exercising his ministry to 
 good effect. He learned in prison to make tagged thread lace in the in- 
 tervals of his other labours ; and by this employment he provided in the 
 most unexceptionable manner for himself and his family. He seems to 
 have been endued with extraordinary patience and courage, and to have 
 experienced abundant consolations, while enduring these hardships : he 
 was, however, sometimes distressed about his family, especially his eldest 
 daughter, who was blind ; but in these trying seasons he received com- 
 fort from meditating on the promises of God's word.* 
 
 He was at some times favoured by the jailors, and permitted to see his 
 family and friends ; and, during the former part of his imprisonment, he 
 was even allowed to go out occasionally, and once to take a journey to 
 London, probably to see whether any legal redress might be obtained ; 
 according to some intimations given by Sir Matthew Hale, when pe- 
 titions in his favour were laid before the judges. But this indulgence of 
 the jailor exposing him to great danger, Mr. Bunyan was afterward 
 more closely confined. Hence I suppose has arisen the opinion, which 
 commonly prevails, that he was imprisoned at different times : but he 
 seems never to have been set at liberty, and then re-committed ; though 
 his hardships and restraints were greater at one time than another. 
 
 In the last year of his imprisonment, (A. D. 1671) he was chosen pas- 
 tor of the dissenting church at Bedford ; though it does not appear what 
 opportunity he could have of exercising his pastoral office, except within 
 the precincts of the jail. He was, however, liberated soon after, through 
 the good offices of Dr. Barlow, Bishop of Lincoln, after many fruitless 
 attempts had been made fov that purpose. Thus terminated his tedious, 
 severe, and even illegal imprisonment, which had given him abundant 
 opportunity for the exercise of patienoe and meekness ; and which seems 
 to have been overruled both for his own spiritual improvement, and the 
 furtherance of the gospel ; by leading him to study, and to form habits of 
 close reflection, and accurate investigation of various subjects, in order to 
 
 * Jer. xv. 11. xlix. 11. 
 2 
 
XIV THE LIFE OF 
 
 pea his several treatises : when probably he would neither have thought 
 so deeply, nor written so well, had he been more at ease and at liberty. 
 
 A short time after his enlargement, he built a meeting-house at Bed- 
 ford, by the voluntary contributions of his friends ; and here he statedly 
 preached to large auditories, till hi3 death, without meeting with any re- 
 markable molestation. He used to come up to London every year, 
 where he preached among the nonconformists with great acceptance ; and 
 it is said that Dr. Owen frequently attended on these occasions, and ex- 
 pressed his approbation in very decided language. He likewise made 
 stated circuits into other parts of England ; and animated his brethern to 
 bear the cross patiently, to obey God rather than man, and to leave all 
 consequences with him. He was at the same time peculiarly attentive to 
 the temporal wants of those who suffered for conscience sake, and of the 
 sick or afflicted : and he employed his influence very successfully, in re- 
 conciling differences among professors of the gospel, and thus preventing 
 disgraceful and burdensome litigations. He was very exact in family 
 religion, and the instruction of his children ; being principally concerned 
 for their spiritual interests, and comparatively indifferent about their 
 temporal prosperity. He therefore declined the liberal proposal of a 
 wealthy citizen of London, to take his son as an apprentice without any 
 premium, saying, ' God did not send me to advance my family, but to 
 preach the gospel ;' — probably disliking the business or situation as un- 
 favourable to piety. 
 
 Nothing material is recorded concerning him, between his enlargement 
 in 1672, and his death in 1688. It is said, that he clearly saw through the 
 designs of the court in favour of popery, when the indulgence was granted 
 to the Dissenters, by James II. in 1687 : but that he advised his brethren 
 to avail themselves of the sunshine, by diligent endeavours to spread the 
 gospel, and to prepare for an approaching storm by fasting and prayer. 
 The next year he took a journey in very bad weather from London to 
 Reading, Berks, to make up a breach between a father and son, with 
 whom he had some acquaintance ; and having happily effected his last 
 work and labour of love, he returned to his lodgings on Snow-hill, ap- 
 parently in good health, but very wet with the heavy rain that was then 
 falling : and soon after he was seized with a fever, which in ten days ter- 
 minated his useful life. He bore his malady with great patience and 
 composure, and died in a very comfortable and triumphant manner, 
 August 31, 1688, aged sixty years ; after having exercised his ministry 
 about thirty-two. He lies buried in Bunhill fields, where a tombstone 
 to his memory may still be seen. He was twice married : by his first 
 wife, he had four children, one of which, a daughter named Mary, who 
 was blind, died before him. He was married to his second wife A. D. 
 1658, two years before his imprisonment, by whom he seems not to have 
 had any children. She survived him about four years. Concerning the 
 other branches of his family we have not been able to gain any infor- 
 mation. 
 
 Mr. Bunyan was tall and broad set, though not corpulent : he had a 
 ruddy complexion, with sparkling eyes, and hair inclining to red, but in 
 his old age sprinkled with gray. His whole appearance was plain, and 
 his dress always simple and unaffected. He published sixty tracts, which 
 equalled the number of years he lived. The Pilgrim's Progress had 
 passed through more than fifty editions in 1784. 
 
XV JOHN BIWYAN. 
 
 His character seems to have been uniformly good, from the time when 
 he was brought acquainted with the blessed gospel of Christ: and 
 though his countenance was rather stern and his manner rough ; yet he 
 was very mild, modest, and affable, in his behaviour. He wks backward 
 to speak much, except on particular occasions, and remarkably averse to 
 boasting ; ready to submit to the judgment of others, and disposed to for- 
 give injuries, to follow peace with all men, and to employ himself as a 
 peace-maker : yet he was steady to his prineiples, and bold in reproving 
 sin without respect to persons. Many slanders were spread concerning 
 him during the course of his ministry, some of which he refuted : they 
 have, however, all died away ; and no one now pretends to say any thing 
 to his disadvantage, except as a firm attachment to his creed and practice, 
 as a Calvinist, a Dissenter, and an Antipcedo-baptist, has been called 
 bigotry ; and as the account given of his own experience has been mis- 
 understood or misrepresented. 
 
 He was undoubtedly endued with extraordinary natural talents ; his 
 understanding, discernment, memory, investigation, and imagination, 
 were remarkably sound and vigorous : so that he made very great profi- 
 ciency in the knowledge of scriptural divinity, though brought up in 
 ignorance : but he never made such progress in human learning. — Even 
 such persons, as did not favour his religious principles, have done ample 
 justice to his mental powers. The celebrated Dr. Johnson ranks the 
 Pilgrim's Progress among a very few books indeed, of which the 
 reader, when he comes to the conclusion, wishes they had been longer ; 
 and allows it to rank high among the works of original genius.* But it is 
 above all things wonderful, that Bunyan's imagination, fertile and vigo- 
 rous in a very great degree, and wholly untutored by the rules of learn- 
 ing, should in this instance have been so disciplined by sound judgment, 
 and deep acquaintance with the Scripture, as to produce, in the form of 
 an allegory, one of the fairest and most unexceptionable treatises on the 
 system of Calvinism, that can be found in the English language ! In se- 
 veral of his other publications, his imagination frequently carried him be- 
 yond just bounds: but here he avoids all extremes, and seems not to 
 deviate either to the right hand or to the left. Perhaps, as he was him- 
 self liable to depression of spirit, and had passed through deep distresses, 
 the views he gives of the Pilgrim's temptations may be too gloomy ; but 
 he has shown in the course of the work, that this arose principally from 
 inadequate views of evangelical truth, and the want of Christian com- 
 munion, with the benefits to be derived from the counsels of a faithful 
 minister. 
 
 * Piozzi's Anecdotes of Johnson. — Boswell's Life of Johnson, vol, ii. p. 
 97, 2d editioa 
 
THE 
 
 PILGRIM'S PROGRESS. 
 
 PART f. 
 
 AS I walked through the wilderness of this world, I lighted 
 on a certain place where was a den ; and I laid me down in 
 that place to sleep : and as I slept I dreamed a dream, a I 
 dreamed, and behold, " I saw a man clothed with rags, stand- 
 ing in a certain place, with his face from his own house, a 
 book in his hand, and a great burden upon his back."* I 
 looked, and saw him open the book, and read therein ; and as 
 he read he wept and trembled ; and, not being able longer to 
 contain, he brake out with a lamentable cry, saying, " What 
 shall I do ?"f (&) 
 
 * Isaiah lxiv. 6. Luke xiv. 33. Psalm xxxviii. 4. Hab. ii. 2. t Acts ii. 37. 
 
 (a) Mr. Bunyan was confined about twelve years in Bedford jail, for 
 exercising his ministry contrary to the statutes then in force. This was 
 4 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 under- 
 stands what usage he ought to expect in this evil world, comparing our 
 present measure of religious liberty with the rigours of that age, will see 
 abundant cause for gratitude ; but they who are disposed to complain, 
 can never be at a loss for topics, while so much is amiss among all ranks 
 and orders of men, and in the conduct of every individual. 
 
 (6) The allegory opens with a description of its principal characters. 
 The author in his dream saw him ' clothed in rags;' which implies that 
 all men are sinners, in their dispositions and conduct ; that their supposed 
 virtues are radically defective, and worthless in the sight of God ; and 
 that the Pilgrim has discovered his own righteousness to be insufficient 
 for justification, even as sordid rags would be unsuitable raiment for those 
 G 2* 
 
J 8 The Pilgrim goes home in distress. 
 
 In this plight therefore he went home, and restrained him- 
 self 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 : wherefore at length he brake his 
 mind to his wife and children ; 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 
 informed that this our city will be burned with fire from 
 heaven ; in which fearful overthrow, both myself, with thee 
 my wife, and you my sweet babes, shall miserably come to 
 rum , except (the which yet I see not) some way of escape 
 may be found, whereby we may be delivered.' At this his 
 relations were sore amazed ; not for that they -believed that 
 what he had said to them was true, but because they thought 
 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 
 
 who stand before kings. ' His face turned from his own house,' repre- 
 sents 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 : and this makes him lose 
 his former relish for the pleasures of sin, and even for the most lawful 
 temporal satisfactions, while he trembles at the thought of impending de- 
 struction.* ' The book in his hand in which he read' implies, that sinners 
 discover their real state and character, by reading and believing the 
 Scriptures ; that their first attention is often directed to the denunciations 
 of the wrath to come ; and that in this case they cannot but continue to 
 search the Word of God, though their grief and alarm is increased by 
 every perusal. The ' burden on his back' represents that distressing sense 
 of guilt, and fear of wrath, which deeply convinced sinners cannot shake 
 off; 'the remembrance of their sins is grievous to them, the burden of 
 them is 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 
 apprehension ; and they see an absolute necessity of escaping from a situ- 
 ation in which others live most securely : for true faith " sees things that 
 .ire invisible." In one way or other, therefore, they soon manifest the 
 earnestness of their minds, in inquiring " what they must do to be saved ?" 
 The circumstances of these humiliating convictions exceedingly vary, but 
 the life of faith and grace always begins with them ; and they who are 
 wholly strangers to this experience are Christians only in name and 
 form : 
 
 " He knows no hope who never knew a fear." Cowper. 
 
 * Heb. xi. 8, 24—27. 
 
His Family's behaviour to him. 19 
 
 was as troublesome 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 ; and he told them worse 
 and worse. He also set to talking to them again, but they be- 
 gan to be hardened : they also thought to drive away his dis- 
 temper by harsh and surly carriage to him : sometimes they 
 would deride, sometimes they would chide, and sometimes 
 they would quite neglect him. Wherefore he began to retire 
 hifiself to his chamber, to pray for and pity them : and also 
 to Condole his own misery. He would also walk solitarily in 
 thp fields, sometimes reading and sometimes praying ; and thus 
 for some days he spent his time, (c) 
 
 Now I saw, upon a time, when he was walking in the fields, 
 that he was (as he was wont) reading in his book, and greatly 
 
 (c) The contempt or indignation, which worldly people express towards 
 those who are distressed in conscience, commonly induces them to con- 
 ceal 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 earnest representations, warnings, and entreaties. The city 
 of Destruction, (as it is afterward 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 judgment and perdition of 
 ungodly men." They who are ignorant of the Scriptures, and unaccus- 
 tomed to compare their own conduct with the divine law, will be amazed 
 at such discourse ; and, instead of duly regarding the warnings given them, 
 will commonly ascribe them to enthusiasm or insanity : and, as prophets, 
 apostles, and the Son of God himself, were looked upon as visionaries or 
 beside themselves by their cotemporaries ; we may be sure that no pru- 
 dence, excellence, or benevolence, can exempt the consistent believer 
 from the same trial. Near relations will generally be the first to form 
 this opinion of his case ; and will devise various expedients to quiet his 
 mind : diversions, company, feastings^ absence from serious friends or 
 books, will be prescribed ; and by these means a false peace often succeeds 
 a transient alarm. But when any one has received a genuine humiliat- 
 ing discovery of the evil and desert of sin, such expedients will not allevi- 
 ate but increase the anguish ; and will be followed by still greater 
 earnestness about his own salvation, and that of others. This commonly 
 strengthens prejudice, and induces obduracy: and contemptuous pity 
 gives place to resentment, ill usage, derision, or neglect. The diconso- 
 late believer is then driven into retirement, and endeavours to relieve his 
 burdened mind by reading the Scriptures, and meditating on his doleful 
 case, with compassionate prayers for his despisers : and thus he sows in 
 tears that seed, from which the harvest of his future joy will surely ba 
 produced. 
 
i'O Evangelist meets and instructs Christian. 
 
 distressed in his mind ; and as he read, he hurst out, as he had 
 done before, crying, " What shall I do to be saved ?"* 
 
 I saw also that he looked this way and that way, as if he 
 would run ; yet he stood still, because (as I perceived) he 
 could not 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 I am condemned to die, and after that to come to 
 judgment ; and I find that I 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.(d) 
 
 Then said Evangelist, If this be thy condition, why standest 
 thou still ? He answered, Because I know not whither to go. 
 Then he gave him a parchment roll ; and there was written 
 within, " Flee from the wrath to come."§ (e) 
 
 The man therefore read it, and, looking upon Evangelist 
 very carefully, said, Whither must I flee ? Then said Evange- 
 list, pointing with his finger over a very wide field, Do you 
 
 * Acts xvi. 30, 31. t Heb. ix. 27. Job xvi. 21, 22. Ezek. xxii. 14. 
 J Isaiah xxx. 33. q Matt. iii. 7. 
 
 ((T) The Scriptures are indeed sufficient to make us wise unto salva- 
 tion, as well as to show us our guilt and danger : yet the Lord commonly 
 uses the ministry of his servants, to direct into the way of peace, even 
 those who have previously discovered their lost condition. — Though con- 
 vinced 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. 
 
 (e) The able minister of Christ will deem it necessary to enforce the 
 warning, " Flee from the wrath to come," even upon those who are alarm- 
 ed about their souls ; because this is the proper way of exciting them to 
 diligence and decision, and of preserving them from procrastination. 
 They, therefore, who would persuade persons under convictions, that 
 their fears are groundless, their guilt far less than they suppose, and their 
 danger imaginary, use the most effectual means of soothing them into a 
 fatal security. And no discoveries of heinous guilt or helpless ruin in 
 themselves can produce despondency, provided the salvation of the gospel 
 be fully exhibited and proposed to them. 
 
Christian begins to run from home. 21 
 
 see yonder Wicket-gate ?* The man said, No. Then said the 
 other, Do you see yonder shining Light ?| He said, I think 
 I do. Then said Evangelist, Keep that light in your eye, 
 and go up directly thereto, so shalt thou see the Gate ; at 
 which when thou knockest it shall be told thee what thou 
 shalt do. 
 
 So I saw in my dream that the man began to run. Now he 
 had not run far from his own door, but his wife and children 
 perceiving it, began to cry after him to return ;| but the man 
 put his fingers in his ears, and ran on, crying Life ! life ! eter- 
 nal life ! So he looked not behind him,§ but fled towards the 
 middle of the plain. {J") 
 
 The neighbours also came out to see him run : and as he 
 ran, some mocked, others threatened, and some cried after 
 him to return ; and among those that did so, there were two 
 that were resolved to fetch him back by force. The name of 
 the one was Obstinate, and the name of the other Pliable. Now 
 by this time the man was got a good distance from them ; but 
 however they were resolved to pursue him, which they did, 
 and in a little time they overtook him. Then said the man, 
 Neighbours, wherefore are you come ? They said, To per- 
 suade 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 
 
 * Matt. vii. 13, 14. t Psalm cxix. 105. 2 Pet. i. 19. £ Luke 
 
 xiv. 26. J Gen. xix. 17. 2 Cor. iv. 18. 
 
 (/) The awakened sinner may be incapable, for a time, oi perceiving; 
 the way of Salvation by faith in Christ ; for divine illumination is often 
 very gradual : as the Pilgrim could not see the Gate, when Evangelist 
 pointed it out to him. Yet he thought he could discern the Shining 
 Light ; for upright inquirers attend to the general instructions and en- 
 couragements of Scripture, and the declarations of the pardoning mercy 
 of God, which by degrees lead them to the knowledge of Christ and to 
 faith in him ; as our author says in a marginal note, ' Christ and the way 
 to him, cannot be found without the Word.' — The Pilgrim being thus in- 
 structed, ' began to run : 1 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 : yet when this is the case, it must 
 be expected that carnal relations will oppose this new course of conduct ; 
 especially as it appears to them destructive of all prospects of worldly 
 advantage. 
 
 The following lines are here subjoined to a very rude engraving ; — 
 
 ' Christian no sooner leaves the world, but meets 
 
 Evangelist, who lovingly him greets 
 
 With tidings of another ; and doth show 
 
 Him how to mount t u that from this below.' 
 
22 Obstinate and Pliable attempt to fetch him back. 
 
 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. (g) 
 
 What, said Obstinate, and leave our friends and our comforts 
 behind us ! 
 
 Yes, said Christian, (for that was his name,) because, that all 
 is not worthy to be compared with a little of that that I am 
 seeking to enjoy ; and if you will go along with me, and hold it, 
 you shall fare as I myself; for there, where I go, is enough 
 and to spare :* come away, and prove my words. 
 
 Obst. What are the things you seek, since you leave all the 
 world to find them ? 
 
 Chr. 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 1 
 
 No, not I, said the other, because I have laid my hand to 
 the plough. | 
 
 Obst. Come then, neighbour Pliable, let us turn again, and 
 go home without him : there is a company of these craz'd- 
 headed coxcombs, that when they take a fancy by the end, are 
 wiser in their own eyes "than seven men that can render a 
 reason. 
 
 Then said Pliable, 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. 
 
 Obst. What ! more fools still ! be ruled by me, and go back ; 
 
 * Luke sv. 17. 1 1 Pet. i. 4—6. Heb. xi. 6, 16. X Luke ix - 62 - 
 
 (g) The attention of whole circles of careless sinners is generally exci- 
 ted, when one of their companions engages in religion, and forsakes the 
 party. He soon becomes the topic of conversation ; some ridicule, others 
 rail or threaten, others use force or artifice to withdraw him from his pur- 
 pose; according to their different dispositions, situations, or relations to 
 him. Most of them, however, soon desist, and leave him to his choice. 
 But two characters are not so easily shaken 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 attempt- 
 ing to bring back the new convert to his worldly pursuits ; the latter, 
 from a natural easiness of temper and susceptibility of impression, is pli~ 
 ant to persuasion, and readily consents to accompany him. 
 
Pliable consents to go with him. 2 3 
 
 who knows whither such a brain-sick fellow will lead you ? 
 Go hack, go back, and be wise. 
 
 Chr. Come with me, neighbour Pliable, there are such 
 things to be had which I spoke of, and many more glorious be- 
 sides : 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. J 
 
 Well, neighbour Obstinate, saith Pliable, I begin to come to 
 a point : I intend to go along with this good man, and to cast 
 in my lot with him. But, my good companion, do you know 
 the way to this desired place ? 
 
 Chr. I am directed by a man, whose name is Evangelist, to 
 speed me to a little Gate that is before us, where we shall re- 
 ceive instructions about the way. 
 
 Pli. Come then, good neighbour, let us be going. Then 
 they went both together. 
 
 And I will go back to my place, said Obstinate : I will be no 
 companion of such misled fantastical fellows, (h) 
 
 Now I saw in my dream that when Obstinate was gone back, 
 Christian and Pliable went talking over the plain : and thus 
 they began their discourse. 
 
 Chr. 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. 
 
 PH. Come, neighbour Christian, since there are none but 
 us two here, tell me now further, what the things are, and how 
 to be enjoyed, whither we are going. 
 
 Chr. I can better conceive of them with my mind than speak 
 
 iHeb.ix. 17—22. 
 
 (h) This dialogue admirably illustrates the characters of the speakers. 
 Christian, (for so he is henceforth called,) is firm, decided, bold, and san- 
 guine : Obstinate is profane, scornful, self-sufficient, and disposed to con- 
 temn even the Word of God, when it interferes with his worldly inte- 
 rests : 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 ; and Obstinate's contempt of be- 
 lievers, as ' craz'd-headed coxcombs? and his exclamation, when Pliable 
 inclines to be a Pilgrim, ' What ! more fools still !' are admirably cha- 
 racteristic ; and show that such sarcasms and scornful abuse are peculiar 
 to no age or place, but always follow serious godliness as the shadow does 
 the substance. 
 
2 4 Christian discourses with Pliable. 
 
 of them with my tongue : but yet, since you are desirous to 
 know, I will read of them in my book. 
 
 Pit. And do you think that the words of your book are cer- 
 tainly true ? 
 
 Chr. Yes, verily, for it was made by him that cannot lie."* 
 
 PH. Well said ; what things are they ? 
 
 Chr. There is an endless kingdom to be inhabited, and 
 everlasting life to be given us, that we may inhabit that king- 
 dom for ever.j 
 
 PH. Well said ; and what else ? 
 
 Chr. There are crowns of glory to be given us ; and gar- 
 ments that will make us shine like the sun in the firmament of 
 heaven. | 
 
 Pli. This is excellent : and what else ? 
 
 Chr. There shall be no more crying nor sorrow; for he 
 that is owner of the place will wipe all tears from our eyes. § 
 
 Pli. And what company shall we have there ? 
 
 Chr. There we shall be with Seraphims and Cherubicos, 
 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 ;1f 
 there we shall see holy virgins with their golden harps ;** there 
 we shad see men that by the world were cut in pieces, burnt 
 in dames, eaten of beasts, drowned in the seas, for the love 
 thrt they bare to the Lord of the place, all well, and clothed 
 with immortality as with a garment.lt 
 
 Pli. The hearing of this is enough to ravish one's heart : but 
 are these things to be enjoyed ? how shall we get to be sharers 
 thereof ? 
 
 Clir. The Lord, the Governor of the country, hath record- 
 ed that in this book ; 'the substance of which is, if we be truly 
 willing to have it, he will bestow it upon us freely. || 
 
 Pli. Well, my good companion, glad am I to hear of these 
 things. Come on, let us mend our pace. 
 
 * Tit.i . 2. t Isa. xlv. 17. John x. 27—29. % 2 Tim. iv. 8. 
 
 Rev. iii. 4. Matth. xiii. 43. 6 Isa. xxv. 8. Rev. vii. 16, 17. xxi. 4. 
 || Isa. vi. 2. I. Thess. iv. 16, 17. % Rev. iv. 4. ** Rev. xiv. 1—5 
 tt John xii. 25. 2 Cor. v. 2—5. # Isa. Iv. 1—3. John vi. 37. vii. 37. 
 Rev. xxi. 6. xxii. 17. 
 
They fall into the Slough of Despond. 25 
 
 Chr. I cannot go so fast as I would, by reason of this burden 
 that is upon my back, (i) 
 
 Now i saw in my dream, that just as they had ended this 
 talk, they drew nigh to a very miry Slough, that was in the 
 midst of the plain, and they, being heedless, did both fall sud- 
 denly into the bog. The name of the Slough was Despond. 
 Here therefore they 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 1 Truly, said Christian, I do not know. 
 
 At that, Pliable began to be offended, and angrily said to his 
 fellow, ' Is this the happiness you have told me all this while 
 of? If we have such ill speed at our first setting out, what may 
 we expect 'twixt this and our journey's end? May I get out 
 again with my life, you shall possess the brave country alone 
 for me.' And vith that he gave a desperate struggle or two, 
 and got out of the mire, on that side of the Slough which was 
 
 (i) The conversation between Christian and Pliable marks the differ- 
 ence in thejr characters, as well as the measures of the new convert's at- 
 tainments. — The want of a due apprehension of eternal things is evident- 
 ly i-Ue primary defect of all those who oppose or neglect religion ; but 
 more maturity of judgment and experience are requisite to discover, that 
 many professors are equally strangers to a realizing view ' of the powers 
 and terrors of what is yet unseen.' The men represented by Pliable dis- 
 regard these subjects ; they inquire eagerly about the good things to be 
 enjoyed ; but not in any due proportion about the way of salvation, the 
 difficulties to be encountered, or the danger of coming short ; and new 
 converts, being zealous, sanguine, and unsuspecting, are naturally led to 
 enlarge on the descriptions of heavenly felicity given in Scripture. These 
 are generally figurative or negative ; so that unregenerate persons annex- 
 ing carnal ideas to them, are greatly delighted ; and, not being retarded 
 by any distressing remorse and terror, or feeling the opposition of corrupt 
 nature, (which is gratified in some respects, though thwarted in others,) 
 they are often more zealous, and seem to proceed faster in external duties 
 than 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, a3 
 deficient in zeal and alacrity. — There are also systems diligently propa- 
 gated, which greatly encourage this delusion, excite a high flow of false 
 affections, (especially of a mere selfish gratitude to a supposed benefaetoi 
 for imaginary benefits :) till the event proves the whole to be like the 
 Israelites at the Red Sea, who " believed the Lord's word, and sang his 
 praise ; but soon forgat his works, and waited not for his counsel." Psal. 
 evi. 12—24. 
 
 D 3 
 
2 6 Pliable goes home. 
 
 next to his own house. So away he went, and Christian saw 
 him no more, (k) 
 
 (k) The Slough of Despond represents those discouraging fears which 
 often harass new converts. It is distinguished from the alarms which in- 
 duced Christian to leave the city, and " flee from the wrath to come :" 
 for the anxio fs apprehensions of one who is diligently seeking salvation, 
 are very different from those which excited him to inquire after it. The 
 latter are reasonable and useful, and arise from faith : but the former are 
 groundless ; they result from remaining ignorance, inattention and unbe- 
 lief, and greatly retard the Pilgrim. They must also be carefully dis- 
 tinguished from those doubts and discouragements, which assault the 
 established christian : for these are generally the consequence of negli- 
 gence, cr yielding to temptation : whereas new converts fall into their 
 despondings, when most dilligent, 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, 
 erroneous sentiments, or peculiar temptations. When the diligent student 
 of the Scriptures obtains such an acquaintance with the perfect holi- 
 ness 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 of course verge nearer and nearer to despondency. This, however, 
 is not essential to repentance, 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 situ- 
 ation, 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, they seem to grow worse and worse ; and, 
 for want of a clear understanding of the Gospel, they have no firm ground 
 to tread on, and know neither where they are, nor what they must do. — 
 But how could Pliable fall into this Slough, seeing he had no such views 
 of God, or his law, of himself, or of sin, as this condition seems to presup- 
 pose ? 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 tran- 
 sient convictions taking place when they fancied they were about to be- 
 come very good, and succeeding to great self-complacency, constitute a 
 grievous disappointment, and they ascribe their uneasiness to the new 
 doctrine they have heard. — But though Pliable fell into the Slough, 
 Christian, 'by reason of his burden,' sunk the deepest: for the true 
 believer's humiliation for sin tends greatly to increase his fear of wrath. 
 Superficial professors, expecting the promised happiness without trouble 
 or suffering, are often very angry at those who were the mean6 of leading 
 them to think oi religion ; as if they had deceived them: and, bein^ des- 
 titute of true faith, their only object is, at any rate to get rid of their un- 
 easiness. This is a species of stony-ground hearei-3 abounding in every 
 part of the church, who are offended and fall away, by means of a little 
 inward disquietude, before any outward tribulation arises because of the 
 Word. 
 
Christian struggles to the other side. 27 
 
 oS 
 
 Wherefore Christian was left to tumble in the Slough of 
 Despond alone : but still he endeavoured to struggle to that 
 side of the Slough that was still further from his own house, 
 and next to the Wicket-gate; the which he did, but could not 
 get out, because of the burden that was 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 go this way, by a man call- 
 ed 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.' 
 
 Help. But why did you not look for the steps ? 
 
 Chr. 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 his 
 hand, and he drew him out, and set him on sound ground, and 
 let him go on his way. 
 
 Then I stepped to him that plucked him out, and said, 'Sir, 
 wherefore, since over this place is the way from the city of 
 Destruction to yonder Gate, is it, that this plat is not mended, 
 that poor travellers might go thither with more security ?' And 
 he said to me, This miry Slough is such a place as cannot be 
 mended. It is the descent, whither the scum and filth that at- 
 tends conviction of sin doth continually run, and therefore it is 
 called the Slough of Despond : for still as the sinner is awak- 
 ened about his lost condition, there ariseth in his soul many 
 fears and doubts, and discouraging apprehensions, which all of 
 
 (J) 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. 
 Desponding 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, while earnestly struggling under deep 
 discouragement, after that salvation for which their souls even faint with- 
 in them. Their own efforts indeed fail to extricate them ; but in due 
 time the Lord sends them assistance. — This is described by the allegorical 
 person named Hei,p, who may represent the instruments by which they 
 receive encouragement ; a service in which it is a privilege to be employ- 
 ed: or the Holy Spirit, the giver of hope and peace. — Fear also is per- 
 sonified : in the midst of the new convert's discourse of the joys of Heaven, 
 fears of wrath often cast him into despondency, while he so meditates on 
 the terrors of the Lord as to overlook his precious promises. 
 
28 Help comes to deliver him, 
 
 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 re- 
 main so bad. His labourers also have, by the directions of his 
 Majesty's surveyors, been, for above these sixteen hundred 
 years, employed about this patch of ground, if perhaps it might 
 be mended : yea, and to my knowledge, said he, here hath 
 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, that they are the best materials to make 
 good ground of the place, if so be it might be mended ;) but it 
 is the Slough of Despond still, and so will be, when they have 
 done what they can. 
 
 True, there are, by the direction of the Lawgiver, certain 
 good and substantial steps, placed even through the very midst 
 of this Slough : but at such time as this place doth much spue 
 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 pur- 
 pose, notwithstanding the steps be there : but the ground is 
 good when they are once got in at the Gate.t (m) 
 
 * Psalm xl. 2. Isaiah xxxv. 3, 4. t 1 Sam. xii. 22. 
 
 (m) This account of the Slough, which our author in his vision received 
 from Help, coincides with the preceding explanation. — Increasing know- 
 ledge produces deeper self-abasement : hence discouraging fears arise in 
 men's minds lest they should at last perish, and objections against them- 
 selves 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 itsell, and often furnishes enemies with a plausible objection to religion, 
 the servants of God have always attempted to preserve the serious inqui- 
 rers after salvation from it, by various scriptural instructions and consola- 
 tory topics : yet their success is not adequate to their wishes ; for the 
 Lord is pleased to permit numbers to be thus discouraged, in order to de- 
 tect false professors, and to render the upright more watchful and humble. 
 Our author, in a marginal note, explains the slips to mean ' the promises 
 of forgiveness and acceptance to life by faith in Christ ;' which include 
 the general invitations, and the various encouragements 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 hes by this Slough; and that none are indeed in the narrow way who 
 have neither struggled through it, nor gone over it by means of the steps. 
 a The change of weather seems to denote those seasons, when peculiar 
 temptations, exciting sinful passions, perplex the minds of new converts ; 
 
Worldly-Wiseman meets Christian. 29 
 
 Now I saw in my dream that by this time Pliable was got 
 home to his house. So his neighbours came to visit him ; and 
 some of them 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 confidence, and then they all turned 
 their tales, and began to deride poor Christian behind his back. 
 And thus much concerning Pliable. (?t) 
 
 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 meet just as they were crossing the way of each 
 other. The gentleman's name was Mr. Worldly-Wiseman ; he 
 dwelt in the town of Carnal-Policy ; a very great town, and 
 also hard by from whence Christian came. This man then 
 meeting with Christian, and having some inkling of him, for 
 Christian's setting forth from the City of Destruction was much 
 noised abroad, not only in the town where he dwelt, but also 
 it began to be the town talk in some other places ; Master 
 Worldly-Wiseman therefore having some guess of him by be- 
 holding his laborious going, by observing his sighs and groans, 
 and the like, began thus to enter into some talk with Chris- 
 tian, (o) 
 
 and so, losing sight of the promises, they sink into despondency during hu- 
 miliating experiences : but faith in Christ, and in the mercy of God 
 through him, sets the Pilgrim's feet on good ground. 
 
 (n) They who affect to despise real christians, often feel and express 
 great contempt for those that cast off their profession : such men are un- 
 able, for a time, to resume their wonted confidenoe among their former 
 companions ; and this excites them to pay court to them by reviling and 
 deriding those whom they have forsaken. 
 
 (o) The wise men of this World carefully n*tice those who begin to 
 turn their thoughts to religion, and attempt to counteract their convic- 
 tions 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 is all that is requisite, which consists with the enjoyment of 
 this life, and even conduces to secular advantage. — Worldlt-wisemaiv, 
 therefore, is a person of consequence, whose superiority gives him influ- 
 ence 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 inte- 
 
 3* 
 
30 Worldly-Wiseman questions Christian, 
 
 World. How now, good fellow ; whither away after this bur- 
 dened manner ? 
 
 Chr. A burdened manner indeed, as ever, I think, poor 
 creature had ! And whereas you ask me, Whither away ? I 
 tell you, Sir, I am going to yonder Wicket-gate before me ; for 
 there, as I am informed, I shall be put in a way to be rid of 
 my heavy burden. 
 
 World. Hast thou a wife and children ? 
 
 Chr. Yes ; but J am so ladened with this burden, that I can- 
 not take thrtt pleasure in them as formerly : methinks I am as 
 if I had none.* 
 
 World. Wilt thou hearken to me if I give thee counsel ? 
 
 Chr. If it be good I will ; for I stand in need of good counsel. 
 
 World. I would advise thee, then, that thou with all speed 
 get thyself rid of thy burden ; for thou wilt never be settled in 
 thy mind till then ; nor canst thou enjoy the benefits of the 
 blessings which God hath bestowed upon thee till then. 
 
 Chr. 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 : there- 
 fore am I going this way, as I told you, that I may be rid of my 
 burden. 
 
 World. Who bid thee go this way to be rid of thy burden ? 
 
 Chr. A man that appeared to me to be a very great and 
 honourable person : his name, as I remember, is Evangelist. 
 
 World. I beshrew him for his counsel ; there is not a more 
 dangerous and troublesome way in the world than is that un- 
 to which he hath directed thee ; and that thou shalt find, if 
 thou wilt be ruled by his counsel. Thou hast met with some- 
 thing, as I perceive, already ; for I see the dirt of the Slough 
 of Despond is 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 on the 
 way which thou goest, wearisomeness, painfulness, hunger, 
 
 * 1 Cor. vii. 29. 
 
 rest, disquiet his mind, or spoil his reTish for outward enjoyments. — He 
 resides at Carnal-Policy, a great town near the city of Destruction: for 
 worldly prudence, modelling: a man's religion, i3 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 circulated about the 
 conversion of their neighbours, and often watch their opportunity of enter- 
 ing into discourse with them. 
 
And condemns Evangelist's counsel. 31 
 
 perils, nakedness, sword, lions, dragons, darkness, and, in a 
 word, death, and what not ! These things are certainly true, 
 having heen confirmed by many testimonies. And why should 
 a man so carelessly cast away himself by giving heed to a 
 stranger ? 
 
 Chr. Why, Sir, this burden on my back is more terrible to 
 me than are all these things which you have mentioned : nay, 
 methinks I care not what I meet with in the way, if so be I can 
 also meet with deliverance from my burden. 
 
 World. How earnest thou by thy burden at first ? 
 
 Chr. By reading this book in my hand. 
 
 World. 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 ; which distractions do not 
 only unman men, (as thine I perceive has done thee,) but 
 they run them upon desperate ventures to obtain they know 
 not what. 
 
 Chr. I know what I would obtain ; it is ease from my heavy 
 burden. 
 
 World. But why wilt thou seek for ease this way, seeing so 
 many dangers attend it ? Especially since, hadst thou patience 
 to hear me, I could direct thee to the obtaining of what thou 
 desirest, without the dangers that thou in this way wilt run thyself 
 into. Yea, and the remedy, is at hand. Besides, I will add, 
 that, instead of these dangers, thou shaltmeet with much safe- 
 ty, friendship, and content, (p) 
 
 (p) 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 
 manifests a superiority of genius. — The self-satisfaction of Woeldly- 
 wiseman ; his contempt of Christian's sentiments and pursuits ; his 
 sneering compassion, and censure of Evangelist's advice; his representa- 
 tion 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, 
 ' meddling with things too high for him,' and hearkening to bad counsel, 
 (that is, reading the word of Cod, and attending to the preaching of the 
 gospel) and from distraction as the natural consequence, are most admira- 
 bly characteristic. — His arguments also are very specious. He does not 
 say that Evangelist had not pointed out the way of salvation, or that 
 wicked men are not in danger of future misery ; but he urges, that so 
 much concern about sin and the eternal world takes men off from a proper 
 regard to their secular concerns, and injures their families : that it pre- 
 vents their enjoying comfort in domestic life, or in other providential 
 blessings : that it leads them into perilous and distressing situations, of 
 
32 Worldly-Wiseman prefers Morality. 
 
 Chr. Pray, Sir, open this secret to me. 
 
 World. Why in yonder village, (the village is named Mora- 
 lity) there dwells a gentleman whose name is Legality, a very 
 judicious man, and a man of a very good name, that has skill 
 to help men off with such burdens as thine are 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 mayest go and be helped presently. 
 His house is not quite a mile from this place ; and if he should 
 not be at home himself, 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 mayest 
 be eased of thy burden : and if thou art not minded to go back 
 to thy former habitation, as indeed I would not wish thee, 
 thou mayest send for thy wife and children to thee to this vil- 
 lage ; where there are houses now standing empty, one of which 
 thou mayest have at a reasonable rate. Provision is there also 
 cheap and good : and that which will make thy life more hap- 
 py is, to be sure, there thou shalt live by honest neighbours, in 
 credit and good fashion, (y) 
 
 which their first terrors and despondings are only an earnest ; that a trou- 
 bled 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 speaks in the 
 character of a young convert. He makes no secret of his distress and ter- 
 rors, and declares without reserve the method in which he sought relief. 
 He owns he has lost his relish for every earthly comfort, and desires to re- 
 ceive good counsel : but while he is prepared to withstand all persuasions to 
 return home, he is not upon his guard against the insidious advice of 
 Worldly-Wiseman. — He fears the wrath to come more than all the dread- 
 ful things which had been mentioned : but his earnestness to get immedi- 
 ate relief exposes him to the danger of seeking it in an unwarranted way. 
 Searching the Scriptures has shoAvn him his guilt and danger ; but, not 
 having learned likewise the instructions of life, he does not discern the 
 fatal tendency of the plausible advice given him, especially as his counsel- 
 lor is a person of great reputadou and sagacity. Every one, who has been 
 in the way of making observations on these matters, must perceive how 
 exactly this suits the case of numbers, when first brought to mind "the 
 one thing needful." 
 
 (7) The village Morality represents that large company, who, in na- 
 tions favoured with revelation, abstain from scandalous vices, and practice 
 reputable duties, without any genuine fear or love of God, or regard to 
 his authority or glory. This decency of conduct, connected with a system 
 of notions, and a stint of external worship, is substituted in the place of 
 Christianity : but it is faulty in its principle, its measure, and its object. — 
 It results whollv from self-love ; it is restricted to the outward observance 
 
Christian sets out for Morality. 33 
 
 Now was Christian somewhat at a stand ; but presently he 
 concluded, If this be true which this gentleman has said, my 
 wisest course is to take his advice ; and with that he thus far- 
 ther spoke. 
 
 Chr. Sir, which is my way to this honest man's house ? 
 
 World. Do you see yonder high hill ? 
 
 Chr. Yes, very well. 
 
 World. By that hill you must go, and the first ) r ou come at is 
 his. 
 
 So Christian turned out of his way to go to Mr. Legality's 
 house for help, But behold, when he was got now hard by the 
 hill, it saemed so high, and also that side of it that was next the 
 way side did hang so much over, that Christian was afraid to 
 venture further, lest the hill should fall on his head ; where- 
 fore there he stood still, and he Avot not what to do. 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 
 
 of some scriptural precepts, while the rest are disregarded; and it aims 
 principally at the acquisition of reputation, or temporal advantages, with 
 only a subordinate respect even to the interests of eternity. It is entirely 
 different from humble, cheerful, and unreserved obedience : it leaves the 
 heart in the possession of some worldly idol, and never constitutes a spirit- 
 ual worshipper, or renders a man meet for the pleasures of Heaven. — 
 Yet this mutilated religion draws multitudes off from attending either to 
 the holy requirements of the Law, or the humbling doctrines of the gos- 
 pel. The most noted inhabitant of this village derives his name, Legality, 
 not from making the law of God his rule and standard, (for '' by the law 
 is the knowledge of sin,' 1 which tends to increase the convinced sinner's 
 distress ;) but from his teaching men to depend on a defective obedience 
 to a small part of the law, falsely explained, according to the method of 
 the scribes and pharisees. These teachers, however, are admired by the 
 wise men of this world, and are deemed very skilful in relieving troubled 
 consciences, and recovering men from religious distractions. — Civility re- 
 presents those who persuade themselves and others, that a decent, benevo- 
 lent, and obliging behaviour, will secure men from all future punishment, 
 and insure an inheritance in heaven, if indeed there be any such place. — 
 Counsellors of this description can ease the consciences of ignorant persons, 
 when superficially alarmed, almost as well as those who superadd a form 
 of godliness, a few doctrinal opinions, and a regard to some precepts of 
 Christianity. Both are at hand in every place : and the wise men of this 
 world are zealous in recommending them : observing, that no doubt the 
 immoral and profligate should reform their lives ; as this will please their 
 relatives, and conduce to their advantage: but the strait Gate and the 
 narrow Way would prove their ruin. Most Pilgrims are assailed by such 
 counsellors ; and few are able to detect the fallacy of their reasonings till 
 their own folly corrects them. 
 
 E 
 
34. Christian met by Evangelist. 
 
 Christian afraid that he should be burned ;* heVe therefore 
 he did sweat and quake for fear. And now he began to be sorry 
 that he had taken Mr. Worldly- Wiseman's counsel. And with 
 that he saw Evangelist coming to meet him ; at the sight also 
 of whom he began 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. 
 
 ' What doest thou here ?' said he. At which word Chris- 
 tian knew not what to answer ; wherefore at present he stood 
 speechless before him. Then said Evangelist further, ' Art 
 not thou the man that I found crying without the walls of the 
 City of Destruction V (r) 
 
 Chr. Yes, dear sir, I am the man. 
 
 Evan. Did not I direct thee the way to the little Wicket-gate ? 
 
 Yes, dear Sir, said Christian. 
 
 Evan. How is it then that thou art so quickly turned aside ? 
 for thou art now out of the way. 
 
 Chr. 1 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 ? 
 
 Chr. He looked like a gentleman, and talked much to me, 
 and got me at last to yield ; so I came hither : but when I be- 
 held this hill, and how it hangs over the way, I suddenly made 
 a stand, lest it should fall on my head. 
 
 Evan. What said that gentleman to you ? 
 
 Chr. Why he asked me whither I was going : and I told him. 
 
 * Exod. xix. 16—18. Heb. xii. 21. 
 
 (r) 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 of God, for "they are alive without the 
 law ;" but they substitute their own scanty obedience in the place of the 
 righteousness and atonement of Christ. They who are not humbled in 
 true repentance, perceiving little danger, pass on securely : but the true 
 penitent finds every attempt " to establish his own righteousness" entirely 
 abortive : the more Iip compares his conduct and character with the divine 
 law, the greater is his alarm ; and he sometimes trembles lest its curses 
 should immediately fall upon him, with vengeance more tremendous than 
 the most awful thunder. Then the counsels of worldly wisdom appear 
 in their true lij^ht, and the sinner is prepared to welcome free salvation : 
 and ehould the minister, whose instructions he had forsaken, meet him, 
 conscious shame wo-ild be added to his terror ; and he would even be 
 tempted to shun his faithful friend, through fear of merited reproof. 
 
Evangelist sharply rebukes Christian. 35 
 
 Evan. And what said he then ? 
 
 Chr. He asked me if I had a family, and I told him ; but, 
 said I, I am so loaden with the burden that is on my back, 
 that I cannot take pleasure in them as formerly. 
 
 Evan. And what said he then ? 
 
 Chr. He bid me with speed 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 oif 
 these burdens. So I believed him, and turned out of that way 
 into this, if happity I might be soon eased of my burden : but 
 when I came to this place, and beheld things as they are, I 
 stopped for fear, as I said, of danger : but 1 now know not 
 what to do. 
 
 Then, said Evangelist, Stand still a little, that I may show 
 thee the words of God. — So he stood trembling. Then, said 
 Evangelist, " See that ye refuse not him that speaketh, for if 
 they escaped not, who refused him that spake on earth, much 
 more shall not we escape, if we turn away from him that speak- 
 eth from heaven."* He said moreover, " .Now the just shall 
 live by faith ; but if any man draws 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, Wo 
 is me, for I 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, (s) 
 
 * Heb. xii. 25. t Heb. x. 38. X Matt - xii - 31.— Mark iii. 28, 29. 
 
 (s) It appears from this passage, that the author judged it right, in 
 dealing with persons under great terror of conscience, to Him at preparing 
 them for solid peace, rather than hastily giving them comfort. — Men may 
 be greatly dismayed, and in some degree humbled, and yet not be duly 
 sensible of the heinousness and aggravations of their guilt. In this case, 
 further instructions are needful to excite them to proper diligence and 
 self-denial, and to make way for abiding peace and consolation. Where- 
 
36 Evangelist refutes Worldly-Wiseman* s counsel. 
 
 Then Evangelist proceeded, saying, " Give more earnest 
 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-Wise- 
 man, and rightly he is so called ; partly because he favoureth 
 only the doctrine of this world, t (therefore he always goes to 
 the town of Morality to church ;) (?) and partly because he 
 loveth that doctrine best, for it saveth him from the cross j* 
 and because he is of this carnal tamper, therefore he seeketh 
 to pervert my ways, though right. Now there are three things 
 in this man's counsel that thou must utterly abhor : — His turn- 
 ing thee out of the way ; — His labouring to render the cross 
 odious to thee ; — And his setting thy feet in that way that 
 leadeth unto the administration of death. 
 
 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- 
 
 * 1 John iv. 5. t * Gal. vi. 1<2. 
 as, a compassionate, but injudicious method, of proposing- consolatory 
 topics indiscriminately to all under trouble of conscience, lulls many into 
 a fatal sleep, and gives others a transient peace which soon terminates in 
 deeper despondency : as a wound hastily skinned over by an ignorant 
 practitioner, instead of being effectually cured by the patient attention of 
 a skilful surgeon, will soon become worse than before. The communica- 
 tion of more knowledge may indeed augment a man's terror and distress ; 
 but if it produce a deeper humiliation, it will effectually warn him against 
 carnal counsellers and false dependences. — Turning aside from the gospel, 
 implies a direct refusal to hearken to Christ ; and all who do thus, run 
 into misery, and leave the way of peace, to the hazard of their souls.* — 
 These denunciations are despised by the stout-hearted, but the contrite in 
 spirit, when consciously guilty, if thus addressed, would fall into despair, 
 did not the ministers of Christ encourage them by the grace of the 
 gospel. 
 
 The following linos are here inserted, as before, in the old editions. 
 1 When Christians unto carnal men give ear, 
 Out of their way they go, and pay for't dear : 
 For Master Worldly- Wiseman tan but show 
 A saint the way to bondage and to wo.' 
 (/) Worldly- Wiseman goe3 to church at the town of Morality : for the 
 persons here represented, in great measure support their confidence and 
 reputation for religion by attending on those preachers, who substitute a 
 proud scanty morality in the place of the gospel. This both flatters 
 their self-preference, and coincides with their carnal pursuits: and tbey 
 verily think they have fouud out the secret of reconciling the friendship 
 of the world with the favour of God ; and set up for teachers of the same 
 convenient system. 
 
 * Gal. v. 4. 
 
Evangelist refutes Worldly-Wisejnan''s counsel. 37 
 
 Wiseman. The Lord says, " Strive to enter in at the strait 
 gate," (the Gate to which I sent thee ;) " for strait is the gate 
 that leadeth unto life, and few there be that find it."* From 
 this little Wicket-gate, and from the way thereto hath this 
 wicked man turned thee, to the bringing of thee almost to de- 
 struction : 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 :"t 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 a 
 man to labour to persuade thee, that that shall be thy death, 
 without which the Truth has said, thou canst not have eternal 
 life ; — This doctrine thou must abhor. 
 
 Thirdly, Thou must hate his setting of thy feet in the way 
 that leadeth to the ministration of death. And for this thou 
 must consider to whom he sent thee, and also how unable that 
 person was to deliver thee from thy burden. He to whom 
 thou wast sent for ease, being by name Legality, is the son of 
 the bond- woman, which now is, and is in bondage with her 
 children ;§ and is in a mystery this Mount Sinai, which thou 
 hast feared will fall on thy head. Now if she with her chil- 
 dren are in bondage, how canst thou expect by them to he 
 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- Wise- 
 man is an alien ; and Mr. Legality is a cheat ; and for his son 
 Civility, notwithstanding his simpering looks, he is but a hypo- 
 crite, and cannot help thee. Believe me, there is nothing 
 else in all this noise that thou hast heard of this sottish man, 
 but a design 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 Moun- 
 
 * Matt. Tii. 13, 14.— Luke xiii. 24. + Heb. xi. 25, 26. % Matt, x 
 
 39.— Mark viii. 34, 35.— Luke siv. 26, 27.— John xii.25. $ Gal. 
 
 v. 21—37. 4 
 
38 Cliristian alarmed and ashamed, hastens back. 
 
 tain, under which poor Christian stood, that made the hair of 
 his flesh stand. The words were thus pronounced : "As 
 many as are of the works of the law, are under the curse ; for 
 it is written, Cursed is every one that continueth not in 
 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 hearkening to his counsel : he also was greatly asham- 
 ed to think that this gentleman's arguments, flowing only 
 from the flesh, should have that prevalency with him, to for- 
 sake the right way. This done, he applied himself again to 
 Evangelist, in words and sense as follows : 
 
 Chr. Sir, what think you ? is there hopes ? may I now go 
 back and go up to the Wicket-gate 1 shall I not be abandoned 
 for this, and sent back from thence ashamed ? I am sorry I 
 have hearkened to this man's counsel ; but may my sin be for- 
 given 1 
 
 Then said Evangelist to him, Thy sin is very great, for by 
 it thou hast committed two evils ; thou hast forsaken the way 
 that is good, to tread in forbidden paths : yet will the man of 
 the Gate receive thee, for he has good will for men ; only, 
 said he, take heed that thou turn not aside again,' " lest thou 
 perish from the way, when his wrath is kindled but a little." 
 Then did Christian address himself to go back, and Evange- 
 list, 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 
 
 * Gal. iii. 10. 
 (w) When Christ had finished his work on earth, the covenant made 
 with Israel as a nation at Mount Sinai was a-brogated : and the Jews, by 
 cleaving to the Mosaic law, were left in bondage and under condemnation. 
 In like manner, all professed Christians, who depend on notions, sacra- 
 ments, religious duties, and morality, and neglect Christ and the new 
 covenant in his blood, are entangled in a fatal error. They seek the 
 blessing "not by faith, but as it were by the works of the law ;" "for they 
 stumble at that stumbling stone." — The Scriptures adduced by Evangelist 
 are so pertinent, and conclusive against this species of religion, which has 
 at pregent almost superseded the gospel, that they can never be fairly an- 
 swered : nay, the more any man considers them, as the testimony of God 
 himself, the greater must be his alarm, (even as if he heard the voice from 
 Mount Sinai out of the midst of the fire ;) unless he be conscious of 
 having renounced every other confidence, to "flee for refuge to lay hold 
 on the hope set before us," in the gospel. 
 
Christian arriving, knocks at the Gate. 39 
 
 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 
 left to follow Mr. Worldly-wiseman's counsel : (w) so in pro- 
 cess of time, Christian got up to the Gate. Now over the 
 Gate there was written, " Knock, and it shall be opened unto 
 you."* (a;) 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 F 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 ? 
 
 * Matt. vii. 7, 8. 
 
 (w) Tn aiming to encourage those who are ready to despond, we must 
 by no means persuade them that their sins are few or small, or that they 
 judge themselves too rigorously: on the contrary, we should endeavour 
 to convince them their guilt is far greater than they suppose ; yet 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 jus- 
 tify themselves, and renders them more unreserved and earnest in apply- 
 ing to Christ for salvation. In the midst of the most affectionate encou- 
 ragments, the faithful minister will also solemnly warn young converts not 
 to turn aside ; nor can the humble when consciously guilty ever find con- 
 fidence or comfort, till they have regained the way they had forsaken. 
 
 (x) This Gate represents Christ himself, as received by the penitent 
 sinner for all the purposes of salvation, according to the measure of his 
 acquaintance with the Scriptures ; by which he actually enters into a 
 state of acceptance with God. Yet to prevent mistakes, the language of 
 our Lord on this subject should be carefully considered. " Enter ye in 
 at the strait gate ; for wide is the gate, and broad is the way that leadeth 
 to destruction ; and many there be who go m thereat."* 'We are all 
 born in sin, and the children of wrath ;' we " turn every one to his own 
 way" of sin and folly : and alas, most men persist in one evil course or 
 other, to the end of their days, being kept in countenance by the exam- 
 ple of a vast majority, in which the rich, the noble, and the wise of this 
 world are generally included. " Because strait is the gate and narrow the 
 way which leadeth unto life, and few there be that find it." But by this 
 strait Gate every true penitent enters into the narrow way to life, 
 though with difficulty and conflict. This entrance on a life of evangeli- 
 cal piety is, in the language of the allegory, called a Wicket, or a little 
 gate : for the convert cannot carry along with him any of his sinful prac- 
 tices, ungodly companions, worldly idols, or false confidences, when he 
 
 * Matt. vii. 13, 14. 
 
49 Good-Will admits Christian at the Gate, 
 
 Chr. Here is a poor burdened sinner ; I come from the 
 City of Destruction, but am going to Mount Zion, that I may 
 be delivered from the wrath to come ; I would therefore, Sir, 
 since I am informed by this Gate is the way thither, know if 
 you are willing to let me in. 
 
 I am willing with, all my heart, said he ; — and with that he 
 opened the Gate.(?/) 
 
 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 the Captain ; from thence 
 both he and they that are with him, shoot arrows at them that 
 come up to this Gate ; if haply they may die before they en- 
 
 cnters in : nor can he effectually contend 'with those enemies that, obstruct 
 his passage, unless he wrestles continually with God in prayer for his gra- 
 cious assistance. And therefore our Lord has also said, " Strive to enter 
 in at the strait gate ; for many, I say unto you, shall seek to enter in, and 
 shall not be able."* Yet we must not forget that the sinner returns to 
 God by faith in Christ; that genuine repentance comes from him and 
 leads to him ; and that the true believer not only trusts in the Lord for 
 salvation, but also seeks his liberty and happiness in his service. These 
 things taken together are so contrary to the pride and lusts of the human 
 heart, to the course of the world, and to the temptations of the devil, that 
 striving is far more necessary in this, than it can be conceived to be in 
 any other kind of conversion. Various exercises of the mind commonly 
 precede this unreserved acceptance of Christ ; but they are not in general 
 easy to be known from those temporary convictions, impressions, and 
 starts of devotion, which vanish and come to nothing. Yet even this 
 saving change is judiciously distinguished by our author, from that view 
 of the Cross, by which Christian was delivered from his burden, for rea- 
 sons which will speedily be stated. 
 
 The following lines are here inserted under an engraving. 
 
 1 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.' 
 (y) Good-will seems to be an allegorical person, the emblem of the 
 compassionate love of God to sinners through Jesus Christ.* He "came 
 from Heaven to do the will of him that sent him," and " he will in 
 no wise cast out any that come to him," either on account of former sins, 
 or present mistakes, infirmities, evil habits, or peculiar temptations. — 
 " For he waits to be gracious," till sinners seek him by earnest persevering 
 prayer. Numbers give themselves no concern about their souls : others, 
 after convictions, turn back with Pliable, or cleave to the counsels of 
 worldly wisdom : but all who come to Christ with a real desire of his 
 salvation, are cordially welcomed ; and while angels rejoice over them, 
 the Redeemer " sees the travail of his soul, and is satisfied." 
 t Luke xiii. 24. *Luke ii. 14. 
 
 it xm. 
 
Jlna discourses with mm. 41 
 
 ter in.'(z) Then said Christian, I rejoice and tremble. So 
 when he was got in, the man of the Gate asked him, Who di- 
 rected him thither ? 
 
 Chr. Evangelist bid me come hither and knock, as I did ; 
 and he said that you, Sir, would tell me what I must do. 
 
 Good. " An open door is set before thee, and no man can 
 shut it." 
 
 Chr. Now I begin to reap the benefits of my hazards. 
 
 Good. But how is it that you came alone ? 
 
 Chr. Because none of my neighbours saw their danger as I 
 saw mine. 
 
 Good. Did any of them know of your coming ? 
 
 Chr. Yes, my wife and children saw me at the first, and call- 
 ed after me to turn again. Also some of my neighbours stood 
 crying, and calling after me to return ; but 1 put my fingers in 
 my ears, and so came on my way. 
 
 Good. But did none of them follow you to persuade you to 
 go back 1 
 
 Chr. 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. 
 
 Good. But why did he not come through ? 
 
 Chr. We indeed came both together, until we came to the 
 Slough of Despond, into the which we also suddenly fell. And 
 then was my neighbour Pliable discouraged, and would not ad- 
 venture further. Wherefore, getting out again, on that side 
 next to his own house, he told me I should possess the brave 
 country alone for him. So he went his way, and I came mine ; 
 he after Obstinate, and I to this Gate. 
 
 Then said Good-will, Alas, poor man ! is the Celestial Glory 
 of so small esteem with him, that he counteth it not worth 
 running the hazards of a few difficulties to obtain it ? 
 
 (s) As sinners become more decided in counting all but loss for Christ, 
 and assiduous in the means of grace, Satan, if permitted, will be more 
 vehement in his endeavours to discourage them ; that, if possible, he may 
 induce them to desist, and so come short of the prize. It is probable that 
 the powers of darkness cannot exactly distinguish between those impres- 
 sions which are the effects of regeneration, and such as result from natural 
 passions. It is, however, certain that they attempt to disturb all 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 surmounting 
 the hinderances and opposition he meets with, in keeping near to tha 
 throne of grace, by fervent, importunate, and persevering prayer. 
 
 F " 4* 
 
42 Christian instructed in the way. 
 
 Truly, said Christian, I have said the truth of Pliable ; and 
 if I should also say the truth of myself, it will appear there 
 is no,, betterment (ft) 'twixt him and myself, "lis true he 
 went back to his own house, but I also turned aside to go in 
 the way of death, being persuaded thereto by the carnal argu- 
 ments of one Mr. Worldly-wiseman. 
 
 Gcod. Oh! did he light upon you! what, he would have 
 had you sought for ease at the hands of Mr. Legality ; they 
 are both of them a very cheat : but did you take his counsel ? 
 
 Chr. Yes, as far as 1 durst : I went to find out Legality, 
 until I thought that the Mountain that stands by his house 
 wouid have fallen upon my head : wherefore there I was 
 forced to stop. 
 
 Good. That Mountain has been the death of many, and will 
 be the death of many more : 'tis well you escaped being by it 
 dashed in pieces. 
 
 Car. Why, truly I do not know what had become of me 
 there, had not Evangelist happily met me again as I was mus- 
 ing in the midst of my dumps : but 'twas God's mercy that he 
 came to me again, for else I had never come hither. But now 
 I am come, such a one as I am, more fit indeed for Death by 
 that Mountain, than thus to stand talking with my Lord. But 
 O ! what a favour is this to me, that yet I am admitted entrance 
 here. 
 
 Good. We make no objections against any ; notwithstanding 
 all that they have done before they come hither, "they in no 
 wise are cast out ;"* and therefore, good Christian, come a 
 little way with me, and I will teach thee about the way thou 
 must go. Look before thee ; dost thou see this narrow way ? 
 That is the way thou must go. It was cast up by the Patriarchs, 
 •'Prophets, Christ, and his Apostles, and it is as straight as a 
 Rule can make it. This is the way thou must go. 
 
 But, said Christian, Is there no turnings or windings, by 
 which a stranger may lose the way ? 
 
 Good. Yes, there are many ways butt down upon this ; and 
 
 * John vi. 37. 
 (a) Our author here puts a very emphatical word into Christian's 
 mouth, (' there is no betterment 'twixt him and myself,') which later 
 editors have changed for difference. This is by no means an improve- 
 ment, though the word may be more classical : for grace had made an 
 immense difference between Christian and Pliable ; but the former 
 thought his conduct equally criminal, and therefore, in respect of de- 
 servings, there was no betterment betwixt them. 
 
Christian weary of his burden. 43 
 
 they are crooked, and wide : but thus thou mayest distinguish 
 the right from the wrong, that only being straight and nar- 
 row. (6) 
 
 Then I saw in my dream, That Christian asked him further, 
 if he could not help him off with his burden, that was upon 
 his back ; for as yet he had not got rid thereof, nor could he 
 by any means get it off without help. He told him, ' As to 
 thy burden, be content to bear it, until thou comest to the 
 place of deliverance ; for there it will fall from thy back it- 
 self.'^) 
 
 Then Christian began to gird up his loins, and to address 
 
 (b) Christian, when admitted at the ttrait gate, is directed in the narroiv 
 way. In the broad road every man may choose a path suited to his in- 
 clinations, shift about to avoid difficulties, or accommodate himself to 
 circumstances ; and he may be sure of company agreeable to his taste. — 
 But Christians must follow one another in the narrow way on the same 
 tra.ck, facing enemies, and bearing hardships, without attempting to evade 
 them ; nor is any indulgence given to different states, habits, or propensi- 
 ties. It is, therefore, a straitened, or, as some render the word, an afflicted 
 •way ; being indeed an habitual course of repentance, self-denial, patience, 
 and mortification to sin and the world, according to the rule of the Holy 
 Scriptures. Christ himself is the way, by which we come to the Father, 
 and walk with him ; but true faith works by love, and " sets us in the way 
 of his steps."* This path is also strait as opposed to the crooked ways of 
 wicked men ;t for it consists in an uniform regard to piety, integrity, 
 sincerity, and kindness ; at a distance from all the hypocrisies, frauds, and 
 artifices, by which ungodly men wind about, to avoid detection, and keep 
 up their credit, to deceive others or impose on themselves. The question 
 proposed by Christian implies, that believers are more afraid of missing 
 the way than of encountering hardships : and Good-will's answer, that 
 many ways butted down on it, or opened into it in various directions, 
 shows that the eareless and self-willed are extremely liable to be deceiv- 
 ed. But all these ways are crooked and wide : they turn aside from the 
 direct line of living faith and holy obedience, and are more soothing, 
 indulgent, and pleasing to corrupt nature, than the path of life ; which 
 lies straight forward, and is every where contrary to the bias of the car- 
 nal mind. 
 
 (e) A general reliance on the mercy of God, by faith in Christ, accom- 
 panied with a consciousness of sincerity in seeking his salvation,- gives 
 some encouragement to the convinced sinner's hope ; and transient, lively 
 joys are often vouchsafed to unestablished believers : but more distinct 
 views of the gospel are necessary to abiding peace. The" young convert's 
 consolations resemble the breaking forth of the sun in a cloudy and tem- 
 pestuous day ; those of the experienced Christian has more constant light 
 in settled weather, which is not long together interrupted, though it be 
 sometimes dimmed by intervening clouds. Believers should not, therefore, 
 rest in transient glimpses, but press forward to abiding peace and joy : — 
 
 * Psalm lxxxv. 13. t Psalm cxxv. 5. 
 
44 The House of the Interpreter. 
 
 himself to his journey. So the other told him, that, hy that 
 he was gone some distance from the Gate, he would come to 
 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 hid him God speed. 
 
 Then he went on, till he came to the house of the Interpre- 
 ter, where he knocked over and over : at last one came to 
 the door, and asked, Who was there ? (J) 
 
 Chr. Sir, here is a traveller ; who was bid by an acquaint- 
 ance of the good man of this house, to call here for my pro- 
 fit : I would therefore speak with the master of the house. 
 So he called for the master of the house ; who after a little 
 time came to Christian, and asked him what he would have ? 
 
 Sir, said Christian, I am a man that am come from the City 
 of Destruction, and am going to the Mount Zion ; and I was 
 told by the man that stands at the Gate, at the head cf this way, 
 that if I called here, you would show me excellent things, 
 such as would be a help to me in my journey. 
 
 Then said the Interpreter, Come in ; I will show thee that 
 which will be profitable to thee. So he commanded his man 
 to light the candle, and bid Christian follow him ; so he had 
 him into a private room, and bid his man open a door, the 
 which when he had done, Christian saw the picture of a very 
 grave person hanging up against the wall, and this was the fa- 
 shion of it, ' It had eyes lifted up to heaven, the best of Books 
 in his hand, the Law of truth was written upon its lips, the 
 
 and, as Christ does not in general bestow this blessing on the unestabliah- 
 ed, the endeavours of ministers to do so must prove vain. 
 
 (rf) We continually meet with fresh proofs of our author's exact ac- 
 quaintance with the Scripture, his sound judgment, deep experience, and 
 extensive observation. With great propriety he places the house of the 
 Interpreter beyond the Strait Gale ; for the knowledge of divine things, 
 •which precedes conversion to God by faith in Christ, is very scanty, com- 
 pared with the diligent Christian's subsequent attainments. A few lead- 
 ing truths deeply impressed on the heart, and producing efficacious fears 
 and hopes, with warm desires and affections, characterize the state of a 
 new born babe : but reliance on the mercy of God through Jesus Christ 
 prepares him for further instruction ; and " having tasted that the Lord is 
 gracious, he desires the sincere milk of the word, that he may grow there- 
 by." The Interpreter emblematically represents the teaching of the 
 Holy Spirit according to the Scripture, for while believers read, hear, and 
 meditate, and endeavour to profit by their daily experience and observa- 
 tion ; they also depend on this promised teaching, and by constant prayer 
 look to the Fountain of Wisdom, to deliver them from prejudice, preserve 
 them from error, and enable them to profit by the ministry of the word. 
 
The picture of the Pilgrim's Guide. 45 
 
 world was behind his back, it stood as if it pleaded with men, 
 and a crown of gold did hangover its head.' 
 
 Then said Christian, What means this ? 
 
 Inter. The man whose picture this is, is one of a thousand ; 
 he can beget children,* travail in birth with children,! and 
 nurse them himself when they are born. And whereas thou 
 seestj 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 slight- 
 ing and despising the things that are present, for the love he 
 hath to his Master's service, he is sure, in the world that comes 
 next, to have glory for his reward. Now, said the Interpreter, 
 I have showed thee this picture first, because the man whose 
 picture this is, is the only man whom the Lord of the place, 
 whither thou art going, hath authorized to be thy guide in 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 pretend to lead thee right, but their way goes 
 down to death, (e) 
 
 * 1 Cor. iv. 15. t Gal. iy. 19. % Thess. ii. 7. 
 
 (e) 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 !* He employs men as his instruments, who, by explaining the 
 Scriptures, may be said to 'light the candle :' while he efficaciously opens 
 the mind to instruction-. " The secret of the Lord is with them that fear 
 him :"t the Interpreter leads them into retirement that he may impart 
 that heavenly wisdom, which is hidden from the most sagacious of worldly 
 men. — The first lesson here inculcated relates to the character of the true 
 minister : for nothing can be more important to every one who inquires 
 the way to heaven, than the capacity of distinguishing faithful pastors 
 from hirelings and false teachers, who are Satan's principal agents in de- 
 ceiving mankind, and in preventing the stability, consistency, and fruit- 
 fulness 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 deduc- 
 ed ; inquiring impartially how far they resemble it, and praying earnest- 
 ly for more exact conformity : and every one should be extremely care- 
 ful not to intrust his soul to the guidance of those who are wholly un- 
 like this emblematical representation. For surely a dissipated, ambitious, 
 profane, or contentious man, in the garb of a minister, cannot safely be 
 * Psalm cxliji. 10. t Psalm xxv. 14. 
 
46 The dusty Parlour cleansed. 
 
 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 be- 
 gan so abundantly to fly about, that Christian had almost there- 
 with been choked. Then said the Interpreter to a damsel that 
 stood by, ' Bring hither the water, and sprinkle the room ;' 
 which when she had done, it was swept and cleansed with 
 pleasure. 
 
 Then said Christian, What means this ? 
 
 The Interpreter answered ; This Parlour is the heart of a 
 man, that was never sanctified by the sweet grace of the gos- 
 pel : 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 sawestthat so soon as the first be- 
 gan to sweep, the dust did so fly about that the room by him 
 could not be cleansed, but that thou wast almost choked there- 
 with : This is to show thee, that the law instead of cleansing 
 the heart (by its working) from sin,* doth revive, put strength 
 into,j and increase it in the soul, as it doth discover and forbid 
 it, but doth not give power to subdue. J 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 sweet and precious influences thereof to 
 the heart, then, I say, even as thou sawest the Damsel lay 
 the dust, by sprinkling the floor with water, so is sin vanquish- 
 ed and subdued, and the soul made clean, through the faith of 
 it : and consequently fit for the King of glory to inhabit.§ (f) 
 
 * Rom vii. 6. t 1 Cor. xv. 56. t Rom - v - 20. 
 
 § John xv. 3. Acts xv. 9. Rom. xvi. 25, 26. Eph. v. 26. 
 
 trusted as a guide to heaven ! He who never studies, or who studies any 
 thing in preference to the Bible, cannot be qualified to ' unfold dark 
 things to sinners !' and he, who is abundantly more careful about his in- 
 come, 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 same parish ? 
 
 (/) Every attempt to produce conformity of heart, and life to the divine 
 law, by regarding its spiritual precepts, apart from the doctrines and 
 promises of Scripture, discovers the evils which before lay dormant ; 
 according to the significant emblem here adduced. Mere moral preach- 
 ing indeed has no such effect : because it substitutes another rule of obedi- 
 
Passion and Patience. 47 
 
 I saw moreover in my dream, that the Interpreter took him 
 by the hand and had him into a little room, where sat two little 
 children, each one in his chair. The name of the eldest was 
 Passion, and of the other Patience. Passion seemed to be 
 much discontent, but Patience was very quiet. Then Christian 
 asked, What is the reason of the discontent of Passion ? The 
 Interpreter answered, The Governor of them would have him 
 stay for his best things till the beginning of the next year ; but 
 he will have them all now : but Patience is Willing to wait. 
 
 Then I saw that one came to Passion and brought him a bag 
 of treasure, and poured it down at his feet ; the which he 
 took up and rejoiced therein, and withal laughed Patience to 
 scorn. But I beheld but a while, and he had lavished all away, 
 and had nothing left him but rags. 
 
 Then said Christian to the Interpreter, Expound this matter 
 more fully to me. 
 
 So he said, These two lads are figures : Passion of the men 
 of this world, and Patience of the men of that which is to come : 
 for as here thou seest, Passion will have 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 next 
 year, that is, until the next world, for their portion of good. — 
 
 ence, which is so vague that self-flattery will enable almost any man, not 
 scandalously vicious, to deem himself justified according to it ; so that he 
 is pleased with the rule by wich he is approved, and loves that idea of 
 God which accords with his own character. But when the law of God 
 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, and its express 
 prohibition of the darling sin, with the experienced impracticability of 
 adequate obedience, and the awful sentence it denounces against every 
 transgressor, concur in exciting opposition to it, and even to Him who 
 gave it and is determined to magnify and establish it in honour. The 
 consciousness also of covering things prohibited, and the conviction that 
 this concupiscence is sinful, induce a man to conclude that he is viler 
 than ever ; and indeed clearer knowledge must aggrivate the guilt of ev e *y 
 sin. A little discouragement of this kind induces numbers to cease from 
 all endeavours, at least for a season ; supposing that at present it is im- 
 possible for them to serve God : but others, being more deeply humbled, 
 and taken off from self-confidence, are thus prepared to understand and 
 welcome the free salvation of the gospel. Then the law appears to them 
 disarmed of its curse, as the rule and standard of holiness ; encouraged by 
 the truths and promises of the gospel ; and animated to exertion by its 
 motives, they delight in " cleansing themselves from all filthiness of flesh 
 and spir.it, and perfecting holiness in.the fear of God." that they may be 
 *an habitation of God through the Spirit." 
 
48 The Men of the next World the Wisest. 
 
 That proverb, ' A bird in the hand is worth two in the bush,' 
 is of more authority with them, than are all the divine testimo- 
 ni as 'of the good of the world to come. But as thou sawest that 
 he had quickly lavished all away, and had presently left him 
 nothing but rags ; so will it be with all such men at the end of 
 this world, (g) 
 
 Then said Christian, Now I see that Patience has the best 
 wisdom, and that upon many accounts : because he stays for 
 the best things : — and also because he will have the glory of 
 his when the other has nothing but rags. 
 
 Inter. Nay, you may add another : to wit, the glory of the 
 next world will never wear out, but these are suddenly gone. 
 Therefore Passion had not so much reason to laugh at Patience, 
 because he had his good things first, as Patience will have to 
 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 thdt hath his portion first, must needs 
 have a time to spend it ; but he that hath a portion last, must 
 have it lastingly. Therefore it is said of Dives, " In thy life 
 time thou receivedst thy good things, and likewise Lazarus evil 
 things : but now he is comforted, and thou art tormented."* 
 
 (g) 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 the imagined temporal good is withheld. This impatience of de- 
 lay or disappointment is however succeeded by pride, insolence, and in- 
 ordinate though transient joy, when the man is indulged with the posses- 
 sion of his idol; yet he soon grows dissatisfied with success, and often 
 speedily lavishes away his coveted advantages. On the other hand, Pa- 
 tience is the emblem of tho^e who quietly and meekly wait for future 
 happiness, renouncing present things for the sake of it. True riches, ho- 
 nours, and pleasures are intended for them, but not here : and, as young 
 children well governed, they simply wait for them till the appointed sea- 
 son, in the way of patient 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 : so that in 
 this respect the life of faith is the reign of reason over passion, while un- 
 belief 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. 
 
 *Lakexvi. 19—31. 
 
The Fire kept from being quenched. 49 
 
 Chr. Then I perceive 'tis 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 tem- 
 poral ; but the things that are not seen are eternal -"| But 
 though this be so, yet since things present, and our fleshly appe- 
 tite, are such near neighbours one to another ; and again be- 
 cause 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 Chris- 
 tian by the hand, and led him into a place where was a fire 
 burning against a wall, and one standing by it, always casting 
 much water upon it to quench it ; yet did the fire burn higher 
 and hotter. 
 
 Then said Christian, What means this ? 
 
 The Interpreter answered, This fire is the work of grace 
 that is wrought in the heart ; he that casts water upon it, to 
 extinguish and put it out, is the Devil : but in that thou seest 
 the fire, notwithstanding, 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 continually 
 with the oil of his grace maintains the work already begun in 
 the heart ; by the means of which, notwithstanding what the 
 Devil can do, the 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. (K) 
 
 t2Cor. iv. 18. *2Cor. xii. 
 (K) The doctrine of the believer's final perseverance is here stated in so 
 guarded a manner a? to preclude every abuse of it. The emblem implies, 
 that the soul is indeed born of God, and endued with holy affections ; but 
 this heavenly flame is not represented as almost extinguished or covered 
 with ashes for many years, and then revived a little at the closing scene : 
 for ' it burns higher and hotter,' notwithstanding the opposition of depra- 
 ved nature, and the unremitted efforts of Satan to quench it ; the Lord 
 secretly feeding it with his grace. Unbelievers can persevere in nothing 
 but impiety and hypocrisy : and when a professor remarkably loses the 
 vigour of his affections, the reality ot his conversion becomes doubtful, and 
 O 5 
 
50 The Man -who fights into the Palace. 
 
 I saw also that the Interpreter took him again hy the hand, 
 and led him into a pleasant place, where was builded a stately 
 palace, beautiful to behold ; at the sight of which Christian 
 was greatly delighted : he saw also upon the top thereof, cer- 
 tain persons walking who were clothed all in gold. 
 
 Then said Christian, May we go in thither ? 
 
 Then the Interpreter took him, and led him up toward the 
 door of the palace ; and behold at the door stood a great com- 
 pany of men, as desirous to go in, but durst not. There also 
 sat a man, at a little distance from the door, at a table-side, 
 with a book and his ink-horn before him, to take the name of 
 him that should enter therein : He saw also that in the door- 
 way, stood many men in armour to keep it, being resolved to 
 do to the man that would enter, what hurt and mischief they 
 could. Now was Christian somewhat in amaze ; at last, when 
 every man started back for fear of the armed men, Christian 
 saw a man of a very stout countenance, come up to the man 
 that sat there to write, saying, Set down my name, Sir ; the 
 which when he had done, he saw the man draw his sword, and 
 put an helmet upon his head, and rush toward the door upon 
 the armed men, who laid upon him with deadly force ; but 
 the man, not at all discouraged, fell to cutting and hacking most 
 fiercely ; so after he had received and* given many wounds to 
 "those that attempted to keep him out, he cut his way through 
 them all, and pressed forward into the palace ; at which there 
 was a pleasant voice heard from those that were within, even 
 of those that walked upon the top of the palace, saying, 
 
 ' Come in, come in, 
 
 Eternal glory thou slialt win.' 
 
 * Act3 xiv. 22. 
 he can take no warranted encouragement from this doctrine. When, 
 however, any one grows more spiritual, zealous, humble, and exemplary, 
 in the midst of harassing temptations ; while he gives the whole glory to 
 the Lord, he may take comfort from the assurance, that " he shall be kept 
 by his power, through taith, unto salvation." But the way in which the 
 tempted are preserved, often so far exceeds their expectations, that they 
 are a wonder to themselves : every thing seems to concur in giving Satan 
 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 in- 
 struction especially inculcated by this emblem is, an entire reliance in the 
 use of the appointed means, on the secret, but powerfnl influence of divine 
 grace, to maintain and carry on the sanctifying work that has been begun 
 in the soul. 
 
:l j r i, c. i> \>\':' cu o c \\. 
 The Man ox Despaii 
 
 7?a t h-i , 
 
The Man in the Iron Cage. 51 
 
 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, (i) 
 
 Now said Christian, let me go hence : Nay, stay, said the 
 Interpreter, till I have shown thee a little more, and after that 
 thou shalt go on thy way. (k) So he took him by the hand 
 again, and led him into a very dark room, where there sat a 
 man in an iron cage. 
 
 Now the man to look on seemed very sad : he sat with his 
 eyes looking down to the ground, his hands folded together, 
 and he sighed as if he would break his heart. 
 
 Then said Christian, What means this ? 
 
 At which the Interpreter bid him talk with the man. 
 
 Then said Christian to the man, What art thou ? 
 
 The man answered, I am what I was not once. 
 
 Chr. 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 was 
 once, as I thought, fair for the Celestial city, and had then 
 even joy at the thoughts that I should get thither.* 
 
 Chr. Well, but what art thou now ? 
 
 Man. I am now a Man of despair, and am shut up in it as in 
 this iron cage. I cannot get out. O now I cannot ! 
 
 Chr. But how earnest thou in this condition ? 
 
 * Luke viii. 13. 
 
 (i) Many desire the joys and glories of Heaven, according to their car- 
 nal ideas of them ; but few are willing to " fight the good fight of faith :" 
 yet, without a fixed purpose to do this, resulting from divine grace, pro- 
 fession will at length end in apostacy." " The man began to build, but was 
 not able to finish." This is emphatically taught by the emblem before 
 lis. We must be made willing unreservedly to venture or " suffer the 
 loss of all things, that we may win Christ ;" or we shall never be able to 
 break through the combined opposition of the world, the flesh, and the 
 devil. If we habitually fear any mischief that our enemies can attempt 
 against us, more than coming short of salvation, we shall certainly perish, 
 notwithstanding our notions and convictions. We should, therefore, count 
 out 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 ar- 
 mour of God," we must fight our way through with patience and resolu- 
 tion ; while many, " being harnessed and carrying bows," shamefully turn 
 back in the day of battle. 
 
 (k) The time spent in acquiring knowledge and sound judgment is far 
 from lost, though it may seem to retard a man's progress, or interfere 
 with his more active services : and the next emblem is admirably suited iv 
 teach the convert watchfulness and caution. 
 
52 The cause of his despair. 
 
 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 har- 
 dened my heart, that I cannot repent. • 
 
 Then said Christian to the Interpreter, But is there no 
 hopes for such a man as this ? 
 
 Ask him, said the Interpreter. 
 
 Then said Christian, Is there no hope, but you must be 
 kept in the iron cage of despair ? 
 
 Man. No, none at all. 
 
 Chr. 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, I 
 have 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 which shall devour me as an adversary. 
 
 Chr. 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. 
 
 Chr. 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 mis- 
 ery 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 causes 
 of this man's misery. Sir, is it not time for me to go on my 
 way now 1 (I) 
 
 * Heb. vi. 4—6. t Luke xix. 14. ^ Heb. x. 28, 29. 
 
 (Z) Christian's discourse with the man in the iron cage sufficiently ex" 
 plains the author's meaning : but it has often been observed, that the 
 man's opinion of bis own oase does not prove that it was indeed despe- 
 
The Man who dreamed of the Last Day. 53 
 
 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 trembled. 
 
 Then said Christian, Why doth this man thus tremble ? 
 
 The Interpreter then bid him tell to Christian the reason 
 of his so doing. So he began and said, This night as I was in 
 my sleep, 1 dreamed, and behold the heavens grew exceeding 
 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 unusual rate ; upon which I heard a 
 great sound of a trumpet, and saw also a man sit upon a cloud, 
 attended with the thousands of heaven : they were all in flam- 
 ing 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 distance betwixt him and them, as 
 betwixt the judge and the prisoners at the bar. J 1 heard it 
 proclaimed to them that attended on the man that sat on the 
 cloud, ' Gather together the tares, the chaff, and stul^»le, and 
 cast them into the burning lake :' and with that the bottomless 
 
 rate. Doubtless such fears prevail in some cases of deep desponden- 
 cy, when there is every reason to conclude them groundless ; and we 
 should always propose the free grace of the gospel to those that have sin- 
 ned in the most aggravated manner, especially when they become sensi- 
 ble of their guilt and danger. Yet it is an awful fact, that some are thus 
 1 shut up under despair,' beyond relief: and " it is impossible to renew 
 them to repentance." So that no true penitent can be in this case : and 
 we are commanded " in meekness to instruct those that oppose them- 
 selves, if peradventure God will give them repentance." But we should 
 leave the doom of apparent apostates to God ; and improve their exam- 
 ple, as a warning to ourselves and others, not to venture one step in so 
 dangerous a path. — This oar author has judiciously attempted in a most 
 striking manner, and God forbid that I should, in the least, counteract his 
 obvious intention. 
 
 * John v. 2ft, 29. 1 Cor. xv. 51—58. 2 Thess. i. 7—10. Jude 14, 15. 
 Rev. xx. 11—15. t Psa. !. 1—3, 22. Isa. xxvi. 20, 21. Mic. vii. 16, 17. 
 % Dan. vii. 9, 10. Mai. iii. 2, 3. 
 
 5* 
 
54 Christian taught to hope and fear. 
 
 pit opened, just whereabout I stood ; out of the mouth of 
 which there came, in an abundant manner, smoke, and coals 
 of fire, with hideous noises. It was also said to the same 
 persons, ' Gather my wheat into the garner. 5 * And with that 
 I saw many catched up and carried away into the clouds ,t but 
 I was left behind. I also sought to hide myself, but 1 could 
 not, for the man that sat upon the cloud, still kept his eyes 
 upon me : my sins also came into my mind, and my conscience 
 did accuse me on every side.J Upon this I awaked from 
 my sleep. 
 
 Chr. But what was it that made you so afraid of this sight ? 
 Man. Why, I thought that the day of judgment was come, 
 and that I was not ready for it : but this 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 con- 
 science too afflicted me ; and, as I thought, the Judge had al- 
 ways his eye upon me, showing indignation in his countenance. 
 Then said the Interpreter to Christian, Hast thou consider- 
 ed all these things ? 
 
 Chr. Yes, and they put me in hope and fear, (jn) 
 
 Inter. Well, keep all things so in thy mind that they may be 
 
 as a goad in thy sides, to prick thee forward in the way thou 
 
 must go. — Then Christian began to gird up his loins, and to 
 
 address himself to his journey. Then said the Interpreter, 
 
 ^fJVTal. iv. 1, 2. Malt. iii. 12. xiii. 30. Luke iii. 17. 
 1 1 Thess. iv. 13—18. % Rom. ii. 14, 15. 
 
 (m) Our safety consists in a due proportion of hope and fear : when 
 devoid of hope, we resemble a ship without an anchor ; when unrestrain- 
 ed by fear, we are like the same vessel under full sail without ballast.* 
 Indiscriminate censures of all fear as the result of unbelief, and unguarded 
 commendations of strong confidence, without respect to the spirit and 
 conduct of professors, not only lead to most fatal pelf-deception, but also 
 tend to make believers unstable, unwatchful, and even uncomfortable ; 
 for the humble can never attain that presumptuous confidence which is 
 thus represented as essential to faith ; and true comfort is the effect of 
 watchfulness, deligence, 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 inculcated, under the emblem of the In- 
 terpreter'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 disciple of Christ daily seeks to 
 have more elearly discovered to his mind, and more deeply impressed 
 upon his heart. 
 
 * Pet. i. 13—17. 
 
His burden falls off at the Cross. 55 
 
 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 show'd me were ; and let me be 
 Thankful, O good Interpreter, to thee.' 
 
 Now I saw in my dream, that the highway, up which Chris- 
 tian was to go, was fenced on either side with a wall, and that 
 wall was called Salvation.* Up this way therefore did bur- 
 dened Christian run, but not without great difficulty, because 
 of the load on his back. 
 
 He ran thus till he came at a place sowewhat 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 backhand began to tumble, 
 and so continued to do, till it came to the mouth of the Sepul- 
 chre, where it fell in, and I saw it no more, (n) 
 
 * Isa. xxvi. 1. 
 (n) Divine illumination in many respects tends to quicken the believ- 
 er's hopes and fears, and to increase his earnestness and diligence : but 
 nothing can finally relieve him from his burden, except the clear disco- 
 very of the nature and glory of redemption. With more general views of 
 the subject, and an implicit reliance on the mercy of God through Jesus 
 Christ, the humbled sinner enters the way of life, which is walled by 
 salvation : yet he is oppressed with an habitual sense of guilt, and often 
 bowed down with fears, till " the Comforter, who glorifies Christ, re- 
 ceives of his and shows it to him.'"" — When in this divine light the soul 
 contemplates the Redeemer's cross, and discerns more clearly his love to 
 lost sinners in dying for them ; the motive and efficacy of his intense suf- 
 ferings ; the glory of the divine perfections harmoniously displayed in this 
 surprising expedient for saving the lost ; the honour of the divine law and 
 government, and the evil and desert of sin most energetically proclaimed, 
 even in pardoning transgressors and reconciling enemies ; and the perfect 
 freeness and sufficiency of this salvation ; — then " his conscience is purged 
 from dead works to serve the living God," by a simple reliance on the 
 atoning blood of Emanuel. 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 
 may question his acceptance : but his distress, before he understood the 
 way of deliverance, was habitual, except in a few transient seasons of re- 
 * John xvi. 14. 
 
56 Christian 13 Saluted by three shinimg Ones. 
 
 Then was Christian glad and lightsome, and said with a mer- 
 ry heart, ' He hath given me rest by his sorrow, and life by 
 his death.' Then he stood still awhile to look and wonder ; 
 for it was very surprising to him, that the sight of the Cross 
 should thus ease him of his burden. He looked therefore, and 
 looked again, even till the springs that were in his head sent 
 the waters down his cheeks.* Now, as he stood looking and 
 weeping, behold three shining ones came to him, and saluted 
 him with " Peace be to thee ;" so the first said to him, " Thy 
 sins be forgiven;"! the second stript him of his rags, and 
 clothed him with change of raiment :J the third also set a mark 
 on his forehead, and gave him a Roll with a seal upon it,§ 
 which he bid him look on as he ran, and that he should give it 
 in at the Celestial Gate ; so they went their way.(o) Then 
 Christian gave three leaps for joy, and went on singing — 
 
 * Zech. xii. 10. t Mark ii. 5. t Zech - ">• 4 - 5 Eph. i- 13. 
 
 lief, and often greatly oppressed him when most diligent and watchful ; 
 whereas now he is only burdened when he has been betrayed into sin, or 
 when struggling with peculiar temptations ; and he constantly finds relief 
 by looking to the cross. Many indeed never attain to habitual peace : 
 but this arises from remaining ignorance, error, or negligence, which scrip- 
 tural instructions are the proper means of obviating. — It was not however 
 proper, that our author should draw the character of his hero from the 
 lowest order of Christians ; nay, it rather calls for our admiration, that, 
 in an allegory, (which is the peculiar effort of a vigorous imagination) he 
 was preserved, by uncommon strength of mind and depth of judgment, 
 from stating Christian's experience above the general attainments of con- 
 sistent believers under solid instructions. 
 
 (o) Christian's tears, amidst his gladness, intimate, that deliverance 
 from guilt, by faith in the atoning sacrifice of Christ, tends to increase sor- 
 row for sin, and abhorrence of it ; though it mingles, even those affections 
 with a sweet and solid pleasure. — By the three shining ones,' the author 
 alludes to the ministration of angels, as in some Avay subserving 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 view of the cross, to 
 sanction the account that persons of heated imaginations have given, of 
 their having seen one hang on a cross, covered with blood, who told 
 them 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 alle- 
 gory led him to this method of describing the happy change that takes 
 place in the pilgrim's experience, when he obtains "peace and jov in 
 believing." The general tenor of the work sufficiently shows, that he 
 considered spiritual apprehensions of the nature of the atonement, as the 
 only source of genuine peace and comfort. As the 'mark in the fore- 
 
Christian finds Simple, Sloth, and Presumptison asleep. 57 
 
 * Thus far did I come loaden 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 I 
 
 I 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 Simple, another Sloth, and the third Presump- 
 tion. 
 
 Christian then, seeing them lie in this case, went to them, if 
 peradventure he might awake them ; and cried, You are like 
 them that sleep on the top of a mast,* for the dead sea is 
 under you, a gulph that hath no bottom : awake, therefore, 
 
 *Prov. xxiii. 35. 
 head' evidently signifies the renewal of the soul to holiness, while the • roll 
 with a seal upon it' denotes such an assurance of acceptance, as appears 
 most clear and satisfactory, when the believer most attentively compares 
 himself with the holy Scriptures ; so he could not possibly intend to as- 
 cribe these effects to any other agent than the Holy Spirit, for he alone 
 as the Spirit of adoption enables a man to exercise in a lively manner all 
 filial affections toward God ; and thus bears witness with his conscience, 
 that his sins are pardoned, that he is justified by faith in the righteous- 
 ness of Emanuel, a child of God, and an heir of heaven. They who have 
 experienced this happy change, will readily understand the language in 
 which it is described ; and the abiding effects of their joy in the Lord, 
 upon their temper and conduct, (like the impression of the seal after the 
 wax is cooled,) completely distinguish it from the confidence and com- 
 fort 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."* For even the ideas excited in our minds 
 by external objects through our senses, and the pleasure often connected 
 with them, can never be made intelligible to those who never had those 
 senses. The man born blind cannot possibly have any idea of colours, or 
 any conception of the pleasure of beholding beautiful objects ; nor one 
 born deaf, any idea of a trumpet's solemn sound, or the pleasure arising 
 from a concert of music. 
 
 Here again we meet with an engraving, and the following lines :— 
 
 'Who's this? The Pilgrim. How! 'Tis very true : 
 Old things are past away ; all's become new. 
 Strange ! he's another man, upon my word ; 
 They be fine feathers that make a fine bird.' 
 * Psa. xxv. 14. Rev. ii. 17 
 
 H 
 
58 Christian met by Formalist and Hypocrisy. 
 
 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 \ rey to his 
 teeth.* With that they looked upon him, and began to reply in 
 this sort : Simple said, " I see no danger :" Sloth said, " Yet 
 a little more sleep :" and Presumption said, " Eyery vatt 
 must stand upon its own bottom." And so they lay down to 
 sleep again, and Christian went on his way.(p) 
 
 Yet was he troubled to think, that men in that danger should 
 so little esteem the kindness of him that so freely offered to help 
 them, both by awakening 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 un- 
 to Lim, who thus entered with them into discourse. 
 
 Chr. Gentlemen, whence came you, and whither do 3 r ou 
 go? 
 
 Form, and Hyp. We were born in the land of Vain-glory, 
 and are going for praise to Mount Zion. 
 
 Chr. Why came you not in at the Gate which standeth at the 
 beginning of the way 1 Know you not that it is written, that 
 
 * 1 Pet. v. 8. 
 
 (ji) We were before informed that other ways ' butted down upon' 
 the straight way ; and the connexion of the allegory required the intro- 
 duction of various characters, besides that of the true believer. Many 
 outwardly walk in the ways of religion, and seem to be pilgrims, who 
 are destitute of those " things which accompany salvation." — The three 
 allegorical persons next introduced are nearly related ; they appear to 
 be pilgrims, but are a little out of the way, asleep, and fettered. Many 
 hear and learn to talk about the peculiar doctrines of Christianity, and 
 have transient convictions, v. ho yet cleave to the world, and rest more 
 securely in the bondage of sin and Satan, by means of their profession of 
 religion. They rejector pervert all instruction, hate all trouble, yet are 
 confident that every thing i3 and will be well with them ; while teachers 
 after their own hearts lull them with a syren's song, by confounding the 
 form with the power of godliness : and if any one attempt, in the most 
 affectionate mauner, to warn them of their danger, they answer, (accord- 
 ing to the tenor of the words here used,) ' Mind your own business ; we 
 see no daDger ; 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 them .' 
 
Christian in vain reasons with Formalist and Hypocrisy. 59 
 
 <c 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. 
 
 Chr. But will it not be counted a trespass against the Lord 
 of the City whither we are bound, thus to violate his revealed 
 will? 
 
 They told him, That as for that, he needed not 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 a standing as 
 above a thousand years, would doubtless now be admitted as a 
 thing legal, by an impartial judge : and besides, said they, if we 
 get into the way, what's matter which way we get in ? If we 
 are in, we are in : thou art but in the way, who as we perceive 
 came in at the gate ; and we are also in the way, that came tum- 
 bling over the wall : wherein now is thy condition better than 
 
 ours 
 
 Chr. I walk by the rule of my Master, you walk by the rude 
 working of your fancies : you are counted thieves already by the 
 Lord of the way ; therefore I doubt you will not be found true 
 men at the end of the way. You come in by yourselves without 
 his direction ; and shall go out by yourselves without his 
 mercy. 
 
 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 Christian, That, as to laws and ordinances, 
 they doubted not but they should as conscienciously 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 
 tro', given thee by some of thy neighbours, to hide the shame 
 of thy nakedness. 
 
 Chr. By laws and ordinances you will not be saved,! since 
 you came not in by the door. And as for this coat that is on 
 my back, it was given me by the Lord of the place whither I 
 
 * John x. 1. t Gal. ii. 16. 
 
60 The direct Way up the Hill Diffiiculty. 
 
 go ; and that, as you say, to cover my nakedness with. And I 
 take it as a token of his kindness to me ; for I had nothing hut 
 rags hefore : and besides, thus I comfort myself as I go ; Sure- 
 ly, think I, when I come to the gate of the city, the Lord 
 thereof will know me for good, since I have his coat on my 
 back ! a coat that he gave me freely in the day that he stript 
 me of my rags. I have moreover a mark in my forehead, of 
 which perhaps you have taken no notice, which one of my 
 Lord's most intimate associates fixed there, in the day that my 
 burden fell off my shoulders. I will tell you moreover, that 
 I had then given me a Roll seeded, to comfort me by reading 
 as I go on the way ; I was also bid to give it in at the Celestial 
 Gate, in token of my certain going in after it : all which things 
 I doubt you want, and want them because you came not in at 
 the Gate, (q) 
 
 To these things they gave him no answer ; only they look- 
 ed upon each other and laughed. Then I saw that they went 
 on all, save that Christian kept before, who had no more t.tlk 
 but with himself, and that sometimes sighingly and sometimes 
 comfortably ; also he would be often reading in the Roll that 
 one of the shining ones gave him, by which he was refresh- 
 ed, (r) 
 
 (9) The true Christian will always be troubled at the vain confidence 
 of many professors : but he is more surprised by it at first than after- 
 wards ; for he sets out with the idea, that all apparently religious people 
 sincerely seek the salvation of their souls. But at length experience 
 draws his attention to those parts of the scripture which mention tarts 
 among the wheat, and foolish virgins among the wise. — Formalist and 
 Hypocrasy soon come in his way. These are near relations : the first 
 represents such as by notions and external observances deceive them- 
 selves ; the second those who more grossly attempt to impose upon others. 
 They are both actuated by vain-glory, and seek the applause of men by 
 their most zealous profession and most specious actions, while the credit 
 thus acquired subserves also their temporal interests : but repentance, 
 conversion, and the life of faith, would not only cost them too much la- 
 bour, but destroy the very principle by which they are actuated. By a 
 much ' shorter cut,' they become a part of the visible church, are satisfi- 
 ed with a form of godliness, and kept in countenance by the example of 
 great numbers of professed Christians, in every age and place. 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 show them the real nature 
 of evangelical religion. 
 
 (r) True Christians even when most assured of their acceptance, and 
 competent to perceive the awful delusions of false professors, find cause 
 for sighs amidst their comforts, while employed in serious retired self-re- 
 
Jeager£.J2a)- SaUp 
 
Roads called Danger and Destruction. 6 1 
 
 I beheld then that they all went on till they came to the foot 
 of the hill Difficulty ; at the bottom of which was a spring. 
 There 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 
 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, th' right way to go, 
 
 Than wrong, though easy, where the end is wo.' 
 
 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 Dan- 
 ger, and the name of the other Destruction. So the one took 
 the way which is called Danger, which led him into a great 
 wood ; and the other took directly up the way to Destruction, 
 which led him into a wide field full of dark mountains, where 
 he stumbled and fell, and rose no more, (s) 
 
 * Isa. xlix. 10. 
 flection. Nothing can exclude the uneasiness which arises from in-dwell- 
 ing sin, and from the crimes and miseries they witness around them. 
 
 (s) The hill Difficulty represents those seasons and situations which re- 
 quire peculiar self-denial and exertion ; and are suited to prove the be- 
 liever's sincerity, after he has obtained " a good hope through grace." — 
 The frowns of the world, the sacrifice of temporal interests, outward 
 circumstances of sharp affliction and distress, together with the painful 
 task of overcoming inveterate evil habits or constitutional propensities, 
 ("which during his first anxious earnestness seemed perhaps to be destroy- 
 ed, though in fact they were only suspended,) prove a severe test of his 
 integrity : but there can be no hope, except in pressing forward ; and 
 the encouragements of the gospel prepare the soul for every conflict and 
 effort. — But there are also by-ways; and the difficulty may often be 
 avoided without a man's renouncing his profession : he may decline the 
 self-denying duty, or refuse the demanded sacrifice, and find some plausi- 
 ble excuse to his own conscience, or among his neighbours. — The true 
 believer, however, is suspicious of these easier ways, on the right hand or 
 
 6 
 
62 Timorous and Mistrust run back. 
 
 I looked then after Christian to see him go up the hill, 
 where I perceived he fell from running to going, and from go- 
 ing to clambering upon his hands and knees, because of the 
 steepness of the place. Now about the mid-way to the top 
 of the hill was the pleasant Arbour, made by the Lord of the 
 hill, for the refreshing of weary travellers. Thither therefore 
 Christian got, where also he sat down to rest him : then he 
 pulled his Roll out of his bosom, and read therein to his com- 
 fort ; he also now began afresh to take a review of the coat 
 or garment that was given him as he stood by the cross. — 
 Thus pleasing himself a while, he at last fell into a slum- 
 ber, and thence into a fist sleep, which detained him in that 
 place until it was almost night ; and in his sleep his Roll fell 
 out of his hand. Now as he was sleeping, there came one to 
 him and awaked him, saying, " Go to the ant, thou sluggard : 
 consider her ways and be wise."* And with that Christian 
 suddenly started up, and sped him on his way, and went apace 
 till he came to the top of the hill, (t) 
 
 * Prov. vi. 6. 
 on the left : his path lies straight forward, and cannot he travelled with- 
 out ascending the hill ; which he desires to do, because his grand con- 
 cern is to be found right at last. But they, who chiefly desire at a cheap 
 rate to keep up their credit and confidence, venture into perilous or ruin- 
 ous paths, till they either openly apostatize, or get entangled in some 
 fatal delusion, and are heard of no more among the people of God. 
 These lines are here inserted — 
 
 ♦ Shall they who wrong begin yet rightly end ? 
 
 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 difficulties of believers often seem to increase as (hey proceed : 
 this damps their spirits, and they find moie painful exertion requisite 
 than they once expected, especially when rejoicing in the Lord : yet he 
 helps them, and provides for their refreshment that they may not faint. 
 But, whether their trials be moderated, or remarkable divine consola- 
 tions be vouchsafed, it is, alas, very common for them to presume too 
 much on their perseverance hitherto, or on the privileges to which they 
 have been admitted ; and thus their ardour abates, their diligence and 
 vigilance are relaxed, and they venture to allow themselves some respite. 
 Then 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 salutary 
 warnings and alarms. Nor are they at any time more exposed to thift 
 temptation, than when outward ease hath succeeded to great hardships, 
 patiently and conscientiously endured : for at such a crisis they are least 
 disposed to question their own sincerity : and Satan is sure to employ all 
 hissuhtlety to lull them into security, and so in fact tempt them to abuse 
 the Lord's special goodness vouchsafed to them. 
 
T"IIa<&-1&IZJ?-3 1KB ©©KB 3S, 
 
 Sctw as jig "Was sleeping "tb.ere came one "toTtim. 
 and. awake cL liim, 
 
 JSagzr&"?Ba.yiSaiIp. 
 
Christian misses his Roll. 63 
 
 Now when he was got up to the top of the hill there came 
 two men running against him amain ; the name of the one was 
 Timorous, and the other Mistrust : to 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. 
 
 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 pre- 
 sently pull us in pieces. 
 
 Then said Clmstian you make me afraid : but whither shall 
 I flee to be safe ? If I go back to mine own country, that is pre- 
 pared 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 Mistrust and Timorous ran down the 
 hill, and Christian went on his way. But thinking again of what 
 he heard from the men, he felt in his bosom for his Roll, that 
 he might read therein and be comforted ; but he felt, and found 
 it not. Then was Christian in great distress, and knew not 
 what to do ; for he wanted that which used to relieve him, 
 and that which should have been his pass into the Celestial 
 City. Here therefore he began to be much perplexed, and 
 knew not what to do. At last he bethought himself that he 
 had slept in the Arbour that is on the side of the hill ; and fall- 
 ing down upon his knees, he asked God's forgivness for that 
 his foolish act, and then went back to look for his Roll. But 
 all the way he went back, who can sufficiently set forth the 
 sorrow of Christian's heart ? Sometimes he sighed, sometimes 
 he wept, and oftentimes he chid himself for being so foolish as 
 to fall asleep in that place, which was erected only for a little 
 refreshment from his weariness. Thus therefore he went 
 back, carefully looking on this side and on that, all the way as 
 he went, if happily he might find his Roll that had been his 
 comfort so mumy times in his journey. He went thus till he 
 came again within sight of the Arbour where he sat and slept ; 
 but that sight renewed his sorrow the more, by bringing again, 
 even afresh, his evil of sleeping unto his mind. Thus there- 
 fore he now went on bewailing his sinful sleep, saying, "O 
 wretched man that I am !" that I should sleep in the day- 
 
64 Andjinds it. 
 
 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 re- 
 lief of the spirits of Pilgrims ! How many steps have I took 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 ! I am 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, where 
 for awhile he sat down and wept ; but at last, (as Christian 
 would have it,) he looked sorrowfully down under the settle, 
 there he espied his Roll ; the which he with trembling and 
 haste catched up, and put it into his bosom. But who can tell 
 how joyful this man was when he had gotten his Roll again ? 
 for this Roll was the assurance of his life, and acceptance at 
 the desired haven. Therefore he laid it up in his bosom, 
 
 * 1 Thess. v. 7, 8. Rev. ii. 4, 5, 
 
 {u) Some persons are better prepared to struggle through difficulties 
 than to face dangers. Alarming convictions induce them to exercise a 
 temporary self-denial, and to exert themselves with diligence ; yet the 
 very appearance of persecution drives 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 often alarmed by the discourse of such persons; but, 
 as they believe the word of God, they are " moved by fear" to go forward 
 at all hazards. Nay, the very terrors, which induce mere professors to 
 apostacy, excite upright souls to renewed self-examination by the Holy 
 Scriptures, that they may " rejoice in hope" amidst their perils and tri- 
 bulations : and this discovers to them those decays in the vigour of their 
 affections, and consequently in the evidences of their acceptance, which 
 had before escaped their notice. — Christian's perplexity, remorse, 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 in- 
 discriminately, more than against any sin whatever, unless connected with 
 open scandal; who labour hard to keep up their confidence against evi- 
 dence, amidst continued negligence and allowed sins : and exclaim against 
 sighs, tears, and tenderness of conscience, as legality and unbelief.— No 
 doubt Bunyen would have excluded such characters from the company 
 of his pilgrims ! 
 
But is benighted. The house Beautiful. 65 
 
 gave thanks to God for directing his eye to the place where it 
 lay, and with joy and tears betook himself again to his journey. 
 But O how nimbly now did he go up the rest of the hill ! (w) 
 — Yet before he got up, the sun went down upon Christian ; 
 and this made him again recall the vanity of his sleeping to his 
 remembrance ; and thus he again began to condole himself : 
 • O thou sinful sleep ! how for thy sake am I like to be be- 
 nighted in my journey ! 1 must walk without the sun, darkness 
 must cover the path of my feet, and I must hear the noise of 
 doleful creatures, because of my sinful sleep !' Now also he 
 remembered the story that Mistrust and Timorous told him of, 
 how they were frighted with the sight of the lions. Then said 
 Christian to himself again, these beasts range in the night for 
 their prey ; and if they should meet with me in the dark, how 
 should I shift them ? how should I escape being by them torn 
 in pieces ? (x) Thus he went on his way. But, while he was 
 thus 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 just by the highway 
 side. (?/) 
 
 (w) By means of extraordinary diligence, with renewed application to 
 the blood of Christ, the believer in time recovers his warranted confi- 
 dence, and God " restores 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 com- 
 fort. 
 
 (x) Believers may recover their evidences of acceptance, and yet suffer 
 many troubles as the effects of their past unwatchfulness. The Lord 
 rebukes and chastens those whom he loves : genuine comfort springs im- 
 mediately from the vigorous exercise of holy affections in communion with 
 God, which may be suspended even when no doubts are entertained of 
 final Balvation : and the true penitent is least disposed to forgive himself, 
 when most satisfied that the Lord hath forgiven him. 
 
 (y) Hitherto Christian has been a solitary pilgrim : but we must next 
 consider 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 entertain- 
 ment in it. — Mr. Bunyan was a prote3tant dissenter, an Independent in 
 respect of church government and discipline ; and an Anti-pcedo-baptist, 
 or one who deemed adult professors of repentence and faith the only pro- 
 per subjects of baptism, and immersion the only proper mode of adminis- 
 tering that ordinance. He must, therefore, have intended to describe 
 especially, the admission of the new convert as a member of a dissenting 
 church, (which consists of the communicants only,) upon a profession of 
 faith, and with adult baptism by immersion : but as he held open com- 
 munion with Pcedo-bajptists, the last circumstance is not necessarily in- 
 
 I 6 
 
6b The Lions. The Porter Watchful. 
 
 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. 
 Now, thought he, I see the danger that Mistrust and Timorous 
 were driven back by. (The lions were chained, but he saw 
 not the chains.) Then he was afraid, and thought also him- 
 self to go back after them ; for he thought nothing but death 
 was before him. But the Porter at the lodge, whose name is 
 Watchful, perceiving that Christian made a halt, as if he would 
 go back, cried unto him spying, ' Is thy strength so small ?* 
 Fear not the lions, for they are chained, and are placed there 
 for trial of faith where it is, and for discovery of those that 
 hive none : keep in the midst of the path, and no hurt shall 
 come unto thee.' (z) 
 
 * Mark iv. 40. 
 eluded. Indeed be has expressed himself so candidly and cautiously, 
 that his representations may suit the admission of members into the soci- 
 ety of professed Christians, in any communion, where a serious regard to 
 spiritual religion is in this respect maintained. — It may perhaps be ques- 
 tioned, how far, in the present state of things, this is practicable : but we 
 can scarcely deny it to be very desirable, that Christian societies should 
 be formed according to the principles here exhibited : such would indeed 
 be very beautiful, honourable to God, conducive to mutual edification, 
 and examples to the world around them. Various expedients also may 
 be adopted for thus promoting the communion of the saints : and surely 
 more might be done than is at present, perhaps any where, were all con- 
 cerned to attempt it boldly, earnestly, and with united efforts. 
 
 («) A public profession of faith exposes a man to more opposition from 
 relatives and neighbours, than a private attention to religion ; and in our 
 author's days it was commonly the signal for persecution : for which rea- 
 son he places the lions in the road to the house Beautiful. — Sense per- 
 ceives the dangers, and the imagination, through the suggestions of Satan, 
 exceedingly magnifies them : but faith alone can discern the secret re- 
 straints which the Lord lays on the minds of opposers; and even believ- 
 ers are apt to be needlessly fearful on such occasions. But the vigilant 
 pastors of the flock obviate their fears, and by seasonable admonitions 
 animate them to press forward, 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 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 
 
Christian ventures past the Lions. 67 
 
 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 answered, 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 ? 
 
 Chr. I am 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. 
 
 Por. What is your name ? 
 
 Chr. 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 Shcm. 
 
 Por. But how doth it happen that you come so late ? The 
 sun is set. 
 
 Chr. I had been here sooner, but that, wretched man that 
 I am ! I slept in the Arbour that stands on the hill-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 finding it not, 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, (a) 
 
 Por. Well, I will call out one of the virgins of this place, 
 who will, if she likes your talk, bring you into the rest of the 
 family, according to the rules of the house. So Watchful, the 
 Porter, rang the bell, at the sound of which came out at the 
 door of the house a grave and beautiful damsel, named Discre- 
 tion, and asked why she was called ? 
 
 * Gen. ix. 27. 
 
 (a) The Porter's inquiries and Christian's answers exhibit our author's 
 sentiments, on the caution with which members should be admitted into 
 the communion of the faithful : and it very properly shows, how mini- 
 sters, 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. Christian assigned his sinful sleeping as the cause of his arrivin* 
 so late : when believers are oppressed with prevailing doubts of their 
 acceptance, they are backward in joining themselves to the people of 
 God ; and this often tempts them to sinful delays, instead of exciting them 
 to greater diligence. 
 
68 Descretion, Piety, Prudence, and Charity. 
 
 The Porter answered, This man is in a journey from the 
 City of Destruction to Mourn Zion : but being weary and be- 
 nighted, 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 niore a desire to lodge hereto-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 h.ouse, 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 set down, they gave 
 him something to drink, and consented together, that until sup- 
 per was ready, some of them should have some particular 
 discourse with Christian, for the best improvement of time ; 
 and they appointed Piety, and Prudence, and Charity, to dis- 
 course with him ; and thus they began. (6) 
 
 (b) The discourse of Discretion with the Pilgrim represents such pre- 
 cautions and inquiries into the character and views of a professor, as may 
 be made use of by any bg.dy of Christians, in order to prevent the intru- 
 sion of improper persons. The answers given to the several questions 
 proposed, constitute the proper external qualifications for admission to 
 the Lord's table, when there is nothing in a man's principles and conduct 
 inconsistent with them; for the Lord alone can judge how far they ac- 
 cord to the inward dispositions and affections of the heart. — By the dis- 
 course of others belonging to the family with Christian, previously to hia 
 admission, the author probably meant, that members should be admitted 
 into Christian societies with the approbation of the most prudent, pious, 
 and candid part of those that constitute them ; and according to the dic- 
 tates of those graces or endowments here personified. — By giving him 
 'something to eat before supper,' he probably referred to those prepara- 
 tory sermons and devotions, by which the administration of the Lord's 
 supper was then frequently and with great propriety introduced. 
 
Piety discourses with Christian. 69 
 
 Pi. Come, good Christian, since we have been so loving to 
 you, to receive you into our house this night, let us, if perhaps 
 we may better ourselves thereby, talk with you of all things 
 that have happened to j'ou in your pilgrimage, (c) 
 
 Chr. With a very good will ; and I am glad that you are so 
 well disposed. 
 
 Pi. What moved you at first to betake yourself to a Pilgrim's 
 life? 
 
 Chr. I was driven out of my native country by a dreadful 
 sound that was in mine ears ; to wit, That unavoidable 
 destruction did attend me if I abode in that place where I 
 was. 
 
 Pi. But how did it happen that you came out of your coun- 
 try this way ? 
 
 Chr. It was as God would have it : for when I was under 
 the fears of destruction, I did not know whither to go ; but by 
 chance there came a man even to me (as I was trembling and 
 weeping) whose name is Evangelist, and he directed me to the 
 Wicket-gate, which else I should never have found, and so set 
 me into the way that hath led me directly to this house. 
 
 Pi. But did you not come by the house of the Interpreter ? 
 
 Chr. Yes, and did see such things there, the remembrance 
 of which will stick by me as long as I live ; especially three 
 things ; to wit, how Christ in despite of Satan, maintains his 
 work of grace in the heart ; how the man had sinned himself 
 quite out of hopes of God's mercy ; and also the dream of him 
 that thought in his sleep the day of judgment was come. 
 
 Pi. Why ! Did you hear him tell his dream ? 
 
 Chr. Yes, and a dreadful one in was, I thought ; it made my 
 heart ache as he was telling of it ; but yet I am glad I heard 
 it. 
 
 Pi. Was this all that you saw at the house of the Interpre- 
 ter ? 
 
 Chr. 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 
 
 (c) The farther conversation of Piety and her companions with Chris- 
 tian, was subsequent to his admission, and represents the advantage of the 
 communion of the saints, and the best method of conducting it. — To lead 
 believers to a serious review of the way in which they have been led 
 hitherto, is every way profitable, as it tends to increase humiliation, gra- 
 titude, faith, and hope ; and must, therefore, proportionably conduce to 
 the glory of God, and the edification of their brethren. 
 
70 Christian relates what he had met with. 
 
 through the armed men that stood in the door to keep him out ; 
 find how he was bid to come in and win eternal glory. Me- 
 thought those things did ravish my heart : I would have staid 
 at that good man's house a twelve-month, hut that I knew I 
 had further to go. 
 
 Pi. And what saw you else in the way ? 
 
 Chr. Saw ! Why, 1 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 heavy burden, but then it fell down from off 
 me. 'Twas a strange thing to me, for I never saw such a thing 
 before ; 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 stript 
 me of my rags, and gave me this broidered coat which you see ; 
 and the third set the mark which you see in my forehead, and 
 gave me this sealed Roll ; (and with that he plucked it out of 
 his bosom.) 
 
 Pi. But you saw more than this, did you not ? 
 
 Clir. 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 Formalist and Hypocrisy come tum- 
 bling over the wall, to go, as they pretended, to Zion ; but 
 they were quickly lost ; even as 1 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' mouth : 
 and truly, if it had not been for the good man, the Porter, that 
 stands at the gate, I do not know but that, after all, I might 
 have gone back again ; but now, 1 thank God, I am here ; and 
 I thank you for receiving of me. 
 
 Then Prudence thought good to ask him a few questions, 
 and desired his answer to them. 
 
 Pr. Do you not think sometimes of the country from 
 whence you came ? 
 
 Chr. Yes, but with much shame and detestation : truly "If 
 I had been mindful of that country from whence I came out, I 
 might have had opportunity to have returned, but now I desire 
 abetter country, that is an heavenly."* 
 
 Tr. Do you not yet bear away with you some of the things 
 that then you were conversant withal ? 
 
 * Heb. xi. 16. 
 
Charily asks Christian of his Wife and Children. 7 1 
 
 Chr. Yes, but greatly against my will ; especially my inward 
 and carnal cogitations, with which all my countrymen, as well 
 as myself, were delighted : but now all those things are my 
 grief ; and might I but choose mine own things, I would choose. 
 never to think of those things more ; but when I would be do- 
 ing of that which is best, that which is worst is with me. 
 
 Pr. Do you not find sometimes as if those things were van- 
 quished, which at other times are your perplexity ? 
 
 Chr. Yes, but that is but seldom ; but they are to me golden 
 hours in which such things happen to me. 
 
 Pr. Can you remember by what means you find your anoy- 
 ances at times as if they were vanquished ? 
 
 Chr. Yes : when I think what 1 saw at the cross, that will 
 do it ; and when I look upon my broidered coat, that will do 
 it : also when 1 look into the Roll that I carry in my bosom, 
 that will do it ; and when my thoughts wax warm about whith- 
 er I am going, that will do it. 
 
 Pr. And what is it that makes you so desirous to go to 
 Mount Zion ? 
 
 Chr. Why there I hope to see him alive that did hang dead 
 on the cross ; and there I hope to be rid of all those things 
 that to this day are in me an annoyance to me : there they say 
 there is no death ;* and there I shall dwell with such compa- 
 ny as I like best. For, to tell you the truth, I love him be- 
 cause 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." (d) 
 
 Then said Charity to Christian, Have you a family ? are 
 you a married man ? 
 
 Chr. I have a wife and four small children. 
 
 * Tsa. xxv. 8. Rev. xxi. 4. 
 
 (d) Men may learn any doctrine by human teaching, and relate by 
 rote any experience ; nay, general convictions, transient affections, and 
 distinct notions may impose upon the man himself, and he may mistake 
 them for true conversion. The be3t method of avoiding this dangerous 
 rock consists in daily self-examination, and constant prayer to be pre- 
 served from it: and, as far as we are concerned to form a judgment of 
 others, in order to perform our several duties towards them, prudence is 
 especially required, and will suggest such questions as are here proposed. 
 The true Christian's inmost feelings will best explain the answers, which 
 no exposition can elucidate to those who are unacquainted with the conflict 
 to which they refer. — The golden hours, (fleeting and precious,) are earn- 
 ests of the everlasting holy felicity of heaven. 
 
72 Their Discourse during Supper. 
 
 Char. And why did you not bring them along with you ? 
 
 Then Christian wept, and said, Oh ! how willingly would I 
 have done it ! but they were all of them utterly averse to my 
 going on pilgrimage. 
 
 Char. But you should have talked to them, and have endea- 
 voured to have shown them the danger of being left behind. 
 
 Chr. So I did ; and told them also what God had showed to 
 me of the destruction of our City ; but I seemed to them as one 
 that mocked, and they believed me not.* 
 
 Char. And did you pray to God that he would bless your 
 counsel to them ? 
 
 Chr. Yes, and that with much affection ; for you must think 
 that my wife and poor children were very dear unto me. 
 
 Char. But did you tell them of your own sorrow, and fear 
 of destruction ? for 1 suppose that destruction was visible 
 enough to you. 
 
 Chr. Yes, over, and over, and over. They might also see 
 my fears in my countenance, in my tears, and also in my trem- 
 bling under the apprehension of the judgments that did hang 
 over our heads ; but all was not sufficient to prevail with them 
 to come with me. 
 
 Char. But what could they say for themselves why they 
 came not ? 
 
 Clir. Why, my wife was afraid of losing this world ; and my 
 children were given to the foolish delights of youth : so, what 
 by one thing and what by another, they left me to wander in 
 this manner alone. 
 
 Char. 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 ? 
 
 Chr. Indeed I cannot commend my life, for I am conscious 
 to myself of many failings therein : I know also, that a man by 
 his conversation may soon overthrow, what by argument or 
 persuasion he doth labour to fasten upon others for their 
 good. Yet this I can say, I was very wary of giving them oc- 
 casion, by any unseemly action, to make them avers to going 
 on pilgrimage. Yea, for this very thing they would tell me I 
 was too precise ; and that I denied myself of things, (for their 
 sakes) in which they saw no evil. Nay, I think I may say 
 that if what they saw in me did hinder them, it was my great 
 
 * Gen. xix. 14. 
 
The Discourse during Supper. 73 
 
 tenderness in sinning against God, or of doing any wrong to my 
 neighbour. 
 
 Char. Indeed " Cain hated his brother, because his own 
 works were evil, and his brother's righteous ;"* " and if thy 
 wife and children have been offended with thee for this, they 
 thereby show themselves to be implacable to good ; and thou 
 hast delivered thy soul from their blood.|"(e) 
 
 • 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 was furnished with fat 
 things, and with wine that was well refined ; and all their talk 
 at the table was about the Lord of the hill ; as, namely, about 
 what He had done, and wherefore He did what he did, and 
 why He had builded that House ; and by what they said, I 
 perceived that He had been a great warrior, and had fought 
 with and slain him that had the power of death * but not with- 
 out great danger to himself ; which made me love him the 
 more. 
 
 For, as they said, and as I believe, said Christian, he did it 
 with the loss of much blood. But that which put glory of 
 grace into all he did, was, that he did it of pure love to his 
 country. And besides, there were some of them of the house- 
 hold that said, they had seen 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 stript 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 Prin- 
 
 *Uohniii. 12. t Ezek. iii. 19. | Heb. ii. 14, 15. 
 (e) When we know the value of our own souls, we shall become 
 greatly solicitous for the souls of ethers. It is therefore a very suspicious 
 circumstance, when a man professing' godliness shows no earnestness in 
 persuading those he loves best, to seek salvation : and it is absurd in the 
 extreme to excuse this negligence by arguments taken from God's secret 
 purposes, when these have no influence on the conduct of the very same 
 persons in tfyeir temporal concerns ! — Charity's discourse with Christian 
 shows the author's sentiments of the duties of believers in this most im- 
 portant concern ; and of the real reasons why carnal men reject the gos- 
 pel. 
 
 a 7 
 
74 The Study dnd the Records. 
 
 ces, though by nature they were beggars born, and their origi- 
 nal had been the dunghill.*;/) 
 
 Thus they discoursed together till late at night ; and after 
 they had committed themselves to their Lord for protection, 
 they betook themselves to rest. The pilgrim they laid in 
 a large upper chamber, whose 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 nest door to heaven \\g) 
 
 So in the morning they all got up ; and, after some more 
 discourse, they told him that he should not depart till they 
 had showed him the Rarities of thut place. And hrst they had 
 him into the Study, where they showed him records of the 
 greatest antiquity ; in which, as I remember my dream, they 
 showed him, first the pedigree of the Lord of the hill, that he was 
 the Son of the Ancient of Days, and came by an eternal gene- 
 ration. Here also was more fully recorded the acts that he 
 had done, and the names of many hundreds that he had taken 
 
 * 1 Sam. ii. 8. Psa. cxiii. 7. 
 
 (/) The administration of the Lord's supj er is here emblematically 
 described. In it the Person, humiliation, sufferii gs, and death of Christ, 
 with the motive and event of them, are kept in perpetual remembrance. 
 By seriously contemplating on these interesting subjects, with the em- 
 blems of his body wounded and his blood shed before our eyes; and by 
 professing our cordial acceptance of his salvation, and surrender of our- 
 selves to his service ; we find every holy affection revived and invigorat- 
 ed, and our souls humbled and softened in deep repentance, inspired with 
 calm confidence, animated to thankful, zealous, self-denying obedience, 
 and enlarged tender affection for our fellow Christians, with compassion- 
 ate forgiving love of our most inveterate enemies. The believer will rea- 
 dily apply the allegorical representation of ' the Lord of the hill,'* to the 
 love oi Christ for lost sinners, which no words can adequately describe, 
 for '• it passeth knowledge." 
 
 (g) That peace of conscience and serenity of mind, which follow a 
 humble upright profession of faith in Christ, and communion with him 
 and his people, is not the effect of a mere outward observance ; but of 
 that inward disposition of heart which is thus cultivated, and of the 
 Lord's blessing on his own appointments. This is here represented by 
 the chamber Peace : it raises the soul above the care and bustle of this 
 vain world, and springs from the healing beams of the Sun of Righteous- 
 ness. 
 
 * Isa. xxv. 6, 7. 
 
The Armoury. 75 
 
 into his service ; and how he had placed them in such habita- 
 tions, that could neither by length of days, nor decays of na- 
 ture, be dissolved. 
 
 Then they read to him some of the worthy acts that some of 
 his servants had done : as how they had " subdued kingdoms, 
 wrought righteousness, obtained promises, 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 
 light, 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 showed how willing their Lord was to re- 
 ceive into his favour any, even any, though they in time past 
 had offered great affronts to his person and proceedings. Here 
 also were several 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 comfort and solace 
 of Pilgrims, (h) 
 
 The next day they took him and had him into the Ar- 
 moury, where they showed him all manner of furniture which 
 their Lord had provided for Pilgrims, as sword, shield, helmet, 
 breast-plate, all-pra}^er, 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 things. They show- 
 ed him Moses' rod ; the hammer and nail with which Jael 
 slew Sisera ; the pictures, trumpets, and lamps too, with 
 which Gideon put to flight the armies of Midian. Then they 
 showed him the ox's goad, wherewith Shamagar slew six hun- 
 dred men. They showed him also the jaw bone with which 
 Samson did such mighty feats : they showed him moreover 
 the sling and stone with which David slew Goliah of Gath ; and 
 the sword also with which their Lord will kill the Man of Sin, in 
 the day that he shall rise up to the prey. They showed him 
 
 * Heb. xi. 33, 34. t Eph. vi. 10—18. I Thess. v. 6. 
 
 (K) Christian communion, properly conducted, tends to enlarge the 
 believer's acquaintance with the Holy Scriptures : and this conduces to 
 increase faith, hope, love, patience and fortitude ; to animate the soul in 
 emulating the illustrious examples there exhibited ; and to furnish in- 
 struction for every good work. 
 
76 " A Viexso of the Delectable Mountains. 
 
 besides man}' excellent tilings, with which Christian was much 
 delighted. — This done, they went to their rest again, (i) 
 
 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 be clear, show 
 you the Delectable Mountains ; which, they said, would yet 
 further add to his comfort, because they were nearer the de- 
 sired 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, vineyards, fruits 
 of all sorts, flowers also, with springs and fountains, very de- 
 lectable to behold. Then he asked the name of the country. 
 They said, It was Immanuel'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, said they, thou may est see to 
 the gate of the Celestial City, as the shepherds that live there 
 will make appear, (k) 
 
 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 har- 
 nessed him from head to foot with what was of proof, lest per- 
 haps he should meet with assaults in the way. He being 
 
 * Isa.xxxiii. 16, 17. 
 
 (i) The provision made in Christ and his fulness, for maintaining and 
 increasing, in the hearts of his people, these holy affections, by the vigor- 
 ous exercise of which victory is obtained over all enemies, is here repre- 
 sented by the Armoury.* This suffices for all who seek to be supplied 
 from it, how many soever they be. We ought, therefore, " to take to 
 ourselves the whole armour of God," and " put it on," by diligently using 
 all the means of grace : and we may assist others, by our exhortations, 
 counsels, example, and prayers, to do the same. — The following allusions 
 to the scriptural history, which have a peculiar propriety in an allegory, 
 intimate that the means of grace are made effectual by the power of God, 
 which we should depend on, in implicit obedience to his appointments. 
 
 (/c) The Delectable Mountains, as seen at a distance, represent those 
 distinct views of the privileges and consolations attainable in this life, with 
 which believers are sometimes favoured, when attending on divine ordi- 
 nances, or diligently making a subsequent improvement of them. The 
 hopes thus inspired prepare them for pressing forward through dangers 
 and hardships. This is the pre-eminent advantage of Christian commu- 
 nion, and can only be enjoyed at some special seasons, when the Sun of 
 Righteousness shines upon the soul. 
 
 * Eph. vi. 10—18. 1 Thess. v. 6. 
 
Christian armed goes on his way. 77 
 
 therefore thus accoutred walked out with his friends to the 
 gate, and there he asked the Porter, if he saw any Pilgrims 
 pass by ? Then the Porter answered, Yes. (I) 
 
 Chr. Pray, did you know him 1 
 
 For. I asked his name, and he told me it was Faithful. 
 
 O, said Christian, I know him : he is my townsman, 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 increase, for the kindness that 
 thou hast 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, reiterating their former dis- 
 courses, till they came to go down the hill. Then said Chris- 
 tian, as it was difficult coming up, so, as far as I can see, it is 
 dangerous going down. Yes, said Prudence, so it is ; for it is a 
 hardmatterfor a man to go down into the Valley of Humiliation, 
 as thou art now, and to catch no slip by the way ; therefore 
 said they, are we come 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 companions, when 
 Christian was gone down to the bottom of the hill, gave him a 
 loaf of bread, a bottle of wine, and a cluster of raisins ; and 
 then he went on his way. (m) 
 
 (Z) The oi - dinances 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 
 greater diligence to the duties of our several stations .; preparing to re- 
 sist temptations, which often assault us after special seasons of divine con- 
 solation. Ministers therefore, and experienced believers, should warn 
 converts to expect trials and conflicts, and recommend to them such com- 
 panions as may be a comfort and help in their pilgrimage. 
 
 (tri) The humiliation requisite for receiving Christ, obtaining peace, 
 and making a good confession of faith, is general and indistinct, compared 
 with that which may be acquired by subsequent study, observation, and 
 experience, especially amidst trials and conflicts : and the Lord common- 
 ly dispenses comfort and humiliating dispensations alternately, that the 
 believer may neither be elated nor depressed above measure.* — The val- 
 ley of humiliation, therefore, is judiciously placed beyond the house 
 Beautiful. Some explain it to signify a Christian's outward circumstan- 
 ces, when reduced to poverty, or subjected to great temporal losses by 
 
 * 2 Cor. xii. 1—5. 
 
 7* 
 
78 The Valley of Humiliation. 
 
 But now, in this Valley of Humiliation, poor Christian was 
 hard put to it ; for he had gone but a little way, before he es- 
 pied a foul Fiend coming over the field to meet him : his 
 name is Apollyon. Then did Christian 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 back, 
 and therefore thought that to turn the back to him might give 
 him greater advantage, with ease to pierce him with his darts : 
 therefore he resolved to venture, and stand his ground : for 
 thought he, had I no more in mine eye than the saving of my 
 life, it would be the best way to stand. (?i) 
 
 professing; the gospel ; and perhaps the author bad this idea in his mind : 
 yet these could only be viewed as means of producing; inward humilia- 
 tion. — In going; down into the valley, the believer will greatly need the 
 assistance of discretion, piety, charity, and prudence, and the recollection 
 of the instructions and counsels of such Christians as are eminent for these 
 endowments : for humiliating dispensations and experiences excite the 
 latent evils of the heart, and often cause men to speak and act unadvis- 
 edly ; so that, notwithstanding every precaution, the review will com- 
 monly discover many things which excite the remorse and sorrow of deep 
 repentance. - 
 
 (n) Under discouraging circumstances the believer may be tempted 
 to murmur, despond, or seek relief from the world. Finding his too san- 
 guine expectations not answered ; that he grows worse rather than bet- 
 ter in his opinion of himsjslf; that his comforts are transitory; and that 
 much reproach, contempt, and loss are incurred by his profession of reli- 
 gion, discontent will often rise up in his heart, and weakness of faith will 
 expose him to sharp conflicts. — Mr. Bunyan, having experienced, in an 
 uncommon degree, the most dreadful temptations, was probably led by 
 that circumstance to speak on this subject, in language not very intelli- 
 gible to those who have been exempted from such paiuful exercises. — 
 The nature of his work required that they should be described under 
 outward emblems ; but the inward suggestions of evil spirits are espe- 
 cially intended. These seem to have peculiar access to the imagination, 
 and are able to paint before that illusive faculty the most alluring or ter- 
 rifying representations, as if they were realities. — Apollyon signifies the 
 destroyer ;* 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 recovering their composure. Many, "hav- 
 ing no root in themselves," thus gradually fall away ; and others are 
 greatly retarded : but the well instructed believer sees no safety except 
 in facing his enemy. If it appear dangerous to persevere, to desist is ine- 
 vitable ruin, (for Christian ' had no armour for his back.') So that fear 
 itself will in that case induce a man to stand his ground ; and the more 
 resolutely he resists temptation, the sooner will he regain his tranquillity ; 
 
 * Rev. ix. II. 
 
Apollyon accosts Christian, 79 
 
 So he went on 5 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 Chris- 
 tian, he beheld him with a disdainful countenance, and thus 
 began to question with him. (o) 
 
 Apol. Whence come you ? and whither are you bound ? 
 
 Chr. I am come from the city of Destruction, which is the 
 place of all evil, and am going to the city of Zion. 
 
 Apol. By this I perceive thou art one of my subjects ; for 
 all that country is mine, and 1 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 may est do me more service, I would 
 strike thee now at one blow to the ground. 
 
 Chr. I was born indeed in your dominions, but your service 
 was hard, and your wages such as a man could not live on ; 
 " for the wages of sin 'S death ;"* therefore when 1 was come 
 to years, I did as other considerate persons do, look out if per- 
 haps I might mend myself. 
 
 Apol. There is no prince that will thus lightly lose his sub- 
 jects, neither will I as yet lose thee ; but since thou complain- 
 est of thy service and wages, be content to go back ; what our 
 country will afford, I do here promise to give thee. 
 
 Chr. But I have let myself to another, even to the King of 
 Princes ; and how can I with fairness go back with thee ? 
 
 Apol. Thou hast done in this according to the proverb, 
 Cliange a bad for a worse : but it is ordinary for those that 
 have professed themselves his servants, after a while to give 
 
 *Rom. vi. 23. 
 for, when the suggestions of Satan excite us to pray more fervently, and 
 to be more diligent in every duty, that enemy will soon " flee from us." 
 Perhaps some may remember a time when they were harassed to that 
 degree as almost to despair of relief; who have since been so entirely 
 delivered, that, were it not for the recollection of their own past experi- 
 ence, they would be ready to ascribe these distresses to disease or enthu- 
 siasm, notwithstanding all that the scripture contains on the subject. 
 
 (o) The description of Apollyon implies, that the combat afterward 
 recorded, particularly represented the terrors by which evil spirits at- 
 tempt to drive professors out of their path. Other temptations, though 
 often more dangerous are not so distressing : " For Satan can transform 
 himself into an angel of light ;" and indeed he is a very Proteus, who can 
 assume any form that best suit3 his purpose. 
 
30 - Jin d reasons with him. 
 
 him the slip, and return again to me. Do thou so too, and all 
 shall be well. 
 
 Chr. I have given him my faith, and sworn my allegiance to 
 him : how then can I go hack from this and not be hanged as a 
 traitor ? 
 
 Apol. Thou didst the same to me, and yet I am willing to 
 pass by all, if now thou wilt yet turn again and go back. 
 
 Chr. What I promised thee was in my nonage ; and besides, 
 I count that the prince under whose banner now I stand, is 
 able to absolve me ; yea, and to pardon also what I did as to 
 my compliance with thee : and, besides, O thou destroying 
 Apollyon, to speak truth, I like his service, his wages, his ser- 
 vants, his government, his company, and country, better than 
 thine ; and therefore leave off to persuade me farther ; I am 
 his servant, and I will follow him. 
 
 Apol. Consider again, when thou art in cool blood, what thou 
 art like to meet with in the way that thou goest. Thou know- 
 est that for the most part his servants come to an ill end, be- 
 cause they are transgressors against me and my ways. Hoiv 
 many of them have been put to shameful deaths ? And besides, 
 thou countest his service better than mine, whereas he never 
 came yet from the place where he is, to deliver any that serv- 
 ed him, out of my hands : but, as for me, how many times, as 
 all the world very well knows, have I delivered, either by 
 power or fraud, those that have faithfully served me, from 
 him and his, though taken by them : and so I will deliver thee. 
 
 Chr. His forbearing at present to deliver them is on 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, (p) 
 
 (jj) 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 has 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 that it i= a hard bondage, in 
 fortifying them against every temptation to return. Sensible of their 
 obligations to God as their Creator and Governor, they have deeply re- 
 pented of past rebellions ; and, having obtained mercy, feel themselves 
 bound by gratitude, and the most solemn engagements, to cleave to him 
 
Apollyon violently assaults Christian. 81 
 
 Apol. Thou hast already been unfaithful in thy service to 
 him : and how dost thou think to receive wages of him ? 
 
 Chr. Wherein, O Apollyon, have 1 been unfaithful to him ? 
 
 Apol. Thou didst faint at first setting out, when thou wast 
 almost choked in the gulf of despond ; thou didst attempt wrong 
 ways to be rid of thy burden, whereas thou shouldest have 
 stayed till thy Prince had taken it off : thou didst sinfully 
 sleep, and lose thy choice thing : thou wast also almost per- 
 suaded to go back at the sight of the lions : and when thou 
 talkest of thy journey, and of what thou hast heard and seen, 
 thou art inwardly desirous of vainglory in all that thou say est 
 or doest. 
 
 Chr. 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, (g) 
 
 Then Apollyon broke out into a grievous rage, saying, I am 
 an enemy to this Prince ; I hate his person, his laws, and peo- 
 ple. I am come out on purpose to withstand thee. 
 
 and his service. Their difficulties and discouragements cannot induce 
 them to believe that they ' have changed a bad for a 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 per- 
 mitted to prosper in their malicious devices against them, they know 
 enough of his plan, to rely on his wisdom, truth, and love, in the mid=t 
 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. 
 
 (g) If the suggestions before described be rejected, Satan will perhap9 
 assault the believer, by representing to his mind, with every possible ag- 
 gravation, the several instances of his misconduct since he professed the 
 gospel ; in order to heighten his apprehensions of being found at last a 
 hypocrite : for when the soul is discouraged and gloomy, he will be as 
 assiduous in representing every false step to be a horrid crime inconsistent 
 with the hope of salvation, as he is%t other times in persuading men, 
 that the most flagrant violations of the divine law are mere trifles. — In 
 repelling such suggestions, the well instructed believer will neither deny 
 the charge, nor extenuate his guilt ; but he will flee for refuge to the 
 free grace of the gospel, and take comfort from the consciousness that he 
 now hates and groans under the remains of those evils, which once he 
 wholly lived in without remorse ; thence inferring, that " his sins, though 
 many, are forgiven." 
 
 L 
 
82 Christian overcomes Apollyon. 
 
 Chr. Apollyon, beware what you clo ; for I am in the King's 
 highway, the way of holiness ; therefore take heed to your- 
 self. 
 
 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 further : here will 1 spdl thy soul. 
 
 And with that he threw a flaming dart at his breast ; but 
 Christian had a shield in his hand, with which he caught it, and 
 so prevented the danger of that. 
 
 Then did Christian draw ; for he saw it was time to bestir 
 him ; and Apollyon as fast made at him, throwing darts as thick 
 as hail ; by the which, notwithstanding all that Christian could 
 do to avoid it, Apollyon wounded him in his head, his hand, 
 and foot. This made Christian give a little back : Apollyon 
 th3refore followed his work amain, and Christian again took 
 courage, and resisted as manfully as he could. This sore com- 
 bat lasted for above half a day, even till Christian was almost 
 quite spent ; for you must know, that Christian, by reason 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, gave him a dread- 
 ful fall ; and with that 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 Christian began to de- 
 spair 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, saying, " Rejoice not against me, O mine enemy ! 
 when I fall, I shall arise ;"* and with that gave him a 
 deadly thrust, which made him give back as one that had re- 
 ceived his mortal wound. Christian perceiving that, made at 
 him again, saying, " Nay, in all these things we are more than 
 conquerors through him that loved us ;"| and with that Apol- 
 lyon spread forth his dragon's wings, and sped him away, that 
 Christian saw him no more. 
 
 In this combat no man can imagine, unless he had seen and 
 heard, as I did, what yelling and hideous roaring Apollyon made 
 all the time of the fight ; he spake like a 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 
 
 * Mic. vii. 8. t Rom. viii. 37 — 39. Jam. iv. 7. 
 
C^WistiaillB eiicoxmter with ApolIlVmij 
 
 Tgag&ir J' J/uv. Scu$ 
 
Christian returns Thanks 83 
 
 look, till he perceived he had wounded Apollyon with his two- 
 edged sword ; -then indeed did he smile and look upward 1 but 
 it was the dreadfullest sight that ever I saw. (r) 
 
 (r) The preceding part of Christian's contest with Apollyon is instruc- 
 tive to every experienced believer ; but this is far more difficult : yet if 
 we duly reflect upon the Lord's permission to Satan, in respect of Job, 
 with the efforts and effects that followed, and compare it with the tempt- 
 er's desire of sifting' Peter and the Apostles as wheat ; we shall not be 
 greatly at a loss about the author's meaning. This enemy is sometimes 
 gratified by an arrangement of outward dispensations exactly suited to 
 favour his assaults : so that the believer's path seems wjs&ily obstructed. 
 The Lord himself appears to have forsaken him, or even to fight against 
 him ; and his appointments are thought 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. Many such " fiery darts'' may be repelled or quenched by 
 the shield of faith : but there are seasons (as some of us well know,) 
 when they are poured in so incessantly, and receive such plausibility 
 from facts ; and when they so interrupt a man while praying, reading, or 
 meditating, that he is tempted to intermit religious duties, that he may 
 avoid these most distressing attendants on them. The evils of the heart, 
 which seemed before subdued, are so excited by means of the imagination, 
 that they apparently prevail more than ever, rendering every service an 
 abomination, as well as a burden ; so that the harassed soul, alarmed, 
 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 
 principles, to seek refuge in some heretical or antinomian system, or to 
 attempt the dissipating of his melancholy gloom, by joining again in the 
 vanities of the world. Thus the enemy fc wounds him in his understand- 
 ing, faith, and conversation,' (according to the author's marginal inter- 
 pretation of his meaning :) yet he cannot in this way find relief; but is 
 inwardly cnnstrained, with renewed efforts, to return to the conflict. — 
 When such temptations, however, 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 circumstances give a specious occasion, he may 
 be thrown down, and " his sword 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 enabled to repel the tempter. This is a 
 dreadful case : and could true faith thus finally fail, even real Christians 
 must perish : Satan hath succeeded against .many professors, with half 
 these advantages ; and he 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 :"* so that, though Peter fell 
 with Judas, he was not left to perish with him. The Christian, there- 
 fore, l 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 th-.; divine inspiration of the 
 * Luke xxii. 31, 32. 
 
84 To his gracious Deliverer. 
 
 So when the hattle was over, Christian said, I will here 
 give thanks to him that hath delivered me out of the mouth of 
 the lion, to him that did help me against Apollyon. And so 
 he did ; saying, 
 
 ' Great Beelzebub, the captain of this fiend, 
 Design'd my ruin; therefore to this end 
 He sent him harness'd out ; and he with rage 
 That hellish was, did fiercely me engage. 
 But blessed Michael helped me, and I 
 By dint of sword did quickly make him fly : 
 Therefore to him let me °five 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 im- 
 
 Scripture, and enable him to rely on the promises : and th :s at length 
 the enemy will be put to flight, by te-timonies of holy writ pertinently 
 adduced, and more. clearly understood than before. — Experience will 
 teach some readers to understand thc^e things, and they will know how 
 to compassionate and make allowances for the mistakes of the tempted : 
 and others, who have been graciously exempted from perhaps the deep- 
 est anguish known on earth, (though commonly not of long duration,) 
 should learn from the testimony of their brethren, to allow the reality of 
 these distresses, and sympathize with the sufferers ; and not (like Job's 
 friends) to join with Satan in aggravating their sorrows. — We may allow, 
 that constitutional, partial disease, and errors in judgment, expose some 
 men more than others to such assaults : yet these are only occasions, and 
 evil spirits are assuredly the agents in thus harassing serious persons. 
 It is indeed of the greatest importance to be well established in the faith : 
 they, who in ordinary cases are satisfied with general convictions and 
 comfortable feelings, without being able to give a. reason for their hope, 
 may be driven to the most tremendous extremities, should God permit 
 them to be thus assaulted : for they have no fixed principles to which 
 they may resort in such an emergency ; and perhaps some degree of mis- 
 take always gives Satan his principal advantage on these occasions. Yet 
 men of the most sober mind and sound judgment, when in a better state 
 of bodily health than usual, and in all other respects most rational, have 
 experienced such distressing temptations of this kind, as they could scarce- 
 ly have believed on the report ol others ; and when delivered, they can- 
 not look back on the past without the greatest consternation. 
 , Besides the verses, by which Christian gave thanks to his great Deli- 
 verer, we meet in the old copies with these lines. 
 
 ' A more unequal match can hardly be, 
 Christian must light an an^el ; but, you see, 
 The valiant man. by handling sword and shield, 
 Doth make him, though a dragon, quit the field.' 
 

 :i J : : .11 a i m • g 
 
 rm o (•■ r. e @ .-= , 
 
 
 
 Clin .•.-luu 
 
 im Ih 
 
 e "Valley o 
 
 £tke 
 
 ?liado^v 
 
 of Do 
 
 atK. 
 
 
 _ 
 
 
 
 
 , 
 
 
 
 
 i.'.?.vy.' .iKy Scufe 
 
The Valley of the Sliadow of Death. 85 ■ 
 
 mediately. He also sat down in that place to eat bread, and to 
 drink of that bottle that was given him a little before : so being 
 refreshed, he addressed himself to his journey with his sword 
 drawn in his hand ; for he said, I know not but some other 
 enemy may be at hand. But he met with no other affront from 
 Apollyon quite through this valley, (s) 
 
 Now at the end of this Valley was another, called the Valley 
 of the Shadow of Death, and Christian must needs go through 
 it, because the way to the Celestial City lay through the midst 
 of it. Now this Valley is a very solitary place. The prophet 
 Jeremiah thus describes it : " A wilderness, a land of deserts 
 and of pits ; a land of drought, and of the shadow of death ; a 
 land that no man" (but a Christian) " passeth through, and 
 where no man dwelt."* 
 
 Now here Christian was worse put to it than in his fight with 
 Apollyon ; as by the sequel } r ou shall see. (t) 
 
 * Jer. ii. 6. 
 
 (s) When the believer has obtained the victory over temptation, the 
 Lord will graciously heal all his wounds ; pardoning his sins, and renew- 
 ing his strength and comfort ; so that the most distressing experiences are 
 often succeeded by the sweetest confidence and serenity of mind, and the 
 greatest alacrity in the ways of God. — ' The leaves of the Tree of life,'* 
 represent the present benefits of the redemption of Christ: 'the hand' 
 may be the emblem of the instruments he employs in restoring to his dis- 
 couraged servants "the joy of his salvation." The believer thus heal- 
 ed, and refreshed by meditation on the death of Christ, and other reli- 
 gious exercises, rests not in one victory, but prepares for new conflicts : 
 yet the enemy, once decidedly put to flight, seldom repeats the same as- 
 saults, at least for some time ; because he will generally find the victor 
 upon his guard on that side, though liable to be surprised in soma other 
 way. \ 
 
 (/) The Valley of the Shadow of Death seems intended to represent a 
 variation of inward discouragement, distress, conflict and alarm, -which 
 arises from prevailing darkness of mind, and want of lively spiritual af- 
 fections ; by which a man is rendered reluctant to religious duties, and 
 heartless in performing them ; and this makes way for manifold fears, 
 dangers, and temptations. The words, quoted from Jeremiah, desclibe 
 the waste howling wilderness, through which Israel journeyed to Canaan ; 
 which typified the believer's pilgrimage through this world to heaven. 
 The author therefore meant in general, that such dreary seasons may 
 be expected ; and that few believers wholly escape them : but not that 
 all experience these various trials in the same order or degree as Chris- 
 tian did. — While men rest in forms and notions, they think of little in 
 religious ordinances but performing a task, and the satisfaction of having 
 done their supposed duty : but the spiritual worshipper, at some seasons, 
 finds his soul filled with clear light and holy affection ; " It is then good 
 fur him to draw nigh to God ;" and "• his soul is satisfied as with marrow 
 
86 The Children of the Spies go back. 
 
 I saw then in my dream that when Christian was got to the 
 borders of the Shadow of Death, there met him two men, chil- 
 dren of them that brought up an evil report of the good land,* 
 making haste to go back ; to whom Christian spake as follows : 
 
 Whither are you going ? 
 
 They said, Back ! back ! and we would have you to do so 
 too, if either life or peace is prized by you. 
 
 Why ? what's the matter ? said Christian. 
 
 Matter! said they, We were going that way as you are go- 
 ing, and went as far as we durst ; and indeed we werealmost past 
 coming back : tor had we gone a little further we had not been 
 here to bring the news to thee. 
 
 * Num. xiii. 
 
 and fatness, while he praises his God with joyful lips :" but at other 
 times, dulness and heaviness oppress him ; faith, hope, reference and love, 
 are at a low ebb ; 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 each returning' sf ason of devotion, or reiterated effort 
 to lift up his heart to God, ends in disappointment, so that religion be- 
 comes his burden instead of his delight. Self-knowledge is increased, 
 and he now perceives evils before unnoticed corrupting his services : his 
 remedy seems to increase his disease : he suspects that his former joy was 
 a delusion, and is ready to conclude, that " God hath forgotten to be gra- 
 cious, and hath shut up his loving kindness in displeasure." These ex- 
 periences, sufficiently painful in themselves, are often rendered more dis- 
 tressing, by mistaken expectations of uninterrupted comfort ; or by un- 
 scriptural instructions, which represent comfort as the evidence of accept- 
 ance, Esmrance 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 nervous or hypochondriacal affections, gives energy to the distressing 
 conclusions which men often draw from this dark state of mind : and in- 
 deed disease may operate as a direct cause of it ; though the Holy Spirit 
 will overcome this, and all other impediments to comfort, when " he sheds 
 abroad the love of God in the heart." — The Scriptures also evidently 
 teach us that fallen spirits never fail, when permitted, to take advantage 
 of a disordered state, whether of body or mind, to mislead, perplex, or 
 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 the Lord's displeasure, on account of somepeculiai sins they 
 have committed ; and to look upon it as a direct proof that they have 
 been self-deluded hypocrites ; which exceedingly enhances their distress. 
 The author himself had been greatly harassed in this way ; and therefore 
 he has given us a larger proportion of this shade than is generally met 
 with by consistent believers, or than the Scriptures give us reason to ex- 
 pect. Indeed it is probable that he meant to state the outlines of his own 
 experience in the pilgrimage of Christian. 
 
 * Rev. xxii. 2. 
 
The Quag and the Ditch 87 
 
 But what have you met with * said Christian. 
 
 Men. Why we were almost in the Valley of the Shadow of 
 Death ;* hut that by good hap we looked before us, and saw 
 the clanger before we came to it. 
 
 But what have you seen ? said Christian. 
 
 Men. Seen ! why the Valley itself, which is as dark as 
 pilch : we also saw there the hobgoblins, satyrs, and dragons 
 of the pit : we heard also in that Valley continual howling and 
 yelling, as of a people under unutterable misery, who there 
 sat bound in affliction and irons ; and over that Valley hang the 
 discouraging clouds of confusion : death also doth always 
 spread his wings over it.t 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. («■) 
 
 1 saw then in my dream, so far as this Valley reached, there 
 was on the right hand a very deep Ditch ; that Ditch is it into 
 which the blind hath led the blind in all ages, and have both 
 there miserably perished. Again, behold, on the left hand 
 there was a very dangerous Quag, into which if even a good 
 man falls, he finds no bottom for his foot to stand on : into that 
 
 . * Psa. xliv. 19. % Job iii. 5. x. 22. 
 
 (w) These men were spies, not Pilgrims : and they related what they 
 had observed 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 comfortless and dreary : 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 : and they avail them- 
 selves of every unguarded or hyperbolical expression, which escapes a 
 tempted believer, of the enthusiastic accounts which some people give of 
 their experience ; and even of the figurative language, which is often em- 
 ployed in speaking of inward conflicts under images taken from external 
 things. Thus they endeavour to excuse their own apostasy, and to ex- 
 pose to contempt the cause which they have deserted. Nothing they can 
 say, however, concerning the disorder or confusion to which religion may 
 sometimes give occasion, can induce the Christian to conclude that he has 
 mistaken his way, or that it would be advisable for him to turn back, or 
 deviate into any by-path : on the contrary their representations are suited 
 to excite his vigilance and circumspection. 
 
88 Christian's Perplexity 
 
 Quag Icing David once did fall, and had, no doubt, therein been 
 smothered, had not he that is able plucked him out.* 
 
 The path- way was here also exceeding narrow, and there- 
 fore good Christian was the more put to it ; for when he sought 
 in the dark to shun the Ditch on the one hand, he was ready 
 to tip over into the mire on the other : also when he sought to 
 escape the mire, without 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 dangers mentioned above, the 
 path-way was here so dark, that ofttimes when he lift up his 
 foot to set forward, he knew not where, nor upon what he 
 should set it next. 
 
 About the midst of the Valley, T perceived the mouth of hell to 
 be, and it stood also hard by the way-side. Now, thought Chris- 
 tian, 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 himself to another weapon, called oil-prayer: so he 
 cried in my hearing, "O Lord, I beseech thee deliver my soul."j 
 Thus he went on a great while, yet still the flames would be 
 reaching towards him : also he heard doleful voices, and rush- 
 ings 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 for- 
 ward to meet him, he stopt, and began to muse what he had 
 best to do. Sometimes he had half a thought to go back ; 
 then again he thought he might be half way through the val- 
 ley: 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 wdl walk in the strength of the Lord 
 God ;" so they gave back, and came no further." (rv) 
 
 * Psa. lxix. 14. t Psa. cxvi. 4. Eph. vi. 13. 
 
 (w) The fatal presumption, into which men are soothed, through igno- 
 rance and false doctrine of various kinds, i= intended by the ' deep Ditch,' 
 into which "the blind lead the blind, - " and perish with them. — 'The 
 dangerous Qing,' on the other side of the narrow way, represents the 
 opposite extreme, despair of God's mercy : and the mire of it agrees with 
 
Christian did not know his own voice, 89 
 
 One thing I would not let slip : I took notice that now poor 
 Christian was so confounded that he did not know his own 
 voice ; and 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 stept up softly to him, and whisperingly 
 
 the Slough of Despond. — In these opposite ways multitudes continually 
 perish ; some concluding that there is no fear, others that there is no hope. 
 But the danger to which a real believer is exposed, of verging towards 
 one of these extremes in times of inward darkness and disconsolation, is 
 especially implied. They, who have had much opportunity of convers- 
 ing with persons professing the peculiar doctrines of the gospel, have met 
 with many who once were zealous and joyful : but their religious affec- 
 tions have declined ; their duties are comparatively scanty and formal ; 
 their walk unsteady, and their hearts cold and uncomfortable. They call 
 themselves backsliders, and complain of desertion : yet they have no 
 heart to use proper means of recovering their vigour and cheerfulness ; 
 but love to be soothed in their present condition ; and quiet themselves 
 by presuming they are true believers, and abusing the doctrine of final 
 perseverance. — JIany of this cast are doubtless wholly deceived. But 
 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 zeal, activity, and 
 consolation : and Satan will find prompters to suggest to him, that this is 
 the case of ail established believers, and that fervent love belongs only to 
 young converts, who are strangers to their own hearts. This is the more 
 plausible, because the increase of sound judgment and abiding spiritual 
 affections abates that earnestness (often indiscreet and disproportioned,) 
 which sprang from mere selfish principles : and when religious profession 
 is so common as not to expose a man to reproach or persecution, many 
 retain it, who have scarcely any appearance of spirituality, and who in- 
 fect others with their contagious converse and example. But, while the 
 well instructed, consistent believer, under the deepest discouragement, 
 dreads and shuns this presumption, he is liable to sink into despondency ; 
 and may be led to condemn all his past experience as delusion, to rank 
 himself among the stony ground hearers, to conclude that it is useless 
 for him to pray or seek any more, and to lie down in enfeebling dejection. 
 And again, 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 state of mind is attended by much distress 
 and perplexity, and makes way for many terrors and temptations : so that 
 though a man be not perplexed with doubts about the truth of the Scrip- 
 tures, he may be unable to make much use of them for his direction and 
 comfort ; and earnest instant prayer must be his only resource. Cases 
 sometimes occur, in which, through a concurrence of circumstances, this 
 trial continues and increases for some time : but the true Christian is, as 
 it were, constrained to press forward, and by faith he will at length put 
 his enemies to flight. — Some have thought that the general notions of ap- 
 paritions also was here alluded to, as giving the tempter an occasion of 
 increasing the terror of such persons as are in that respect credulous and 
 timorous. 
 
 M 8* 
 
90 Christian is comforted by hearing one speak. 
 
 suggested many grievous blasphemies to him, which he verily 
 thought had proceeded from his own mind. This put Chris- 
 tian 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 discretion either to stop his ears, or 
 to know from whence those blasphemies came, (x) 
 
 When Christian had travelled in this disconsolate condition 
 some considerable time, he thonght he heard the voice of a 
 man, as going before him, saying, " Though 1 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, be- 
 cause 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 
 
 * Psa. xxiii. iv. 
 (x) The case here intended is not uncommon among conscientious per- 
 sons of strong imaginations, in circumstances of distressing temptation. 
 Thoughts are suddenly excited in their minds, with which their previous 
 reflections had no connexion, even as if words were spoken to them. — 
 These suggestions are suited to induce them to think hardly of God, or 
 his service, or his decrees ; and this they abhor as direct blasphemy : or 
 to harass them with other hateful ideas ; which they consider as unpar- 
 donably criminal, inconsistent with a state of grace, and a mark of final 
 reprobation. Yet did these suggestions accord to the state of their hearts 
 they would be defiling but not distressing ; and instead of rejecting them 
 at once with, decided abhorrence, they would give them entertainment, 
 and willingly employ their thoughts about them, as far as they dared : 
 " for the carnal mind is enmity against God," and can only be deterred 
 from blasphemy, on many occasions, by the dread of his vengeance : so 
 that the distress they experience is exactly proportioned to the degree in 
 which they have learned to love God, and hate every thing displeasing 
 and dishonourable to him ; aad is itself an evidence of their conversion. 
 Our author had been so much baffled by this stratagem of the tempter, 
 that it would have been extraordinary had he omitted it : for thesub- 
 sequent discovery he made of his mistake, and of the way of resisting the 
 devil in this case, qualified him to give suitable cautions to others. — The 
 intrusion of evil thoughts should excite us to greater earnestness in prayer, 
 pious meditations, or adoring praise- ; for this, above all things, will be 
 found to close the mind most effectually against them. 
 The following lines come in here as before : — 
 
 • Poor man ! where art thou now ? thy day is night : 
 Good man, be not cast down, thou yet art right. 
 The way to heav'n lies by the gates of hell : 
 Cheer up, hold out, with thee it shall go well,' 
 
The day breaks, and cheers Christian. 91 
 
 the impediment that attends this place, I cannot perceive it?* 
 
 Thirdly, for that he hoped (could he overtake them) to have 
 
 company by and by.' — So he went 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 
 broke : then said Christian, " He hath turned the shadow of 
 death into the morning."! {y) 
 
 Now morning being come, he looked back, not of desire to 
 return, but to see by the light of the day what hazards he had 
 gone through in the dark : so he saw more perfectly the Ditch 
 that was on the one hand, and the Quag that was on the other ; 
 also how narrow the way was which lay betwixt them both : 
 also now he saw the hobgoblins, and satyrs, and dragons of the 
 pit, but all afar off, for after break of the day they came not 
 nigh ; yet they were discovered to him, according to that 
 which is written, " He discovereth deep things out of dark- 
 ness, and bringeth out to light the shadow of death. "| 
 
 Now was Christian much affected with his deliverance from 
 all the dangers of his solitary way ; which dangers, though he 
 feared them more before, yet he saw them more clearly now, 
 because the light of the day made them conspicuous to him. 
 And about this time the sun was rising ; and this was another 
 mercy to Christian ; for you must note, that though the first 
 part of the Valley of the Shadow of Death was dangerous ; yet 
 this second part, which he was yet to go, was, if possible, far 
 more dangerous ; for, from the place where he now stood, 
 even to the end of the Valley, the way wa9 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 I said, just now the sun was rising. Then said he, " His 
 
 * Job ix. 11 . t Amos v. 8. J Job xii. 22. 
 
 (3/) Few things more effectually support the tempted, than to learn 
 that others, whom they consider as believers, have been or are in similar 
 circumstances : for the idea, that such a state of mind is inconsistent with 
 true faith, gives the enemy his principal advantage. Indeed, this often 
 proves the means of their deliverance : for in due season that light, af- 
 fection, and consolation, for which they have long mourned, thirsted, 
 prayed, and waited, will be vouchsafed them ; and the review of the dan- 
 gers they have escaped, now more clearly discerned than before, will en- 
 large their hearts with admiring gratitude to their great and gracious 
 Deliverer. 
 
92 Two Giants, Pope and Pagan. 
 
 candle shineth on my head, and by his light I go through dark- 
 ness.."* (z) 
 
 In this light therefore he came to the end of the Valley. 
 Now I saw in my dream, that at the end of this Valley lay 
 blood, bones, ashes, and mangled bodies of men, even of Pil- 
 grims that had gone this way formerly ; and while I was mus- 
 ing what should be the reason, I espied a little before me a 
 cave, where two giants, Pope and Pagan, dwelt in old time ; by 
 whose power and tyranny the men, whose bones, blood, ashes, 
 &c. lay there, were cruelly put to death. But by this place 
 Christian went without much danger, whereat I somewhat won- 
 dered : but I have learnt since, that Pagan has been dead many 
 a day ; and, as for the other, though he be yet alive, he is, by 
 reason of age, and also of the many shrewd brushes that he met 
 with in his younger days, grown so crazj' 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 in the mouth of the cave, he could not 
 tell what to think ; especially because he spake to him, though 
 he could not go after him, saying, ' You will never mend till 
 more of you be burned.' But he held his peace, and seta 
 good face on it, and so went by and caught no hurt, (a) Then 
 sang Christian, 
 
 * Job xxix. 3. 
 
 (s) Various interpretations are given of this second part of the Valley, 
 ■which only show, that the author's precise idea in it, lies more remote 
 from general apprehension, than in other passages : for they all coin- 
 cide with some of the difficulties or dangers that are clearly described un- 
 der other emblems. — In general we are taught by it, that believers are 
 not most in danger when under the deepest distress ; that the snares and 
 devices of the enemy are so many and various, through the several stagee 
 of our pilgrimage, as to baffle all description or enumeration; and that 
 all the emblems of the Valley of Humiliation, and of the Shadow of 
 De*ith, 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. 
 
 (a) The inhabitants of Britain are not thought to be in any immediate 
 danger, either from Pope or Pagan. Yet something very l.-ke the philo- 
 sophical part of paganism seems to be rising from the dead ; awd as, even 
 by the confession of the la\e king of Prussia, who was a steady friend to 
 the philosophical infidels, they 'are by no means favourable to general 
 toleration,' it is not improbable but pagan persecution may also in due 
 
Christian overtakes Faithful. 93 
 
 4 O world of wonders ! (I can say no less) 
 
 That I should be preserv'd in that distress 
 
 That I have met with here ? O blessed be 
 
 That hand that from it hath deliver'd me ! 
 
 Dangers in darkness, devils, hell and sin. 
 
 Did compass me-, whde I this vale was in : 
 
 Yea, snares, and pits, and traps, and nets, did lie 
 
 My path about, that worthless silly I 
 
 Might have been catch 'd, entangled, and cast down : 
 
 But, since I live, let Jesus wear the crown.' 
 
 Now as Christian went on his way he came to a little ascent, 
 which was cast up on purpose that Pilgrims might see before 
 them. Up there, therefore, Christian went ; and looking for- 
 ward he saw Faithful before him upon his journey. Then 
 said Christian aloud, ' Ho ho, so ho ; stay, and I will be your 
 companion? At that Faithful looked behind him ; to whom 
 Christian cried again, ' Stay, stay, till I come up to you,' but 
 Faithful answered, ' No, I am upon my life, and the avenger of 
 blood is behind me.' 
 
 At this Christian was somewhat moved, and putting to all his 
 strength he quickly got up with Faithful, and did also overrun 
 him ; so the last was first. Then did Christian vainglorious- 
 ly 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. (b) 
 
 time revive. Nay, it may be questioned, whether popery may not yet 
 so far recover its vigour, as to make one more alarming struggle against 
 vital Christianity, before that Man of Sin be finally destroyed. — Our 
 author, however, has described no other persecution than what protes- 
 tants in his time carried on against one another with very great alacrity. 
 (6) This ascent may denote those moments of encouragement, in which 
 tempted believers rise superior to their difficulties ; and are animated to 
 desire the company of their brethren, whom dejection 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 useful emulation : but, while 
 it promotes diligence, it often gives occasion to those risings of vainglory 
 and self-preference, which are the forerunners of some humiliating fall : 
 and thus believers often feel their need of help from those very pet sons 
 whom they have foolishly undervalued. Yet this gives occasion to those 
 mutual good offices, which unite them more closely in the nearest ties of 
 tender affection. 
 
 
94 They converse about their City. 
 
 Then I saw in my dream, they went very lovingly on toge- 
 ther, and had sweet discourse of all things that had happened to 
 them in their pilgrimage : and thus Christian began. 
 
 My honoured and well-beloved brother Faithful, I am glad 
 that I have overtaken you ; and that God has so tempered our 
 spirits that we can walk as companions in this so pleasant a path. 
 
 Faith. I had thought, dear friend, to have had your compa- 
 ny quite from our town, but you did get the start of me : 
 wherefore I was forced to come thus much of the way alone. 
 
 Chr. How long did you stay in the City of Destruction, be- 
 fore you set out after me on your pilgrimage ? 
 
 Faith. Till I could stay no longer ; for there was great 
 talk presently after you was gone out, that our city would in a 
 short time with fire from heaven be burned down to the 
 ground. 
 
 Chr. What ! did your neighbours talk so ? 
 
 Fai'h. Yes, it was for a while in every body's mouth. 
 
 Chr. What ! and did no more of them but you come out to 
 escape the danger ? 
 
 Faith. Though there was, as I said, a great talk thereabout, 
 yet I do 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 pil- 
 grimage. But I did believe, and dos till, that the end of our city 
 will be with fire and brimstone from above ; and therefore I 
 have made mine escape, (c) 
 
 Chr. Did you hear no talk of neighbour Pliable ? 
 
 Faith. Yes, Christian, I heard that he followed you till he 
 
 (c) This episode, so to speak, and others of the oame kind, give our 
 author a happy advantage of varying' the characters and experiences of 
 Christians, as found in real life ; and of thus avoiding the common fault 
 of making one man a standard for others, in the circumstances of his re- 
 ligious progress. — It often happens, that they who have heen acquainted 
 before their conversion, and hear little of each other for some time after, 
 find at length that they were led to attend to religion about the same pe- 
 riod, without having opportunity or courage to confer together respect- 
 ing it. The decided separation of a sinner from his old companions and 
 pursuits, to walk with God in all his ordinances and commandments, 
 from avowed dread of" the wrath to come," as well as the hope of eter- 
 nal life, frequently excites serious thoughts in the minds of others, which 
 they are not able wholly to shake off. In many indeed this is a mere 
 transient alarm, insufficient to overcome the propensities of the carnal 
 mind : but when it arises from a real belief of God's testimony, it "will 
 at length produce a happy change. 
 
Christian inquires concerning Pliable. 95 
 
 came at the Slough of Despond ; where, as some said, he fell 
 in ; but he would not be known to have so done ; but I am sure 
 he was soundly bedabbled with that kind of dirt. 
 
 Chr. And what said the neighbours to him ? 
 
 Faith. He hath since his going back been had greatly in de- 
 rision, and that among all sorts of people ; some do mock and 
 despise him, and scarce will any set him on work. He is now 
 seven times worse than if he had never gone out of the city. 
 
 Chr. But why should they be so set against him, since they 
 also despised the way that he forsook ? 
 
 Faith. 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.* 
 
 Chr. Had you no talk with him before you came out ? 
 
 Faith. I met him once in the streets, but he leered away on 
 the other side, as one ashamed of what he had done : so I 
 spake not to him. 
 
 Chr. Well, at my first setting out I had hopes of that man ; 
 but now I fear he will perish in the overthrow of the city : for 
 " it hath happened to him according to the true proverb, The 
 dog is turned to his vomit again ; and the sow that was washed 
 to her wallowing in the mire.'t 
 
 Faith. They 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 ourselves, (d) 
 
 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. 
 
 Faith. I escaped the Slough of Despond that I perceive you 
 'fell into, and got up to the Gate without that danger ; only I 
 met with one, whose name was Wanton, that had like to have 
 done me a mischief. 
 
 * Jer. xxix. 18, 19. 1 2 Pet. ii. 22. 
 (d) Apostates are often ashamed to own they have had convictions. — 
 Even their former companions assume a superiority over them, do not 
 think them hearty in the cause of ungodliness, and despise their cowar- 
 dice and instability : while feeling that they want an apology, they have 
 recourse to lies and slanders with abject servility. — On the other hand 
 they shun religious people, as afraid of encountering their arguments, 
 warnings, and expostulations ; and thus are in all respects exceedingly 
 contemptible and wretched. 
 
96 Christian converses with Faithful. 
 
 Chr. It was well you escaped her net : Joseph was hard put 
 to it by her, and he escaped her as you did ; but it had like to 
 have cost him his life.* But what did she do to you ? 
 
 Faith. You cannot think, but that you know something, what 
 a flattering tongue she had ; she lay at me hard to turn aside 
 with her, promising me all manner of content. 
 
 Chr. Nay, she did not promise vou the content of a good 
 conscience. 
 
 Faith. You know what I mean ; all carnal and fleshly con- 
 tent. 
 
 Chr. Thank God you Gave escaped her : " the abhorred of 
 the Lord shall fall into her ditch. "t 
 
 Faith. Nay, I know not whether I did wholly escape her 
 or no. 
 
 Chr. Why, I trow you did not consent to her desires ? 
 Faith. No, not to defile myself, for I remembered an old wri- 
 ting that I h id seen, which saith, " her steps take hold of hell. "I 
 So I shut mine eyes, because I would not be bewitched with 
 her looks : — then she r.tiled on me, and I went my way. (e) 
 Chr. Did you meet with no other assault as you came ? 
 Faith. When I came to the foot of the hill called Difficulty, 
 I mot with a very aged mnn, who asked me what I was, and 
 whither bound ? I told him that I was a Pilgrim going to the 
 Cciesti d City. Then said the old man, Thou lookest like an 
 honest fellow : w T ilt thou be content to dwell with me for the 
 w:iges that 1 shall give thee ? Then I asked him his name, and 
 where he dwelt ? He said his mime was Adam the First, and that 
 he dwelt in the town of Deceit. § I asked him 'hen 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 
 
 * Gen. xxxix. 11 — 13. t Prov. xxiii. 14. J Prov. v. 5. Jobxxxi. 1. 
 
 5 Eph. iv. 22. 
 
 (e) Some men are preserved from desponding fears, and the suggestions 
 of worldly wisdom, by receiving more distinct views of the truths of the 
 gospel; and thus they proceed with less hesitation and interruption, in 
 seeking to Christ for salvation : yet, perhaps, their temperature, turn of 
 mind, habits of life, and peculiar situation, render them more accessible 
 to temptations of another sort ; and they are more in danger from the 
 fascinations of fleshly lusts. Thus in different ways the Lord makes his 
 peo>le 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. 
 
Faithful was tempted by Adam the First. 97 
 
 was maintained with all the dainties in the world : and that his 
 servants were those of hi* own begetting. Then I asked how 
 many children he had 1 He said that he had but three daugh- 
 ters, " the Lustof the flesh, the Lust of the eyes, and the Pride of 
 life;"* and that I should marry one of them if I would. Then 1 
 asked how long time he would have me to live with him 1 And 
 he told me, as long as he lived himself. 
 
 Chr. Well, and what conclusion came the Old man and you 
 to at last ? 
 
 Faith. Why, at first I found myself somewhat inclinable to 
 go with the maa, for 1 thought he spake very fair ; but looking 
 in his forehead as 1 talked with him, I saw there written, 
 " Put off the old man with his deeds." 
 
 Chr. And how then ? 
 
 Faith. 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 1 bid him forbear to 
 talk, for I would not come near the door of his house. Then 
 he reviled me, and told me, that he would send such a one after 
 me that should make my way bitter to my soul. So I turned to 
 go away from him ; but just as I turned myself to go thence, 1 
 felt him take hold of my flesh, and gave me such a deadly 
 twitch back, that I thought he had pulled part of me after him- 
 self: this made me cry, " O wretched man !"| — So I went on 
 my way up the hill. (J) 
 
 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. 
 
 Just there, said Christian, did I sit down to rest me ; but 
 
 * 1 John ii. \6. t Rom. vii. 24. 
 
 (/) Those Christians, who, by strong faith or assured hope, endure 
 hardships more cheerfully than their brethren, may sometimes be expos- 
 ed to greater danger from the alluremetts of outward objects. Deep 
 humiliation and great anxiety about the event, in many instances, tend to 
 repress the lusts of the heart by supplying a continual succession of other 
 thoughts and cares ; while constant encouragement, readily attained, too 
 often leads a man to experience them more forcibly. Nay, the sama 
 persons, who under pressing solicitude seem to be entirely delivered from 
 some peculiar corruptions, find them revive and become very importu- 
 nate when they have obtained more confidence about their salvation. — 
 The Old Adam, the corrupt natur.e, proves a constant snare to many be- 
 lievers, by its thirsting after the pleasures, riches, honours, and pride of 
 the world; nor can the victory be secured without great difficulty and 
 trouble, and strong faith and fervent prayer. 
 
 N 9 
 
98 Faithful was almost slam by Moses. 
 
 being overcome with sleep, I there lost the Roll out of my 
 bosom. 
 
 Faith. 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 mvself again I cried him mercy : 
 but he said, I know not how to show mercy ; and with that 
 knocked me down again. He had doubtless made an end of me, 
 but that one came by and bid him forbear. 
 
 Chr. Who was it that bid him forbear ? 
 
 Faith. I did not know him at first, but as he went by I per- 
 ceived the boles in his hands and in his side : then I conclud- 
 ed that he was our Lord. So I went up the hill. 
 
 Chr. That man that overtook you was Moses. He spareth 
 none, neither knoweth he how to show mercy to those that 
 transgress his law. 
 
 Faith. 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, (g) 
 
 Chr. But did you not see the house that stood there on the 
 top of that hill on the side of which Moses met you ? 
 
 (i) The doctrine of Moses did not essentially differ from that of Christ : 
 but the giving of the law, that ministration of condemnation to all sin- 
 ners, 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 desires of things forbidden as are effectually op- 
 posed and repressed, being contrary to the spirituality of the precept 
 " Thou shalt not covet," often greatly discourage the new convert, who 
 does not duly recollect, that the gospel is intended to relieve those who 
 feel themselves justly condemned by the law. Yet these terrors prove 
 the occasion of deeper humiliation, and greater simplicity of dependence 
 on the mercy of God in Christ Jesus, as "the end of the law for righteous- 
 ness to every one that believeth." Many for a time escape discourage- 
 ment, because they are but superficially acquainted with their own hearts ; 
 yet it is proper they should be further instructed by such conflicts as are 
 here described, in order to their greater stability, tenderness of conscience, 
 and compassion for their brethren, in the subsequent part of their pil- 
 grimage. 
 
Faithful refutes Discontent. 99 
 
 Faith 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, (h) 
 
 Chr. He told me, indeed, that he saw you go by ; but I wish 
 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 no- 
 body in the Valley of Humility ? 
 
 Faith. Yes, I met with one Discontent, who would willingly 
 have persuaded me to go back again with him : his reason 
 was, for that the Valley was altogether without honour. He 
 told me, moreover, that there to go was the way to disoblige 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. 
 
 Chr. Well, and how did you answer him ? 
 
 Faith. I told him that although all these that he named 
 might claim kindred of me, and that rightly, (for indeed they 
 were my relations according to the flesh ;) yet since I became 
 a Pilgrim they have disowned me, as I also have rejected them, 
 and therefore they are 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 " be- 
 fore honour is humility," "and a haughty spirit before a fall." 
 Therefore, said I, I had rather go through this Valley to the 
 honour that was so accounted by the wisest, than choose that 
 which he esteemed most worthy our affections, (i) 
 
 Chr. Met you with nothing else in that Valley ? 
 
 (h) 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 render them less attentive to externals. In- 
 deed he deemed this a disadvantage and a mistake, (which seems intimat- 
 ed by Faithful's not calling either at the House of the Interpreter, or at 
 the house Beautiful,) yet that is not sufficient reason why other Chris- 
 tians should not cordially unite with them. This is a beautiful example 
 of that candour, in respect of those things about which pious persons dif- 
 fer, that consists with decided firmness in the great essentials of faith and 
 holiness. 
 
 (i) While some believers are most tried with inward fears and con- 
 flicts, others are more tempted to repine at the outwai'd degradation, re- 
 proach or ridicule, to which religion exposes them. A man, perhaps, at 
 
100 Faithful is assaulted by Shame. 
 
 Faith. Yes, I met with Shame ; but of all the men thnt I 
 met with in my pilgrimage, he, I 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 
 dona. 
 
 Chr. Why, what did he say to you ? 
 
 Faith. What ! why he objected against religion itself. lie 
 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 w 
 so as to tie up himself 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 opinion ; 
 nor any of them neither, before they were persuaded to be 
 fools, and to be of a voluntary fondness to venture the loss of 
 all for nobody else knows what.* He moreover objected the 
 base and low estate and condition of those that were chielly 
 the Pilgrims of the times in which they lived ; also their igno- 
 rance, and want of understanding in all natural science. Yea, he 
 did hold me to it at that rate also about a great many more tidngs 
 than' here I relate ; as, that it was a shame to sit whining 
 and mourning under a sermon, and a shame to come sighirv. 
 groaning home ; that it was a shame to ask my neighbour for- 
 giveness for petty faults, or to make restitution where I had 
 taken from any. He said also, that religion made a man grow 
 strange to the great, because of a few vices, (which he called by 
 finer names ;) and made him own and respect the base, be- 
 
 * John vii. 48. 1 Cor. i. 26. iii. 13. Phil. iii. 7—9. 
 
 first, may flatter himself with the hope of avoiding the peculiarities and 
 extravagances, which have brought enmity or contempt on some profes- 
 sors of the gospel ; and of insuring respect and affection, by caution, up- 
 rightness, and benevolence : but further experience and knowledge con- 
 strain him to adopt and avow sentiment*, and associate with persons, 
 that the world despises. And, seeing himself invincibly impelled by his 
 conscience, to a line of conduct which insures the reproach of enthusiasm 
 and folly, the loss of friends, and manifold mortifications, he is powerfully 
 assaulted by discontent ; and tempted to repine, that the way to heaven 
 lies through such humiliations and worldly disappointments : till the con- 
 siderations, adduced in Faithful's answer, enable him at length to over- 
 come this assaiiant, and to ft seek the honour that cometh from God 
 only." 
 
Pilgrims need Vigilance. 101 
 
 cause of the same religious fraternity ; and is not this, said he, 
 a shame ? 
 
 Chr. And what did you say to him . 
 
 Faith. 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 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."* And 1 thought 
 again, this Shame tells me what men are ; but it tells me no- 
 thing what God or the word of God is. And I thought, more- 
 over, that at the day of doom we shall not be doomed to death 
 or life, according to the hectoring spirits of the world, but ac- 
 cording to the wiscTom and law of the Highest. Therefore, 
 thought I, what God says is best; %& best, though all the men in 
 the world are against it : seeing then that God prefers his re- 
 ligion ; seeing God prefers a tender conscience ; seeing 
 thejr that make themselves fools for the kingdom of hea- 
 ven are wisest ; and that the poor v «ian that loveth Christ 
 is richer than the greatest man i i 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 bless- 
 ing ?t 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, it was but in vain to attempt further in 
 this business ; for those things that he disdained, in those did I 
 see most glory : and so at last I got past this importunate 
 one. (k) 
 
 * Luke xvi. 15. t Mark viii. 38. 
 
 (7c) Persons of a peculiar turn of mind, when enabled to overcome 
 temptations to discontent about •worldly degradation, are exceedingly 
 prone to be influenced by a false shame, and to profess religion with a 
 timid caution; to be afraid of declaring their sentiments with freedom in 
 some places and companies, 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 cast on them ; to 
 be reserved and inconstant in attending on the ordinances of God, enter- 
 ing a protest against vice and irreligion, bearing testimony to the truth, 
 and attempting to promote the gospel : being apprehensive lest these 
 things should deduct from their reputation for good sense, prudence, 
 learning, or liberality of mind. Men, who are least exposed to those con- 
 
 9* 
 
102 Shame must be repelled by Prayer. 
 
 And when I had shaken him off, then I began to sing 
 
 4 The trials that those men do meet withal, 
 
 That are obedient to the heavenly call, 
 
 Are manifold and suited to the flesh, 
 
 And come, and come, and come again afresh ; 
 
 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.' 
 
 Chr. 1 am glad, my brother, tbat thou didst withstand this 
 villain so bravely ; for of all, as thou sayest, I think he has the 
 wrong name : for he is so bold as to follow us in the streets, 
 and to attempt to put us to shame before all men ; that is, to 
 make us ashamed of that which is good. But if he was not 
 himself audacious, he would never attempt to do as he does: but 
 let us still resist him ; for, notwithstanding all his bravadoes, 
 he promoteth the fool, and none else. " The wise shall in- 
 herit glory," said Solomon ; " but shame shall be the promo- 
 tion of fools."* 
 
 Faith. I think we must cry to him for help against Shame, 
 that would have us be " valiant for truth upon the earth." 
 
 * Prov. iii. 35. 
 flicts in which Christian was engaged, are often most baffled by this ene- 
 my : nor can others readily make proper allowances for them in this case, 
 any more than they can for such as experience those dark temptations of 
 which they have no conception. Constitution, habits, connexions, ex- 
 tensive acquaintance with mankind, and an excessive sensibility, united 
 to that pride which is common to man, continually suggest objections to 
 every thing the world despises, which they can hardly answer to them- 
 selves, and excite such alarms as they cannot surmount : while a delicate 
 sense of propriety, and the specious name of prudence, supply them with 
 a kind of half excuse for their timidity. The constant trouble which 
 this criminal and unreasonable shame occasions some persons, contrary 
 to their judgment, endeavours and prayers, gave our author the idea, 
 that ' this enemy bears 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 mo- 
 ment as if there were truth in it, though they know upon reflection that 
 it is most irrational. Nay, these feelings insensibly warp their conduct ; 
 though they are continually self-condemned on the retrospect. There 
 are some who hardly ever get the better of this false shame ; and it often 
 brings their sincerity into doubt, both with themselves and others : but 
 flourishing Christians at length in good measure rise superior to it, by 
 such considerations as are here adduced, and by earnest persevering 
 prayer. 
 
The Pilgrims overtake Talkative. 103 
 
 Chr. You say true : but did you meet nobody else in that 
 Valley? 
 
 Faith. No, not I ; for I had sun-shine all the rest of the 
 way through that, and also through the Valley of the Shadow 
 of Death. (I) 
 
 Chr. It was 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 Apol- 
 lyon ; yea, I thought verily he would have killed me, especi- 
 ally 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 behind with far more ease and 
 quiet. 
 
 Moreover, I saw in my dream, that as they went on, Faith- 
 ful, as he chanced to look on one side, saw a man, whose name 
 was Talkative, walking at a distance beside them; for in this 
 place there was room enough for them all to walk. He was 
 a tall man, and something more comely at a distance than at 
 hand. To this man Faithful addressed himself in this 
 manner : (m) 
 
 (I) 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 exempted from them. One man, from a complication 
 of causes, is exposed to temptations of which another is ignorant; and in 
 this case he needs much sympathy, which he seldom meets with : while 
 they, who are severe on him, are liable to be baffled in another way, 
 which, for want of confidence in habit, temperature, and situation, he is 
 equally prone to disregard. Thus Christians are often led reciprocally 
 to censure, suspect, or dislike each other, on those very grounds which 
 should render them useful and encouraging counsellors and companions ! 
 
 (m) The character here 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 known. — Talkative is not so called 
 merely from his loquacity ; but also from the peculiarity of his religious 
 profession, which gives scope to his natural propensity, by furnishing 
 liim with a copious subject, and enabling him to display his talents, or 
 seek credit among pious persons, without the trouble and expense of 
 
1 04 Talkative s plausible Discourse with Faithful. 
 
 Friend, whither away ? are you going to the heavenly 
 country ? 
 
 Talk. I am going to that same place. 
 
 Faith. That is well ; then I hope we may have your good 
 company ? 
 
 Talk. With a very good will, will I be your companion 
 
 Faith. Come on then, and let us go together, and let us 
 spend our time in discoursing of things that are profitable. 
 
 Talk. To talk of things that are good, to me is very accepta- 
 ble, with you or with any other ; and 1 am glad that I 
 have with me those that incline to so good a work. For, to 
 speak the truth, there are but few that care thus to spend their 
 time as they are in their travels ; but choose much rather to 
 be speaking of things to no profit : and this hath been a trou- 
 ble to me. 
 
 Faith. 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 ? 
 
 Talk. I like you wonderful 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 1 
 
 What things so pleasant ? that is, if a man hath any delight 
 in things that are wounderful : for instance, if a man doth de- 
 light to talk of the history or the mystery of things ; or if a 
 man doth love to talk of miracles, wonders, or signs ; where 
 shall he find things recorded so delightful, and so sweetly pen- 
 ned, as in the Holy Scripture ? 
 
 Faith. That's true : but to be profited by such things in 
 our talk, should be that which we design. 
 
 Talk. That is it that I said ; for to talk of such things is most 
 profitable : for by so doing a man may get 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 insufh- 
 
 practical godliness. Such vain talkers especially appearwhen religious pro- 
 fession is safe, and reputable, and even in many cases conducive to secular 
 advantage. 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 surprise, but insures regard and fa- 
 vour 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. 
 
Talkative' s dislike of bad Discourse. 105 
 
 ciency of our works ; the need of Christ's righteousness, &c. 
 Besides, by this a man may learn by talk 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 
 to instruct the ignorant. 
 
 Faith. All this is true, and glad am I to hear these things 
 from you. 
 
 Talk. Alas ! the want of this is the cause that so few un- 
 derstand 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. 
 
 Faith. But by your leave, heavenly knowledge of these is 
 the gift of God ; no man attaineth to them by human industry, 
 or only by the talk of them. 
 
 Talk. All this 1 know very well : for a man can receive no- 
 thing except it be given him from heaven ; all is of grace, not 
 of works : 1 could give you a hundred Scriptures for the con- 
 firmation of this. 
 
 Well then, said Faithful, what is that one thing that we shall 
 at this time found our discourse upon ? 
 
 Talk. What you will ; I will talk of things heavenly or 
 things earthly ; things moral or things evangelical ; things 
 sacred or things profane ; things past or things to come ; things 
 foreign or things at home ; things more essential or things cir- 
 cumstantial ; provided that all be done to our profit. 
 
 Now did Faithful begin to wonder ; and stepping to Chris- 
 tian, (for he walked all this while by himself) he said to him, 
 but softly, What a brave companion have we got ! Surely this 
 man will make a very excellent Pilgrim, (n) 
 
 (n) Zealous Christians, who are not well established in judgment and 
 experience, are often greatly taken with the discourse of persons, who 
 speak fluently and plausibly on various subjects, with a semblance of 
 truth and piety : and they sometimes feel, as it were, a defect in their 
 harangues, which makes them hesitate, though they are easily satisfied 
 with specious explanations. — Talkative's discourse is copied, with sur- 
 prising exactness, from that of numbers who learn doctrinally to discuss 
 even experimental subjects, of which they never felt the energy and effi- 
 cacy in their own souls. Men of this stamp can take up any point in re- 
 ligion with great ease, and speak on it in an ostentatious manner : but the 
 humble believer forgets himself while from his heart he expatiates on 
 topics which he longs to recommend to those whom he addresses. Ha- 
 
 o 
 
106 Faithful undeceived by Christian. 
 
 At this Christian modestly smiled, and said, This man, with 
 whom you are so taken, will beguile with this tongue of his 
 twenty of them that know him not. 
 
 Faith. Do you know him then ? 
 
 Chr. Kow him • yes, better than he knows himself. 
 
 Faith. Pray what is he ? 
 
 Chr. His name is Talkative ; he dwelt in our town. I 
 wonder that you should be a stranger to him ; only I consider 
 that our town is large. 
 
 Faith. Whose son is he ? and whereabout doth he dwell ? 
 
 Chr. He is a son of one Say-well, he dwelt in Prating-row ; 
 and he is known of all that are acquainted with him, by the 
 name of Talkative, in Prating-row ; and notwithstanding his 
 fine tongue, he is but a sorry fellow. 
 
 Faith. Well, he seems to be a very pretty man. 
 
 Chr. That is, to them that have not thorough acquaintance 
 with him ; for he is best abroad, near home he is ugly enough : 
 your saying that he is a pretty man, brings to my mind what I 
 have observed in the work of the painter, whose pictures show 
 best at a distance, but very near more unpleasing. 
 
 Faith. But I am ready to think you do but jest, because you 
 smiled. 
 
 Chr. God forbid that I should jest (though I smiled) in this 
 matter, or that I should accuse any falsely. — I will give you a 
 further discovery of him : this man is for any company, and 
 for any talk ; as he talketh now with you, so will he talk when 
 he is on the ale-bench ; and the more drink he hath in his 
 crown, the more of these things he hath in his mouth : reli- 
 gion 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. 
 
 mility and charity, however, dispose men to make the best of others, and 
 to distrust themselves : so that, unless connected with proportionable 
 depth of judgment, and acuteness of discernment, they put them off their 
 guard, in respect of vainglorious talkers. It would be conceited and un- 
 candid, they think, to suspect a man, who says so many good things, with 
 great confidence and zeal ; their dissatisfaction with the conversation they 
 suppose was their own fault ; if they disagreed with the speaker, proba- 
 bly they were in an error; if a doubt arose in their minds about his spi- 
 rit or motive, it might be imputed to their own pride and envy. — Thus 
 they are seduced to sanction what they ought to protest against, and to 
 avoid ; and that even by means of the most amiable dispositions ! — What 
 follows is peculiarly calculated to rectify such mistakes, and to expose the 
 consequences of this ill-judged candour. 
 
Men shun to deal with Talkative. 107 
 
 Faith. Say you so ! then am I in this man greatly deceived. 
 
 Chr. Deceived! you may be sure of it: remember the pro- 
 verb, " They say, and do not :" but " the kingdom of God is not 
 in word, but in power."* He talketh of prayer, of repent- 
 ance, of faith, and of the new birth ; but he knows but only to 
 talk of them. I have been in his family, and have observed 
 him both at home and abroad ; and I know what I say of him 
 is the truth. His house is as empty of religion as the white of 
 an egg is of savour. There is there neither prayer, nor sign 
 of repentance for sin ; yea, the brute, in his kind, serves God 
 far better than he. He is the very stain, reproach, and shame 
 of religion, to all that know him ;| it can hardly have a good 
 word in all that end of the town where he dwells, through 
 him. Thus say the common people that know him, — 'A saint 
 abroad, and a devil at home.' His poor family finds it so : he 
 is such a churl, such a railer at, and so unreasonable with his 
 servants, that they neither know how to do for, or speak to him. 
 Men that have any dealings with him say, it is better to deal 
 with a Turk than with him, for fairer dealing they shall have 
 at their hands. This Talkative, if it be possible, will go beyond 
 them, defraud, beguile, and overreach them. Besides, he 
 brings up his sons to follow his steps ; and if he findeth in any 
 of them a foolish timorousness, (for so he calls the first appear- 
 ance of a tender conscience,) he calls them fools and block- 
 heads, 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, if God prevents not, be the ruin of many 
 more, (o) 
 
 * Matt, xxiii. 3. 1 Cor. vi. 20. t Rom. ii. 23, 24. 
 
 (o) Those believers who have made the most extensive and accurate 
 observation on the state of religion in their own age and place, and are 
 most acquainted with the internal history of the church in other lands, or 
 former periods, may be deemed inferior in charity to their brethren ; be- 
 cause they surpass them in penetration, and clearly perceive the mischiefs 
 which arise from countenancing specious hypocrites. They would " do 
 good to all men," " bear with the infirmities of the weak," " restore in 
 meekness such as are overtaken in a fault," and make allowances for the 
 tempted : but they dare not sanction such men as talk about religion and 
 disgrace it; as mislead the simple, stumble the hopeful, prejudice the 
 observing, and give enemies a plausible objection to the truth. Here chari- 
 ty constrains us to run the risk of being deemed uncharitable, by unmasking 
 the hypocrite, and undeceiving the deluded. We must not indeed speak 
 needlessly against any one, nor testify more than we know to be true even 
 
108 The Difference between Saying and Doing. 
 
 Faith. Well, my brother, I am bound to believe you ; not 
 only because you say you know him, but also because like a 
 Christian you make } r our reports of men. For 1 cannot think 
 that you speak these things of ill-will, but because it is even so 
 as you say. 
 
 Chr. Had I known him no more than you, I might perhaps 
 have thought of him as at the first you did : yea, had 1 receiv- 
 ed 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 pro- 
 fessions :) but all these things, yea, and a great many more as 
 bad, 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 him among them 
 makes them blush, if they know him. 
 
 Faith. Well, I see that saying and doing are two things, and 
 hereafter I shall better observe this distinction. 
 
 Chr. They are two things indeed, and are as diverse as are 
 the soul and the body ; for, as the body without the soul is but 
 a dead carcass, so saying, if it be alone, is but a dead carcass 
 also. The soul of religion is the practical part : " Pure reli- 
 gion and undefiled before God and the Father, is this : to visit 
 the fartherless and widows in their affliction, and to keep him- 
 self unspotted from' the world."* This Talkative is not aware 
 of; he thinks that hearing and saying will make a good Chris- 
 tian ; and thus he deceiveth his own soul. Hearing is but as 
 the sowing of the seed ; talking is not sufficient to prove that 
 fruit is indeed in the heart and life : and let us assure ourselves 
 that at the day of doom men shall be judged according to their 
 fruits ;| it will not be said then, 'Did you believe ?' but, 
 'Were you Doers, or Talkers only V 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. 
 
 Faith. This brings to my mind thatof Moses, by which he 
 describeth the beast that is clean :t — he is such an one that 
 
 * James i. 2, 3, 22—27. t Matt. xiii. 23. xxv. 31—46. 
 
 ^ Levit. xi. Deut. xiv. 
 
 against a suspected person : but we should show, that vain talkers belong 
 
 to thp world, though numbers class them among religious people, to the 
 
 great discredit of the cause. 
 
Faithful wants to be rid of Talkative. 109 
 
 parteth the hoof, and cheweth the cud ; not that parteth the 
 hoof only, or that cheweth the cud only. The hare cheweth 
 the cud, hut yet is unclean because he parteth *iot the hoof. 
 And this truly resembleth Talkative ; he cheweth the cud, he 
 seeketh knowledge ; he cheweth upon the word ; but he di- 
 videth not the hoof, he parteth not with the way of sinners ; 
 but, as the hare, retaineth the foot of a dog or bear, and there- 
 fore he is unclean. 
 
 'Chr. \ ou have spoken, for aught I know, the true gospel 
 sense of those texts. And I will add another thing : Paul call- 
 eth some men, yea, and those great talkers too, "sounding 
 brass and tinkling cymbals ;" that is, as he expounds them in 
 another place, " things without life, giving sound."* " 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, (jo) 
 
 Faith. Well, 1 was not so fond of his company at first, but 
 am as sick of it now. What shall we do to be rid of him ? 
 
 Chr. Take my advice and do as 1 bid you, and you shall find 
 
 * 1 Cor. xiii. 1—3. xiv. 7. 
 
 (p) Talkative seems to have been introduced on purpose, that the au- 
 thor might have a fair opportunity of stating his sentiments concerning 
 the practical nature of evangelical religion, to which numbers in his. day 
 were too inattentive ; so that this admired allegory has folly established 
 the important distinction between a dead and a living faith, on which the 
 whole controversy depends. We may boldly state doctrines of the gospel 
 with all possible energy and clearness, and every objection must ulti- 
 mately fall to the ground, and every abuse be excluded, provided this 
 distinction be fully and constantly insisted on : for they arise without ex- - 
 ception, from substituting some/«Z.se notions of faith, in the place of that 
 living, active, and efficacious principle, which the Scriptures so constant- 
 ly represent as the grand peculiarity of vital godliness. The language 
 used in this passage is precisely the same, as is now branded with the op- 
 probrious epithet of legal, by numbers who would be thought to admire 
 the Pilgrim ; as any impartial person must perceive, upon an attentive 
 perusal of it ; and indeed some expressions are used, which they who are 
 accustomed to stand before such as " make a man an offender for a word," 
 have learned to avoid. ' The practice part' is accurately defined to be 
 the unfailing effect of that inward life which is the soul of religion. True 
 faith justifies, as it forms the sinner's relation to Christ; but it always 
 " works by love," and influences to obedience : hence the inquiry at the 
 day of judgment will be rather about the inseparable fruits of faith, thaa 
 about its essential properties and nature. 
 10 
 
110 Faithful asks Talkative a Question: 
 
 that he will soon be sick of your company too, except God 
 shall touch his heart and turn it. 
 
 Faith. Whjt would you have me to do ? (9) 
 
 Chr. Why, go to him, and enter into some serious 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 conversation ? 
 
 Then Faithful stepped forward again, and said to Talkative, 
 Come, what cheer ? how is it now ? 
 
 Talk. Thank you, well ; I thought we should have had a 
 great deal of talk by this time. 
 
 Faith. Well, if you will, we will fall to it now ; and since 
 you left it with me to state the question, let it be this : ' How 
 doth the saving grace of God discover itself, when it is in the 
 heart of man ? 
 
 Talk. I perceive, then, that our talk must be about the 
 power of things ? well, it is a very good question, and I shall be 
 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, — 
 
 Faith. Nay, hold, let us consider of one at once : I think 
 
 (g) 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 mis- 
 take. There is indeed more hope of the most ignorant and careless than 
 of them : yet " with God all things are possible, 1 ' and we should not de- 
 spair 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 particular declarations of those things, by which true believers 
 are distinguished from the most specious hypocrites, (whether in conver- 
 sation or preaching,) are best calculated to undeceive and alarm false 
 professors ; and form the most commodious fan, by which the irreclaima- 
 ble may be winnowed from the society of real Christians. This is of great 
 importance : for they are Achans' in the camp of Israel, yea, spots and 
 blemishes to every company that countenances them. Doctrinal, or 
 even practical discussions, if confined to general terms, do not startle 
 them ; they mimic the language of experience, declaim against the 
 wickedness of the world, and the blindness of pharisees, and strenuously 
 oppose the opinions held by some rival sect or party : they can endure 
 the most awful declarations of the wrath of God against the wicked ; 
 supposing themselves to be unconcerned : 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 hear no longer, but seek refuge under more comfortable 
 preachers, or in more candid company ; and represent their faithful moni- 
 tors as censorious, peevish, and melancholy. 
 
Knowing and Doing distinguished. Ill 
 
 you should rather say, It shows itself by inclining the soul to 
 abhor its sin. 
 
 Talk. Why, what difference is there between crying out 
 against, and abhorring of sin ? 
 
 Faith. Oh ! a great deal ! A man may cry out against sin of 
 policy, but he cannot abhor it but by virtue of a godly antipa- 
 thy 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 committed uncleanness with him.* 
 Some cry out against sin, even as the mother cries out against 
 her child in her lap, when she calleth it slut and naughty girl, 
 and then falls to hugging and kissing it. 
 
 Talk. You lie at the catch, I perceive. 
 
 Faith. No, not I, I am only for setting things right. But 
 what is the second thing whereby you would prove a disco- 
 very of a work of grace in the heart ? 
 
 Talk. Great knowledge of gospel mysteries. 
 
 Faith. This sign should have been first : but, first or last, it 
 is also false ; for knowledge, great knowledge, may be obtain-, 
 ed in the mysteries of the gospel, and yet no work of grace in 
 the soul.j Yea, if a man have all knowledge he may yet be 
 nothing, and so consequently be no child of God. When 
 Christ said, "Do you know all these things ?" and the disciples 
 had answered, Yes ; he added, "Blessed are ye if ye do them." 
 He doth not lay the blessing in the knowing of them, but in the 
 doing of them. For there is a knowledge that is not attended 
 with doing : " he that knoweth his Master's will, and doeth it 
 not." A man may know like an angel, and yet be no Chris- 
 iiD : therefore your sign is not true. Indeed to know is a 
 thing that pleaseth talkers and boasters ; but to do is that which 
 pleaseth God. Not that the heart can be good without know- 
 ledge ; for without that the heart is nought. There are there- 
 fore two sorts of knowledge : knowledge that resteth in the 
 bare speculation of things ; and knowledge that is accompani- 
 ed with the grace 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 Chris- 
 
 * Gen. xxxix. 11 — 15. t 1 Cor. xiii. 
 
112 The Fruits of True Faith. 
 
 fian is not content : " Give me understanding and I shall keep 
 thy law ; yea, 1 shall observe it with my whole heart."* (r) 
 
 Talk. You lie at the catch again ; this is not for edification. 
 
 Faith. Well, if you please, propound another sign hpw this 
 work of grace discovereth itself where it is. 
 
 Talk. Not I, for I see we shall not agree. 
 
 Faith. Well, if you will not, will you give me leave to do it ? 
 
 Talk. You may use your liberty. 
 
 Faith. A work of grace in the soul discovereth itself, either 
 to him that hath it, or to standers by. 
 
 To him that hath it, thus : it gives him conviction of sin, es- 
 pecially of the defilement of his nature, and the sin of unbelief, 
 for the sake of which he is sure to be damned, if he findeth 
 not mercy at God's hand by faith in Jesus Christ-t This sight 
 and sense of things worketh in him sorrow and shame for sin ; 
 he findeth, moreover, revealed in him the Saviour of the 
 world, and the absolute necessity of closing with him for life ; 
 at the which he findeth hungerings and thirstings after him : to 
 which hungerings, &c. the promise is made. | (s) Now accord- 
 
 * Psa. cxix. 34. t Psa. xxxviii. 18. Mark xvi. 1. Johnxvi. 8, 9. Acts iv. 
 12. R-ooi. vii. 24. :f Jer. xxxi. 19. Matt. v. 6. Gal. i. 15, 16. Rev. xxi. 6. 
 
 (r) Spiritual knowledge, obtained by an implicit belief of God's sure 
 testimony under the teaching of the Holy Spirit, producing a hearty Jove 
 of revealed truth, is always humbling, sanctifying and transforming : but 
 speculative knowledge is a mere notion of Qivine things, as distant from a 
 man's own concern in them, or a due apprehension of their excellency 
 and importance, 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. 
 
 (s) Divine teaching convinces a man that he is justly condemned for 
 transgressing the law, and cannot be saved unless he obtain an interest in 
 the merits of Christ by faith ; and that unbelief, or neglect of this great 
 salvation, springs from pride, aversion to the character, authority, and law 
 of God, and love to sin and the world ; that it implies the guilt of treating 
 the truth of God as a lie, despising his wisdom and mercy, demanding 
 happiness as a debt from his justice, and defying his "wrath revealed 
 from heaven against all ungodliness and unrighteousness of men." This 
 conviction makes way for discovering that a free salvation by faith is 
 exactly suited to his case : he perceives the glory of the divine perfections 
 harmoniously displayed in the person and 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 pre- 
 cious promises to his soul. — The expression revealed in lam is taken from 
 St. Paul :* but as his conversion was extraordinary without the inter- 
 vention of means or instruments, and as he seems rather to have intended 
 his appointment to the ministry, and that communication of the know- 
 * Gal. i. 16. 
 
How a Work of Grace is Shown. 113 
 
 ing to the strength or weakness of his faith in his Saviour, so 
 is his joy and peace, so is his love to holiness, so are his de- 
 sires to know him more, and also to serve him in this world. 
 But though, I say, it discovereth itself thus unto him, yet it is 
 hut seldom that he is able to conclude that this is a work of 
 grace ; because his corruptions now, and his abused reason, 
 make his mind to misjudge in this matter : therefore in him 
 that hath this work there is required a very sound judgment, 
 before he can with steadiness conclude that this is a work of 
 
 & 1 
 
 ice 
 
 •(0 
 
 To others it is thus discovered : — First, By an experimen- 
 tal confession of his faith in Christ. — Secondly, By a life an- 
 swerable to that confession ; to wit, a life of holiness ; heart- 
 holiness, family-holiness, (if he hath a family,) and by conver- 
 sation-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 a hypocrite or talkative person 
 may do, but by a practical subjection in faith and love to the 
 power of the word.* — And now, sir, as to this brief descrip- 
 tion of the work of grace, and also the discovery of it, if you 
 have aught to object, object ; if not, then give me leave to 
 propound to you a second question. 
 
 Talk. Nay, my part is not now to object, but to hear : let 
 me therefore have your second question. 
 
 Job xlii. 5, 6. Psa. 1.23. Ezek. xx. 43. Matt. v. 8. John xiv. 15. 
 Rom. x. 9, 10. Phil. i. 27. 
 ledge of Christ to his soul, by which he was qualified as an apostle to re- 
 Teal him to mankind, and not simply that divine teaching by which he 
 was led to become a Christian ; perhaps it is not accurately applied to 
 the ordinary experience of believers. Our author, however, evidently 
 meant no more, than the illumination of the Holy Spirit enabling a man 
 to understand, believe, admire, and love the truths of the Bible respect- 
 ing Christ ; and not any new revelation, declaring his interest in the Sa- 
 viour, by a whisper, vision, or any such thing. These enthusiastic expec- 
 tations and experiences have deceived many and stumbled more ; and 
 have done greater harm to the cause of evangelical religion, than cau 
 be conceived or expressed. 
 
 (/) The prevalence of those fervent desires and earnest expectations, 
 in which the exercise of true faith greatly consists, is the proper evidence 
 of saving grace ; and the sweet spirit of reliance and confidence which is 
 inseparable from frequent and earnest applications to the Saviour, put 
 vigour into all holy affections and exertions. But few, comparatively, 
 have such strong faith, and distinct views, and sound judgment, and vie* 
 tory over corrupt passions, as habitually to draw the proper conclusion 
 from their own experience. This our author has judiciously noticed. 
 p 39* 
 
114 Faithful shows 7'alkative his Hypocrisy. 
 
 Faith. It is this ; Do you experience this first part of this 
 description of it ? and doth your life and conversation testify 
 the game ? or standeth your religion in zvord or in tongue, and 
 not in deed and truth ? Pray, if you incline to answer me in 
 this, say no more than you know the God above will say Amen 
 to ; and also nothing but what your conscience can justify you 
 in : " For not he that commendeth himself is approved, but 
 whom the Lord commendeth." Besides, to say I am thus and 
 thus, when my conversation and all my neighbours tell me I 
 lie, is great wickedness. 
 
 Then Talkative at first began to blush : but, recovering 
 himself, thus he replied : You come now to experience, to con- 
 science, and God ; and to appeal to him for justification of what 
 is spoken. This kind of discourse I did not expect ; nor am I 
 disposed to give an answer to such questions : because I count 
 not myself bound thereto, unless you take upon you to be a 
 catechizer ; 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 ? 
 
 Faith. Because I saw you forward to talk, and because I 
 knew not that you had aught else but notion. Besides, to 
 tell you all the truth, I have heard of yon, that you are a 
 man whose religion lies in talk, and that your conversation 
 gives this your mouth-profession the lie. They say you are a 
 spot among Christians; and that religion fareth the worse for 
 your ungodly conversation ; that some already have stumbled 
 at your wicked ways, and that more are in danger of being 
 destroyed thereby : your religion and an alehouse, and covet- 
 ousness, and uncleanness, and swearing, and lying, and vain 
 company-keeping, &c. will stand together. The proverb is 
 true of you which is said of a whore, to wit, that ' she is a 
 shame to all women ;' so you are a shame to all professors. (?/) 
 
 (u) 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, not to turn the thoughts of a con- 
 gregation to an individual : yet we should aim to lead every one to re- 
 flect on his own case, and excite his conscience to perform the office of a 
 faithful monitor. But in private, when we have ground to suspect that 
 men deceive themselves, such plain dealing is the best evidence of disin- 
 terested love. It is at present, alas ! much disused, and deemed incon- 
 sistent with politeness; so that, in many cases, an attempt of this kind 
 would be considered as a direct outrage and insult : and perhaps in some 
 circles, the language of these plain Pilgrims might be exchanged for that 
 
The good Effects of Faithfulness. 115 
 
 Talk. Since you are ready to take up reports, and to 
 judge so rashly as you do, I cannot but conclude you are some 
 peevish or melancholy man, not fit to be discoursed with ; — 
 and so, adieu. 
 
 Then came up Christian, and said to his brother, I told you 
 how it would happen ; your words and his lust could not 
 agree. He had rather leave your company than reform his 
 life : but he is gone, as I said : 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 1 suppose he will do,) as he is, he would 
 have been but a blot in our company : besides the apostle 
 says, " From such withdraw thyself. "(tw) 
 
 Faith. But I am glad we had this little discourse with him ; 
 it may happen that he will think of it again : however, I have 
 dealt plainly with him, and so am clear of his blood if he 
 perisheth. 
 
 Chr. You did well to talk so plainly to him as you did ; there 
 is but little of this faithful dealing with men now-a-days, and 
 that makes religion to stink in the nostrils of many as it doth : 
 for they are these talkative fools, whose religion is only in 
 words, and are debauched and vain in their conversation, that, 
 being so much admitted into the fellowship of the godly, do 
 puzzle the world, blemish Christianity, and grieve the sincere. 
 I wish that all men would deal with such as you have done ; 
 
 ■which would be less offensive, without deducting from it9 energy ; yet 
 zeal for the hoaour of the gospel, and love to the souls of men, are, 
 no doubt, grievously sacrificed to urbanity in this age of courteous insin- 
 cerity. 
 
 (w) This apostolic rule is of the greatest importance. While consci- 
 entious Christians, from a mistaken candour, tolerate scandalous profes- 
 sors, and associate with them, they seem to allow that they belong to the 
 same famdy ; and the world will charge their immoralities on the doc- 
 trines of the gospel, saying of those who profess them, ' They are all 
 alike, if we could find them out.' But did all, who " adorn the doctrine 
 of God our Saviour," withdraw from such men ; their crimes would rest 
 with themselves, and the world would be compelled to see the difference 
 between hypocrites and real Christians. This is also the most effectual 
 method of exciting self-deceivers or inconsistent professors to self-exami- 
 nation, and of thus bringing them to be ashamed and humbled in true re- 
 pentance : and, at the same time, it tends to deprive such men of that 
 influence, which they often employ to mislead and prevent hopeful inquir- 
 ers and unestablished believers. Even the best conducted discipline 
 would have but a partial effect in preventing these evils, if not followed 
 up by this conduct of individuals; and, where the former cannot be ob- 
 tained, the latter would produce happier consequences than believers in 
 general can suppose. 
 
116 'Evangelist overtakes the Pilgrims. 
 
 then should they be either made more comformable to religion^ 
 or the company of saints would be too hot for them. 
 
 4 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 -.vane 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 Wilder- 
 ness, Faithful chanced to cast his eye buck, 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. Aye, and my good friend 
 too, said Faithful, for it was he that set me in the way to the 
 Gate. Now wits Evangelist come up unto them, and thus sa- 
 luted them : 
 
 Peace be with you, dearly beloved ; and peace be to your 
 helpers. 
 
 Chr. Welcome, welcome, my good Evangelist ; the sight of 
 thy countenance brings to mj remembrance thy ancient kind- 
 ness and unwearied labouring for my eternal good. 
 
 And a thousand times welcome, said good Faithful, thy com- 
 pany, O sweet Evangelist, how desirable is it to us poor 
 Pilgrims. 
 
 Then said Evangelist, How hath it fared with you, my 
 friends, since the time of our last parting ? what halve you 
 met with, and how have you behaved yourselves ? 
 
 Then Christian and Faithful told him of all things that had 
 happened to them in the way ; and how, and with what difficul- 
 ty, they had arrived at this place. 
 
 Right glad am I, said Evangelist, not that you met with 
 trials, but that you have been victors, and for that you have, 
 notwithstanding many weaknesses, continued in the way to this 
 very day. I say right glad am I of this thing, and that for mine 
 own sake and yours. I have sowed and you have reaped ; 
 and the day is coming, when "both he that sowed and they 
 that reaped shall rejoice together ;" that is, if you hold out ; 
 
Evangelist foretells Persecutions. 117 
 
 " for in due time ye shall reap, if you 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 gunshot of the 
 devil : " you have not resisted unto blood, striving against 
 sin :" let the kingdom be always before you, and believe 
 steadfastly concerning things that are invisible. Let nothing 
 that is on this side of the other world get within you : and, 
 above all, look well to your own hearts and to the lusts there- 
 of, 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, (a;) 
 
 Then Christian thanked him for his exhortation ; but told 
 him withal, that they would have him speak farther to them 
 for their help the 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, also how they might re- 
 sist and overcome them. To which request Faithful also con- 
 sented. So Evangelist began as followeth : 
 
 My sons, you have heard in the words of the truth of the gos- 
 pel, that " you must through many tribulations enter into the 
 kindom of heaven." And again, that " in every city bonds 
 and afflictions abide you ;" and therefore you cannot expect 
 that you should go long on your pilgrimage without them, in 
 some sort or other. You have found something of the truth of 
 these testimonies upon you already, and more will immediater 
 ly follow : for now, as you see, you are almost out of this 
 Wilderness, and therefore you will soon come into a Town 
 that you will by and by see before you ; and in that town you 
 
 * John iv. 36. Gal. vi. 9. +1 Cor. ix. 24—27. Rev. iii. 1 1. 
 
 (#) The author, intending in the next place to represent his Pilgrims 
 as exposed to severe persecution, and to exhibit in one view what Chris- 
 tians should expect, and may be exposed to, !rom 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 tends to recall to the minds of believers their former fears, 
 trials, and deliverances, which animates them to encounter farther diffi- 
 suities, and opens the way for seasonable counsels and admonitions. 
 
118 The Town of Vanity ; and Vanity-Fair. 
 
 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 of 
 life." He that shall die there, although his death will be un- 
 natural, and his pain perhaps great, he will yet have the bet- 
 ter of his fellow : not only because he will be arrived at the 
 Celestial City soonest, but because he will escape many mise- 
 ries that the other will meet with in the rest of his journey. 
 But when you are come to the Town, and shall find fulfilled 
 what I have here related, then remember your friend, and 
 quit yourselves like men ; and " commit the keeping of your 
 souls to your God, as unto a faithful Creator." (?/) 
 
 Then 1 saw in my dream, that when they were got out of 
 the Wilderness, they presently saw a Town before them ; the 
 name of that Town is Vanity ; and at tl e Town there is a Fair 
 kept, called Vanity-Fair : it is kept all the year long : it bear- 
 eth the name of Vanity-Fair, because the Town where it is kept 
 is " lighter than Vanity," and also because all that is there 
 sold, or that cometh thither, is Vanity. As is the saying of the 
 wise man, " All that cometh is vanity."* 
 
 This Fair is no new-erected business, but a thing of ancient 
 standing : I will show y~ou the origin of it. 
 
 Almost five thousand years agone there were Pilgrims walk- 
 ing to the Celestial City, as these two honest persons are ; and 
 Beelzebub, Apollyon, and Legion, with their companions, per- 
 ceiving, by the path that the Pilgrims made, that their way 
 to the City lay through this town of Vanit} r , they contrived 
 here to set up a Fair ; a Fair, wherein should be sold all sorts 
 
 * Eccles. i. 2, 14. ii. 11, 17. xi. 8. Isa. xl. 17. 
 
 (jj) The able and faithful minister can foretell many things, from his 
 knowledge 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 
 circumstances of the times aid him in discerning what trials and difficul- 
 ties 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 situa- 
 tions, they need peculiar cautions and instructions : for inexperience ren- 
 ders 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. 
 
Things seen and sold in Vanity-Fair. 119 
 
 of vanity ; and that it should last all the year long : therefore at 
 this Fair are all such merchandise sold, as houses, lands, trades, 
 places, honours, preferments, titles, countries, kingdoms, 
 lusts, pleasures ; and delights of all sorts, as whores, bawds, 
 wives, husbands, children, masters, servants, lives, blood, 
 bodies, souls, silver, gold, pearls, precious stones, and what 
 not! 
 
 And moreover, at this Fair there is 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, mur- 
 ders, adulteries, false-swearers, and that of a blood-red colour. 
 
 And as in other Fairs of less moment there are several rows 
 and streets under their proper names, where such and such 
 wares are vended, so here likewise you have the proper 
 places, rows, streets, (viz. countries and kingdoms) where the 
 wares of this Fair are soonest to be found. Here is the Bri- 
 tain Row, the 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 commodity is as the 
 chief of all the Fair, so the ware of Rome and her merchan- 
 dise is greatly promoted in this Fair : only our English nation, 
 with some others, have taken a dislike thereat, (z) 
 
 (s) Our author evidently designed to exhibit in his allegory the grand 
 outlines of the difficulties, temptations, and sufferings, to which believers 
 are exposed iu 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 mo- 
 lest the same person again and again, and some harass him in every 
 stage of his journey. We should, therefore, singly consider the instruc- 
 tion conveyed by every allegorical incident, without measuring our ex- 
 perience, or calculating our progress, by comparing them with circum- 
 stances, 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 re- 
 spect of the general principles, conduct, and pursuits of mankind,) through 
 all ages and nations : but Christians are called to mix more with it, at 
 some times than at others ; and Satan, the god and prince of it, is permit- 
 ted 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 in- 
 juries ; 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 
 
120 The Way to the City through the Fair. 
 
 Now, as I said, the way to the Celestial City lies just through 
 this t )wa where this lusty Fair is kept ; and he that will go to 
 
 with these trials. — Mr. Bunyan, living in the country, had frequent op- 
 portunities 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 especially, 
 by thus drawing together a multitude, from motives of interest, dissipa- 
 tion and excess. He must also, doubtless, have found them to be a very 
 dangerous snare to serious or hopeful persons : so that his delineation ot 
 this case under allusions taken from this scene, will be more interesting 
 and affecting to Those who have been (pectators of it, than to such as have 
 moved in higher circles, or dwelt chiefly in populous cities. — Worldly 
 men covet, pursue, grasp at, and contend for the things of time and sense, 
 with eagerness and violence, so that their whole conduct aptly resembles 
 the bustle, selfishness, artifice, dissipation, riot,and tumultof a large crowd- 
 ed Fair. The profits, pleasures, honours, possessions, and distinctions o r 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, alter a complete experiment, pronounced the whole to be 
 " vanity of vanities :" the veriest vanity imaginable, a complex vanity, 
 an accumulation of ciphers, a lottery consisting entirely of blanks ; every 
 earthly object being unsuitable to the wants of the rational soul, unsub- 
 stantial, un; atisfactory, disappointing, and perishing. — Yet this traffic ot 
 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 re- 
 lays 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 idolatry of seeking happiness from 
 the creature instead of the Creatoi, 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 ob- 
 jects, or induce them by the dread of pain and suffering to " neglect so 
 great "salvation." Thus the prince of the devils sets up this Fair ; and 
 by teaching men to abuse the good creatures of God to vile purposes, or 
 to expect from them such satisfaction as they were never meant to afford, 
 he has used them as baits to the ambition, avarice, levity, and sensuality 
 of the carnal mind. No crime has ever been committed on earth, or cou- 
 ceived in the heart of man, which did not arise from this universal apos- 
 tasy and idolatry ; from the excess, to which the insufficiency of the ob- 
 ject 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, ac- 
 cording to men's constitutions, educations, habits and situations ; so diffe- 
 rent worldly pursuits predominate in divers nations, or stages of civiliza- 
 tion. Hence the manifold variations in the human character, which 
 equal the diversity of their complexions, shape or capacities, though they 
 be all of one nature. To this an allusion is made by ' the rows' in this 
 Fair. The merchandise of Rome, which suited a rude and ignorant age, 
 
A Huhluh in the Fair. 121 
 
 the City, and yet not go through this town, "must needs go 
 out of the world." The Prince of Princes himself, when 
 here, went through this Town, to his own country, and that 
 upon a Fair-day too : yea, and as I think, it was Beelzebub 
 the chief lord of this Fair that invited him to buy of his vanities : 
 yea, he 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. But 
 he had no mind to the merchandise, and therefore left the 
 Town without laying out so much as one farthing upon these 
 vanities.* This Fair, therefore, is an ancient thing, of long 
 standing, and a very great Fair, (a) 
 
 Now" these Pilgrims, as I said, must needs go through this 
 Fair. Well, so they did ; but behold, even as they entered 
 into the Fair, all the people in the Fair were moved, and the 
 Town itself, as it were, in a hubbub about them ; and that for 
 several reasons : for, 
 
 First, the Pilgrims were clothed with such kind of raiment 
 as was diverse from the raiment of any that traded in that Fair. 
 
 * Matt. iv. a, 9. Luke iv. 5—7. . 
 „as now given place to the more plausible wares of sceptical philosophers 
 which are more agreeable to the pride of learning and human reasoning. 
 Even things lawful in themselves, when sought, or possessed in a manner 
 which is not consistent with " seeking first the kingdom of God, and his 
 righteousness," become allurements of Satan to draw sinners into his fatal 
 snare. 
 
 (a) Christianity does not allow men to " bury their talent in the earth," 
 or to put " their light 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 temp- 
 tations and sufferings of this evil world, without being at all impeded or 
 entangled by them, or stepping in the least aside to avoid them. The age 
 in which he lived peculiarly 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 bis 
 whole conduct, as well as his indignant repulse of the tempter's insolent 
 offer, hath emphatically shown his judgment of all earthly things, and ex 
 hibited 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. 
 
 Q 11 
 
1^2 They are made the Authors of this Disturbance. 
 
 The people, therefore, of the Fail" 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 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 merchan- 
 disers 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. \ (6) 
 
 One chanced, mockingly, beholding the carriages of the 
 
 * 1 Cor. iv. 9, 10. t Psa. cxix. 37. % Phil. iii. 20, 21. 
 (b) The presence of real Christians in those places, where a large 
 concourse of worldly men are collected for sinful purposes, must pro- 
 duce a disturbance and effervescence; and the smaller the number is of 
 those who by their actions, words, or silence, protest against rice and im- 
 piety, the fiercer the opposition that will be excited. A pious clergyman, 
 on board a vessel, where he was a single exception to the general ungod- 
 liness that prevailed, gave great offence by constantly but silently with- 
 drawing, when oaths or unseemly 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 disguis- 
 ing their sentiments, always excite this opposition ; but more accommo- 
 dating professors escape it. An avowed dependence on the righteous- 
 ness and atonement of Christ for acceptance, gives vast offence to those 
 who rely on their own good works for justification : and conformity to the 
 example, and obedience to the commandments of the Redeemer, are 
 deemed precise and uncouth in the judgment of those who " walk accord- 
 ing to the course of this world ;" and they deem the Christian insane or 
 outlandish for his peculiarities. His discourse, seasoned with piety, hu- 
 mility, pnd spirituality, so differs from the " filthy conversation of the 
 wicked," and the polite simulation of the courtly, that they can have no 
 intercourse wit 1 him, or he with them : and when he speaks of the love 
 of Christ, and the satisfaction of communion with him, while tliey "blas- 
 pheme the worthy name by which he is called ;" they must seem barbari- 
 ans each to the other. But above all, the believer's contempt of worldly 
 things, when they interfere with the will and ;dory of God, forms such a 
 testimony against all the pursuits and conduct of carnal men, as must ex- 
 cite their greatest astonishment and indignation ; while he shuns with 
 dread and abhorrence, as incompatible with salvation, those very things 
 to which they wholly addict themselves without the least remorse. 
 
Cause of the Hubbub* 123 
 
 men, to say' unto them, ' What will ye buy V but they look- 
 ing gravely upon him, said, " We buy the truth."* At that, 
 there was an occasion taken to despise the men the more : 
 some mocking, some taunting, some speaking reproachfully, 
 and some calling upon others to smite them. At last things 
 came to a hubbub and great stir in the Fair, insomuch that all 
 order was confounded. Now was word presently brought to 
 the great One of the Fair, who quickly came down, and depu- 
 ted some of his most trusty friends to take those men into ex- 
 amination about whom the Fair was almost overturned. So 
 the men were brought to examination ; and they that sat upon 
 them, asked them whence they came, whither they went, and 
 what they did there in such an unusual garb ? The men told 
 them that they were Pilgrims and strangers in the world ; and 
 that they were going to their own Country, which was the 
 heavenly Jerusalem ;t and that they had given no occasion to 
 the men of the Town, nor yet to the merchandisers, thus to 
 abuse them, and to let them in their journey ; except it was 
 for that, when one asked them what they would buy, they said 
 they would " buy the truth.". — But they that were appointed 
 to examine them, did not believe them to be any other than 
 bedlams, and mad, or else such as came to put all things into a 
 confusion in the Fair. Therefore they took them and beat 
 them, and besmeared them with dirt, and then put them into 
 the cage, that they might be made a spectacle to all the men 
 of the Fair, (c) There therefore they lay for some time, and 
 
 * Prov. xxiii. 23. t Heb. xi. 13—16. 
 (c) 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 
 reproaches and insults of their despisers will be increased ; and thon all 
 the mischief and confusion which follow will be laid to their charge — 
 4 There were no such disputes about religion before they came ;' " These 
 men who turn the world upside down are come hither also ;" " they exceed- 
 ingly trouble the city," town or village by their uncharitable discourse 
 and example ! — 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 deputed by him to molest and punish their peaceable subjects, 
 for conscientiously refusing conformity to the world, or for dissenting 
 from doctrines and modes of worship which they deem unscriptural. 
 Thus the most valuable members of the community are banished, impri- 
 soned or, murdered ; multitudes are tempted to hypocrisy : encourage- 
 ment is given to time-servers to seek secular advantages by acting contra- 
 ry to their consciences ; the principles of sincerity and integrity are gene- 
 
124 The Consequences of their Behaviour. 
 
 were made the objects of any man's sport, or malice, or re- 
 venge ; the great One of the Fair laughing still at all that be- 
 fell them. But the men being patient, and " not rendering 
 railing for railing, but contrariwise blessing," and giving good 
 words for bad, and kindness for injuries done ; some men in 
 the Fur, 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 therefore in an- 
 gry manner let fly at them again, counting them as bad as the 
 men in the cage, and telling them that they seemed confede- 
 rates, and should be made partakers of their misfortune. 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 behaving themselves all the 
 while very wisely and soberly before them ;) they fell to some 
 blows and did harm one to another. Then were these two 
 poor men brought before their examiners again, and there 
 charged as being guilty of the late hubbub that had been in the 
 Fair. So they beat them pitifully, and hanged irons upon them, 
 and led them in chains up and down the Fair, for an example 
 and terror to others, lest any should speak in their behalf, or 
 join themselves unto them. But Christian and Faithful behav- 
 ed 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 com- 
 parison of the rest,) several of the men in the Fair. This put 
 the other party yet into a greater rage, insomuch that they con- 
 cluded the death of these two men. Wherefore they threat- 
 enedthat neither rage nor irons should serve their turn, but that 
 
 rally weakened or destroyed by multiplied prevarications and false pro- 
 fessions ; and numerous instruments of cruelty and oppression are involv- 
 ed 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 co- 
 lourings, it may furnish them with a subject for gratitude, and a reason for 
 content and peaceable submission to our rulers. In Fox's Martyrs we 
 meet with authenticated facts, that fully equal this allegorical representa- 
 tion : nay, ' The Acts of the Apostles' give us the very same view of the 
 subject. 
 
Their Sufferings and Comforts. 125 
 
 they should die for the abuse they had done, and for deluding 
 the men of the Fair, {d) 
 
 Then were they remanded to the cage again, until further 
 orders should be taken with them. So they put them in, and 
 made their feet fast in the stocks. 
 
 Here, also, they called again to mind what they had heard 
 from their faithful friend Evangelist, and were the more con- 
 firmed 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, that 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 condemnation. When the 
 time was come they were brought before their enemies, and 
 arraigned. The Judge's name was Lord Hategood : their in- 
 dictment was one and the same in substance, though somewhat 
 varying in form ; the contents whereof was this : 
 
 That they were enemies to, and disturbers of their trade ; 
 that they had made commotions and divisions in the town, and 
 
 (d) 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 Scrip- 
 ture, and the example of persecuted prophets and apostles ; and this of- 
 ten produces the most happy effects on those who are less prejudiced, 
 which still more exasperates determined opposers ; yet it frequently pro- 
 cures a short respite for the persecuted, while worldly people quarrel 
 about them among themselves. And even if greater severity be at length 
 determined on, persevering prudence, meekness, and patience, amidst all 
 the rage of their enemies, will bear testimony for them in the consciences 
 of numbers ; their religion will appear 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 derive the most important advantage, from 
 their patient sufferings and cheerful fortitude in adhering to the truths 
 of the gospel. But when believers are put off their guard by ill usage ; 
 when their zeal is rash, contentious, boasting, or disproportionate ; when 
 they are provoked to render " railing for railing," or to act contrary to 
 the plain precepts of Scripture : they bring guilt on their consciences, 
 stumble -their brethren, harden the hearts and open the mouths of oppos- 
 ers, dishonour God and the gospel, and gratify the great enemy of souls ; 
 who malignantly rejoices in their misconduct, but is tortured when they 
 •udure sufferings in a proper manner. 
 
 11* 
 
126 They are brought forth to Trial. 
 
 had won a party to their own most dangerous opinions, in con- 
 tempt of the law of their Prince. 
 
 Then Faithful began to answer, that he had only set him- 
 self against that which had set itself against Him that is 
 higher than the highest. And, said he, as for disturbance, I make 
 none, being royself a man of peace ; the parties that were vron 
 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 3 r ou talk of, since he is Beelzebub, the enemy of our 
 Lord, I defy him, him and all his angels, (e) 
 
 Then proclamation was made, that they that had aught to 
 say for their lord the king against the prisoner at the bar, 
 should forthwith appear and give in their evidence. So there 
 came in three witnesses, to wit, Envy, Superstition, and Pick- 
 thank. They were then asked if they knew the prisoner at 
 the bar ; and what they had to say for their lord the king 
 against him. 
 
 Then stood forth Envy, and said to this effect : My lord, I 
 have known this man a long time, and will attest upon my oath 
 before this honourable bench, that he is (/) 
 
 Judge. Hold, give him his oath. 
 
 (e) The description of the process, instituted against the Pilgrims, is 
 given in language taken from the legal forms used in our courts of justice, 
 which in Mr. Bunyan's days were shamefully perverted to subserve the 
 most iniquitous oppressions. — The allegorical narrative is framed in such 
 a manner, as emphatically to expose the secret reasons, which influence 
 men to persecute their Jnoffensive neighbours ; and the very names em- 
 ployed declare the several corrupt principles of the heart, from whence this 
 atrocious conduct results. — Enmity against God, and his holy character, 
 law, worship, truth, and servants, is the principal source of persecution; the 
 judge in Faithful's trial. The interference of spiritual religion with men's 
 covetous, ambitious, and sensual pursuits ; and the interruption it gives to 
 their false peace, and unanmity in ungodliness or hypocrisy, which it tends 
 to expose and undermine, form the grounds ol 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 sufFer ' l as evil doers, busy bodies in other men's mat- 
 ters," ambitious competitors for secular advantages, or contentious dispu- 
 tants about political questions. 
 
 (J) The names of these witnesses declare the character of the most ac- 
 tire instruments of persecution. Even Pilate could perceive that the 
 Jewish Scribes and Priests were actuated by envy, in delivering up Jesus 
 to him. His instructions descredited their's, and diminished their repu- 
 tation and influence ; he was more followed than they : and in propor- 
 tion as he was deemed a teacher sent from God, they were disregarded as 
 blind guides. Thus formal instructors, and learned men, who are stran- 
 gers to the power of godliness, have always affected to despise the profes- 
 
Envy's Testimony. 127 
 
 So they sware him. — Then he said, My lord, this man, not- 
 withstanding his plausible name, is one of the vilest men in our 
 country ; he neither regardeth prince nor people, law nor 
 custom ; but doeth all that he can to possess all men with cer- 
 tian of his disloyal * notions, (g) 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. 
 
 sors and preachers of the gospel as ignorant enthusiasts. They envy the 
 reputation acquired by them, and are ans;ry at the success of their doc- 
 trines. If they have not the authority to silence the minister, they will 
 brow-beat such of his hearers as are within the reach of their influence; 
 especially if they have affronted them by forsaking their uninteresting in- 
 structions. If they cannot prevail upon " the powers that be" to interfere ; 
 they will employ reproaches, menaces, or even oppression, to obstruct 
 the progress of evangelical ministers : should any obsolete law remain 
 unrepealed, of which they can take advantage, they will be the first to 
 enforce it ; and if the rulers engage in persecution, 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 can- 
 not be greatly at a loss to know what was especially meant by this em- 
 blem. In other respects there is seldom much in the circumstances of 
 pious persons, to excite the envy of their ungodly neighbours ; as thy de- 
 spise their spiritual privileges and comforts. 
 
 (g) It has always been the practice of envious accusers to represent 
 those, who refuse religious conformity, as disloyal and disaffected to the 
 civil government 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," ' v to render to Cesar the things 
 that are Cesar's," a)1 d to constrain even enemies to bear testimony to 
 their peaceable deportment ! This would exhibit their patient suffering 
 for conscience sake as amiable and respectable, in the eyes of all not im- 
 mediately engaged in persecution ; and would give a sanction to their 
 most bold and decided testimony against every kind of vice, impiety, and 
 false religion. But when they revile the persons of rulers, or make re- 
 ligion the pretext for intermeddling out of their place in political matters, 
 and in attempting to disturb the peace of the community ; they exceed- 
 ingly strengthen men's prejudices against the doctrines of the gospel, and 
 the whole body of those who profess them ; and thus give occasion, and 
 furnish an excuse, for that very persecution of which they complain, in 
 other respects with the greatest justice. 
 
i28 Superstition and Pickthank's Deposition. 
 
 Then did the Judge say unto him, Hast thou any more to 
 say? 
 
 Envy. My lord, I could say much more, only I would not 
 be tedious to the court. Yet if need be, when the other gen- 
 tlemen have given in their evidence, rather than any thing shall 
 be wanting that will despatch him, I will enlarge my testimony 
 against him. — So he was bid to stand by. 
 
 Then they called Superstition, and bid him look upon the 
 prisoner : they also asked what he could say for their lord the 
 king against him ? Then they sware him ; so he began : 
 
 My lord, 1 have no great acquaintance with this man, nor 
 do I desire to have further knowledge of him ; however, this I 
 know, that he is a very pestilent fellow, from some discourse 
 that the other day I had with him in this town ; for then, talk- 
 ing with him, I heard him say that our religion was naught, 
 and such by which a man could by no means please God. 
 Which sayings 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 dam- 
 ned : and this is that which I have to say. (h) 
 
 Then was Pickthank sworn, and bid say what he knew in 
 the behalf of their lord the king against the prisoner at the bar. 
 
 Qi) Superstition represents another class of underling persecutors ; (for 
 the principals are often masked infidels.) Traditions, human invention?, 
 forms and externals, appear to them decent, venerable and sacred ; and 
 are mistaken with pertinacious ignorance, for the substance of religion. 
 As mere circumstances of worship, some of these may very well answer 
 the purpose; provided they be not imposed, magnified above their 
 value, or substituted in the place of things essentially good : others arc 
 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 ex- 
 citement of mere natural passions, (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 pro- 
 fane despisers of their idolized forms ; a set of fanatics, heretics, and pesti- 
 lent 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 iove the truth, to keep at the utmost distance from such obstinate 
 confidence and violence ; to discountenance them to the utmost, in the 
 zealo T s 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 plausible arguments against it. 
 
Faithful's Answer. 129 
 
 My, lord and you gentlemen all, this fellow I have known 
 a long time, and have 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 honourable friends, whose 
 names are the lord Old-man, the lord Carnal-delight, the lord 
 Luxurious, the lord Desire-of-vain-glory, my old lord Lech- 
 ery, 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 vilifying terms, with which he hath bespattered most of 
 the gentry of our town, (i) 
 
 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 gen- 
 tlemen have witnessed against thee ? 
 
 Faith. May 1 speak a few words in my own defence ? 
 
 Judge. 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 thee, let us see what thou hast to 
 say. 
 
 Faith. 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 
 
 (i) 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 inward- 
 ly despise 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 re- 
 viling the persons, or misrepresenting the actions of superiors. The for- 
 mer may with great propriety 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. 
 
 R 
 
130 The Judge's Charge to the Jury. 
 
 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 agreea- 
 ble to divine revelation, 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 attendants, by this gentle- 
 man named, are more fit for a being in hell than in this Town 
 and Country ; and so the lord have mercy upon me. (k) 
 
 Then the Judge called to the jury, (who all this while stood 
 by to hear and observe ;) Gentlemen of the jury, you see this 
 man about whom so great an uproar hath been made in this 
 Town ; you have also heard what these worthy gentlemen have 
 witnessed against him ; also you have heard his reply and 
 confession. It lieth now in your breasts to hcing him or save 
 his life ; but yet I think meet to instruct you into our law. 
 
 There was an act made in the days of Pharaoh the great, 
 
 (&) Faithful's defence is introduced by these lines, as in the foregoing 
 instances : — 
 
 ' Now, Faithful, play the man, speak for thy God ; 
 
 Fear not the wicked's malice, nor their rod : 
 
 Speak boldly, man, the truth is on thy side ; 
 
 Die for it, and to life in triumph ride.' 
 Christians in such circumstances should be more concerned for the ho- 
 nour of God than for their own credit or salety ; and they should take 
 occasion to bear a decided testimony to the truths, commandments and 
 institutions of the Scripture : leaving it to <he:r accusers, judges, or hear- 
 ers, to determine what sentiments or practices are thus proved to be anti- 
 christiRn, or what numbers of " teachers in Israel" are exposed as blind 
 guides. That faith, (by which alone we approach to God, and accepta- 
 bly worship him,) has no other object than divine revelation ; nothing 
 done without the express ivarrant of Scripture can be profitable to eter- 
 nal life, whatever may be said for its expediency; but every thing foist- 
 ed into religion contrary to that sacred rule must be an abomination. — 
 Human faith may (lease 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, without being judged by 
 implication to rail against such as are notoriously addicted to them, we 
 cannot be the followers of Him, " whom the world hated, because he tes- 
 tified of it that its works were evil," unless we be willing to risk all con- 
 sequences in copying his example. 
 
Faithful is Condemned. 131 
 
 servant to our prince, that lest those of a contrary religion 
 should multiply and grow too strong for him, their males 
 should be thrown into the river.* — There was also an act 
 made in the days of Nebuchadnezzar the great, another of his 
 servants, that whoever would not fall down and worship his 
 golden im;ige, should be thrown into a fiery furnace. t- — 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. J Now the substance of these laws this rebel 
 has broken, not only in thought, (which is not to be borne) 
 but also in word and deed ; which must therefore needs be 
 intolerable. 
 
 For that of Pharaoh ; his law was made upon a supposition 
 to prevent mischief, no crime yet being apparent. But here 
 is a crime apparent. For the second and third ; you see he 
 disputeth against our religion ; and for the treason he hath 
 confessed, he deserveth to die the death. (/) 
 
 Then went the jury out, whose names were Mr. Blind-man, 
 Mr. No-good, Mr. Malice, Mr. Love-lust, Mr. Live-loose, 
 Mr, Heady, Mr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cru- 
 elty, Mr. Hate-light, and Mr. Implacable ; who every one 
 gave in his private verdict against him among themselves, and 
 afterward unanimously concluded to bring him in guilty be- 
 fore the judge. And first Mr. Blind-man, 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 always be condemning my way.' 
 
 * Exod. i. t Dan. iii. \ Dan. vi. 
 
 (Z) A more just and keen satyrical description of such legal iniquities, 
 can scarcely be imagined, than that contained in this passage. The sta- 
 tutes and precedents adduced, (with a humorous and well imitated re- 
 ference 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 im- 
 partial man deny, that the inference is fair which our author meant the 
 reader so deduce ; namely, that nominal protestants, enacting laws requir- 
 ing conformity to their own creeds and forms, and inflicting punishments 
 on such as peaceably dissent from them, are actually involved in the guilt 
 of these heathen persecutors, 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. 
 
J32 Faithful's Torments and Death. 
 
 1 Hang him, hang him,' .paid Mr. Heady. { A sorry scrub,' 
 said Mr. High-mind. * My heart riseth against him,' said Mr. 
 Enmity. ' He is a *ogue,' 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 reconcil 
 ed to him : therefore let us forthwith bring him in guilty of 
 death.' And so they did ; therefore he was presently con- 
 demned to be had from the place where he was, to the place 
 from whence he came, and there to be put to the most cruel 
 death that could be invented. 
 
 They therefore brought him out to do with him according to 
 their law : and first they scourged him, then they buffeted 
 him, then they lanced his flesh with knives ; after that they 
 stoned him with stones, then pricked him with their swords ; 
 and last of all they burned him to aehes at the stake. Thus 
 came Faithful to his end. (m) 
 
 Now 1 saw that there stood behind the multitude a chariot 
 and a couple of horses waiting for Faithful ; 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 
 
 (m) The names of the jury-men, and their general and particular ver- 
 dicts, the cruel execution of Faithful, and the happy event of his suffer- 
 ings, need no comment. It was not indeed the practice of the times in 
 which our author lived, to inflict death on those who were persecuted for 
 conscience sake : yet very greaU'igours were used ; the system then adopt- 
 ed, if carried to its consequences, must have ended in the extermination 
 of all non-conformists from the land ; it was natural to expect still great- 
 er cruelty from persons who were found capable of the severities already 
 experienced ; and without all doubt many actually lost their lives, in one 
 way or other, by the persecutions to which they were exposed. All 
 those, who feel a disposition to employ the power of the magistrate 
 against such as differ from them in religious matters, should attentively 
 consider the contemptible and odious picture here delineated with the 
 most entire justice, of the whole race of persecutors, and of their charac- 
 ters, principles, motives, and conduct : that they may learn to hate and 
 dread such an anti-christian practice, and shun the most remote approach- 
 es to it. On the other hand, they who are exposed to persecution, or in 
 danger of it, should study the character and conduct of Faithful, that 
 they may learn to suffer in a Christian spirit, and to adorn the gospel in 
 the fiery trial. — The following lines are here introduced as before : — 
 
 ' Brave Faithful ! bravely done in word and deed I 
 
 Judge, witnesses, and jury have, instead 
 
 Of overcoming thee, but shown their rage, 
 
 When they are dead, thou'ltlive from age to age.' 
 
Faithful is taken to Glory. Christian' '$ Escape. 133 
 
 \_,nristian, he had some respite, and was remanded back to 
 prison ; so he there remained for a space : but he that over- 
 rules all things, having the power of their rage in his own 
 hand, so wrought it about that Christian for that time escaped 
 them and went his way. (») 
 
 And as he went he sung, saying, 
 
 ' Well, Faithful, thou hast faithfully profest 
 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 kill'd thee, thou trt yet alive.' 
 
 Now I saw in my dream that Christian went not forth alone ; 
 for there was one whose name was Hopeful, (being so made 
 by the beholding of Christian and Faithful, in their words and 
 behaviour in their sufferings at the Fair,) who joined himself 
 unto him ; and entering into a brotherly covenant, told him 
 that he would be his companion. Thus one died to make tes- 
 timony to the truth, and another rises out of his ashes to be a 
 companion wkh Christian. This Hopeful also told Christian, 
 that there were many more of the men in the Fair, that would 
 take their time and follow after, (o) 
 
 (n) When the believer has done his work, the wrath of man may be 
 permitted to expedite his removal to his heavenly inheritance ; but all 
 the malice and power of earth and hell are utterly unavailing to cutoff 
 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 pro- 
 tecting and liberating his servants : sometimes he intimidates their perse- 
 cutors; 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. 
 
 (o) ' 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- 
 blished believers from at first, of such as begin to profess the gospel in an 
 intelligent manner. The nature of an allegory rendered it impracticable 
 to introduce the new convert, as beginning his pilgrimage from the same 
 place, or going through the same scenes, as Christian had done : neither 
 could Faithful, for the same reason, be represented as passing the river 
 afterward mentioned. But the brotherly covenant, in which Hopeful 
 joined himself with his companion, must be supposed to imply the sub- 
 stance of all that had been spoken of, as necessary to final acceptance. 
 
 12 
 
134 Christian and Hopeful overtake By-ends. 
 
 So I saw that quickly after they 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. 
 
 Chr Pray, Sir, what may I call jon 1 
 
 By. I am a stranger to you and you to me : if you be going 
 this way, I shall be glad of your company : if not, 1 must be 
 content. 
 
 Chr. This town of Fair-speech I have heard of it, and, as I 
 remember, they say it's a wealthy place. 
 
 By. Yes, I will assure you that it is ; and I have very many 
 rich kindred there. 
 
 Chr. Pra} r 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-vvays, 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 a 
 gentleman of good quality, yet my great grandfather was but a 
 waterman, looking one way and rowing another, and I got most 
 of my estate by the same occupation 
 
 Chr. Are you a married man ? 
 
 By. Yes, and my wife is a very virtuous woman, the daugh- 
 ter of a virtuous woman ; she was my Lady Feigning's daugh- 
 ter, 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, we 
 somewhat differ in religion from those of the stricter sort, but 
 yet in two small points. First, we never strive against wind 
 and tide. Secondly, we are always most zealous when reli- 
 gion goes in his silver slippers ; we love much to walk with him 
 in the stree t, if the sun shines, and the people applaud it. (jp) 
 
 * Prov. xxvi. 25. 
 {p) The character c r By-ends, and the group that attended him, forms 
 a clear detection and merited condemnation of a large company of false 
 
Christian detects By-ends. 135 
 
 Then Christian stept a little aside to his fellow Hopeful, 
 saying, It runs in my mind that this is one By-ends of Fair- 
 speech ; and if it be he, we have as very a knave in our compa- 
 ny, 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 
 
 professors ; and is not at all inferior in importance to the preceding severe 
 satire on open persecutors. — When rest is given to the church, hypocrites 
 often multiply more than real Christians. — The name of this man, and 
 those of his town and relations, do not merely describe his original cha- 
 racter and situation, (as Christian was. at first called Graceless of the 
 Ciiy of Destruction ;) but they denote the nature of his religious profess 
 sion. Believers look back on their former principles and behaviour with 
 shame and abhorrence ; but hypocrites, when reproved for evident sins, 
 excuse them, because Christ came to save the lo>t, and because he is 
 merciful to the chief of sinners. Christian would readily have granted 
 that ' no good lived' at his native city ; and on that very account he had 
 renounced it with all his old connexions : but By-ends hoped better of 
 Fair-speech, and gloried in his honourable relations there. Yet he was 
 ashamed of his name ; for men are unwilling to allow that they seek no- 
 thing more than worldly advantages by religion. The names here select- 
 ed 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 breading, the perfection of a finish 
 ed education, and the grand requisite for obtaining consequence in society 
 if introduced into religion, and adopted by professors or preachers of the 
 gospel, in connexion with fashionable accomplishments and an agreeable 
 address, constitute the most versatile, refined, and insinuating species of 
 hypocrisy that can 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 attaches himself, without 
 giving much umbrage to the world, which may indeed 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 concern, with consid- 
 erable latitude ; provided he has prudence enough to keep clear of scan- 
 dalous 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 differ- 
 ence betwixt this whole tribe, and the body of true Christians, consists in 
 these two things : Christians seek the salvation of their souls, and at the 
 same time aim to glorify God, and be useful to their neighbours ; but 
 hypocrites profess to be religious in order to obtain friends, patrons, cus- 
 tomers, or applause : those follow the Lord habitually, whatever tribula- 
 tions arise because of the word ; but these conceal or deny their profes- 
 sion, when, instead of gaining by it, they are exposed to reproach or per- 
 secution. 
 
136 Christian detects By-ends. 
 
 if you knew something more than all the world doth : (</) and, 
 if 1 take not my mark amiss, I deem I have half a guess of you : 
 is net 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 con- 
 tent to bear it as a reproach, as other good men have borne 
 their's before me. 
 
 Chr. But did you never give an occasion to men to call you 
 by this name ? 
 
 By. Never, never ! the worst that ever I did, to give them 
 an occasion to give me this name, was, that I had always the 
 luck to jump in my judgment with the present way of the 
 times, whatever it was ; and my chance was to get thereby. 
 But if things are thus cast upon me, let me count them a 
 blessing ; but let not the malicious load me therefore with 
 reproach. 
 
 Chr. 1 thought indeed that you were the man that I heard 
 of, and, to tell you what I think, I fear this name belongs to 
 you more properly than you are willing we should think it 
 doth. 
 
 By. Well, if you will thus imagine, I cannot help it : you 
 shall find me a fair company-keeper if you will still admit me 
 your associate. 
 
 Chr. If you will go with us, you must go against wind and 
 tide, the which, 1 perceive, is against your opinion ; you must 
 also own religion in his rags as well as when in his silver slip- 
 pers : and stand by him too when bound in irons, as well as 
 when he walketh the streets with apphuse. 
 
 By. You must not impose, nor lord it over my faith ; leave 
 me to my liberty, and let me go with you. 
 
 Chr. Not a step further, unless you will do in what I pro- 
 pound, as we. 
 
 Then said By-ends, I shall never desert my old principles, 
 since they are harmless and profitable. If 1 may not go with 
 
 (q) The people of the world, who avow their real character, know 
 how to serve Mammon by neglecting and despising God and religion ; 
 and the disciples of Christ can serve God by renouncing the world and 
 its friendship : but time-servers talk as if they had found out the secret of 
 uniting these two discordant interests, and thus of ' knowing something 
 more than all the world.' — This is the most prominent feature in this 
 group of portraits, which in other respects exhibits great dissimilarities, 
 and contains the faces of persons belonging to every division of professed 
 Christians on earth. 
 
Christian and Hopeful part from By-ends. 137 
 
 you, I must do as I did before you overtook me, even go by 
 myself, until some overtake me that will be glad of my com- 
 pany, (r) 
 
 Now I saw in my dream that Christian and Hopeful forsook 
 him, and kept their distance before him ; (s) but one of them 
 looking back, saw three men following Mr. By-ends, and be- 
 hold as they came up with him he made them a ver} low con- 
 gee ; and they also gave him a compliment. The men's 
 names were Mr. Hold-the-world, Mr. Money-love, and Mr. 
 Save-all ; men that Mr. By-ends had formerly been acquainted 
 with ; for in their minority they were school-fellows, and 
 were taught by one Mr. Gripeman, a school-master in Love- 
 Gain, which is a market-town in the county of Coveting, in 
 the north. This school-master taught them the art of getting, 
 either by violence, cozenage, flattery, lying, or by putting on 
 a guise of religion ; and these four gentlemen had attained 
 much of the art of their master, so that they could each of 
 them have kept such a school themselves. 
 
 Well, when they had, as I said, thus saluted each other, Mr r 
 Money-love said to Mr. By-ends, Who are they upon the. 
 road before us ? for Christian and Hopeful were yet within 
 their view. ;-. v 
 
 By. They are a couple of far countrymen, that after their 
 mode are going on pilgrimage. 
 
 Money. Alas ! why did they not stay, that we might have 
 
 (r) When hypocrites are charged with their double-dealing and obvi- 
 ous 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 diiference 
 between 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 for- 
 tunate, in shifting about so as to avoid the cross, and secure their tempo- 
 ral interests. The Apostle says concerning these men, " from such turn 
 away, " and the decided manner in which Christian warns By-ends, and 
 renounces his company, though perhaps too plain to be either approved 
 or imitated in this courtly candid age, is certainly warranted and required 
 by the Holy Scriptures. 
 
 (s) In the second edition, printed 1678, all the subsequent part of this 
 episode is wanting; till Christian and Hopeful enter the plain Ease : but 
 there can be no doubt of its having been added by the author himself, 
 for it is his manner entirely. This induces a doubt, whether some other 
 alterations from that edition were not made by the Author; and on this 
 ground, it has been necessary to exercise a discretionary power in admit* 
 ting or rejecting them. 
 
 S 12* 
 
138 By-ends and Ids Party censure Christian 
 
 had their good company ? for they, and we, and you, Sir, I 
 hope, are all going on pilgrimage. (*) 
 
 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 es- 
 teem the opinions of others, that let a man be ever 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 righteous 
 overmuch, («) and such men's rigidness prevails with them to 
 
 (/) It might have heen supposed that the persons, here introduced, 
 were settled inhabitants of the Town of Vanity, or the City of Destruc- 
 tion : but indeed they professed themselves Pilgrims, and desired du- 
 ring the sub-shine to associate with Pilgrims ; provided they 
 would allow them, to hold the world, love money, and save all, whatever 
 became of faith and holiness, of honesty, piety, truth, and charity ! — Co- 
 vetousness, whether it consist in rapaciously trying to get money, to 
 hoard or to lavish, in purchasing consequence, 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 dangerous to oppose him : so 
 that it is not wonderful that it generally finds more quarter, even among 
 religious persons, than other vices, which are not marked with so black a 
 brand in the Holy Scriptures. Too many professing to be the disciples 
 of Christ, " bless the covetous, whom God 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 worship ; attended by 
 morality, where money is not concerned and scandal might be incurred ; 
 and a narrow disproportionate contribution from their abundance, to sup- 
 p(»rt the interest of a society or a party. Thus the " vile person is called 
 liberal, and the churl is said to be bountiful :" and the idolatry of worship- 
 ping 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 in- 
 sanity. — The most frugal support of religious worship, with the moet dis- 
 interested 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 
 influence among Pilgrims. And when the effect of remaining selfishness 
 in the hearts of true believers, insinuating itself under the specious plea 
 of prudence and necessity, and the ill consequences of specious hypocrites 
 ascociatiug 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 reprov- 
 ed, in public and private, than their inferiors. 
 
2'hey applaud their own Principles. 15& 
 
 judge and condemn all but themselves : but I pray what and 
 how many were the things wherein you differed ? 
 
 By. Why they, after their headstrong manner, conclude, 
 that it is their duty to rush on their journey all weathers ; 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 se- 
 cure 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 I am 
 for him when he walks in his golden slippers, in the sun-shine, 
 and with applause. 
 
 Hold. Ay, and hold you there still, good Mr. By-ends : for 
 my part, I can count him but a fool, that having the liberty to 
 keep what he has, shall be so unwise as to lose it. Let us be 
 " wise as serpents ;" it is best 'to make hay when 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 sun-shine : if they be such fools 
 as to go through the first, yet let us be content to take fair 
 weather along with us. For my part, I like that religion best 
 that will stand with the security of God's good blessings unto 
 us : for who can imagine, that is ruled by his reason, since 
 God has bestowed upon us the good things of this life, but that 
 he would have us keep them for his sake 1 Abraham and Solo- 
 mon 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 
 
 Xu) This expression of Solomon was probably intended to caution us 
 against excessive zeal for some detached parts of religion to the ne- 
 glect of others, or against superstitious austerities and enthusiastical delu- 
 sions, or any extremes, which always lead men off from vital godliness : 
 or, as some think, it is the objection of an opponent, which he afterward 
 answers : but if is the constant plea of those, who neglect the most essen- 
 tial duties of their place and station, to avoid the cross, and preserve their 
 worldly interests ; and thus " they wrest the Scriptures to their swn de- 
 struction." 
 
By ends proposes a question : Money-love's answer. 140 
 
 you see we have both on our side,) neither knows his own 
 liberty, nor seeks his own safety. (&•) 
 
 By. My brethren, we are, 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 : 
 
 Suppsose a man, a minister or tradesman, &c. should have 
 an advantage lie before him to get the good blessings of this life, 
 yet so as that he can by no means come by them except, in 
 appearance at least, he becomes 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 ? 
 
 Money. I see the bottom of your question ; and, with these 
 gentlemen's good leave, I will endeavour to shape you an an- 
 swer. And first, to speak to your question, as it concerns a 
 minister himself. Svppose a minister, a worthy man, possess- 
 ed 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 of 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 but a man may do this, provided he 
 has a call, ay, and more a great deal besides, and yet be an 
 honest man. For why ? 
 
 1. His desire of a greater benefice is lawful ; this cannot 
 be contradicted, since it is set before him by Providence ; so 
 then he may get it if he can, making no question for con- 
 science' sake. 
 
 2. Besides, his desire after that benefice makes him more 
 
 (m>) This dialogue is not in the least more absurd and selfish, than the 
 discourse of many who attend on the preaching of the gospel, and expect 
 to he thought believers. They connect " the wisdom of the serpent" with 
 his craft and malice, not with the harmlessness of the dove : if workjly 
 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 scandal ; 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 to spend them 
 in worldly indulgence ; and then quote and pervert scripture to varnish 
 over this base idolatry. 
 
141 They propose the question to Christian*. 
 
 studious, a more zealous preacher, &c, ; and so makes him a 
 better man, yea, makes him better improve his parts ; which 
 is according to the mind of God. 
 
 3. Now, as for the complying with the temper of his peo- 
 ple by deserting, to serve them, some of his principles, this 
 argueth that he is of a self-denying temper, of a sweet and 
 winning deportment ; and so more tit for the ministerial func- 
 tion. 
 
 4. I conclude, then, that a minister that changes a small for 
 a great, should not, for so doing, be judged as covetous ; but 
 rather, since he is improved in his parts and industry thereby, 
 be counted as one that pursues his call, and the opportunity 
 put into his hand to do good, (x) 
 
 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 
 
 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 custom to 
 my shop. 
 
 3. Besides, the man that gets these by becoming religious, 
 gets that which is good, of them that are good, by becoming 
 good himself ; so then here is a good wife, and good custom- 
 ers, and good gain, and all these by becoming religious, 
 which is good : therefore, to become religious to get all these 
 is a good and profitable design. 
 
 (x) There is a fund of satirical humour in the supposed case here very 
 gravely stated ; and if the author, in his accurate observations on man- 
 kind, selected his example from among the mercenaries that are the scan- 
 dal of the established church, her most faithful friends will not greatly 
 resent this conduct of a dissenter. — The worthy clergyman seeks first 
 (not " the kingdom of God and his righteousness," or the glory of God in 
 the salvation of souls, but) a rich benefice: to attain this primary object, 
 means must be used ; and hypocritical pretensions to diligence, zeal, pie- 
 ty, 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 thousands of instances has this been an awful 
 reality ? How often has it been pleaded for, as prudent and laudable, by 
 men, not only pretending to common houe3ty and sincerity, but calling 
 themselves the disciples of Jesus Christ ! 
 
f42 Christian's Scriptural Answer. 
 
 This answer, thus made by this Mr. Money-love to Mr. By- 
 ends's question, was highly applauded by them all ; wherefore 
 they concluded upon the whole that it was most wholesome 
 and advantageous. And because, as they thought, no man was 
 able to contradict it, and because Christian and Hopeful were 
 yet within call, they jointly agreed to assault them with this 
 question as soon as they overtook them ; and the rather 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, skould propound the ques- 
 tion to them ; because, as they supposed, their answer to 
 him would be without the remainder of that heat, that was 
 kindled between Mr. By-ends and them at their parting a little 
 before. 
 
 So they came up to each other, and, after a short 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 unlawful to follow 
 Christ for loaves, as it is ;* how much more is it abominable 
 to make him and religion a stalking-horse to get and enjoy the 
 world ? Nor do we find any other than heathens, hypocrites, 
 devils, and witches, that are of this opinion. 
 
 Heathens : for when Hamor and Shechem had a mind to the 
 daughter and cattle of Jacob, and saw that there were no ways 
 for them to come at them, but by becoming circumcised ; 
 they say to their companions, " If every male of us be cir- 
 cumcised, as they are circumcised, shall not their cattle, and 
 their substance, and every beast of their's be ours ?" Their 
 daughters and their cattle were that which they sought to ob- 
 tain, and their religion the stalking-horse they made use of to 
 come at them. Piead the whole story, Gen. xxxiv. 20 — 24. 
 
 The hypocritical Pharisees were also of this religion : long 
 prayers were the pretence : but to get widows' houses was 
 their intent, and greater damnation was from God their judg- 
 ment.! 
 
 Judas the devil was also of this religion : he was religious for 
 the bag, that he might be possessed of what was therein ; but 
 he was lost, a castaway, and the very son of perdition. 
 
 Simon the witch was of this religion too ; for he would have 
 
 * John vi. 26, 27. t Luke xx. 46, 47. 
 
The Plain Ease, and the Hill Lucre. 143 
 
 had the Holy Ghost, that he might have got money therewith ; 
 and his sentence from Peter's mouth was accordingly.* 
 
 Neither will it out of my mind, but that that man, that takes 
 up religion for the world, will throw away religion for the 
 world ; for so surely as Judas designed the world in becoming 
 religious, so surely did he also sell religion 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 an- 
 swer Christian. Hopeful also approved of the soundness of 
 Christian's answer ; so there was a great silence among them. 
 Mr. By-ends and his company also staggered and kept behind, 
 that Christian and Hopeful might outgo them. Then said 
 Christian to his fellow, If these men cannot stand before 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 
 ©f a devouring fire ? {y) 
 
 Then Christian and Hopeful outwent them again, and went 
 till they came at a delicate plain, called Ease ; where they 
 went with much content : but that plain was but narrow, so 
 thev were quickly got over it. Now at the further side of 
 
 * Acts viii. 18—23. 
 (y) God permits Satan to bait his hook with some worldly advantage, in, 
 order to induce men to renounce their profession, expose their hypocrisy, 
 or disgrace the gospel : and they, (poor deluded mortals !) call it ' an 
 opening of Providence.' The Lord indeed puts the object in their way, if 
 they will break his commandments in order to seize upon it : but he does 
 this in order to prove them, and to show whether they most love him or 
 their worldly interests ; and it is the devil that tempts them to seize the 
 advantage by sinful compliances or hypocritical pretences that he may 
 " take them captive at his will." The arguments here adduced, by an 
 admirable imitation of the pleas often used on such occasions, are only 
 valid on the supposition that religion is a mere external appearance, and 
 has nothing to do with the state of the heart and affections ; and in short, 
 that hypocrisy and piety are words precisely of the same meaning. — Upon 
 the whole, the answer of Christian, thought somewhat rough, is so appo- 
 site and conclusive, that it is sufficient to fortify every honest and atten- 
 tive mind against all the arguments, which the whole tribe of time-serv- 
 ing professors of Christianity ever did, or ever can adduce, in support of 
 their ingenious schemes and assiduous efforts to reconcile religion with 
 covetousness and love of the world, or to render it subservient to their 
 secular interests. 
 
1 44 The Silver Mine, and Demus. 
 
 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 brink of the pit, the ground, being deceitful 
 under them, broke, and they were slain : some also had been 
 maimed there, and could not to their dying day be their own 
 men again, (z) 
 
 Then I saw in my dream, that a little off the road, oyer 
 against the siver mine, stood Demas, gentleman-like, to call 
 to passengers to come and see ; who said to Christian and 
 his fellow, Ho 1 turn aside hither, and I will show you a 
 thing, (a) 
 
 (z) 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 
 distinctions ; and many in such circumstances are more disconcerted and 
 disposed 10 murmur, if excluded lrom sharing these idolized prizes, than 
 Christians in general appear to have been, under the most cruel persecu- 
 tions ; when these objects were placed at such a distance as to lose most 
 of their attractive influence. — but the Hill Lucre, with the silver mine, 
 is a little out of the Pilgrims path, evei in times of the greatest outward 
 rest and security : and v. hfle those, " who will be rich, fall into temptation 
 and a snare, and into many foolish and hurtful lusts, which drown men in 
 destruction and perdition :" others, forgetting that " the love of money is 
 the root of all evil, having coveted alter it, have erred from the faith, and 
 pierced themselves through with many sorrows." 
 
 (a) We know not in what way the love of this present world influenc- 
 ed Demas to forsake St. Paul : and it is not agreed whether he afterward 
 repented, or whether he was finally an apostate : yet our author is war- 
 ranted 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 co- 
 vetously boarding it : but often from a vain affectation of gentility which 
 is emphatically implied by the epithet gentleman-like, bestowed on De- 
 mas. The connexions that protessors form in a day of ease and prosperi- 
 ty, and the example of the world around them, and even that of numbers 
 who would be thought to love the gospel, seduce them insensibly into a 
 style of living that they cannot afford, in order to avoid the imputation 
 of being sordid and singular. An increasing family insures additional 
 expense ; and children genteelly educated naturally expect to be provid- 
 ed for accordingly. Thus debts are contracted and gradually accumu- 
 late : it is neither so easy nor reputable to retrench, as it was to launch 
 out : and numerous tempters induce men thu3 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 foun- 
 dation for innumerable evils, by vainly emulating the expensive style of 
 those in the same line of business, or the same rank in the community, 
 
Christian's Inquiry. 14Q 
 
 Chr. What things so deserving as to turn us out of the way ? 
 Demas. Here is a silver mine, and some digging in it for 
 
 who are enabled to support such expenses, either by extensive dealings 
 or unjustifiable m^ans. Many are the bankruptcies, which originate 
 from this mistaken conduct : and besides this, it is often found, that fair 
 profits are inadequate to uphold the appearance which v. as at first need- 
 lessly assumed ; so that necessity is pleaded for engaging in those branches 
 of trade, or seizing on those emoluments, which the conduct of worldly 
 people screen from total scandal, but which ai - e 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 mortifica- 
 tion of owning himself poorer than he was thought to be? Who dare 
 risk the consequences of being suspected to be insolvent? — In these en- 
 snaring 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.' 1 It therefore 
 is incumbent on every one, well to consider, that it is as unjust to contract 
 debts for superfluous indulgeneies, or to obtain credit by false appearan- 
 ces of affluence, as it is to defraud by any other imposition : and that this 
 kind of dishonesty makes way for innumerable temptations to more dis- 
 graceful species of the same crime : hot to speak of its absolute inconsis- 
 tency with piety and charity. 
 
 But none are in this respect so much exposed as ministers and their 
 families, when, having no private fortune, they are situated among the 
 affluent and genteel : and by yielding to the temptation, they are often 
 incapacitated from paying their debts with punctuality : they are indu- 
 ced to degrade their office by stooping to unsuitable methods of extricating 
 themselves out of difficulties, from which strict frugality would have pre- 
 served 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 interests of their souls, in order to procure them a gen- 
 teel provision. If we form our judgment on this subject from the Holy 
 Scripture, we shall not think of finding the true ministers of Christ among 
 the higher classes in the community, in matters of external appearance or 
 indulgence. That information 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 url anity acquir- 
 ed 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 entertained of his good 
 sense and regard to propriety : and his official declarations, concerning the 
 vanity of earthly things, and the Christian's indifference to them, will be 
 suspected of insincerity ; while it is observed, that he conforms to the 
 world, as far or even farther 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 copied, in those things 
 
 T 13 
 
1 4t> Answered by Demas. 
 
 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 before now, 
 and how many have there been slain ; and besides, that trea- 
 sure is a snare to those that seek it ; for it hindereth them in 
 their pilgrimage. 
 
 Then Christian called to Demas, saying, is not the way dan- 
 gerous ? hath it not hindered many in their pilgrimage ? 
 
 Demas. Not very dangerous, except to those that are care- 
 less. — Bnt withal he blushed as he spake. 
 
 Then said Christian to Hopeful, let us not stir a step, but 
 still keep on our way. (6) 
 
 which they deem their exclusive privileges ; especially hy one who, 
 (they must think,) secretly depends on them to defray the expense of the 
 intrusive competition. The consistent minister of Christ will certainly 
 desire to avoid every thing mean and sordid, and to retrench in every 
 other way rather than exhibit the appearance of penury : but, provided 
 he and his family can maintain a decent simplicity, and the credit of punc- 
 tuality in his payments, he will not think of aspiring any higher. If, in 
 order to do this, he be compelled to exercise considerable self-denial, he 
 will think little of it, while he looks more to Jesus and his Apostles, than 
 to the few of a superior rank who profess the gospel : and could he afford 
 something genteel and fashionable, he would deem it more desirable to 
 devote a larger portion to pious and charitable uses, than to squander it 
 in vain affectation. — Perhaps Satan never carried a more important point, 
 within the visible church, than when the opinion was adopted, that the 
 clergy were gentlemen by profession ; and when he led them to infer from 
 it, tkat they and their families ought lo live in a genteel and fashionable 
 style. As the body of the clergy have been mostly but slenderly provid- 
 ed for : when they were thus taught to imitate the appearance of the af- 
 fluent, the most effectual step was ta'.cen to reduce them to abject depend- 
 ence ; to convert them into parasites and flatterers ; to render them 
 very indulgent to the vices of the rich and great ; or even to tempt them 
 to become 1he instruments of accomplishing their ambitious or 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 re- 
 nouncing; Christianity, have in fact, originated from this fatal mistake. 
 In proportion as the same principle is adopted by ministers of any descrip- 
 tion, similar effects will follow ; and a decree of dependence, inconsistent 
 with unembarrassed faithfulness, must be the consequence : nor can we 
 in all cases, and without respect of persons, "declare the whole counsel 
 of God," unless we be willing, if required, to be, and to appear as, the 
 poor followers of Him " who had not where to lay his head." 
 
 (b) Inexperienced believers are very liable to be seduced by the exam- 
 ple and persuasions of hypocrites ; and to deviate from the direct path, 
 in order to obtain worldly advantages, by means that many deem fair 
 and honourable. In this case the counsel and warnings of an experienc- 
 ed companion are of the greatest moment. 
 
By-ends and his party perish at the Mine. 147 
 
 Hope. I will warrant you when By-ends comes up, if he 
 hath the same invitation as we, he will turn in thither to see. 
 
 Chr. No doubt thereof, for his principles lead him that 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 the Lord of this way, and hast 
 been already condemned, for thine own turning aside, by one oi 
 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. 
 
 Chr. I know you : Gehazi was your great grandfather, 
 and Judas your father, and you have trod their steps ; it is 
 but a devilish prank that thou usest : thy father was hanged for 
 a traitor, and thou deservest no better reward. t Assure thy- 
 self that when we come to the King we will tell him of this 
 thy behaviour. — Thus they went their way. 
 
 By this time By-ends and his companions were come again 
 within sight, and they at the first beck went over to Demas. 
 Now, whether they fell into the pit by looking over the brink 
 thereof, or whether they went down to dig, or whether they 
 were smothered in the bottom by the damps that commonly 
 arise, of these things I am not certain ; but this I observed, 
 that they never were 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 two 
 Take up in this world, and no further go." 
 
 Now I saw that, just on the other side of this plain, the 
 Pilgrims came to a place where stood an old Monument hard 
 by the highway side, at the sight of which they were both 
 concerned, because of the strangeness of the form thereof, 
 
 * 2 Tim. iv. 10. t 2 Kings v. 20—27. Matt. xxvi. 14, 15. xsvii. 3—5. 
 
148 The Monument, or Lot's Wife, 
 
 for it seemed to them as if it had been a ■woman transformed 
 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 letters together, he found the same to be this, 
 ' Remember Lost's wife." So he read it to his fellow ; after 
 which they both concluded that that was the pillar of salt into 
 which Lost's wife was turned, for her looking with a covetous 
 heart when she was going from Sodom.* Which sudden and 
 amazing sight gave them occasion of this discourse. 
 
 Chr. 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 inclining to do, my brother we 
 had, for aught I know, been made ourselves a spectacle for 
 those that shall come after to behold. 
 
 Hope. I am sorry that I was so foolish, and am made to 
 wonder that 1 am not now as Lot's wife ; for wherein was the 
 difference betwixt her sin and mine ? she only looked backhand 
 I had a desire to go see. Let grace be adored, and let me be 
 ashamed that ever such a thing should be in mine heart. 
 
 Chr. Let us take notice of what we see here for our help 
 for time to come ; this woman escaped one judgment, for she 
 fell not by the destruction of Sodom ; yet she was destroyed 
 by another, as we see, she is turned into a pillar of salt. 
 
 Hope. True, and she may be to us both caution and exam- 
 ple ; 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 hun- 
 dred and fifty men that perished in their sin, did also become 
 a sign or example to others to beware. | But above all, 1 muse 
 at one thing, to wit, how Demas and his fellows can stand so 
 confidently yonder to look for that treasure, which this wo- 
 man but for looking behind her after, (for we read not that 
 she stept one foot out of the way,) was turned into a pillar of 
 salt ; especially since the judgment which overtook her did 
 make her an example within sight of where they are : for 
 
 * Gen. xix. 26. t Num. xxvi. 9, 10. 
 
The River of the Water of Life. 149 
 
 they cannot choose but see her, did they but lift up their 
 eyes, (c) 
 
 Chr. It is a thing to be wondered at, and it argueth that 
 their heart is grown desperate in that case ; and I cannot tell 
 whom to compare them to so fitly, as to them that pick pock- 
 ets in the presence of the judge, or that will cut purses under 
 the gallows. It is said of the men of Sodom, that " they were 
 sinners exceedingly," because they were sinners " before the 
 Lord," that is, in his eye-sight, and notwithstanding the 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 caution 
 them to the contrary, must be partakers of severest judgments. 
 
 Hope. Doubtless thou hast said the truth ; but what a mercy 
 is it, that neither thou, but especially 1, am not made myself 
 this example ! This ministereth occasion to us to thank Gocl, 
 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 River of God ;" but John, 
 " the River of the water of life."| Nowt heir way lay just up- 
 on the bank ofthe River : here therefore Christian and his com- 
 panion walked with great delight : they drank also ofthe water 
 ofthe River, which was pleasant and enlivening to their weary 
 spirits. Besides, on the banks of this River, on either side, 
 were green trees for all manner of fruit ; and the leaves they 
 
 * Gen. xiii. 10, 13. t Psa. lxv. 9. Ezek.xlvii. Rev.xxi. 1. 
 (c) It is indeed most wonderful that men, who profess to believe the 
 Bible, can so confidently attempt to reconcile the love of the world with 
 the service of God ; when the instructions, warnings and examples in the 
 sacred volume, which show the fatal consequences of such endeavours, 
 are so numerous, express, and affecting ! If Lot's wife, who merely han- 
 kered 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 ven- 
 geance, and a warning to all future ages ; what will be the doom of those 
 professed Christians, who 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 reasonable commandments ? The true 
 cause of this infatuation is here assigned : 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 torments." 
 
 13* 
 
\ 50 The Pilgrims being refreshed depart. 
 
 ate to prevent surfeit?, and other diseases that are incident to 
 those that heat their blood by travels. On either side of the 
 River was also a meadow, curiously beautified with lilies ; 
 and it was green all the year long. In this meadow they lay 
 down and slept : for here they might lie down safely.* When 
 they awoke, they gathered again of the fruit of the trees, and 
 drank again of the water of the Ptiver, and then lay down again 
 to sleep. Thus they did several days and nights. Then they 
 
 • Behold ye how these crystal streams do glide, 
 To comfort Pilgrims by the highway-side. 
 The meadows green, besides their fragrant smell, 
 Yield dainties for them : and he that can tell 
 What pleasant fruit, yea, leaves these trees do yield, 
 Will soon sell all that he may buy this field.' 
 
 So when they were disposed to go on (for they were not 
 as yet at their journey's end,) they ate, and drank, and de- 
 parted, (d) 
 
 * Psa. xxiii. Isa. xiv. 30. 
 (d) When Abraham had given place to his nephew Lot, and receded 
 from his interest for the credit of his religion, he was immediately favour- 
 ed with a moil encouraging vision.* Thu3 the Pilgrims, having been 
 enabled to resist the temptation to turn aside for lucre, v ere indulged 
 with more abundant spiritual consolations.t The Holy Spirit, the inex- 
 haustible 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 par- 
 take of his sacred influences, which prepare the soul for heavenly felicity, 
 and are earnests and pledges of it : but there are seasons when he com- 
 municates his holy comforts in larger measure ; when the Christian sees 
 such glory in the salvation of Christ ; so clearly ascertains his interest in 
 it ; and realizes his obligations and privileges, with such lively exercises 
 of adoring love, gratitude and joy, that he is raised above his darkness 
 and difficulties; enjoys sweet communion with God; fo'gets, 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 mala- 
 dies healed by lively exercises of faith in the divine Saviour ; and antici- 
 pates with unspeakable delight the glory that shall be revealed. Then 
 communion with humble believers, (the lilies that adorn the banks of 
 the river,) is very pleasant ; and the soul's rest and satisfaction in God 
 and his 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 occasionally 
 introduced ; for these belong to believers at all times, without any inter - 
 * Gen. xiii. 14, 18. t Mark x. 23—30. | Rev. xxii. 1. 
 
Rough Road and By-path Meadow. 151 
 
 Now I beheld in my dream, that they had not journeyed 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 discouraged because of the way."* Wherefore, still as 
 they went on, they wished for better way. Now a little be- 
 fore them, there was on the left hand of the road a Meadow, and 
 a stile to go over into it ; and that Meadow is called By-path 
 meadow. Then said Christian to his fellow, If this Meadow 
 lieth along by our way-side let's go over into it. Then he 
 went to the stile to see, and behold a path lay along by the 
 way on the other side of the fence. 'Tis according io my 
 wish, said Christian, here is the easiest going ; come, good 
 Hopeful, and let us go over, (e) 
 
 * Num. xxi. 4. 
 ruption or variation : but the more abundant consolations of the Spirit 
 are not vouchsafed in the same manner, and on them the actual enjoy- 
 ment of our privileges in a great measure depends. 
 
 (e) Believers, even when in the. path of duty, walking by faith, and 
 supported by the sanctifying influences of the Spirit, may be abridged of 
 those holy consolations which they have experienced : and if this trial be 
 accompanied 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, dis- 
 trust, envy or coveting. Thus, being more disposed to ' wish for a better 
 way,' than to pray earnestly for an increase of faith and patience, they 
 are tempted to look out for some method of declining the cross, or shifting 
 the difficulty which wearies them : nor will it be long before some expe- 
 dient for a temporary relief will be suggested. The path of duty being 
 rough, a by-path is discovered which seems to lead the same way : but, if 
 they will thus turn aside, though they need not break through a hedge, 
 they must go over a stile. The commandments of God mark out the 
 path of holiness and safety : but a deviation from the exact strictness of 
 them may sometimes be plausible, and circumstances may seem to invite 
 to it. Men imagine some providential interposition, giving ease to the 
 weary ; and they think that the precept may be interpreted with some 
 latitude, that prudence should be exercised, and that scrupulousness about 
 little things is a mark of legality or superstition. Thus by " leaning to 
 their own understandings," and " trusting in their own hearts," in- 
 stead 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 ijo man further than he follows Christ. 
 
152 The Pilgrims turn aside, 
 
 Hope. But how if this path should lead us out of the way ? 
 
 That's not like, said the other. Look, doth it not go along 
 by the way-side ? — So Hopeful being persuaded by his fellow, 
 went after him over the stile. When they were gone over, 
 and were got into the path, they found it very easy for their 
 feet ; and, withal, they looking before them espied a man 
 walking as they did, and his name was Vain-confidence : so 
 they called after him and asked him whither that way led ? 
 He said, to the Celestial Gate. ' Look,' said Christian, ' did 
 not 1 tell you so ? by this you may see we are right' So they 
 followed, and he went before them. But behold the night 
 came on, and it grew very dark ; so that they that were be- 
 hind lost the oight of him that went before. (/) 
 
 He therefore that went before, (Vain-contidence by name,) 
 not seeing the way before him, fell into a deep pit,* which 
 was on purpose there made by the prince of those grounds to 
 catch vainglorious ibols withal, and was dashed in pieces with 
 his fall, (g) - # 
 
 Now Christian and his fellow heard him fall : so they called 
 to know the matter ; but there was none to answer, only they 
 
 * ha. ix. 16. 
 
 (/*) It would not be politic in Satan to temp' believers at first to fla- 
 grant crimes, at which their hearts revolt: and therefore he endeavours 
 to draw them aside, under various pretences, into such plausible devia- 
 tions as seem to be of no bad repute or material consequence. But every 
 wrong step makes way for further temptations, and serves to render other 
 sins apparently necessary : and if it be a deliberate violation of the least 
 precept in he smallest instance, from carnal motives, it involves such self- 
 will, unbelief, ingratitude, and worldly idolatry, as will most certainly ex- 
 pose the believer to sharp rebukes and painful corrections. The example 
 also of vain pretenders to religion, of whom perhaps, at the first interview, 
 too favourable an opinion has been formed, helps to increase the confi- 
 dence of him who has d&parted from the path of obedience : for these 
 men often express the strongest assurance, and venture to violate the pre- 
 cepts of Christ, under pretence of honouring his free grace, and knowing 
 their liberty and privilege ! But darkness must soon envelope all who fol- 
 low such guides, and the most extreme distress and danger are directly in 
 the way they take. 
 
 (g) This circumstance may represent the salutary effects which are 
 sometimes produced on offending believers, by the awful death of some 
 vainglorious hypocrite, to whom they have given too much attention. 
 The Lord, however, will in one way or other deliver his servants from 
 the temporary prevalence of vain-confidence ; while presumptuous trans- 
 gressors perish in tb.e pit of darkness and despair. 
 
And are in Danger, and Alarmed. 153 
 
 heart! a groaning. Then said Hopeful, Where are we now ? 
 Then was his fellow silent, as mistrusting that he had led hmi 
 out of the way ; and now it began to rain, and thunder and 
 lighten, in a very dreadful manner ; and the water rose 
 amain, (/i) 
 
 Then hopeful groaned in himself, saying, ' O that I had 
 kept on my way !' 
 
 Chr. Who could have thought that this path should have 
 led us out of the way ? 
 
 Hope. I was afraid of it at the very first, and therefore gave 
 you that gentle caution. I would have spoken plainer, but 
 that you are older than I. 
 
 Chr. Good brother, be not offended, I am sorry I have 
 brought thee out of the way, and that I have put thee into such 
 imminent danger : pray, my brother, forgive me ; I did not do 
 it of an evil intent. 
 
 Hope. Be comforted, my brother, for I forgive thee; and 
 believe, too, that this shall be for our good. 
 
 Chr. I am glad I have with me a merciful brother : but we 
 must not stand thus ; let us try to go back again. 
 
 Hope. But, good brother, let me go before. 
 
 Chr. No, if you please, let me go first, that if there be any 
 danger I may be first therein ; because by my means we are 
 both gone out of the way. (i) 
 
 No, said Hopeful, you shall not go first ; for your mind be- 
 ing troubled may lead you out of the way again. — Then, for 
 their encouragement, they heard the voice of one saying, 
 " Let thine heart be towards the highway ; even the way that 
 thou wentest turn again."* But by this time the waters were 
 greatly risen, by reason of which the way of going back was 
 
 * Jer. xxxi. 21. 
 
 (h) The holy law condemns every transgression : when the Christian, 
 therefore, has fallen into wilful sin, he is often led to fear that his faith is 
 dead, that he is still under the law, and that his person as well as his 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. 
 
 (i) 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, whe» 
 they become sensible of their fault. 
 
 w 
 
154 Giant Despair finds the Pilgrims, 
 
 very dangerous. (Then I thought that it is easier going out 
 of the way when we are in, than going in when we are out.) 
 Yet they adventured to go hack ; but it was so dark, and the 
 flood was so high, that in their going back they had like to 
 have been drowned, nine or tea times. (k) 
 
 Neither could they, with all the skill they had, get again to 
 the stile that night. Wherefore at last, lighting under a little 
 shelter, they sat down there till the day brake ; but being 
 weary they fell asleep. Now there was not far from the place 
 where tbey lay, a Castle, called Doubting-Castle, the owner 
 whereof was Giant Despair : and it whs 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 said 
 the Giant, You have this night trespassed on me by trampling 
 in, and lying on, my ground, and therefore you must go along 
 with me. So they were forced to go, because he was stronger 
 than they. They also had but little to say, for they knew 
 themselves in a fault. The Giant, therefore, drove them be- 
 fore him, and put them into his Castle into a very dark dun- 
 
 (fc) When such as have turned aside are called upon in Scripture to re- 
 turn to God and his ways, the exhortation implies a promise of accept- 
 ance to all who comply with it, ami 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 recover- 
 ing his peace. But a deliberate transgression, however trivial it might 
 seem at the moment, appears upon the retrospect to be an act of most un- 
 grateful and aggravated rebellion ; so that it brings such darkness upon 
 the soul, and guilt on the conscience, as frequently causes a man to sus- 
 pect that all his religion has been a delusion. And, when he would at- 
 tempt to set out anew, it occurs to him, that all his past endeavours and 
 expectations, for many years, have been frustrated, he can entertain little 
 hope of bettor success hereafter ; as he knows not how to use other means, 
 or greater earnestness, than he has already employed, as he fears, to no 
 purpose. Nor will Satan ever fail, in these circumstances, to pour in such 
 suggestions as may over'.' helm the soul with an apprehension that the 
 case is hopeless, and God inexorable. The believer will not, indeed, be 
 prevailed upon by these discouragements wholly to neglect all attempts to 
 recover his ground : but he often resembles a man who is groping in the 
 dark and cannot fiod his way, or who is passing through a deep and rapid 
 stream, and struggling hard to keep his head above water. 
 
And shuts them up in Doubting -Castle. 1£5 
 
 geon, nasty and stinking to the spirits of these two men. ft) 
 Here then they lay, from Wednesday morning till Saturday 
 
 (/) 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 
 believers, therefore, have brought themselves, by transgressions, into great 
 terror and anguish of conscience, it is foolish to expect that God will 
 K restore to them the joy of his salvation," till they have made the most 
 unreserved confessions of their guilt : humbly deprecated his deserved 
 wrath in persevering prayer, and used peculiar diligence in every thing 
 that accompanies repentance and faith in Christ ; and tends to greater 
 watchfulness, circumspection, and self-denial. But they often seek re- 
 lief in a more compendious way : and, as they do not wholly omit their 
 customary religious exercises, or vindicate and repeat their transgressions ; 
 they endeavour to quiet themselves by general notions of the mercy of 
 God through Jesus Christ, and the security of the new covenant ; and the 
 storm in their consciences subsiding, they ' find a little shelter,' and " wait 
 for a more convenient opportunity" of recovering their former life and 
 vigour in religion. Indeed the very circumstances which should excite 
 us to peculiar earnestness, tend, through the depravity of our nature, to 
 blind and stupify the heart : Peter and the other disciples " slept for sor- 
 row," 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 distresses. Growing more and more heartless 
 in religion, and insensible in a most perilous situation, they are led habitu- 
 ally to infer that they are hypocrites ; that the encouragements of Scrip- 
 ture 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 Christian "s terrors in the City of Destruction, which 
 induced him to " flee from the wrath to come ;" from the Slough of De- 
 spond, 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 ter- 
 rors 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 of all unbelievers : and when Chris- 
 tians conclude, from some aggravated and pertinacious 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 despair, or to 
 obtain the least comfortable hope of deliverance, or encouragement to use 
 the proper means of seeking it. Whenever we deliberately quit the plain 
 path of duty, to avoid hardship and self-denial, we trespass on Giant De- 
 spair's grounds ; and are never out of his reach till renewed exercises of 
 deep repentance and faith in Christ, producing unreserved obedience, 
 especially in that instance where before we refused it, have set our feet 
 
156 Giant Despair beats the Pilgrims, 
 
 |.ight, without one bit of bread, or drop of drink, or light, or 
 any to ask how they did : they were therefore, here in evil 
 case, and were far from friends and acquaintance.* Now in 
 this place Christian had double sorrow, because it was through 
 his unadvised haste that they were brought into this distress. (hi) 
 Now Giant Despair had a wife, and her name was Diffidence : 
 go 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 dugeon for trespassing on his grounds. Then he ask- 
 ed her also what he had best do further to them ? So she ask- 
 ed 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 
 
 * Psa. lxxx. viii. 
 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 commu- 
 nicate; 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 endeavour to bolster up some false confidence, and take shelter in a 
 refuge of lies, the event will be such as is here described. It will be in 
 vain, after such perverseness. to pretend that we have inadvertently mis- 
 taken our way : " our own hearts will condemn us ;" how then can " we 
 have confidence toward God, who is greater than our hearts, and knoweth 
 all things ?" tho 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 in- 
 serted : — 
 
 • The Pilgrims now, to gratify the flesh, 
 Will seek its ease, but, oh ! how they afresh 
 Do thereby plunge themselves new griefs into ! 
 Who 9eek to please the flesh themselves undo.' 
 (m) Perhaps the exact time, from Wednesday morning till Saturday 
 night, was mentioned, under the idea that it was as long as life can gene- 
 rally be supported in such a situation. The believer may be brought 
 by wilful sin to such a condition that, to his own apprehension, de- 
 struction 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 severe censures or more painful suspicions ; the 
 horrors of an accusing conscience, the dread of God as an enemy, con- 
 nected with sharp and multiplied corrections in his outward circumstan- 
 ces ; and all this as the price of the ease or indulgence obtained by some 
 wilful transgression ! Now who that really believes this, will take encou- 
 ragement 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 bone3, 
 and of being made a cripple to the end of his days, would effectually cure 
 him from such a madness. 
 
And urges them to Suicide. \ 57 
 
 any mercy. So when he arose he getteth a gric us crab- 
 tree cudgel, and goes down into the dungeon to them, and 
 there first falls to rating them as if they were dogs, although they 
 gave him never a word of distaste : then he falls upon them, 
 and beat them fearfully, in such sort as 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 
 the time in nothing but sighs and bitter lamentations. The 
 next night she talked with her husband about them further, 
 and understanding that the}' were yet alive, did advise him to 
 counsel them to make awty with themselves : so when morning 
 was come he goes to them in a surly manner, and, perceiving 
 them to be very sore with the stripes that he had given them 
 the day before, he told them that, since they were never like 
 to come out of that place, the<r only way would be forthwith to 
 make an end of themselves, either with knife, halter, or poi- 
 son : for why, said he, should you choose life, seeing it is at- 
 tended with so much bitterness 1 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 
 fell into one of his fits, (for he sometimes fell into fits,) and 
 lost for a time the use of his hand." Wherefore he withdrew, 
 and left them as before to consider what to do. (n) Then did 
 the prisoners consult between themselves whether it was best 
 to take his counsel or no ; and thus they began to discourse : 
 
 (n) Despair seldom fully seizes any man in this world ; and the strong- 
 est hold it can get of a true believer amounts only to a prevailing distrust 
 of God's promises, with reaped to his own case : for this is accompanied by 
 some small degree of latent hope, discoverable in its effects, though unper- 
 ceived amidst the distressing feelings of the heart. Feihaps this was in- 
 tended in the allegory by the circumstance of Despair's doing nothing trt 
 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 tempta- 
 tion will be eventually overcome, provided actual insanity do not inter- 
 vene ; and this is a very uncommon case among religious people, what- 
 ever 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 sun-shiny wedlher fell into fits :' but the words in sun-shiny 
 ivealher, 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 dire extremities in their most dis- 
 couraged seasons. 
 
 14 
 
1 53 Hopeful's arguments against Suicide. 
 
 Brother, said Christian, what shall we do ? The life that we 
 now live is miserable ! for my part, I know not whether is 
 best, to live thus, or die out of h;md ; "mr soul chooseth 
 strangling rather than life,"* and the grave is more easy for m« 
 than this dungeon ! Shall we be ruled by the Giant ? 
 
 Hope. Indeed our present condition is dreadful, and death 
 would be far more welcome to me than thus forever 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 ano- 
 ther 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 boay : but, for one to kill 
 himself, is to kill body and soul at cnce. And moreover, my 
 brother, thou talkest of ease in the grave, but hast thou for- 
 gotten the hell whither for certain the murderers go ? for " no 
 murderer hath eternal life," &c And let us consider again, 
 that all the law is not in the hand of Giant Despair : others, so 
 far as 1 can understand, have been taken by him as well as we, 
 and yet have escaped out of his hands. Who knows, but that 
 God, that made the world, may cause that Giant Despair may 
 die, or that, at some time or other, he may forget to lock us 
 in ; or that he may in a short time have another of his fits be- 
 fore 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 conti- 
 nued together, in the dark, that day in their sad and doleful con- 
 dition, (o) 
 
 * Job vii. 15. 
 
 (o) 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 professers are ; especially if they have caused 
 others to offend, or brought reproach on the gospel. Their recent con- 
 duct, 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 example ; and the Lord permits them to bt overwhelmed for a time 
 with discouragement, for a warning to others ; to vindicate the honour of 
 his truth which they have disgraced ; to counterpoise such attainment? 
 
The Giant fiercely threatens them. 159 
 
 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 renew- 
 ed their discourse about the Giants's counsel, and whether yet 
 they had best take it or no. Now Christian again seemed to be 
 for doing it, but Hopeful made his second reply as followeth. 
 
 My brother, said he, rememberest thou not how valiant thou 
 hast been heretofore ? Apollyon could not crush thee ; nor 
 could all that thou didst hear, or see, or feel, in the Valley 
 of th6 Shadow of Death ; what hardship, terror, and amaze- 
 ment hast thou already gone through, and art thou now no- 
 thing but fear ? Thou seest that I am in the dungeon with thee, 
 a far weaker man by nature than thou art ; also this Giant has 
 wounded me as well as thee, and hath also cut off the bread 
 and water from my mouth, and with thee 1 mourn without the 
 light. But let us exercise a little more patience : remember 
 how thou playedst the man at Vanity-Fair, and was neither 
 afraid of the chain or cage, nor yet of bloody death : where- 
 fore let us, at least to avoid the shame that becomes not a 
 Christian to be found in, bear up with patience as well as we 
 can. (p) 
 
 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 Scrip- 
 ture concerning a future and eternal state of retribution. It is greatly to 
 be wished, that all serious persons would avoid speaking of self-murderers, 
 as having put an end to their existence ; which certainly tends to mislead 
 the mind of the tempted, into very erroneous apprehensions on this most 
 important subject. — This discourse aptly represents the fluctuation of 
 men's minds under great despondency ; their struggles against despair, 
 with purposes at some future opportunity to seek deliverance ; their pre- 
 sent resolution ; and the way in which feeble hopes, and strong fears of 
 future wrath keep them from yielding to the suggestions of the enemy, 
 (p) Serious recollection of past conflicts, dangers, and deliverances, is 
 
160 The Giant's Wife counsels him concerning the Pilgrim*. 
 
 Now night being come again, and the Giant and his wife be- 
 ing in bed, she asked him concerning the prisoners, and if they 
 had taken his counsel : — to which he replied, ' They are stur- 
 dy 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 that thou hast already despatched, and make them 
 believe, ere a week comes to an end, thou also wilt tear them 
 in pieces, as thou hast done their fellows before them." (y) 
 
 So when the morning was come the Giant goes to them 
 again, and takes them into the Castle-yard, and shows them as 
 his wife had bidden him : these, said he, were Pilgrims, as you 
 are, once, and they trespassed in my grounds, as you have 
 done ; and when 1 thought lit I tore them in pieces, and so 
 within ten days I will do you : go get you down into your den 
 again. — And with that he beat them all the way thither. They 
 lay therefore all day on Saturday in a lamentable case, as 
 before. Now, when night was come, and when Mrs. Diffi- 
 dence 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, 
 
 peculiarly useful to encourage confidence in the power and mercy of God, 
 and patient waiting for him im the most difficult and perilous situations : 
 and conference with our brethren, even if they too are under similar trials, 
 is a very important mean of resisting the devil, when he would tempt us 
 to renounce our hope, and have recourse to desperate measures. 
 
 (q) 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 blas- 
 phemous 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 think they stand, to take heed lest they fall." But the hy- 
 pocrite generally overlooks the solemn caution ; and the humble Chris- 
 tian, havin°- a tender conscience, and an acquaintance with the deceitful- 
 ness of his own heart, is very apt to consider his wilful transgression as the 
 unpardonable sin, and to fear, le3t the doom of former apostates will at 
 length be his own. This seems intended, by the Giant showing the 
 Pilgrims the bones of those he had slain, in order to induce them to self- 
 murder. 
 
The Pilgrims begin to pray, and are released. 161 
 
 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 (r) 
 
 Now a little before it was day, good Christian, as one-half 
 amazed, brake out in this passionate speech : ' What a fool,' 
 quoth he, ' am I, thus to lie in a stinking dungeon when I may 
 as well walk at liberty ! I have a key in my bosom called 
 Promise, that will, I am persuaded, open any lock in Doubting- 
 Castle.' Then said Hopeful, ' That's good news, good bro- 
 ther, pluck it out of thy bosom and try.' 
 
 Then Christian pulled it out of his bosom, and began to try 
 at the dungeon door ; whose bolt as he turned the key gave 
 back, and the door flew open with ease, and Christian and 
 Hopeful both came out. Then he went to the outer door that 
 led into the Castle-yard, and with this key opened that door also. 
 Afterward he went to the iron-gate, for that must be opened 
 too, but that lock went extremely hard ; yet the key did open 
 it. Then they thrust open the gate to make their escape with 
 
 (r) Perhaps the author selected ' Saturday at midnight' for the precise 
 time when the prisoners began to pray., in order to intimate, that the re- 
 turn of the Lord's day, and that preparation which serious persons are re- 
 minded to make for its sacred services, are often the happy means of reco- 
 vering; those that have fallen into sin and despondency. — Nothing 1 will be 
 effectual for the recovering of the fallen, till they ' begin to pray' with fer- 
 vency, importunity, and perseverance. Ordinary diligence will in this 
 case be unavailing : they have sought ease to the flesh, when they ought 
 to have " watched unto grayer ;" and they must now watch and pray when 
 others sleep : and they must struggle against reluctancy, and persist in re- 
 peated approaches to the mercy-seat, till they obtain a gracious answer. — 
 But such is our nature and situation, that in proportion as we have spe- 
 eial need for earnestness in these devout exercises, our hearts are averse 
 to them. The child, while obedient, anticipates the pleasure of meeting 
 his affectionate parent ; but, when conscious of having offended, he, from 
 shame, fear, and pride, hides himself, and keeps at a distance. Thus un- 
 belief, guilt, and a proud aversion to unreserved self-abasement, wrought 
 on by Satan's temptations, keep even the believer, when he has fallen into 
 any aggravated sin, from coming to his only Friend, and availing himself 
 of his sole remedy : " He keeps silence, though his bones wax old with his 
 roaring all the day long.''* But when stoutness of spirit is broken down, 
 and a contrite believing frame of mind succeeds, the offender begins to 
 cry fervently to God for mercy, with humiliating confessions, renewed ap- 
 plication to the blood of Christ, and perseverance amidst delays and dis- 
 couragements : and then it will not be very long ere he obtain complete 
 deliverance. 
 
 * Psa. xxxii. 3 — 5. 
 X 14* 
 
162 The Delectable Mountains. 
 
 speed, but that gate, as it opened, made such a creaking that it 
 waked Giant Desnair, who hastily rising to pursue his pri- 
 soners felt his limbs to fail, so that he could by no means go af- 
 ter them. Then they went on, and came to the King's high- 
 way again, and so were safe because they were out of his ju- 
 risdiction. 
 
 Now, when they w ; ere gone over the stile, they began to 
 contrive with themselves what they should do at that stile, to 
 prevent those that should come after from falling into the 
 hand of Giant Despair. So they consented to erect there a pil- 
 lar, and to engrave on the side thereof, ' Over this stile is the 
 way to Doubting-Castle, which is kept by Giant Despair, who 
 despiseth the King of the Celestial Country, and seeks to de- 
 stroy h> holy Pilgrims.' Many therefore that followed after 
 reai' wh?' was written, and escaped the danger, (s) 
 
 Ibis, 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.' 
 
 They went then till they came to the Deleclable Mountains, 
 which mountains belong to the Lord of that Hill of which we 
 
 (s) The promise of eternal life, to every one without exception, who 
 believeth in Christ, is especially intended by the key; but without ex- 
 cluding 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, has the 
 1 key in his bosom, which will open any lock in Doubting-Castle :' f>nd 
 while he pleads the promises in faith, depending on the merits and atone- 
 ments of Emmanuel, " as com;ng to God through him ;" he gradually re- 
 sumes hi3 confidence, and begins to wonder at his past despondency. Yet 
 remains of unbelief, recollection of his aggravated guilt, and fear lest he 
 sh mid presume, often render it difficult for him entirely to dismiss dis- 
 couraging doubts. — But let it especially be noted that the faith which de- 
 livered the Pilgrims from Giant Despair's castle, induced them without de- 
 lay to return into the highway of obedience, and to walk in it with m ore 
 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 deail faith and a vain confidence keep 
 out all doubts and fears, even on forbidden ground, and under the walls of 
 Despair's castle ; till at length the poor deluded wretch is unexpectedly 
 and irresistibly seized upon, and made his prey. And if Christians follow 
 Vain-confidence, and endeavour to keep up their hopes when neglecting 
 
The Pilgrims converse with the Shepherds. 163 
 
 have spoken before : so they went up to the mountains, to be- 
 hold the gardens and orchards, the vineyards and fountains of 
 water ; where also they drank, and washed themselves, and 
 did freely eat of the vineyards. Now there was on the tops of 
 these mountains Shepherds feeding their flocks, and they stood 
 by the highway side. 'I he Pilgrims therefore went to them, 
 and leaning upon their staves (as is common with weary Pil- 
 grims when they stand to talk with any by the way) they ask- 
 ed, ' Whose Delectable Mountains are these ? and whose be 
 the sheep that feed upon them ?' 
 
 Shep. These mountains are Emmanuel's Land, and they are 
 within sight of his City ; and the sheep also are his, and he 
 laid down his life for them, (i) 
 
 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 till they have learned, by painful ex- 
 perience, that the assurance of hope is inseparably connected with the 
 self-denying obedience of ;aith and love. 
 
 <Y) When offending Christians are brought to deep repentance, renew- 
 ed exercises of lively faith, and willing obedience in those self-denying 
 duties which they had declined, the Lord " restores them the joy of his 
 salvation," and their former comforts become more abundant and perma- 
 nent. — The Delectable 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 a considerable degree, the ve- 
 hemence of their youthful passions, and have honourably performed their 
 parts in the active scenes of life : they are established, by long experi- 
 ence, in the simplicity of dependence and obedience : the Lord graciously 
 exempts them from peculiar trials and temptations : their acquaintance 
 with the ministers and people of God is enlarged, and they possess the re- 
 spect, confidence, and affection of many esteemed friends : they have much 
 leisure for communion with God, and the immediate exercises of religion : 
 and they often converse with their brethren on the loving kindness and 
 truth of the Lord till "their hearts burn within them." Thus 'leaning 
 on their staves,' depending on the promises and perfections of God in as- 
 sured faith and hope, they anticipate their future happiness " with joy un- 
 speakable and full of glory." — These things are represented under a va- 
 riety of external images, according to the nature of an allegory. — The 
 Shepherds and their flocks denote the more extensive acquaintance of 
 many aged Christians with the Ministers and Churches of Christ, the 
 Chief Shepherd, " who laid down his life for the sheep." — This is ' Em- 
 manuel's land ;' for, being detached from worldly engagements and con- 
 nexions, they now spend their time almost wholly among the subjects of 
 the Prince of Peace, and as in his more especial presence. 
 
 The following lines are added here, as before : — 
 ' Mountains delectable they now ascend, 
 Where Shepherds be, which to them do commend 
 
164 The Names of the Shepherds 
 
 Chr. Is this the way to the Celestial City ? 
 
 Shep. You are just in your way. 
 
 Chr. How far is it thither ? 
 
 Shep. Too far for any but those that shall get thither in- 
 deed, (u) 
 
 Chr. Is the way safe or dangerous ? 
 
 Shep. Safe for those for whom it is to be safe ; " but trans- 
 gressors shall fall therein."* 
 
 Chr. Is there in this place any relief for Pilgrims that are 
 weary and faint in the way ? 
 
 Shep. The Lord of these Mountains hath given us a charge 
 * not to be forgetful to entertain strangers ;"| therefore the 
 good of the place is before you. 
 
 I saw also in my dream, that, when the Shepherds perceiv- 
 ed 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 1 and by 
 what means have you so persevered therein ? for but few of 
 them that begin to come hither do show their face on this 
 Mountain. But when the Shepherds heard their answer, be- 
 ing pleased therewith, they looked very lovingly upon them 
 and said, ' Welcome to the Delectable Mountains.' 
 
 The Shepherds, I say, whose names were Knowledge, Ex- 
 perience, Watchful, and Sincere, (w) took them by the hand, 
 
 * Hos. xiv. 9. t Heb. xiii. 1,2. 
 
 Alluring; things, and things that cautions are : 
 Pilgrims are steady kept by faith and fear.' 
 
 (u) The certainty of the final perseverance of true believers is con^ 
 tinually exemplified in their actually persevering, notwithstanding all ima- 
 ginable inward and outward impediments. Many hold the doctrine who 
 are not interested in the privilege ; and whose conduct eventually proves 
 that they w had no root in themselves :"* but the true believer acquires 
 new strength by his very trials and mistakes, and possesses increasing evi- 
 dence that the new covenant is made with him ; for, " having obtained 
 help of God," he still " continues in Christ's word," and " abides in him :" 
 and, while temptations, persecutions, heresies, and aifiictions, which stum- 
 ble transgressors and detect 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." 
 
 > (w) These names imjily 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, 
 * ] John, ii. 19. 
 
Men slain by a Fall from Mount Error. 165 
 
 and had them to their tents, and made them partake of that 
 whic'i was ready at present. They said, moreover, We would 
 that you should stay here a while, to be acquainted with us, and 
 yet more to solace yourselves with the good of these Delecta- 
 ble Mountains. They told them that they were content to 
 stay : and so they went to their rest that night, because it was 
 very late. 
 
 Then I saw in my dream, that in the morning the Shep- 
 herds called to Christian and Hopeful to walk with them upon 
 the Mountains : so they went forth with them, and walked a 
 while, having a pleasant prospect on every side. 
 
 Then said the Shepherds one to another, Shall we show 
 these Pilgrims some wonders ! So, when they had concluded 
 to do it, they had them first to the top of a Hill, called Error, 
 which was very steep on the furtherest 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 ? i he Shepherds answered, Have you not 
 heard of them that were made to err, by hearkening to Hy- 
 meneus and Philetus,* as concerning the faith of the resurrec- 
 tion of the body ? They answered, Yes. Then said the Shep- 
 herds, 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, (x) 
 
 * Tim. ii. 17, 18. 
 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 believ- 
 er'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 in- 
 structions, and by a uniform attempt to convince the people, that they 
 " seek not Iheir's but them.'''' 
 
 (x) Human nature always verges to extremes. In former times the 
 least deviation from an established system of doctrine was reprobated as a 
 damnable heresy ; and some persons, even at this day, tacitly laying claim 
 to infallibility, deem every variation from their standard an error, and 
 
166 Men Blinded by Giant Despair. 
 
 Then I saw that they had them to the top of another Moun- 
 tain, and the name of that is Caution, 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 Christian, 
 What means this ? 
 
 The Shepherds then answered, Did you not see a little 
 below these Mountains a Stile that leads into a Meadow on the 
 left hand of this way? They answered, Yes. Then said the 
 Shepherds, From that Stile there goes a path that leads direct- 
 ly 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, 
 
 every error inconsistent with true piety. But the absurdity and bad ef- 
 fects of this bigotry having been discovered and exposed, it has become 
 far more common to consider indifference about theological truth, as es- 
 sential 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 inspired, martyrs shed their blood, and 
 the Son of God himself came into the world and died on the cross, is pro- 
 nounced 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 principles, from which all genuine holiness 
 must arise, are contemned as enthusiasm and foolishness ! Some errors 
 may indeed consist with true faith : (for who will say that he is in nothing 
 mistaken r) 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 pro- 
 portionably counteract the design of revelation : and some are absolutely 
 inconsistent with repentance, humility, faith, hope, love, spiritual worship, 
 and holy obedience, and consequently incompatible with a state of ac- 
 ceptance 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 u 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. For the fruit of " the tree of knowledge," 
 in respect of religious opinions not expressly revealed, is still forbidden ; 
 and men vainly thinking it "' good for food, and a tree to be desired to make 
 one wise ;" and desiring "to be as gods," understanding and accounting 
 (or every thing; fall into destructive heresies, do immense mischief, and 
 become awful examples for the warning of their contemporaries and suc- 
 cessors. 
 
By-way to Hell. 101 
 
 they chose to go out of it into that Meadow, and there w°re 
 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 wandereth out of the 
 way of understanding, shall rem un in the congregation of the 
 dead."* Then Christian and Hopeful looked upon one an- 
 other, with tears gushing out, but yet said nothing to the Shep- 
 heards. (y) 
 
 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 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 a by-way to 
 hell, a way that hypocrites go in at : namely, such as sell their 
 birthright, with Esau ; such as sell their Master, with Judas ; 
 such as blaspheme the gospel, with Alexander ; and that lie 
 and dissemble, with Ananias and Sapphira his wife. 
 
 Then said Hopeful to the Shepherds, I perceive that these 
 had on them, even every one, a show of pilgrimage, as we 
 have now, had they not ? 
 
 Shep. Yes, and held it a long time too. 
 
 Hope. How far might they go on in pilgrimage in their days, 
 since they notwithstarfcling were thus miserably cast away ? 
 
 * Pror. xxi. 16. 
 (y) Many professors, turning aside from the line of conscientious obedi- 
 ence to escape difficulties, experience great distress of mind ; which not 
 being able to endure, they desperately endeavour to disbelieve or pervert 
 all they have learned concerning 1 religion : thus they are blinded by Sa- 
 tan through their despondings, and are given over to strong delusions, as 
 the just punishment of their wickedness.* Notwithstanding their pro- 
 fession, and the hopes long formed of them, they return to the company 
 of those who are dead in sin, and buried in worldly pursuits; differing 
 from them merely in a few speculative notions, and being far more hope- 
 less than they. This is not only the case with many, at the first begin- 
 ning of a religious profession, as oi Pliable at the Slough of Despond, but 
 with some at every stage of the journey. Such examples may very pro- 
 perly demand our tears of godly sorrow and fervent gratitude ; when we 
 reflect on oar own m-sconduct, and the loving kindness of the Lord, who 
 hath made us to differ, by first implanting, and then preserving, faith in 
 our hearts. 
 
 * 2 Thes. ii. 11—13. 
 
168 The Hill Clear. 
 
 Shep. Some farther, and some not so far as these Mountains. 
 
 Then said the Pilgrims one to another, We had need cry to 
 the strong for strength. 
 
 Shep. Ah, and you will have need to use it when you have 
 it, too. (z) 
 
 By this time the Pilgrims had a desire to go forwards, and 
 the Shepherds a desire they should ; so they walked together 
 towards the end of the Mountains. Then said the Shepherds 
 one to another, Let us here show to the pilgrims the gates of 
 the Celestial City, if they have skill to look through our per- 
 spective glass. The Pilgrims then lovingly accepted the mo- 
 tion : so they had them to the top of a high Hill, called Clear, 
 and gave them their glass to look. 
 
 Then they essayed to look, but the remembrance of that 
 last thing that the Shepherds had showed them made their hands 
 shake ; (a) by means of which impediment they could not 
 look steadily through the glass ; vet they thought they saw 
 something like the Gate, and also some of the glory of the 
 place. 
 
 ' Thus by the Shepherds secrets are reveal'd, 
 Which from all other men are kept conceal'd r 
 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 Shepherds gave 
 
 (s) No man can 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 cau- 
 tions, with the diligence, self-examination, watchfulness and prayer which 
 they excite, are the means of perseverance ana establishment to the up- 
 right. — An eveut may be certain in itself, and yet inseparable from the 
 method in which it is to be accomplished ;* and it may appear very un- 
 certain to the persons concerned, especially if they yield to remissne?s ;t 
 so that prayer to the Almighty God for strength, with continual watch- 
 fulness and attention to every part of practical religion, is absolutely ne- 
 cessary to "• the full assurance of hope unto the end.":f_ 
 
 (a) Such is the infirmity of our nature, even when in a measure reno- 
 vated, that it is almost impossible for us vigorously to exercise one holy 
 affection, without failing in some other. When we confide in God, with 
 assured faith and hope, we commonly are defective in reverence, humili- 
 ty, and caution : on the other hand, a jealousy of ourselves, and a saluta- 
 ry fear of coming short or drawing back, generally weaken confidence in 
 God, and interfere with a joyful anticipation of our future inheritance. 
 But, notwithstanding this deduction, through our remaining unbelief, such 
 experiences are very advantageous. — " Be not high-minded, but fear :* 
 for " blessed is he that feareth always." 
 
 * Acts xxvii. 22—31. t 1 Pet. ir. 18. % Heb. vi. 10—12* 
 
A Youtn, named Ignorance. 1(50 
 
 them A note of the way. Another of them bid them Beware of 
 the Flatterer. The third bid them Take heed that they sleep 
 not upon the enchanted Ground. x\nd the fourth bid them God 
 speed. So I awoke from my dream. 
 
 And I slept and dreamed again, and paw the same two Pil- 
 grims going down the Mountains along the highway towards 
 the City. Now a little below these Mountains on the left hand 
 lieth the Country of Conceit, from which Country there comes 
 into the way in which the Pilgrims walked a little crooked 
 lane. Here therefore they met with a very brisk lad that 
 came out of that Country, and his name was Ignorance, (b) 
 So Christian asked him from what parts he came, and whither 
 he was going ? 
 
 (&) Multitudes of ignorant persons entirely disregard God and religion ; 
 and others have a show of piety, which is grave, reserved, austere, dis- 
 tant, and connected with contemptuous enmity to evangelical truth. But 
 there are some persons of a sprightly disposition, who are more conceited 
 and vainglorious than haughty and arrogant : who think well of them- 
 selves, and presume on the good opinion of their acquaintance; who are 
 open and communicative, though they expose their ignorance continually ; 
 who fancy themselves 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 Obsti- 
 nate 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 continually found among the hearers of the gospel. 
 They often intrude themselves at the most sacred ordinances, when they 
 have it in their power ; and sometimes are favourably thought of, till fur- 
 ther acquaintance proves 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 con- 
 stitution and education, and other habits and associations. This is the 
 Town of Conceit, where Ignorance resided. A lively disposition, a weak 
 capacity, a confused judgment, the want of information about religion and 
 almost every other subject, a proportionable blindness to all these defects, 
 and a pert forward self-sufficiency, are the prominent features in this 
 portrait: and if a full purse, secular influence, the ability of conferring 
 favours, and the power to excite fears, be added, the whole receives its 
 highest finishing. With these observations on this peculiar character, 
 End a few hints ls we proceed, the plain language of the author on thin 
 subject will be perfectly intelligible to the attentive reader. 
 
 y 15 
 
170 Christian discourses with Ignorance. 
 
 Ignor. Sir, I was born in the Country that lieth off there a 
 little to the left hand, and I am going to the Celestial City. 
 
 Chr. But how do you think to get in at the Gate ? for you 
 may find some difficulty there. 
 
 ' As other good people do,' said he. 
 
 Chr. But what have you to show at that Gate, that mar 
 Gause that the Gate should be opened to you ? 
 
 Ignor. I know my Lord's will, and have been a good liver ; 
 I pay every man his own ; 1 pray, fast, pay tithes, and give 
 alms, and have left my Country for whither I am going. 
 
 Chr. But thou earnest not in at the Wicket-gate that is at 
 the head of this way ; thou earnest in hither through that same 
 crooked lane ; and therefore 1 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, in- 
 stead of getting admittance into the City. 
 
 Ignor. Gentlemen, ye be utter strangers to me, I know you 
 not ; be content to follow the religion of your Country, and I 
 will follow the religion of mine. I hope all will be well. And, 
 as for the Gate that you talk of, all the world knows that that 
 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 it. 
 
 When Christian saw that the man was wise in his own con- 
 ceit, he said to Hopeful whisperingly, " There is more hopes 
 of a fool thin of him ;"* and said, moreover, " When he that 
 is a fool walketh by the way, his wisdom faileth him, and he 
 saith to every one that he is a fool."t What, shall we talk 
 further with him, or outgo him at present, and so leave him to 
 think of what he hath heard already, and then stop again for 
 him afterward, and see if by degrees we can do any good of 
 him 1 Then said Hopeful, 
 
 4 Let Ignorance a little while nowmnse 
 Oa what is said, and let him not refuse 
 Good counsel to embrace, lest he remain. 
 Still ignorant of what's the chiefest ;ain. 
 God saith, those that no understanding have, 
 Although he made them, them he will not save.' 
 
 He further added, It is not good, I think, to say all to him at 
 
 * Piov. xxvi. 12. + Eccles. x. 3. 
 
Turn-away carried off by Devils. 171 
 
 once ; let us pass him by, if you will, and talk to him anon, 
 even as he is " able to bear it." (c) 
 
 So they both went on, and Ignorance he came after. Now 
 when they had passed him a little way they entered into a very 
 dark lane, where they met a man whom seven devils had bound 
 with seven strong cords, and were carrying of him back to the 
 door that they saw on the side of the hill.* Now good Chris- 
 tian began to tremble, and so did Hopeful his companion ; yet 
 as the devils led away the man, Christian looked to see if be 
 knew him ; and he thought it might be one Turn-away that 
 dwelt in the Town of 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.' (i) 
 
 Then said Christian to his fellow, Now I call to remembrance 
 that which was told me, of a thing that happened to a good man 
 hereabout. The name of the mm was 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 Broad-way Gate a lane called Dead-manVlane ; so 
 called, because of the murders that are commonly done there ; 
 
 * Matt. xii. 45. Prov. v. 22. 
 
 (c) It is best not to converse much at once with persons of this charac- 
 ter : but after a few warnings to leave them to their reflections : for their 
 self-conceit is often cherished by altercations, in which they deem them- 
 selves very expert, however disgusting their discourse may prove to 
 others. ft 
 
 (d) 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 oot understand the doctrines of giace ; and think themselves more 
 enlightened, and better acquainted with the liberty of the gospel, than 
 more practical Christians : but in dark times wanton prrfessors often turn 
 out damnable apostates, and the detection of their hypocrisy makes them, 
 ashamed to show their faces among those believers, 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 ihe poor wretch faster than ever 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 1 s profession and confidence gradually 
 removes their difficulties, and they recover their hope, and learn to take 
 heed to themselves. 
 
172 Christian relates how Little-faith was robbed. 
 
 and this Little-f iith going on pilgrimage, as we do now, chanced 
 to sit down there and slept ; now there happened at that time 
 to come down the lane from Bro. id-way Gate three sturdy 
 rogues, and their names were Faint-heart, Mistrust, and Guilt, 
 three brothers ; and they, espying Little-faith where he was, 
 came galloping up with speed. Now the good man was just 
 awaked from his sleep, and was getting up to go on his journey. 
 So they came up all to him, and with threatening language 
 bid him stand. At this Little-faith looked as white as a clout 
 and had neither power to fight nor flee. Then said Faint- 
 heart, ' Deliver thy purse ;' but he making no haste to do it, 
 (for he was loth to lose his mon^y,) Mistrust ran up to him, and' 
 thrusting his hand into his pocket pulled out thence a bag of 
 silver. Then he cried out ' Thieves ! thieves !' With that Guilt, 
 with a great club that was in his hand, struck Little-faith on the 
 head, and with that blow felled him flat to the ground, where 
 he lay bleeding as one that would bleed to death, (e) All this 
 while the thieves stood by. But at last, they hearing that 
 some were upon the road, and fearing lest it should be one 
 Great-grace, that dwells in the city of Good-confidence, they 
 betook themselves to their heels, and left this good man to 
 shift for himself. (/) Now after a while Little-faith came to 
 
 («) The ensuing; episode concerning; L'ttle-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; baiik to Broad-way-gate. All true believers 
 are indeed preserved from drawing; back to perdition : but the weak in 
 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 con- 
 ceal or perhaps deny their profession, are timid and negligent in duty; or 
 in other respects act contrary to their consciences, and thus contract guilt. 
 So that Faint-heart threatens and assaults them ; Mistrust plunders them ; 
 and Guilt beats them down, and makes them almost despair of life. As 
 the robbery was committed in the dark lane before mentioned, this seems 
 to have been the author's precise meaning : but any unbelieving fears, 
 that induce men to neglect the means of grace, or to adopt sinful expedi- 
 ents 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 en- 
 couragements. The compassionate exhortations or honourable examples 
 
He preserves his Jeiseii and Certificate. 173 
 
 himself, and getting up, made shift to scrabble on his way. 
 This was the story. 
 
 Hope. But did they take from him all that ever he had ? 
 
 Chr. No : the place where his Jewels were, they never 
 ransacked : so those he kept still. But, as I was told, the 
 good man was much afflicted for his loss ; for the thieves got 
 most of his spending money. That which they got not, as I 
 said, were Jewels ; also he had a little odd money left, but 
 scarce enough to bring him to his journey's end ;* nay, if I was 
 not misinformed, he was forced to beg as he went, to keep him- 
 self alive, (for his Jewels he might not sell.) But beg and do 
 what he could, ' he went away,' as we say, ' with many a hun- 
 gry belly,' the most part of the rest of the way. 
 
 Hops. But is it not a wonder they got not from him his cer- 
 tificate, by which he was to receive his admittance at the Ce- 
 lestial Gate ? 
 
 Chr. It is a wonder : but they got not that : though they 
 missed it not through any good cunning of his ; for he, being 
 dismayed with their coming upon him, had neither power nor 
 skill to hide any thing, so it was more by good Providence than 
 by his endeavour that they missed of that good thing. | 
 
 Hope. But it must needs be a comfort to him that they got 
 not his Jewels from him. 
 
 Chr. It might have been great comfort 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, be- 
 cause of the dismay that he had in 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 those thoughts would swallow up 
 all. 
 
 Hope. Alas, poor man ! this could not but be a great grief 
 unto him ! ~ 
 
 Chr. Grief! ay, a grief indeed. Would it not have been so 
 to any of us, had we been used as he, to be robbed and wound- 
 
 * Pet. iv. 18. t 2 Tim. i. 14. 2 Pet. ii. 9. 
 
 of such eminent Christians keep the fallen from entire despondency, and 
 both tend to bring them to repentance, and to inspire them when peni- 
 tent, and trembling at the word ol 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 read. 
 
 15* 
 
174 The Nature of 'Little faith' 's Jewels. 
 
 ed too, and that in a strange place, as he was ? It is a wonder 
 he did not die with grief, poor heart ! I was told that he scat- 
 tered almost all the rest of the way with nothing but doleful 
 and bitter complaints : telling also to all that overtook him, or 
 that he overtook, in the way as he went, where he was robbed, 
 and how ; and who they were that did it, and what he lost ; 
 how he was wounded, and that he hardly escaped with 
 
 life - fe) 
 
 Hope. But it is a wonder that his necessity did not put him 
 
 upon selling or pawning some of his Jewels, that he might have 
 
 wherewith to relieve himself in his journey. 
 
 Chr. Thou talkest like one upon whose head is the shell to 
 this very day ; for what should he pawn them ? or to whom 
 should he sell them ? In all that country where he was rob- 
 bed his Jewels were not accounted of ; nor did he want that 
 relief which could from thence be administered to him. Be- 
 sides, had his Jewels been missing at the Gate of the Ce- 
 lesti.il City, he hid (and that he knew well enough,) been ex- 
 cluded from an inheritance there, and that would have been 
 worse to him than the appearance and villany of ten thousand 
 thieves. 
 
 Hope. Why art thou so tart, my brother ? Esau sold his 
 birthright, and that for a mess of pottage ;* and that birth- 
 right was his greatest Jewel : and, if he, why might not Little- 
 faith do so too ? 
 
 Chr. Esau did sell his birthright indeed, and so do many 
 besides, and by so doing exclude themselves from the chief 
 blessing ; as also that caitiff did : but you must put a difference 
 betwixt Esau and Little-faith, and also betwixt their estates. 
 
 * Heb. xii. 16. 
 (g) The believer's union with Christ, and the sanctification of the Spi- 
 rit, sealing his acceptance and rendering him meet for heaven, are his in- 
 valuable 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 his sustained, 
 the effects of his misconduct on others, and the obstructions he hath 'hrown 
 in the way of his own comfort and usefulness, that his future life may be 
 rendered a constant scene of disquietude and painful reflections. Thus 
 the doctrine of the believer's 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 confidenee. 
 
The difference between him and Esau. 175 
 
 Esau's birthright was typical, but Little-faith's Jewels were 
 not so. Ks.iu's belly was his God, but Little-faith's belly was 
 nut so. Esuu's want lay in his fleshly appetite, Little-faith's 
 did not so. Besides, Esau could see no further than to the 
 fullilling of his lusts : " For I am at the point to die," said 
 he, " and what good will this birthright do me ?"| But Little- 
 faith, though it was his lot to have but a little faith, was by his 
 little faith kept from such extravagances, and made to see and 
 prize his Jewels more than to sell them as Esau did his birth- 
 light. You read not any where that Esau had faith, no not so 
 much as a little ; therefore no marvel, if where the flesh only 
 bears sway, (as it will in that man where no faith is to resist,) 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 
 Little-faith was of another temper, his mind was on things di- 
 vine ; his livelihood was upon things that were spiritual and 
 from above ; therefore, to what end should he that is of such 
 a temper sell his Jewels ; (had there been any that would have 
 bought them,) to fill his mind with empty things 1 Will a man 
 give a penny to fill his belly with hay ? or can you persuade 
 the turtle-dove to live upon carrion like the crow ? Though 
 faithless ones can, for carnal lusts, pawn, or mortgage, or sell 
 what they have, and themselves outright to boot ; yet they that 
 h-;ve faith, saving faith, though but little of it, cannot do so. 
 Ht;re, therefore, my brother, is thy mistake, (/i) 
 
 Hope. I acknowledge it ; but yet your severe reflection had 
 almost made me angry. 
 
 Chr. Why ? I did but compare thee to some of the birds that 
 are of the brisker sort, who will run to and fro in trodden 
 piths with the shell upon their heads : — but pass by that, and 
 consider the matter under debate, and all shall be well betwixt 
 thee and me. 
 
 Hope. But, Christian, these three fellows, I am persuaded 
 in my heart, are but a company of cowards : would they have 
 run else, think you, as they did, at the noise of .one that was 
 
 * Jer. ii. 24. 
 (h) Many professors, meeting with discouragements, give up their reli- 
 gion for the sake of this present world : but, if any thence argue, that true 
 believers will copy their example, they show that they are neither well 
 established in judgment, nor deeply acquainted with the nature of the di- 
 vine life, or the objects of its supreme desires and peculiar fears. 
 
176" The Robbers not easily resisted. 
 
 coming on the road ? Why did not Little- faith pluck up a 
 greater heart ? he might, methinks, have stood one brush with 
 them, and have yielded when there had been no remedy. 
 
 Chr. That they.are cowards, many have said, but few have 
 found it so in the time of trial. As for a great heart, Little- 
 faith had none ; and 1 perceive by thee, my brother, hadst thou 
 been the man concerned, thou art but for a brush, and then to 
 yield. And verily, since this is the height of thy stomach 
 now they are at a distance from us ; should they appear 
 to thee, as they did to him, they might put thee to second 
 thoughts. ' 
 
 But consider again, they are but journeymen thieves, they 
 serve under the king of the bottomless pit ; who, if need be, will 
 come in to theii aid himself, and his voice is as the roaring of 
 a lion. * [ myself have been engaged as this Little-faith was ; 
 and 1 found it a terrible thing. These three villains set upon 
 me, and 1 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 1 was 
 so harnessed, 1 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. 
 
 Hope. Well but they rap, you see, when they did but sup- 
 pose that one Great-grace was in the way. 
 
 Chr. True, they have often fled, both they and their mas- 
 ter, when Great-grace hath appeared ; and no marvel, for he 
 is the King's Champion : but, 1 trow, you will put some differ- 
 ence between Little -faith and the King's Champion. All the 
 King's subjects are not his Champions ; nor can they, when 
 tried, do such feats of war as he. Is it meet to think that a 
 little child should handle Goliath as David did ? or that there 
 should be the strength of an ox in a wren ? Some are strong, 
 some are weak ; some have great faith, some have little ; 
 this man was one of the weak, and therefore he went to the 
 wall. 
 
 Hope. I would it had been Great-grace for their sakes. 
 
 Chr. If it had been he, he might have had his hands full : 
 for I must tell you that, though Great-grace is excellent good 
 at his weapons, and has, and can, so long as he keeps them at 
 sword's point, do well enough with them ; yet if they getwith- 
 
 * 1 Pet. v. 8. 
 
&reat-grace sorely pressed by the Robbers. 177 
 
 m him, even Faint-heart, Mistrust, or the other, it shall go 
 hard but they will throw up his heels : and when a man 13 
 down, you know, what can he do ? 
 
 Whoso looks well upon Great-grace's face, shall see those 
 scars and cuts there that shall easily give 'demonstration of 
 what I say. Yea, once I heard he should say, (and that 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 day, were forced to bestir them when 
 by these assaulted ; and yet, notwithstanding, they had their 
 coats soundly brushed by them. Peter, upon a time, would 
 go try what he could do ; 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 
 hearing ; and if at any time they be put to the worst, he, if 
 possible, comes in to help them : and of him it is said, " The 
 sword of him that layeth at him cannot hold ; the spear, the 
 dart, nor the habergeon ; he esteemeth iron as straw, and 
 brass as rotten wood : the arrow cannot make him flee, sling- 
 stones are turned with him into stubble ; darts are counted as 
 stubble ; he laugheth at the shaking of a spear."* What caa 
 a man do in this case ? It is true, if a man could at every turn 
 have Job's horse, and had skill and courage to ride him, he 
 might do notable things ; for " His neck is clothed with thun- 
 der ; he will not be afraid as the grasshopper ; the glory of his 
 noistrils is terrible ; he paweth in the valley, and rejoiceth in 
 his strength ; he goeth on to meet the armed men : he mock- 
 eth 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 shouting."! 
 
 But for such footmen as thee 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 they have been foiled ; nor be 
 tickled at the thoughts of our own manhood, for such common- 
 ly come by the worst when tried. Witness Peter, of whom 1 
 made mention before, he would swagger, ay, he would ; he 
 would, as his vain mind prompted him to say, do better, and 
 
 Z * Job xlL 26—29. t Job xxxis. 19—25. 
 
1'78 Shield of Faith, the only security against Rollers. 
 
 stand more for his Master than all men ; but who so foiled and 
 run down by these villains as he ? 
 
 When therefore we hear that such robberies are done on 
 the King's highway, two things become us to do: first, to go out 
 harnessed, and to be sure to take a shield with us ; for it was 
 for want of that, that he that laid so lustily at Leviathan could 
 not make him yield ; for, indeed, if that be wanted . he fears 
 us not at all. Therefore he that had skill hath said, " Above 
 all, take the shield of faith, wherewith ye shall be able to 
 quench all the fiery darts of the wicked."* (i) 
 
 It is good also that we desire of the King a convoy, yea, that 
 he will go with us himself. This made David rejoice when in 
 the Valley of the Shadow of Death ; and Moses was rather 
 for dying where he stood than to go one step without his God.t 
 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.J (k) - 
 
 * Eph. vi. 16. t Excel, xxxiii. 15. $ Psa. iii. 5 — 8. xxvii. 1—3. I«a. x. 4. 
 
 (i) Young convert? often view temptation?, 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 recruit?, who are apt to boast what 
 great things they will do : but the old disciple, though much stronger in 
 faith, and possessing habitually more vigour of holy affection, knows him- 
 self too well to boast, and speaks with modesty of the past, and diffidence 
 of the future ; like the veteran soldier, of approved valour, who has often 
 been in actual service. — They, who have boasted beforehand what they 
 would do and suffer, rather than deny the faith, have generally either 
 proved apostates, or been taught their weakness by painful experience. 
 And when a real believer has thus fallen, the recollection of past boast- 
 ings 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 at- 
 tends 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 ac- 
 commodation of the passages from Job to this conflict, seems merely intend- 
 ed to imply, that the assaults of Satan on these occasious, are more terri- 
 ble than any thing in the visible creation can be : and that every possi- 
 ble advantage will be needful in order to withstand in the evil day. 
 
 (Ar) Instead of saying, u though all men deny thee, yet will not I," it 
 behoves us to use all means of grace diligently ; and to be instant in 
 prayer, that the Lord himself may protect us by his power, and animate 
 us by his presence ; and then only shall ree be enabled to overcome both 
 the fear of man, and the temptations of the devil. 
 
The Pilgrims taken in Flatterer's Net. 179 
 
 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 manhood. 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. 
 
 ' Poor Little-faith '. hast been among the thieves; 
 Wast robb'd ? 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 stiil to consider. And as they were thinking 
 about the way, behold a man of black flesh, but covered with 
 a very light robe, came to them, and asked them why they 
 stood there ? They answered they were going to the Celes- 
 tial City, but knew not which of these ways to take. ' Follow 
 me,' said the man, ' it is thither that I am going.' So they fol- 
 lowed him in the Way that but now came into the road, which 
 by degrees turned, and turned them so from the City that they 
 desired to go to, that in a little time their faces were turned 
 away from it : — yet they followed him. But by and by, before 
 they were aware, he led them both within the compass of a 
 net, in which they were both so entangled, that they knew not 
 what to do ; and with that the white robe fell off the black 
 man's back : — then they saw where they were. Wherefore 
 there they lay crying some time, for they could not get them- 
 selves out. 
 
 Then said Christian to his fellow, Now do I see myself in an 
 error. Did not the Shepherds bid us beware of the Flatter- 
 er ? As is the saying of the wise man, so we have found it this 
 day, " A man that ilattereth his neighbour spreadeth a net for 
 his feet."* 
 
 Hope. They also gave us a note of directions about the way, 
 for our more sure finding thereof; but therein we have also 
 forgotten to read, and have not kept ourselves from " the 
 
 • * Piov. xxiv. 5. 
 
1 80 The Shining One chastises the Filgrims. 
 
 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 
 thej r lay bewailing themselves in the net. At List they espied 
 a Shining One coming towards them with a whip of small cord 
 in his hand. When he was come to the place where they were, 
 he asked them whence they came, and what they did there ? 
 They told him that they were poor Pilgrims going to Zion, but 
 were led out of their way by a black man clothed in white, who 
 bid us, said they, follow him, for he was going thither too. 
 Th<m said he with a whip, It is Flatterer, " a false apostle, that 
 hath transformed himself into an angel of light. "| So he rent the 
 net, and let the men out. Then said he to them, Follow, me, 
 that I may set you in your way again : — so he led them back to 
 the way which they had left to follow the Flatterer. Then he 
 asked them, saying, Where did you lie the last night ? They 
 said, with the Shepherds upon the Delectable Mountains. He 
 asked them then, if they had not of them Shepherds a note of 
 direction for the way ? They answered, Yes. But did you, 
 said he, when you were at a stand, pluck out and read your 
 note ? They answered, No. He asked them, Why ? They 
 said, They forgot. He asked, moreover, if the Shepherds did 
 not bid them beware of the Flatterer ? They answered, Yes ; 
 but we did not imagine, said they, that this fine-spoken man 
 had been he. J 
 
 Then I saw in my dream that he commanded them to lie 
 down ;§ which when they did, he chastised them sore, to 
 teach them the good way wherein they should walk :|| and as 
 he chastised them, he said, " As many as 1 love, I rebuke 
 and chasten ; be zealous, therefore, and repent."1f This done, 
 he bids them go on their way, and take good heed to the other 
 directions of the Shepherds. So they thanked him for all his 
 kindness, and went softly along the right way, singing: 
 
 ' Come hither, you that •walk along the way, 
 
 See how the Pilgrims fare that go astray : 
 
 They catched are in an entangling net, 
 
 'Cause they good counsel lightly did forget : 
 
 'Tis true, they rescu'd were, but yet, you see, 
 
 They're scourg'd to boot : let this your caution he.' (Z) 
 
 * Psa. xvii. 4. + Cor. xi. 13, 14. Dan. xi. 32. % Rom. xvi. 17, 18. 
 
 \ Deut. xxix. 2. || 2 Chron. vi. 26, 27. IT Rev. iii. 19. 
 
 (?) This Way, which seemed as straight as the right K ay, and in enter- 
 ing on which there was no Mile to climb over, must denote some very plau* 
 
One earning to meet the Pilgrims, 181 
 
 Now after a while they perceived, afar off, one coming 
 softly and alone all along the highway to meet them. Then 
 
 sible and gradual deviation from the simplicity of the gospel, in doctrine 
 or practice. 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 ne 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 just.fication by the works of the law ; or flatter men's self-compla- 
 cency by harangues on the dignity of human nature, and the unbiassed 
 freedom of the will, the sufficiency of reason in matters of religion, or the 
 goodness of the heart ; for experienced Christians cannot be thus imposed 
 en. And gross antinomianism 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 
 Chi T-tians, who have soothed men into a good opinion of their state on 
 insufficient grounds ; or fed their spiritual pride by expressing too favour- 
 able thoughts of their attainments, which is often mistaken for a very- 
 loving spirit. This directly tends to induce unwatchfulness, and an unad- 
 vised 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 pru- 
 dence, 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 undesignedly too much sooth their bre- 
 thren : but the Flatterer is ' a black man in a white robe ;' a designing hypo- 
 crite, who, with plausibility, fluency of speech, talents, eloquence, or po- 
 lite accomplishments, and very evangelical views of religion, u 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 disproportion- 
 ate^' and indiscriminately on privileges, promises, and consolatory topics ; 
 and thus put his auditors into good humour with themselves, and conse- 
 quently with him, in order to obtain advantages, not 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 undistinguishiug gospel, and want of plain-dealing in private, has 
 immense iniluence in this respect. Too often, it is to be feared, the 
 preacher uses flattery in the pulpit and the parlour, and is reciprocally 
 flattered or rewarded : and what wonder is it, if ungodly men take up the 
 business as a lucrative trade, and serve their own selfish purposes, by 
 quieting uneasy consciences into a false peace, misleading unwary soulg, 
 
 1G 
 
1 82 The vain reasonings of Atheist. 
 
 gaid Christian to his fellow, Yonder is a man with his back 
 towards Zion, and he is coming to meet us. 
 
 Hope. I see him ; let us take heed to ourselves now, lest 
 he should prove a Flatterer also. 
 
 So he drew nearer and nearer, and at last came up to them. 
 His name was Atheist ; and he asked them, ' Whither they 
 were going ?' 
 
 Chr. We are going to the Mount Zion. 
 
 Then Atheist fell into a very great laughter. 
 
 Chr. What is the meaning of your laughter ? 
 
 Ath. I laugh to see what ignorant persons you are, to take 
 upon you so tedious a journey ; and yet are like to have no- 
 thing but your travel for your pains. 
 
 Chr. Why, man ? do you think we shall not be received ? 
 
 Ath. Received I there is no such place us you dream of in 
 all this world. 
 
 Chr. But there is in the world to come. 
 
 Ath. When I was at home, in mine own country, I heard as 
 you now affirm, and from that hearing went out to see, and 
 
 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-righte- 
 ousness, in others by enthusiastic imaginations or dreams of sinless perfec- 
 tion : but among established Christians, some plausible scheme, flattering 
 men as wise and strong in Christ, and as knowing their liberty and privi- 
 leges, 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 Shepherds represent, than this, ' Beware of the Flat 
 terer ;' of all teachers who address the self-preference of the human heart, 
 and thus render men forgetful of ' taking heed to their way according to 
 the word of God.' For if men overlook the precepts of Scripture, and 
 forsake practical distinguishing preachers, to follow such as bolster up 
 their hopes in an unscriptural manner ; they will either be fatally de 
 eeived, 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 Jine- 
 spoken men, but not till they scarcely know what to do or what will be- 
 come 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 wii.** severe rebukes and corrections. 
 
The Pilgrims turn away from Atheist. 183 
 
 liave been seeking this city these twenty years, but find no more 
 of it than I did the the first day 1 set out.* 
 
 Chr. We have both heard and believe that there is such a 
 place to be found. 
 
 Ath. Had not I when at home believed, I had not come thus 
 far to seek ; but finding none, (and yet 1 should had there 
 been such a place to be found, for I have gone to seek it fur- 
 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 fellow, Is it true which 
 this man hath said ? . 
 
 Hope. Take heed, he is one of the Flatterers : remember 
 what it hath cost us once already for our hearkening to such 
 kind of fellows. What ! no Mount Zion ? 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 on, said Hopeful, lest 
 the man with the whip overtake us again. You should have 
 taught me that lesson which I will round you in the ears with- 
 al : " Cease, my son, to hear the instruction that causeth to 
 err from the words of knowledge ;"| 1 say, my brother, 
 cease to hear him, and let us believe, to the saving of the soul. 
 
 Chr. My brother, I did not put the question to thee for that 
 I doubted of the truth of your be-lief myself, but to prove thee, 
 and to fetch from thee a fruit of the honesty of thy heart. As 
 for this man, I know that he is blinded by the god of this world. 
 Let thee and I go on, knowing thatwe have belief of the truth,, 
 and " no lie is of the truth. "§ 
 
 Hope. 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. (m) 
 
 * Eccles. x. 15. Jer. xvii. 15. t 2 Cor. v. 7. | Prov. xix. 27. 
 
 Heb. x. 39. § 1 John ii. 21. 
 
 (m) 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 avow- 
 ed atheists, than such as have for many years hypocritically professed the 
 gospel ; for they often acquire an acquaintance with the several parts of 
 religion, their connexion with each other, and the arguments with which 
 they are supported ; so that they know not where to beginfif 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 re- 
 ality in religion, their own case is very dreadiul, and wish to shake off 
 
184 Enchanted Ground : Hopeful drowsy, 
 
 I saw then in my dream, that they went till they came iht* 
 a certain country whose air naturally tended to make one drow- 
 sy, if he came a stranger into it. And here Hopeful began to 
 be very dull and heavy of sleep : wherefore he said unto 
 Christian, I do now begin to grow so drowsy that I can scarcely 
 hold up mine eyes ; let us lie down here, and take one nap. 
 
 By no means, said the other, lest sleeping we never awake 
 more. 
 
 Hope. Why, my brother ? sleep is sweet to the labouring 
 man ; we may be refreshed if we take a nap. 
 
 Chr. Do you not remember that one of the Shepherds bid 
 us beware of the Enchanted Ground ? He meant by that, that 
 we should beware of sleeping ; " Wherefore let us not sleep, 
 as do others, but let us watch and be sober."* 
 
 Hope. I acknowledge myself in a fault ; and, had I been 
 here alone, I had by sleeping run the danger of death. I see 
 it is true that the wise man saith, " Two are better than one."t 
 Hitherto hath thy company been my mercy ; and thou shalt 
 " have a good reward for thy labour." (n) 
 
 * 1 m hess. v. 6. t Ecclea. iv. 9. 
 
 this mortifying and alarming conviction. And, as they have principally 
 associated with loose professors, and witnessed much folly and wickedness 
 among them ; they willingly take up a bad opinion of all who pretend to 
 piety, (as rakes commonly revile all women,) and so they make a despe- 
 rate plunge, and treat the whole of religion as imposture and delusion; 
 pretending, that upon a thorough investigation, they find it to be a com- 
 pound of knavery, folly and fanaticism. Thus God in awful judgment 
 permits Satan to blind their eyes, because they "obeyed not the truth, 
 but had pleasure in unrighteousness." Men set out with a dead faith and 
 a worldly heart, and at length occupy the seat of the scorner ! — The vain 
 reasonings and contemptuous sneers of such apostates, may turn aside other 
 unsound characters, and perplex new converts : but the experience of 
 established believers wilL fortify them against these manifest delusions ; 
 and corrections for previous mistakes will render them jealous of them- 
 selves and one another ; so that they will go on their way with greater 
 circumspection, and pity the scorner who ridicules them. 
 
 (ii) The Enchanted Ground may represent a state of exemption from 
 peculiar trials, and of worldly prosperity ; especially when Christians are 
 unexpectedly advanced in their outward circumstances, or engaged in 
 extensive, flourishing business. A concurrence of agreeable dispensations 
 sometimes succeeds to long continued difficulties ; the believer's peace is 
 little interrupted, but he has not very high affections or consolations ; he 
 meets with respect and attention from his friends and acquaintance ; aud 
 is drawn on by success in his secular undertakings. This powerfully tends, 
 through remaining depravity, to produce a lethargic and indolent frame 
 
Hopeful? s first Convictions. 186 
 
 Now then, said Christian, to prevent drowsiness in this 
 place, let us fall into good discourse. 
 
 ' With all my heart,' said the other. 
 
 Chr. Where shall we begin 1 
 
 Hope. Where God began with us :— but do you begin, if 
 you please. 
 
 1 When saints do sleepy grow, let them come hither, 
 And hear how these two Pilgrims talk together : 
 Yea, let them learn of them in any wise, 
 Thus to keep ope their drowsy slumb'ring eyes. 
 Saints' fellowship, if it be manag'd well, 
 Keeps them awake, and that in spite of hell.' 
 
 ' Then Christian began, and said, I will ask you a question : 
 How came you to think at first of doing as you do now ? 
 
 Hope. Do you mean, how came I at first to look after the 
 good of my soul ? 
 
 Chr. Yes, that is my meaning. 
 
 Hope. I continued a great while in the delight of those 
 things which are seen and sold at our Fair ; things which I be- 
 lieve now would have, had I continued in them still, drowned 
 me in perdition and destruction. 
 
 Chr. What things were they ? 
 
 Hope. All the treasures and riches of the world. Also I 
 delighted much in rioting, revelling, drinking, swearino- lying 
 uncleanness, sabbath-breaking, and what not, that tended to 
 destroy the soul. But I found at last by hearing and consider- 
 ing of things that are divine, which indeed I heard of you, as 
 also of the beloved Faithful, that was put to death for his faith 
 and good living in Vanity-Fair, « that the end of these things 
 is death ;" and that " for these things' sake the wrath of God 
 cometh upon the children of disobedience."* 
 
 * Rom. vi. 21—23. Eph. v. 6. 
 of mind : the man attends on religious ordinances, and the constant succes- 
 sion oi duties, more from habit and conscience, than from delight in th- 
 service of God : and even they, who have acquitted themselves°creditably 
 m a varied course of trials and conflicts, often lose much of their vigour 
 activity and vigilance, in these fascinating circumstances. No situation' 
 in wnich a believer can be placed, requires so much watchfulness ■ other 
 experiences resemble storms, which keep a man awake almost against his 
 will ; this is a treacherous calm, which invites and lulls him to sleep But 
 pious discourse, the jealous cautions of faithful friends, and recollections 
 oi the Lords dealings witWus in times past, are admirablv suited to coun- 
 teract this tendency.— The subsequent dialogue contains the author's own 
 exposition of several particulars in the precedii)"- alle---orv 
 ' Aa 16* ° 
 
186 Hopeful's Strivings against his first Convictions. 
 
 Chr. And did you presently fall under the power of this 
 conviction ? 
 
 Hope. No, I was not willing presently to know the evil of 
 sin, nor the damnation that follows upon the commission of it ; 
 but endeavoured, when my mind at first began to be shaken 
 with the word, to shut mine eyes ag tinst the li^ht thereof. 
 
 Chr. But what was the cause of your carrying of it thus to 
 the first workings of God's Blessed Spirit upon you ? 
 
 Hope. The causes were — 1. 1 was ignorant that this was 
 the work of God upon me. 1 never thought that by awaken- 
 ings for sin God at first begins the conversion of a sinner. 
 2. Sin was yet very sweet to my Mesh, and 1 was loth to leave 
 it. 3. 1 could not tell how to part with mine old companions, 
 their presence and actions were so desirable unto me. 4. The 
 hours in which convictions were upon me were such trouble- 
 some and such heart-affrighting hours, that I could not bear, no 
 not so much as the remembrance of them upon my heart. 
 
 Chr. Then it seems, sometimes you got relief of your 
 trouble ? 
 
 Hope. Yes, verily, but it would come into my mind again ; 
 and then I would be as bad, nay worse than I was before. 
 
 Chr. Why, what was it that brought your sins to mind 
 again ? 
 
 Hope. Many things : as, if I did but meet a good man in the 
 street ; or if I have heard any read in the Bible ; or if mine 
 head did begin to ache ; or if I were told that some of my 
 neighbours were sick ; or if I heard the bell toll for some that 
 were dead ; or if I thought of dying myself; or if 1 heard that 
 sudden death happened to others : but especially when I 
 thought of myself, that I must quickly come to judgment. 
 
 Chr. And could you at any time, with ease, get off the guilt 
 of sin, when by any of these ways it came upon you ? (o) 
 
 Hope. No, not heartily ; for then they got faster hold of 
 
 (o) This word is used here and in other places, not to signify the evil of 
 sin in the sight of GoJ, and the transgressor's deserved liableness to pu- 
 nishment : but the remorse and fear of wrath, with which the convinced 
 sinner is oppre.-sed, andirom 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 unea- 
 siness of a man's conscience may be for a time removed by- various expe- 
 dients. The words guilt or guilty, are often used in this latter sense, by 
 modern divines ; but it does not seem to be 3crflrt.uially accurate, and may 
 produce misapprehensions. 
 
External Amendment insufficient. 1 87 
 
 my conscience : and then, if I did but think of going hack to 
 sin, (though my mind was turned against it,) it would be double 
 torment to me. 
 
 Chr. And how did you do then ? 
 
 Hope. 1 thought I must endeavour to mend my life ; for else, 
 thought I, 1 am sure to be damned. 
 
 Ckr. And did you endeavour to mend ? 
 
 Hope. Yes ; and fled from not only my sins, but sinful com- 
 pany too, and betook me to religious duties, as praying, reading, 
 weeping for sin, speaking truth to my neighbours, &c. These 
 things 1 did, with m:my other, too much here to relate. 
 
 Chr. And did you think yourself well then ? 
 
 Hope. Yes, for a while ; but at the last my trouble came 
 tumbling upon me again, and that over the neck of all my re- 
 formations. 
 
 Ckr. How came that about, since you were now reformed 1 
 
 Hope. There were several things brought it upon me ; es- 
 pecially such sayings as these — " All our righteousnesses are 
 as filthy rags :" — " By the works of the liw no man shall be 
 justified :" — "When we 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 filthy rags ; if by the deeds of the law no man can be justi- 
 fied ; and if when we have done all we are yet unprofitable 
 — then it is but a folly to think of heaven by the law. I fur- 
 ther thought thus : If a man runs a hundred pounds into the 
 shopkeeper's debt, and after that shall pay for all that he shall 
 fetch : yet, his old debt stands still in the book uncrossed, for 
 the which the shopkeeper may sue him, and cast him into 
 prison till he shall pay the debt. 
 
 Chr. Well, and how did you apply this to yourself? 
 
 Hope. Why, I thought thus with myself: 1 Lave by my sins 
 run a great way into God's book, and that my now reforming, will 
 not pay off that score ; therefore 1 should think still, under all 
 my present amendments, ' But how shall I be free from that 
 damnation, that I brought myself in danger of by my former 
 transgressions ?' 
 
 ( i.r. A very good application : — but pray go on. 
 
 Hope. Another thing that hath troubled me, even since my 
 late amendments, is, that, if I look narrowly into the best of 
 what 1 do now, I stiil see sin, new sin, mixing itself with the 
 
 * Isa. lxiv. 6. Luke xvii. 10. Gal. ii. 16. 
 
1 88 A perfect Righteousness needful. 
 
 best of what I do : so that now I am forced to conclude that, 
 notwithstanding my former fond conceits of myself and duties, 
 1 have committed sin enough in one duty to send me to hell, 
 though my former life had been faultless. 
 
 Chr. And what did you then do ? 
 
 Hope. Do ! 1 could not tell what to do, till I brake my mind 
 to Faithful ; for he and I were well acquainted. And he told 
 me that unless I could obtain the righteousness of a man that 
 never had sinned, neither mine own, nor all the righteousness 
 of the world, could save me. 
 
 Chr. And did you think he spake true ? 
 
 Hope. Hud he told me so, when I was pleased an.! satisfied 
 with mine own amendments, 1 had called him fool for his 
 pains ; but now, since 1 see mine own infirmity, and the sin 
 that cleaves to my best performances, I have been forced to he 
 of his opinion. 
 
 Chr. But did you think, when at first he suggested it to you, 
 that there was such a man to be found, of whom it might justly 
 be said that he never commited sin . ; 
 
 Hope. I must confess the words at first sounded strangely, 
 but, after a little more talk and company with him, 1 had full 
 conviction about it. 
 
 Chr. And did you ask him what man this was, and how you 
 must be justified by him 1* 
 
 Hope. Yes, and he told me it was the Lord Jesus, that 
 dwellcth on the right hand of the Most High : And thus, 
 said he, you must be justified by him — even by trusting to 
 what he hath done by himself, in the days of his flesh, and suf- 
 fered when he did hang on the tree. 1 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 1 believed on him. 
 
 Chr. And what did you do then ? 
 
 Hope. I made my objections against my believing, for that I 
 thought he was not willing to save me. 
 
 Chr. And what said Faithful to you then ? 
 
 Hope. He bid me go to him and see. Then I said it was 
 presumption. He said, 'No, for I was invited to con;e.'| — 
 Then he gave me a book of Jesus' inditing, to encourage me 
 
 * Rom. iv. Col. i. Heb. x. 2 Pet. i. t Matt, xl 28. 
 
How Hopeful learned the Way of Justification. 189 
 
 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 1 
 And he told me I must entreat upon my knees, t whith all my 
 heart and soul, the Father to reveal Him to me. Then I ask- 
 ed him further, how I must make my supplication to him ? 
 And he said, Go, and thou shalt find him upon a mercy-seat ;| 
 where he sits, all the year long, to give pardon and forgiveness 
 to them that come. I told him that I knew not what to say when 
 I came. And he bid me to say to this effect — " God be mer- 
 ciful 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 1 have not faith in that righteousness, I am ut- 
 terly 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 wil- 
 ling to bestow him upon such a poor sinner as I am, (and I am 
 a sinner indeed :) Lord, take therefore this opportunity, and 
 magnify thy grace in the salvation of my soul, through thy Son 
 Jesus Christ. Amen.' 
 
 Clir. And did you do as you were bidden ? 
 
 Hope. Yes, over, and over, and over. 
 
 C'kr. And did the Father reveal the Son to you ? 
 
 Hope. Not at the first, nor second, nor third, nor fourth, 
 nor fifth, no, nor at the sixth time neither. 
 
 Chr. What did you do then ? 
 
 Hope. What ! why I could not tell what to do. 
 
 Chr. Had you not thoughts of leaving off praying ? 
 
 Hope. Yes, and a hundred times twice told. 
 
 Chr. And what was the reason you did not ? 
 
 Hope. I believed that that was true which had been told me, 
 to wit, that without the righteousness of this Christ, all the 
 world could not save me : and therefore, thought 1 with my- 
 self, if I leave off I die, and I can but die at the throne of 
 grace. And withal this came into my mind, " If it tarry, wait 
 for it, because it will surely come, and will not tarry. "§ So 
 I continued praying, until the Father showed me his Son. 
 
 Chr. And how was he revealed unto you ? 
 
 Hope. 1 did not see him with my bodily eyes, but with the 
 eyes of mine understanding,!] and thus it was : One day I was 
 
 * Matt. xxiv. 35. t Psa. xcv. 6. Jer. xxix. 12, 13. Dan. vi. 10. 
 
 t Exod. 2xv. 22. Levit. xvi. 2. Heb. iv. 16. } Heb. ii. 3. 
 
 |j Eph. i. 18, 19. 
 
190 Christ revealed to Hopeful. 
 
 very sad, I think sadder than at any one time in my life ; and 
 this sadness was through a fresh sight of the greatness and vile- 
 ness of my sins. And as I was then looking for nothing hut 
 hell, and the everlasting damnation 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 
 he 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 helieving V 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, run 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, 1 will in no wise 
 cast out. "| Then 1 said, ' But how, Lord, must I consider of 
 thee in my coming to thee, that my faith may be placed aright 
 upon thee V Then he said, ' Christ Jesus came into the world 
 to save sinners :" " He is the end of the law for righteous- 
 ness 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 between 
 God and us :" " He ever liveth to make intercession for us."§ 
 From all which I gathered that I must look for righteousness 
 in his person, and for satisfaction for my sins by his blood ; 
 that what he did in obedience to his Father's law, and in sub- 
 mitting 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, (ji) 
 
 * Acts xvi. 30, 31. t John vi. 35. $ John vi. 37. § 1 Tim. i. 15. 
 
 Rom. x. 4. Heb. vii. 24, 25. 
 
 (p) 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 ob- 
 jections : yet it is evident, that tne author meant nothing contrary to the 
 most sober statement of scriptural truth. — Christ did not appear to Hope- 
 ful's sensrs, but to his understanding : and the words spoken are no other 
 than texts of Scripture taken in their genuine meaning; not informing 
 
Christian discourses with Ignorance. 191 
 
 Chr. This was a revelation of Christ to your soul indeed : 
 but tell me particularly what effect this had upon your spirit. 
 
 Hope. It made me see that all the world, notwithstanding all 
 the righteousness thereof, is in a state of condemnation : it 
 made me see that God the Father, though he be just, canjustly 
 justify the coming sinner : it made ms 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 
 mine 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, 1 thought that, had 1 now a thousand gallons of 
 blood in my body, 1 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.' 
 
 Chr. Ay, ay, I see him : he careth not.fbr our company. 
 
 Hope. But I trow it would not have hurt him, had he kept 
 pace with us hitherto. 
 
 Chr. That is true : but I'll warrant you he thinketh other- 
 wise. 
 
 Hope. That I think he doth : but however, let us tarry for 
 him. So they did. 
 
 Then Christian said to him, Come away, man, why do you 
 stay so behind ? 
 
 Ignor. I take my pleasure in walking alone ; even more a 
 great deal than in company ; unless I like it better. 
 
 Then said Christian to Hopeful, (but softly,) Did I not tell 
 
 him, as by a new revelation, that his sins were pardoned, bnt encourag- 
 ing 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 sub- 
 stance exactly coincides with the experience of the most sober Christians ; 
 who, having been deeply humbled, and ready to sick under discourage- 
 ment, have had such views of the love of Christ, of his glorious salvation, 
 the freensss of the invitations, the largeness of the promises, and the na- 
 ture of justifying faith, as have ''filled them with peace and joy in believ- 
 ing :" and these have been followed by such abiding effects as are here 
 described, which completely distinguish them from all the false joys of 
 hypocrites and enthusiasts. Others indeed cannot relate so orderly an ac- 
 count of their convictions and cornfjrts; yet they are 'brought, (though 
 by varied methods,) to the same reliance on Christ, and the same devoted 
 obedience. 
 
*S2 Good Thoughts of ourselves 
 
 you he cared not for our company ? But, however, come up 
 and let us talk away the time in this solitary place. Then, 
 directing his speech to Ignorance, he said, Come, how do you 
 do ? how stands it between God and your soul now ? (9) 
 
 Ignor. I hope well, for I am always full of good motions, 
 that come into my mind to comfort me as I walk. 
 
 Chr. What good motions ? pray tell us. 
 
 Ignor. Why, I think of God and heaven. 
 
 Chr. So do the devils and damned souls. 
 
 Ignor. But I think of them, and desire them, (r) 
 
 Chr. So do many that are never like to come there. " The 
 soul of the sluggard desires, and hath nothing."* 
 
 Ignor. But I think of them, and leave all for them. 
 
 Chr. That I doubt : for leaving of all is a hard matter ; 
 yea, a harder matter than many are aware of. But why, or 
 by what, art thou persuaded that thou hast left all for God and 
 heaven 1 
 
 Ignor. My heart tells me so. 
 
 Chr. The wise mau says, " He that trusts his own heart is 
 a fool."| 
 
 Ignor. That is spoken of an evil heart, but mine is a good 
 one. 
 
 Chr. But how dost thou prove that ? 
 
 Ignor. It comforts me in hopes of heaven. 
 
 Chr. That may be through its deceitfulness ; for a man's 
 
 * Prov. xiii. 4. + Prov-^xxviii. 26. 
 
 (cj) In this dialogue Ignorance speaks exactly in character; and the an- 
 swers of the Pilgrim9 are conclusive against such absurd and unscriptural 
 grounds of confidence, as are continually maintained by many who would 
 be thought pious Christians. 
 
 (r) 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 
 notionally convinced, that without grace they must perish, and mere self- 
 ishness may excite some feeble desires after it ; though worldly affections 
 predominate, and the real value of the spiritual good is not perceived. 
 15 ut to hunger and thirst for God and his righteousness, his favour, image, 
 and service, as the supreme good ; so that no other object can satisfy the 
 earnest desire of the heart, and every thing is renounced that interferes 
 with the pursuit of it. is grace indeed, and shall be completed in glory. 
 
Agree ■with the Word of God. 1 9h 
 
 heart may minister comfort to him in the hopes of that thing 
 for which he yet has no ground to hope, (s) 
 
 Ignor. But my heart and life agree together ; and therefore 
 my hope is well grounded. 
 
 Chr. Who told thee that thy heart and life agree together 1 
 
 Ignor. My heart tells me so. 
 
 Chr. ' Ask my fellow if I be a thief!' Thy heart tells thee 
 so ! except the word of God heareth witness in this matter, 
 other testimony is of no value. 
 
 Ignor. But is it not a good heart that has good thoughts ? 
 and is not that a good life that is according to God's command- 
 ments ? 
 
 Chr. 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 so. 
 
 Ignor. Pray what count you good thoughts, and a life ac- 
 cording to God's commandments ? 
 
 Chr. There are good thoughts of divers kinds ; — some re- 
 specting ourselves, — some God, — some Christ, — and some 
 other things. 
 
 Ignor. What be good thoughts respecting ourselves ? 
 
 Chr. Such as agree with the word of God. 
 
 Ignor. When do our thoughts of ourselves agree with the 
 word of God ? 
 
 Chr. When we pass the same judgment upon ourselves 
 which the word passes. — To explain myself; the word of 
 God saith of persons in a natural "Condition, {t) " 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 
 
 * Gen. vi. 5. Rom. iii. 
 
 (s) 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 
 ways. 
 
 (t) " 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 in- 
 deed can be. So then they that are in the flesh cannot please God ;" for 
 " They are by nature the children of wrath." This is man's natural con- 
 dition : but of the regenerate it is said, " Ye are not in the flesh, but in the 
 Spirit ;" " for that which is born of the Spirit, is Spirit :" and to such per- 
 sons the texts adduced do not apply. 
 
 Eb 17 
 
194 Tlie. Faith of Ignorance. 
 
 thus of ourselves, having a sense thereof, then are our thoughts 
 good ones, because according to the word of God. 
 " Ignor. 1 will never believe that my heart is thus bad. 
 
 Chr. Therefore thou never hadst one good thought cop- 
 cerning thyself in thy life. — But let me go on. As the word 
 passeth a judgment upon our hearts, so it passeth a judgment 
 upon our ways ; and when our thoughts of our hearts and ways 
 agree with the judgment which the word giveth of both, then 
 are both good, because agreeing thereto. 
 
 Ignor. M ike out your meaning. 
 
 Chr. Why, the word of God saith that man's ways are 
 crooked ways, not good, but perverse : it sayeth they are na- 
 turally out of the good way, that they have not known it.* Now 
 when a man thus thinketh of his ways, 1 s.iy, 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. 
 
 Ignor. What are good thoughts concerning God ? 
 
 Chr. Even as I have said concerning ourselves, when our 
 thoughts of God do agr ee 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 c mnot now discourse at large. 
 But to speak of him with reference to us ; then we have right 
 thoughts of God when we think that he knows us better than 
 we know ourselves, and can see sin in us when and where we 
 can see none in ourselves ; when we think he know T s our in- 
 most thoughts, and that our heart, with all its depths, is always 
 open unto his eyes : also when w r e think that all our righteous- 
 ness stinks in his nostrils, and that therefore he cannot abide 
 to see us stand before him in any confidence, even of all our best 
 performances, («) 
 
 * Psa. cxxv. 5. Prnv. ii. 15. 
 
 (?/) The external services, performed by unregenerate persons from 
 selfish motives, being scanty and partial, and made the ground of self-com- 
 placency, 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 spi- 
 ritual 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 abhor- 
 rence by a God of infinite purity. Men may allow this in words, and yet 
 not know what it is to come as condemned sinners, for a free justification 
 and talvation, by faith in Christ. 
 
ignorance declares his Faith. 1 95 
 
 Ignor. Do you think that I am such a fool as to think God 
 can see no further than 1 ? or that I would come to God in the 
 best of my performances ? 
 
 Chr. Why, how dost thou think in this matter ? 
 
 Ignor. Why, to be short, 1 think I must believe in Christ 
 for justification. 
 
 Chr. How 1 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 doest, as plainly renders thee to be one that did 
 never see a necessity of Christ's personal righteousness to 
 justify thee before God. How then dost thou say, I believe in 
 Christ ? 
 
 Ignor. I believe well enough for all that. 
 
 Chr. How dost thou believe 1 
 
 Ignor. I believe that Christ died for sinners ; and that I 
 shall be justified before God from the curse, through his gra- 
 cious acceptance of my obedience to his law. Or thus, Christ 
 makes my duties, that are religious, acceptable to his Father 
 by virtue of his merits, and so shall I be justified. 
 
 Chr. Let me give an answer to this confession of thy faith. 
 
 1. Thou believest with a fantastical faith ; for this faith is 
 no where described in the word. 
 
 2. Thou believest with a false faith : because it taketh jus- 
 tification from the personal righteousness of Christ, and applies 
 it to thy own. 
 
 3. This faith maketh not Christ a justifier of thy person, 
 but of thy actions : and of thy person for the actions' sake, 
 which is false, (w) 
 
 4. Therefore this faith is deceitful, even such as will leave 
 thee under wrath in the day of God Almighty : for true justi- 
 fying faith puts the soul, as sensible of its lost condition by the 
 law, upon fleeing for refuge unto Christ's righteousness : 
 (which righteousness of his is not an act of grace, by which he 
 maketh, for justification, thy obedience accepted with God, but 
 his personal obedience to the law, in doing and suffering for us 
 what that required at our hands :) this righteousness, I say, 
 
 (w) The way of being justified by faith, for which Ignorance pleads, 
 may well be called '•fantastical,' 1 as well as '■false ;' lor it is no where laid 
 down in Scripture : and it not only changes the way of acceptance, but it 
 takes away the rule and standard of righteousness, and substitutes a vagua 
 notion, called sincerity, in its place, which never was, or can be, defined 
 with precision. 
 
196 Ignorance's Chjections answered. 
 
 true faith accepteth ; under the skirt of which the soul hemg 
 shrouded, and by it presented as spotless before God, it is ac- 
 cepted, and acquit from condemnation. 
 
 Ignor. What, would you have us trust to what Christ in his 
 own person hath done without us ? this conceit will loosen 
 the reigns of our lust, and tolerate us to live as we list ; for 
 what matter how we live, if we may be justified by Christ's 
 personal righteousness from all, when we believe it. 
 
 Chr. Ignorance is thy name, and as thy name is so art thou ; 
 even this thy answer demonstrateth what I say. Ignorant 
 thou art of what justifying righteousness is, and as ignorant 
 how to secure thy soul, through the faith of it, from the heavy 
 wrath of God. \ ea, 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 love his name, 
 his word, ways and people, and not as- thou ignorantly im- 
 aginest. 
 
 Hope. Ask him if ever he had Christ revealed to him from 
 heaven ? 
 
 Ignor. What ! you are a man for revelations ? I believe that 
 what both you, and all the rest of you, say about that matter, 
 is but the fruit of distracted brains. 
 
 Hope. Why man ! Christ is so hid in God from the natural 
 apprehensions of all flesh, that he cannot by any man be sav- 
 ingly known, unless God the Father reveals him to them, (x) 
 
 Ignor. That is your faith, but not mine : yet mine, I doubt 
 not, is as good as yours, though I have not in my head so many 
 whimsies as you. 
 
 Chr. 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 revelation 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 
 Ignorance, thou art ignorant of. Be awakened then, see thine 
 own wretchedness, and flee to the Lord Jesus ; and by his 
 
 * Matt. xi. 27. 1 Cor. xii. 3. Eph. i. 18, 19. 
 (.t) Pride, unbelief, and carnal prejudices or affections, so close the 
 mind of a firmer against the spiritual glory of the Person and redemption 
 of Christ, that nothing but the illumination of the Spirit removing this 
 veil can enable him to understand and receive the revelation of the sacred 
 Oracles on these important subjects. 
 
Advantages of Holy Fear. 197 
 
 righteousness, which is the righteousness of God, (for he him- 
 self is God,) thou shalt be delivered from condemnation. 
 
 Igncr. You go so fast I cannot keep pace with you : do you 
 go on before ; I must stay a while behind. 
 
 Then they said — 
 
 4 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 shall slight it, thou wilt he 
 The loser, Ignorance, I'll warrant thee.' 
 
 Then Christian addressed thus himself to his fellow : 
 
 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. 
 
 Hope. Alas ! there are abundance in our Town in his con- 
 dition, 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 ? (?/) 
 
 Chr. Indeed the word saith, " He hath blinded their eyes, 
 lest they should see," &c. 
 
 But now we are by ourselves, what do you think of such 
 men ? have they at no time, think you, convictions of sin, 
 and so consequently, fears that their state is dangerous ? 
 
 Hope. Nay, do you answer that question yourself, for you 
 are the elder man. 
 
 Chr. 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 despe- 
 rately seek to stifle them, and presumptuously continue to 
 flatter themselves in the way of their own hearts. 
 
 Hope. I do believe, as you say, that fear tends much to 
 men's good, and to make them right at their beginning to go 
 on pilgrimage. 
 
 (jj) Tf numbers of ignorant persons may he found among the apparent- 
 ly religious, what must be the case of those, who are left without instruc- 
 tion to their native pride and self-conceit ? 
 17* 
 
1&8 The Ignorant endeavour to stifle Fear. 
 
 Chr. Without all doubt it doth, if it be right : for so says 
 the word, " The fear of the Lord is the beginning of wisdom."* 
 Hope. How will you describe right fear ? 
 Chr. True or right fear is discovered by three things — 
 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 h and or to the left, to any 
 thing that may dishonour God, break its peace, grieve the 
 Spirit, or causa the enemy to speak reproachfully. (z) 
 
 Hope. Well said ; I believe you have said the truth. — 
 Are we now almost got past the Enchanted Ground ? 
 
 Chr. Why ? are you weary of this discourse? 
 
 Hope. No verily, but that I would know where we are. 
 
 Cur. We have not now above two miles further to go 
 thereon. — But let us return to our matter. — Now the igno- 
 rant know not that such convictions, that tend to put them in 
 fear, are for their good, and therefore they seek to stifle them. 
 
 Hope. How do they seek to stifle them ? 
 
 Chr. 1. They think that those fears are wrought by the 
 devil, (though indeed they are wrought of God ;) and, think- 
 ing so, they resist them, as things that directly tend to their 
 overthrow. 2. 1 hey 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 presumptuously 
 confident. 4. They see that those fears tend to take away 
 
 * Job xxviii. "28. Psa. cxi. 10. Prov. i. 7. ix. 10. 
 (3) 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 perceiv- 
 ed how that wrath may be escaped ; and doubts mingled with hopes must 
 arise from faith, till a man is conscious of having experienced a saving 
 change. These fears aad doubts excite men to self-examination, watch- 
 fulness, and diligence ; and thus tend to the believer's establishment, and 
 " the full assurance of hope unto the end :" while the want of them often 
 results from unbelief -nd stupidity of conscience, and terminates in carnal 
 security and abuse of the gospel. Fears may indeed be excessive and un- 
 reasonable, and the effect of unbelief: but it is better to mark the ex- 
 trerre, 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." 
 
Talk about one Temporary. 1 99 
 
 from them their pitiful old self-holiness, and tnerefore they 
 resist them with all their might, (a) 
 
 Hope. I know something of this myself: for before I knew 
 myself it was so with me. 
 
 Chr. Well, we will leave at this time, our neighbour Igno- 
 rance b}' himself, and fall upon another profitable question. 
 
 Hope. With all my heart : but you shall still begin. 
 
 Chr. Well then, did you not know, about ten years ago, one 
 Temporary in vour parts,, who was a forward man in religion 
 then ? 
 
 Hope. Know him ! yes, he dwelt in Graceless, a town 
 about two miles oif of Honesty, and he dwelt next door to one 
 Turnback. 
 
 Chr. Right ; he dwelt under the same roof with him. Well, 
 that man was much awakened once : 1 believe that then he 
 had some sight of his sins, and of the wages that was due 
 thereto. 
 
 Hope. I am of your mind, for, (my house not being above 
 three miles from him,) he would oftentimes come to me, and 
 that with many tears. Truly I pitied the man, and was not 
 altogether without hope of him : but, one may see, it is not 
 every one that cries, Lord, Lord. 
 
 Chr. He told me once that he was resolved to go on pilgrim- 
 age, as we go now ; but all of a sudden he grew acquainted 
 with one Saveself, and then he became a stranger to me. (6) 
 
 Hope. Now since we are talking about him, let us a little 
 inquire into the reason of the sudden backsliding of him and 
 such others. 
 
 Chr. It maybe very profitable ; but do you begin. 
 
 Hope. Well then, there are in my judgment four reasons 
 for it. 
 
 (a) The expression pitiful old self-holiness, denotes the opinion that 
 ignorant persons entertain of their hearts as good and holy ; while the 
 term, self-righteousness, relates to their supposed good lives : hut nothing 
 can be further from our author's meaning, than to speak against " sanctifi- 
 cation by the Spirit unto obedience,' 1 as evidential of our union with 
 Christ, aud acceptance in his righteousness. 
 
 (b) Temporary was doctrinally acquainted with the gospel, but a stran- 
 ger 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 ho- 
 nesty 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 humdiation will never subvert 
 self-confidence : and of the numbers with whom some ministers converse 
 
200 Reasons why cowardly ones go back. 
 
 1. Though the consciences of such men are awakened, yet 
 their minds are not changed : therefore, when the power of 
 guilt weareth away, that which provoked them to be religious 
 ceascth : wherefore they naturally turn to their own course 
 again ; even as we see the dog that is sick of what he hath 
 eaten, so long as his sickness prevails he vomits and casts up 
 all : not that he doth this of free mind, (if we may say a dog 
 has a mind,) but because it troubleth his stomach : but now, 
 when his sickness is over, and so his stomach eased, his desires 
 being not at all alienate from his vomit, he turns him about, 
 and licks up all ; and so it is true which is written, " The dog 
 is turned to his own vomit again. "* Thus, I say being hot for 
 heaven by virtue only of the sense and fear of the torments of 
 hell, as their sense of hell, and the fears of damnation, chills 
 and cools, so their desires for heaven and salvation cool also. 
 So then it comes to pass that, when their guilt and fear is gone, 
 their desires for heaven and happiness die, and they return to 
 their course again. 
 
 2. Another reason is, they have slavish fears that do over- 
 master them : — I speak now of the fears that they have of 
 men : " lor the fear of men bringeth a snare. "t 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 themselves into 
 unavoidable and unnecessary troubles ; and so they fall in with 
 the world again. 
 
 3. The shame that attends religion lies also as a block in 
 their way : they are proud and haught}', and religion in their 
 eye is low and contemptible : therefore, when they have lost 
 their sense of hell and wrath to come, they return again to 
 their former course. 
 
 4. Guilt, and to meditate terror, are grievous to them ; 
 
 * 2 Peti ii. 22. t Prov. xxix. 25. 
 
 under trouble of conscience, and of ■whom they hope well, how many dis- 
 appoint their expectations, and after a time plunge deeper into sin than 
 ever ! Such convictions resemble the blossoms of the fruit-tree, which 
 must prer-ede 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 
 re be no blossoms. The reasons and the manner of such men's de- 
 clensions and apostacy are very justly and emphatically stated : though 
 perhaps not with sufficient delicacy to suit the taste of this fastidious age. 
 
The Steps to Apostacy. t!Ol 
 
 they like not to see their misery before they come into it ; 
 though perhaps the sight of it first, if they loved that sight, 
 might make them flee whither the righteous flee and are safe : 
 but because they do, as 1 hinted before, even shun the thoughts 
 of guilt and terror ; therefore when once they are rid of their 
 awakenings about the terror and wrath of God, they harden 
 their hearts gladly, and choose such ways as will harden them 
 more and more. 
 
 Chr. You are pretty near the business, for the bottom of all 
 is, for want of a change in their mind and will. And therefore 
 they are but like the felon that standeth before the judge : he 
 quakes and trembles, and seems to repent most heartily ; but 
 the bottom of all is, the fear of the halter, not of any detesta- 
 tion of the offences ; as is evident, because, let but this man 
 have his liberty, and he will be a thief, and so a rogue still ; 
 whereas, if his mind was changed, he would be otherwise. 
 
 Hope. Now I have showed you the reasons of their going 
 back, do you show me the manner thereof. 
 
 Chr. So I will willingly. — They draw off their thoughts, all 
 that they may, from the remembrance of God, death, and judg- 
 ment to come : — then they cast off by degrees private duties, 
 as closet-prayer, curbing their lusts, watching sorrow for sin, 
 and the like : — then they shun the company of lively and warm 
 Christians : — after that they grow cold to public duty ; as 
 hearing, reading, godly conference, and the like : — 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 infirmity they have 
 spied in them,) behind their backs : — then they begin to ad- 
 here to, and associate themselves with, carnal, loose, and wan- 
 ton men : — then they give way to carnal and wanton discourses 
 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 their example. — After this, they begin to play with 
 little sins only : — and then being hardened, they show them- 
 selves as they are. Thus, being launched again into the gulf 
 of misery, unless a miracle of grace prevent it, they everlast* 
 ingly perish in their own deceivings. (c) 
 
 (c) " 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 re- 
 ligion. But when such men begin to shun the company of lively Chris- 
 tians, to neglect public ordinances, and to excuse their own conduct, bv 
 
 Cc 
 
202 The Country of Beulah. 
 
 Now I saw in my dream that by this time the Pilgrims were 
 got over the Enchanted Ground, and entering into the Coun- 
 try 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 inhabi- 
 tants thereof : for in this land the Shining Ones commonly 
 walked, because it was upon the borders of heaven. In this 
 land also the contract between the Bride and the Bridegroom 
 was renewed : yea, here, " as the Bridegroom rcjoiceth over 
 the Bride, so did their God rejoice over them." Here they 
 had no want of corn and wine ; for in this place they met 
 abundance of what they had sought for in all their pilgrimages. 
 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 inha- 
 bitants of the country called them " the holy people, the re- 
 deemed of the Lord, sought out — " &c. (d) 
 
 * Sol. Song ii. 10—12. Isa. lxii. 4—12. 
 imitating the devil, the accuser of the brethren, in calumniating pious per- 
 sons, magnifying their imperfections, insinuating suspicions of them, and 
 aiming to confound all distinction of character among men ; we may safe- 
 ly 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 decided- 
 ly 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 apos- 
 tacy. 
 
 (d) The word Beulah signifies married; and the prophet, in the pas- 
 sage 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 ton ards 
 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 si- 
 milar triumphant joys. The communion of saints in prayer, praises, and 
 thanksgivings, with liberty and ardour, and hearts united in cordial love; 
 
The Pilgrims overcome with Delight. 203 
 
 Now, as they walked in this land, they had more rejoicing 
 than in parts more remote from the Kingdom 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 pre- 
 cious stones, also the streets thereof were paved with gold : so 
 that, by reason of the natural glory of the City, and the reflec- 
 tion of the sun beams 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." (e) 
 
 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 delights, and also for the solace of 
 Pilgrims.' — So the Gardener had them into the vineyards, and 
 bid them refresh themselves with the dainties ;* he also show- 
 
 * Deut. xxiii. 24. 
 the beauties of holiness, and the consolations of the Holy Spirit; the healing 
 beams of the Son of Righteousness, shining* by the sweet light of divine 
 truth upon the soul; exemptions from darkening temptations and harassing 
 doubts ; lively earnests and near prospects of heavenly felicity ; a cheer- 
 ing sense of communion with the heavenly host, in their fervent adora- 
 tions, 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, submis- 
 sion, confidence in God, hope, and the sweet exercise of tenderness, sym- 
 pathy, meekness, and humility, but little interrupted by the working of 
 the contrary evils : — these things seem to constitute the happy state here 
 represented. It is remarkable that the Psalms (which were intended, 
 among other uses, to regulate the devotions and experiences of believers) 
 abound at first with confessions, complaints, fears, and earnest cries of dis- 
 tress or danger; but towards the close become more and more the language 
 of confidence, gratitude and joy, and conclude with unmingled praises and 
 thanksgivings. 
 
 («) In the immediate view of heavenly felicity. Paul " desired to de- 
 part hence and be with Christ, as far better" than life ; and David " faint- 
 ed for God's salvation." In the lively exercise of holy affections, the be- 
 liever grows weary of this sinful world ; and loners to have his faith chang- 
 ed 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 
 contemplation of heavenly glory. 
 
2t>4 Angels meet them. 
 
 edthem there the King's walks and the arbours, where he de~ 
 lighted to be : and here they tarried and slept. 
 
 Now I beheld in my dream, that they talked more in their 
 sleep at this time than ever they did in all their joumej' ; 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 1 said, the reflection of the sun 
 upon the City, (for the City was pure gold*,) was so extreme- 
 ly glorious that they could not as yet with open face behold it, 
 but through an instrument made for that purpose. So 1 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 lodg- 
 ed, what difficulties and dangers, what comforts and pleasures, 
 they had met 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.' (g) 
 
 Christian then and his companion asked the Men to go 
 along with them : so they told them they would : but, said 
 they, ' You must obtain it by your own faith.' — So I saw in 
 my dream, that they went on together till they came in sight 
 of the Gate. 
 
 Now I further saw that betwixt them and the Gate was a 
 River ; but there was no Bridge to go over : the River was 
 very deep. At the sight therefore of this River, the 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 
 
 *Rev. xxi. 18. 2 Cor. iii. 18. 
 
 (/) Attendance on the putilic 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 hea- 
 venly joy ; and speaks freely and fervently of the love of Chriat 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 bold- 
 ness and earnestness, in urging others to mind the one thing needful. 
 
 is) 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 admi3~ 
 sion into the City, were the only difficulties that awaited the Pilgrims. 
 
River without a Bridge. 205 
 
 way to the Gate ? to which they answered, ' Yes ; but there 
 hath not any, save two, to wit, Enoch and Elijah, bean per- 
 mitted to tread that path since the foundation of the world, nor 
 shall until the last trumpet shall sound.' The Pilgrims then, 
 (especially Christian) began to despond in their minds, and 
 looked this way and that, but no way could be found by them, 
 by which they might escape the Ptiver. Then they asked the 
 Men ' If the waters were all of a depth?' They said, no ; 
 yet they could not help them in that case : ' For,' said they, 
 ' you 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 ; I 
 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 milk and honey.' And 
 with that a great darkness and horror fell upon Christian, so 
 that he could not see before him. Also he here in great measure 
 lost his senses, so that he could neither remember nor orderly 
 talk of any of those sweet refreshments, that he had met with 
 in the way of his pilgrimage. But all the words that he spake 
 still tended to discover that he had horror of mind, and hearty 
 fears that he should die in that River, and never obtain en- 
 trance in at the. Gate. Here also, as they that stood by per- 
 ceived, he was much in the troublesome thoughts of the sins 
 that he had committed, both since and before he began to be a 
 Pilgrim. (Ji) It was also observed, that he was troubled with 
 
 (Ji) Death is aptly represented by a deep River without a bridge, se- 
 parating the believer from his heavenly inheritance : as Joidon 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 crucifi- 
 ed, buried, risen, and ascended Saviour ; experience of his faithfulness and 
 love in times past; hope of an immediate entrance into his presence, 
 where temptation, conflict, sin and suffering will find no admission ; and 
 the desire of perfect Itnowledge, holiness and felicity, will reconcile the 
 
 18 
 
SOS Christian's Terrors in the River. 
 
 apparitions of hobgoblins and evil spirits : for ever and anon 
 he would intimite so much by words. Hopeful therefore 
 here had much ado to keep his hrother's head above water j 
 yea, sometimes he would be quite gone down, and then, ere a 
 while, rise up again half dead. Hopeful also would endeavour 
 to comfort him saying, ' Brother, I see the Gate, and men 
 standing by to receive us ;' but Christian would answer, ' It is 
 you, it is you they wait for ; you have been hopeful ever 
 since I knew you.' ' And so have you,' said he to Christian. 
 ; Ah, brother,' said he, ' surely if 1 was right, he would now 
 rise up 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 is no band 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 sign that God hath for- 
 saken you ; but are sent to try you, whether you will call to 
 
 mind to the inevitable stroke, aud sometimes give a complete victory over 
 r "sry 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 temper, even the believer will be pecu- 
 liarly liable to alarm and distress. His reflecting miud, 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. 
 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 %vhen forebodings to the con- 
 trary have troubled men during their whole lives : and this is so far gene- 
 ra!, that they best provide for a comfortable death, who most diligently 
 attend to the duties of their station, and the improvements 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 consola- 
 tion 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 blood of Christ, and the free mercy of God in him. 
 
Christian troubled by Evil Spirits. 207 
 
 mind that which heretofore you have received of his goodness, 
 and live upon him in your distresess.' 
 
 Then I saw in my dream, that Christian was in a muse a 
 while. To whom also Hopeful added this word, V Be of good 
 cheer, Jesus Christ maketh thee whole." And with that 
 Christian brake out with a loud voice, ' Oh, I see him again ! 
 and he tells me, " When thou passest through the waters, 
 will be with thee ; and through 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. Chris- 
 tian therefore presently found ground to stand upon, and so it 
 followed that the rest of the River was but shallow : thus, they 
 got over, (i) 
 
 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 spirits sent forth to minister for 
 those that shall be heirs of salvation." Thus they went along 
 towards the Gate. — Now you must note that the City stood 
 upon a mighty hill : but the Pilgrims went up that hill with 
 ease, because they had these two Men to lead them up by the 
 arms : also they had left their mortal garments behind them 
 m 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 regions 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. (&) 
 
 * Isa. xliii. 2. 
 
 (i) 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 be- 
 fore the fancy we cannot tell : but it is generally observed, that such pain- 
 ful 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. 
 
 (&) When " Lazarus died, he was carried by angels into Abraham's bo- 
 som ;" 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 
 
208 The Pilgrims mount zvith ease to the City, 
 
 The talk that they had with the Shining Ones was about the 
 glory of the place ; who told them, that the beauty and glory 
 of it was inexpressible. There, said they, is " The Mount 
 Zion, the heavenly Jerusalem, the innumerable company of 
 angels, and the spirits of just men made 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 w;;lk and talk shall be every day with the 
 King, even all the days of eternity.! There you shall not see 
 again sum things as you saw when you were in the lower re- 
 gion upon the earth, to wit, sorrow, sickness, affliction, and 
 death, " for the former things are passed away. "J You are 
 going now to Araham,to Isaac, and Jacob, and to the prophets, 
 men that God hath taken away from the evil to come, and that 
 are now " resting upon their beds, each one walking in his 
 righteousness." The men then asked, ' What must we do in 
 the holy place V 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 prayer*, and tears, and sufferings, for the 
 King, by the waj r .§ In that place you must wear crowns of 
 gold, and enjoy the perpetual sight and vision of the Holy 
 One, for there " ) r ou shall see Him as he is.'Vi 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 
 shali 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 shall have a voice 
 
 * Heb. xii. 22—24. t Rev. ii. 7. iii. 4. xxii. 5. % Isa. lxv. 16. 
 b Gal. vi.7, 8. || 1 John, iii. 2. 
 from modern customs ; but in all other respects it is entirely scriptural, 
 and very intelligible and animating to the spiritual mind. 
 
They are conducted and welcomed by Angels. 209 
 
 in that judgment, because they were his and your enemies. 
 Also when he shall again return to the City, you shall go too 
 with sound of trumpet, and be ever with him.'* 
 
 Now, while they were thus drawing towards the Gate, be- 
 hold 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 Re- 
 deemer 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."t 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,) continu ally 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 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 of their melodious notes. Here 
 also they had the City itself in view : and they thought they 
 heard all the bells therein to ring, to welcome them thereto. 
 But above all, the warm and joyful thoughts that they had 
 about their own dwelling there with such company, and that 
 for ever and ever. Oh ! by what tongue or pen can their glori- 
 ous joy be expressed ? — Thus they came up to the Gate. 
 
 Now, when they were come up to the Gate, there was 
 written over it, in letters of gold, " Blessed are they that do 
 
 * Thess. iv. 13— 17. Jude 14, 15. Dan. vii. 9, 10. 1 Cor. vi. 2,3. 
 ' t Rev. xix. 9. 
 
 Dd 18* 
 
219 They enter the City in Triumph. 
 
 his commandments, that they may have right to the tree of 
 life, and may enter in through the gates into the city."* (Z) 
 
 Then I saw in my dream that the Shining Men bid them 
 call at the Gate ; the which when they did, some from above 
 looked over the Gate, to wit, Enoch, Moses, and Elijah, &c. 
 to whom it was said, ' These Pilgrims are come from the City 
 of Destruction, for the love that they bear to the King of this 
 place. ;' and then the pilgrims gave in unto them each man his 
 certificate, which they had received in the beginning : those 
 therefore were carried in to the King, who, when he had read 
 them, said, ' Where are the men ?' to whom it was answered, 
 ' They are standing without the Gate,' The King then com- 
 manded to " open the Gate, that the righteous nation," said he, 
 *• that keepeth truth may enter in."| 
 
 Now I saw in my dream, that these two men went in at the 
 Gate ; and, lo ! as they entered, they were transfigured ; and 
 they had raiment put on that shone like gold. There was 
 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 1 heard in my dream that all the bells in the City 
 rang again for joy, and that it was said unto them, " Enter ye 
 into the joy of your Lord." I also heard the men them- 
 selves, that they sang with a loud voice, saying, " Blessing, 
 and honour, and glory, and power, be to Him that sitteth upon 
 the throne, and to the Lamb for ever."J 
 
 Now, just as the Gates were opened to let in the men, I 
 looked after them, and behold the City shone like the sun ; 
 the streets also were paved with gold ; and in them walked 
 many men with crowns on their heads, palms in their hands, 
 and golden harps, to sing praises withal. 
 
 There were also of them that had wings, and they 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. 
 
 * Rev. xxii. 14. t Isa. xxvi. 2. $ Rev. v. 13, 14. 
 (/) The commandments of God, as given to sinners under a dispensa- 
 tion of mercy, call them to repentance, faith in Christ, and the obedieace 
 of fai'h and love ; the believer habitually practises according to these 
 commandments, Irom the time of his receiving Christ for salvation ; and 
 this evidences his interest in all the blessings of the new covenant, and 
 proves that he has a right through grace to the heavenly inheritance. — 
 May the writer of these remarks, and every reader, have such '' an abun- 
 dant entrance,'' as is here described, " into the everlasting kingdom of out 
 Lord and Saviour Jesus Christ !" 
 
Ignorance ferried over by Vain-Hope. 211 
 
 Now, while I was gazing upon all these things I turned my 
 head to look back; arid saw Ignorance come up to the River- 
 side : but he soon got over, and that without half the difficul- 
 ty which the other two men met with. For it happened that 
 there was then in that place one Vain-hope, a ferry-man, that 
 with his boat helped him over ; so he, as the other I saw, did 
 ascend the hill to come up to the Gate ; only he came alone ; 
 neither did any man meet him with the least encouragement. 
 When he hadcome up to the Gate, he looked up to the writing 
 that was above, and then began to knock, supposing that en- 
 trance should have been quickly administered to him : but 
 he was asked by the men that looked over the top of the Gate, 
 1 Whence come you? And what would you have?' He an- 
 swered, ' I have ate and drunk in the presence of the King, 
 and he has taught in our streets.' Then they asked him for 
 his Certificate, that they might go 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 conduct- 
 ed Christian and Hopeful to the City, to go out and take Ig- 
 norance, 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, (m) 
 
 So I awoke, and beheld it was a dream. 
 
 (m) We frequently hear of persons that have lived strangers to evangelical 
 religion, and the power of godliness, dying with great composure and resig- 
 nation : and such instances are brought forward as an objection to the neces- 
 sity of faith, or of a devoted life. But what do they prove ? What evidence is 
 theie, that such men are saved 1 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 ne- 
 glected 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 measure 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 tlie gospel, is far more suited to their case, and more likely to 
 be the effect of spiritual illumination. But when a formnl visit from a minister 
 of any sect, a few general questions, and a prayer, (with or without the sa- 
 crament.) 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 tnat is here described. From such delusions, good Lord, deliver 
 us. Amen. 
 
 END OF PART I 
 
PILGRIM'S PROGRESS. 
 
 P A R T II. 
 
 COURTEOUS COMPANIONS, 
 
 SOME time since, to tell yon a dream that I had of Chris- 
 tian the Pilgrim, and of his dangerous journey towards' the 
 Celestial Country, was pleasant to me and profitable to you. 
 I told you then also what I saw concerning his wife and chil- 
 dren, 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 destruc- 
 tion, which he feared would come by staying with them in the 
 City of Destruction. Wherefore, as I then showed you, he 
 left them and departed, (a) 
 
 Now it hath happened, through the multiplicity of business, 
 that I have been much hindered and kept back from my wont- 
 ed travels into those parts where he went ; and so could not, 
 till now, obtain an opportunity to make further inquiry after 
 whom he left behind, that I might give you an account of them. 
 But, having had some concerns that way of late, I went down 
 again thitherward. Now having taken up my lodging in a 
 wood, about a mile off the place, as 1 slept I dreamed again. 
 
 And, as I was in my dream, behold, an aged gentleman 
 came by where I lay ; and because he was to go some part of 
 the way that 1 was travelling, methought I got up and went 
 
 (o) It ha? been before observed, That the first part of ' The Pilgrim's 
 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 
 mors interesting instructions of the preceding part. In general, the lead- 
 in? incidents may he 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. 
 
214 Sagacity gives an account 
 
 with him. So, as we walked, and as travellers usually do, I 
 was as if we fell into a discourse, and our t;ilk happened to be 
 about Christian and his travels : for thus I began with the old 
 man : 
 
 ' Sir,' said I, ' what Town is that there below, that lieth on 
 the left-hand of our way ?' 
 
 Then said Mr. Sagacity, (for that was his name,) ' It is the 
 City of Destruction, a populous place, but possessed with a 
 very ill-conditioned and idle sort of people.' 
 
 ' I thought that was that City,' quoth 1, ' I went once my- 
 self through that Town ; and th^efore I know that this report 
 you give of it is true.' 
 
 Sag. Too true ! I wish I could ^peak truth in speaking bet- 
 ter 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 in this Town, (whose name was 
 Christian.) that went on a pilgrimage up towards the higher 
 regions ?' 
 
 Sag. Hear of him ! Ay, and I also heard of the 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 1 may say, that 
 this 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 he is highly commended of all. 
 For it is said he lives bravely where he is : yea, many of 
 them that are resolved never to run his hazards, yet have 
 their mouths water at his gains. 
 
 ' They may.' quoth I, ' well think, if they think any thing 
 that is true, that he liveth well where he is ; for he now lives 
 at and in the Fountain of life, and has what he has without la- 
 bour and sorrow, for there is no grief mixed therewith. But 
 pray, what talk have the people about him ?' 
 
 Sag. Talk ! the people talk strangely about him : some say, 
 that he now walks in white ;* that he has a chain of gold 
 about his neck ; that he has a crown of gold, beset with 
 pearls, upon his head : others say, that the Shining Ones that 
 
 * Rev. iii. 4. vi. 11. 
 
Of Christian's Adventures. 215 
 
 sometimes showed themselves to him in his journey, are be- 
 come 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 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 deri- 
 sion, when they perceived that he would be a Pilgrim.! 
 
 For they say, that now he is so in the affections of his Prince, 
 and that his Sovereign is so much concerned with the indigni- 
 ties that were cast upon Christian, when he became a Pilgrim, 
 that he will look upon all as if done to himself: and no mar- 
 vel, for it was for the love that he had to his Prince, that he 
 ventured as he did. J (&) 
 
 ' I dare say,' quoth 1, ' I am glad of it ; I am glad for the 
 poor man's sake, for that now he has rest from his labour, § 
 and for that he now reaps -the benefits of his tears with joy ;|| 
 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 coun- 
 try ; who can tell but that it may work some good effect on 
 
 * Zech. iii. 7. t Jude 14, 15. 
 $ Luke s. 16. § Rev. xiv. 13. || Psa. cxxvi. 5, 6. 
 
 (b) Christians are the representatives on earth of the Saviour and 
 Judge of the world ; and the usage they meet with, whether good or bad, 
 commonly originates in men's love to him, or contemptuous enmity against 
 him. The decisions of the great day therefore will be made, with an 
 especial reference to this evidence of men's faith or unbelief. Faith works 
 by love of Christ, and of his people for his sake, which influences men to 
 self-denying kindness towards the needy and dislressed of the flock. 
 Where tiiese fruits are totally wanting, it is evident there is bo love of 
 Christ, and consequently no faith in him, or saltation 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 Chris', and expose the condemned 
 sinner to more aggravated misery. Indeed, it often appears after the 
 death oi consistent Christians, that the consciences of their most scornful 
 opposers secretly favoured them : it mus.t then surely be deemed the wisest 
 conduct by every reflecting person, to " let these men alone, — lest haply 
 he should be found to fight against God." 
 
216 Christian's wife and children become Pilgrims. 
 
 some that are left behind ? — But pray, Sir, while it is fresh in 
 my mind, do you hear any thing of his wife and children ? 
 Poor hearts, I wonder in my mind what they do. 
 
 Sag. Who ?.Christi ma and her sons? They are like to do 
 as well as did Christian himself; for though they all played 
 the fool 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 chil- 
 dren and all ?' 
 
 Sag. It is true : I can give you an account of the matter : 
 for I was upon the spot at the instant, and was thoroughly ac- 
 quainted with the whole affair. 
 
 ' Then.' said I, ' miy a man report it for a truth V 
 
 Sag. You need not fear to affirm it : I mean, that they are 
 all gone on pilgrimage, both the good woman and her four 
 boys. And being we are, as I perceive, going some consi- 
 derable way together, I will give you an account of the whole 
 matter. 
 
 This Christiana, (for that was her name from the day that 
 she with her children betook themselves to a Pilgrim's life,) 
 after her husband was gone over the River * and she could hear 
 of him no more, her thoughts began to work in her mind. 
 
 First, for that she had lost her husband, and for that the 
 loving bond of that relation w is 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 remem- 
 brance of the loss of loving relations. This, therefore, of her 
 husband, did cost her many a tear. But this was not all, for 
 Christiana did fdso b^gin to consider with herself, whether her 
 unbecoming behaviour towards her husband was not one cause 
 th it 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 bid lo id 
 her with guilt. She was moreover much broken with calling 
 to remembrance the restless groans, the brinish tears, and self- 
 bemoaning of her husband, and how she did harden her heart 
 against all his entreaties, and loving persuasions, of her and 
 her sons, to go with him : yea. there was not any thinsj that 
 
 * Part i. p. 205—207. 
 
Christiana is admonished by Dreams. 217 
 
 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 fl ish of lightning, and rent the caul of her heart in sun- 
 der ; especially that bitter outcry of his, " What shall I do to 
 be saved ?" did ring in her ears most dolefully.* 
 
 Then said she to her children, ' Sons, we are all undone. 
 I have sinned away your fdther, and he is gone : he would 
 have had us with him, but I would not go myself: I also have 
 hindered you of lite.' With th it the boys fell into tears, and 
 cried to go after their father. ' Oh ! said Christiana, that it 
 had been but our lots to go with him ; then it had fared well 
 with us, beyond what it is like to do now. For though 1 for- 
 merly foolishly imagined concerning the troubles of your fa- 
 ther, that they proceeded of a foolish fancy that he had, or 
 for that he was over-run with mel mcholy humours : yet now 
 it will not out of ray mind, but that they sprang from another 
 cause ; to wit, for that light of life was given him ;| by the 
 help of which, as I perceive, he his escaped the snares of 
 death.' Then they wept all again, and cried out, ' Oh, wo 
 worth the day !' (c) 
 
 The next night Christiana had a dream ; and behold, she 
 saw as if a broad parchment was opened before her, in which 
 were recorded the sum of her ways, and the crimes, as she 
 thought, looked very black upon her. Then she cried out 
 aloud in her sleep, " Lord, have mercy upon me a sinner :"J 
 — and the little children heard her. 
 
 After this, she thought she saw two very ill-favoured ones 
 standing by her bed-side, and saying, ' What shall we do with 
 
 * Part i. p. 19 — 12. t John viii. 12. % Luke xvni - 13 - 
 fc) 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 chil- 
 dren, 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 expected: the recollection of unkind behaviour to such valuable 
 friends, and of the pains taken to harden the hearts against their affection- 
 ate admonitions, sometimes lies heavy on the conscience ; and thus the 
 prayers of the believer for his children or other relatives, are frequently 
 answered after his death. And when some of them begin to inquire, 
 " What must we do to be saved?" these will become zealous instruments 
 in seeking the conversion of those, whom before they endeavoured to 
 prejudice against the ways of God. 
 
 Ee t 9 
 
218 Secret visits Christiana. 
 
 this woman ? for she cries out for mercy waking and sleeping : 
 if she be suffered to go on as she begins, we shall lose her as 
 we have lost her husband. Wherefore we must, by some 
 way, seek to take her off from the thoughts of what shall be 
 hereafter, else all the world cannot help but she will become a 
 Pilgrim.' (d) 
 
 Now shj 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 husband in a place of 
 bliss among many immortals, with a harp in his hand, standing 
 and playing upon it before One that sat on a throne, with a 
 rainbow about his head. She saw also, as if he bowed his 
 head with his face towards the paved work that was 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 on this house.' The which 
 when he had done, he said, ' Christiana, knowest thou where- 
 fore I am come ?' Then she blushed and trembled, also her 
 heart began to wax warm with desires to know from whence 
 he came, and what his errand was to her. So he said unto 
 her, ' My name is Secret ; I dwell with those that are high. 
 It is talked of, where I dwell, as if thou hadst a desire to go 
 thither : also there is a report, that thou art aware of the 
 
 (d) The mind, during sleep, is often occupied about those suhjects that 
 have most deeply engaged trie akn.i thoughts : and it sometimes pleases 
 God to make use of idfas thus suggested, to i nfiuence the conduct by ex- 
 oiting fears or hopes. Provided an intimation be scriptural, and the ef- 
 fect 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 con- 
 clusions in respect of their acceptance or duty ; to determine the truth of 
 eertain doctrines ; to prophecy, or to discover hidden things, by dreams 
 or visions of any kind ; they then become a very dangerous and disgrace- 
 ful species of enthusiasm. Whatever means are employed, conviction of 
 sin and a deposition earnestly to cry for m~rcy, are the work ol the Holy 
 Spirit in the heart; and on the other hand, the powers of darkness will 
 surely u«e every effort and stratagem to take off inquirers from thus 
 earnestly seeking the salvation of God. 
 
He encourages and advises Her. 219 
 
 evil thou 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 Merciiul One has sent me to tell 
 thee, that he is a God ready to forgive, and that he taketh de- 
 light 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.' 
 
 Christiana, at this was greatly abashed in herself, and bow- 
 ed her head to the ground. This Vision proceeded, and said, 
 ' Christiana, here is also a letter for thee, which I have brought 
 from thy husband's King ;' so she took it and opened it, but it 
 smelt after a manner of the best perfume.* Also it was writ- 
 ten in letters of gold. The contents of the letter were these : 
 ' that the King would have her do as did Christian her hus- 
 band '; for that was the only way to come to his City, and to 
 dwell in his presence with joy for ever.' At this the good 
 woman was quite overcome : so she cried out to her Visiter, 
 ' Sir, will you carry me and my children with you, that we 
 may also go and worship the King V (e) 
 
 * Sol. Song i. 3. 
 (e) " The secret of the Lord is with them that fear him." The intima- 
 tions given by Secret seems to represent the silent teaching of the Holy 
 Spirit, by which the true meaning of the Scriptures is discovered, and the 
 real grounds of encouragement brought to the penitents notice or recol- 
 lection. Thus he learns that the way of salvation is yet open to him : and 
 the invitations of the gospel prove more fragrant and refreshing than the 
 most costly ointment, and more precious than the gold Gf Ophir. It is ob- 
 servable 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, notwithstanding her pertiuacious unbelief in the preceding part 
 of her life. Thus, without seeming to have intended it, the author hath 
 stated the scriptural medium between the extremes which have been con- 
 tended for with great eagerness and immense mischief in modern days ; 
 while some maintain, that sinners should not be invited to come to Christ, 
 or commanded to repent and believe the gospel ; and others that they 
 should be urged to believe at once, with full assurance, that all the bles> 
 sings of salvation belong to them, even previously to repentance, or works 
 meet for repentance ! 
 
220 Oiristiana speaks io her Son, 
 
 Then said the Visiter, ' Christiana, the bitter is before the 
 sweet.' Thou must, through troubles, as he did that went be- 
 fore thee, enter this Celestial City, (f) Wherefore I advise 
 thee to do as did Christi in thy husband ; go to the Wicket- 
 gate yonder over the pi un ; for that st aids in the head of the 
 way up which thou must go, and I wish thee all good speed. 
 Also I advise thee, that thou put this letter in thy bosom ; that 
 thou read therein to thyself, and to thy children, until they 
 hive got it by heart ; for it is one of the songs that thou must 
 sing while in this house of thy pilgrimage :* also this thou must 
 deliver in at the far Gate. 
 
 Now I saw in my dream, that this old Gentleman as he told 
 me the story, did himself seem to be greatly affected there- 
 with. He moreover proceeded and said : So Christiana call- 
 ed her sons together, and began thus to address herself unto 
 them : ' My sons, I have as you may perceive, been of late 
 under much exercise in my soul about the death of your 
 father : not for that I doubt at all of his happiness ; for I am 
 satisfied now that he is well. I have been also much affected 
 with the thoughts of mine own estate and your's. which I 
 verily believe is by nature miserable. My carriage also to 
 your father in his distress is a great load to my conscience : 
 for I hardened both my heart and your's against him and re- 
 fused to go with him on pilgrimage/ 
 
 * Psa. cxix. 54. 
 CO " Through much tribulation we must enter into the kingdom of 
 God!" Habitual sen-denial, even in things lawful in themselves, yet in 
 many cases inexpedient, mortification of our sinful inclinations, inward 
 conflicts, the renunciation of worldly iut^rcsts and connexions, the scorn 
 and hatred of the >vorld, 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 povertv, persecution, or seasons ol 
 public calamity, may enhance these tribulations. If a man, therefore, 
 meet with nothing bitter, in consequence of his religious profession, he has 
 grent reason to suspect that he is not in the narrow way ; yet many argue 
 against themselves, on account of those very trials, which are a favoura- 
 ble token in their behalf. But, on the other hand, the believer has " a 
 joy that a stranger intermeddleth not with," which counterbalanceth all 
 his sorrows so Slat even in this life he possesses more solid satisfaction 
 than they do, who choose the road to destruction from fear of the difficul- 
 ties attending the way of life. Satan is, however, peculiarly successful in 
 persuading men, that religion, the very ess-nce of heavenly happiness, 
 will make them miserable on earth ; and that sin, the source of all the 
 mi=ery in the universe, will make them happy ! By such manifest lies does 
 fins old murderer support his cause I 
 
She is sorely afflicted. 221 
 
 » The thoughts of these things would now kill me outright, 
 but for that 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 
 us 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 the Visiter bid 
 them farewell : and they began to prepare to set out for their 
 journey. 
 
 But while they were thus about to be gone, two of the wo- 
 men that were Christiana's neighbours came up to her house, 
 and knocked at the door. To whom she said as before. At 
 this the women were stunned ; for this kind of language they 
 used not to hear, or to perceive to drop from the lips of Chris- 
 tiana. 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 V 
 
 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 gone back for 
 fear of the lions.*) 
 
 Tim. For what journey, I pray you ? 
 
 Chr. Even to go after my old husband. — And with that she 
 fell a weeping. 
 
 Ti,n. I hope not so, good neighbour ; pra}', for your poor 
 children's sake, do not so unwomanly cast away yourself. 
 
 Chr. Nay, my children shall go with me, not one of them is 
 willing to stay behind. 
 
 Tim. 1 wonder in my heart, what or who has brought you 
 into this mind ! 
 
 Chr. Oh neighbour, knew you but as much as I do, I doubt 
 not but that you would go along with me. 
 
 Tim. Pr'ythee, what new knowledge hast thou got, that 
 so worketh off thy mind from thy friends, and that tempteth 
 thee to go nobody knows where ? 
 
 Then Chi'istiana replied, I have been sorely afflicted since 
 my husband's departure from me ; but especially since he 
 
 * Part i. p. 58, 
 19* 
 
222 Mercy inclines to accompany Christiana. 
 
 went over the Puver. But that which trcmbleth me most, is 
 my churlish carriage to him, when he was under his distress. 
 Besides, I am now as he was then ; nothing will serve me, 
 but going on pilgrimage. I was a 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 
 palaces on earth, if compared, seems to me but as a. dung- 
 hill.* The Prince of the Palace has also sent for me, with 
 promises of entertainment, if I shall come to him ; his Mes- 
 senger was here even now, and brought me a letter, which 
 invites me to come. — And with that she plucked out her 
 letter, and read it, and said to them, what now will you sav to 
 this? 
 
 Tim. Oh, the madness that has possessed thee and thy 
 husband ! to run yourself 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 neigh- 
 bour Obstinate can yet testify, for he went along with him ; 
 yea, and Pliable too, until they, like wise men, were afraid to 
 go any further.! We also heard, over and above, how he 
 met with the lions, Apollyon, the Shadow of Death, and many 
 other things. Nor is the danger that he met with at Vanity- 
 Fair to be forgotten by thee. For if he, though a man, was so 
 hard put to it, what canst thou, being a poor woman, do ? 
 Consider also, that these four sweet babes are thy children, 
 thy flesh and thy bones. Therefore, though thou shouldst be 
 so rash as to cast away thyself; yet for the sake of the fruit of 
 thy body, keep them at home. 
 
 But Christiana said unto her, Tempt me not, my neighbour : 
 I have now a price put into my hand to get gain, and I should 
 be a fool of the greatest sort, if I should have no heart to 
 strike in with the opportunity. And for that you tell me of all 
 these troubles that 1 am like to meet with in the way ; they 
 are so far from being to me a discouragement, that they show 
 I am in the right. The bitter comes 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 be- 
 gone, and do not disquiet me farther. 
 
 Then Timorous also reviled her, and said to her fellow^ 
 
 * 2 Cor. v. 1—4. + Part i. p. 22—27. 
 
Timorous tells her Neighbours about Christiana. 223 
 
 * Come, neighbour Mercy, let us leave her in her own hands, 
 since she scorns our counsel and company.' But Mercy was at a 
 stand, and could not so readily comply with her neighbour ; 
 and that for a two-fold reason.— 1st. Her bowels yearned over 
 Christiana. So said she within herself, ' If my neighbour will 
 needs be gone, I will go a little way with her, and help her.'' — 
 2dly. Her bowels yearned over her own soul ; for what 
 Christiana had said, hid taken some hold upon her mind. 
 Wherefore she said within herself again, ' I will have yet 
 more talk with this Christiana ; and, if I find truth and life in 
 what she shall say, myself with my heart shall also go with 
 her/ (g) Wherefore Mercy began thus to reply to her neigh- 
 bour Timorous. 
 
 Mer. Neighbour, I did indeed come with you to see Chris- 
 tiana this morning: and, since she is, as you see, taking her 
 last farewell of this country, I think to walk this sun-shiny 
 morning a little 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 out of danger, 
 we are oui , but, when we are in, we are in. So Mrs. Tim- 
 orous returned to her house, and Christiana betook herself to 
 her journey. But, when Timorous was got home to her 
 house, she sends for some of her neighbours, to wit, Mrs. 
 Bat's-eyes, Mrs. Inconsiderate, Mrs. Light-mind, and Mrs. 
 Know-nothing. So, when they were come to her house, she 
 falls to telling of the story of Christiana, and oi her intended 
 journey. And thus she began her tale — 
 
 Neighbours, having but little to do this morning, I went to 
 give Christiana a visit ; and, when I came at the door, I 
 knocked, as you know it is our custom : and she answered, 
 'If you come in God's name, come in.' So in I went, think- 
 
 (g) The very things which excite the ra^e and scorn of some persons, 
 penetrate the hearts and consciences of others. Thus the Lord makes 
 one to differ from another, by preparing the heart to receive (he good seed 
 oi divine truth, which is sown in it; yet every one willingly chooses the 
 way he takes, without any constraint or hindrance, except his own pre- 
 vailing dispositions. This consideration gives the greatest encouragement 
 to the use of all proper means, in order to influence sinners to chouse the 
 good part : for who knows but the most obvious truth, warning, or exhor- 
 tation, given ;n the feeblest manner, may reach the conscience of a child, 
 relative, neighbour, enemy, or even persecutor; when the most convinc- 
 ing and persuasive discourses of eloquent and learned teachers have failed 
 to produce any effect. 
 
224 Tlie discourse of the Party. 
 
 ing 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 husb md. She told me also a dream that she had, and how 
 the King of the Country where her husband was, had sent her 
 an inviting letter to come thither 
 
 Then said Mrs. Know-nothtng, And, what, do you think she 
 will go ? 
 
 Tim. Ay, go she will, whatever come on't ; and methinks 
 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 for 
 asmuch as it doth, it makes the sweet the sweeter.' 
 
 Mrs. Bafs-eyes. Oh this blind and foolish woman ; and will 
 she not take warning by her husband's afflictions ? For my 
 part, I see, if he were here again, he would rest him content 
 in a whole skin, and never run so many hazards for nothing. 
 
 Mrs. Inconsiderate also replied, saying, * Away with such 
 fantastical fools from the Town : a good riddance, for my part, 
 I say of her ; should she stay where she dwells, and retain this 
 mind, who could live quietly by her ? for she will either be 
 dumpish or unneighbourly, to talk of such matters as no wise 
 body can abide. Wherefore for my part, 1 shall never be sor- 
 ry 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 yesterd y at Madam Wanton's,* 
 where we were as merry as the maids. For who do you think 
 should be there, but I and Mis. Love-the-flesh, and three or 
 four more, with Mr. Lechery, Mrs. Filth, and some others: 
 so there we had music and dancing, and what else was meet to 
 fill up the pleasure. And, 1 dare say my lady herself is an ad- 
 mirable well-bred gentlewoman, and Mr. Lechery is a pretty 
 fellow.' (/*) 
 
 By this time Christiana was got on her way, and Mercy 
 
 * Parti, p. 95. 
 (Ji) This dialogue, by the names, arguments and discourse introduced 
 into it, shows what kind o persons they in general are, who despise and 
 revile all those that fear God and seek the salvation of their souls ; from 
 
Mercy goes with Christiana. 225 
 
 went along with her : so as they went, her children being 
 there also, Christiana began to discourse. ' And, Mercy,' said 
 Christiana, ' I take this as an unexpected favour, that thou 
 shouldst set foot out of doors with me to accompany me a little 
 in my way.' 
 
 Then said young Mercy, (for she was but young,) ' If I 
 thought it would be to purpose to go with you, I would never 
 go near the Town.' 
 
 ' Well, Mercy,' said Christiana, ' cast in thy lot with me, I 
 well know what will be the end of our pilgrimage ; my hus- 
 band 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 betwixt thee 
 and me : only go along with me.' (i) 
 
 what principles, affections, and conduct such opposition springs ; and on 
 what grounds it is maintained. Men of the most profligate characters, 
 who never studied or practised religion in their lives, often pass sentence 
 on the sentiments and actions of pious persons, and decide in the most dif- 
 ficult controversies, without the least hesitation ; as if they knew the most 
 abstruse subjects by instinct or intuition, and were acquainted with the 
 secrets of men's hearts ! These presumers should consider, that they must 
 be wrong, let who will be right ; that any religion is as good as open im- 
 piety and profligacy ; and that it behooves 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 con- 
 ferred upon them, should not disquiet themselves about the scorn and cen- 
 sure of such persons, but learn to pray for them, as entitled to their com 
 passion, even more than their detestation. 
 
 (i) There are remarkable circumstances attending the conversion of 
 some persons, with which others are wholly unacquainted. The singular 
 dispensations 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 are therefore sometimes apt to conclude, that they have 
 never been truly awakened to a concern about their souls : and this dis- 
 couragement is often increased by the discourse of such religious charac- 
 ters, as lay great stress on the circumstances attending conversion. These 
 misapprehensions, however, are best obviated, by showing that " the Lord 
 delighteth in mercy ;" 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 hia Son, shall assuredly be saved. 
 
 Ff 
 
226 Mercy goes with Christiana. 
 
 Mer. But how shall I be ascertained, that I also shall be en- 
 tertained 1 Had I this hope 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. 
 
 Chr. Well, loving Mercy, I will tell thee what thou shalt 
 do ; go with me to the Wicket-gate, and there I will further 
 inquire for thee ; and, if there thou shalt not meet with en- 
 couragement, 1 will be content that thou shalt return to thy 
 place ; I also will pvy thae for thy kindness which thou show- 
 est 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 fol- 
 low ; and the Lord grant that my lot may there fall, even as 
 the. King of heaven shall have his heart upon me. 
 
 Christiana was then glad at heart ; not only that she had a 
 companion, but also for that she had prevailed with this poor 
 maid to fall in love with her own salvation. So they went on 
 together, and Mercy began to weep. Then said Christiana, 
 * Wherefore weepeth my sister so V 
 
 * Alas !' said she, ' who can but lament, that shall but rightly 
 consider what a state and condition my poor relations are in, 
 that yet remain in our sinful Town : and that which makes my 
 grief the more, is, because they have no instruction, nor any 
 to tell them what is to come.' 
 
 Chr. Bowels become Pilgrims : and thou doest for thy 
 friends, as my good Christian did for me when he left me ; 
 he mourned for that I would not heed nor regard him ; but his 
 Lord and our's did gather up his tears, and put them into his 
 bottle ; and now both I and thou, and these my sweet babes, 
 are reaping the fruit and benefit of them. 1 hope, Mercy, 
 that these tears of thine will not be lost ; for the truth hath 
 said, that, " They that sow in tears shall reap in joy" and 
 singing. And " He that goeth forth and weepeth, bearing pre- 
 cious seed, shall doubtless come again with rejoicing, bringing, 
 his sheaves with him."* 
 
 Then said Mercy, 
 
 ' Let tbe Most Blessed be my Guide, 
 
 IFt be his blessed will, 
 Unto his Gate, into his Fold, 
 
 Up to his holy Hill : 
 
 * Ps a-cxxyi. 5, 6. 
 
They come to the Slough of Despond. 227 
 
 And let him never suffer me 
 
 To swerve or turn aside 
 From his free grace and holy ways, 
 
 Whate'er shall me betide. 
 And lethm 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 Chris- 
 tiana came to the Slough of Despond,* she began to be at a 
 stand ; ' For,' said she, ' this is the place in which my dear 
 husband had like to have been smothered with mud.' She 
 perceived, also, that notwithstanding the command of the King 
 to make this plaee for Pilgrims gpod, yet it was rather worse 
 than formerly. So I asked if that was true ? Yes, said the 
 old gentleman, too true ; for many there be, that pretend to 
 be the King's labourers, and say they are for mending the 
 King's highways, that bring dirt and dung instead of stones, 
 and so mar instead of mending, (k) Here Christiana there- 
 fore, and her boys, did make a stand : but, said Mercy, 
 Come, let us venture ; only let us be wary.' Then they 
 
 * Part i. p. 27, 29. 
 (fc) The author seems to have obsgrved a declension of evangelical re- 
 ligion, subsequent to the publication of his original Pilgrim. Probably 
 he was grieved to find many renounce or adulterate the gospel, by substi- 
 tuting plausible speculation?, 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 represent- 
 ing the preparation of heart requisite to a sincere acceptance of free sal- 
 vation 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 misapprehen- 
 sions, the passage over the Slough is made worse, and they occasion mani- 
 fold discouragements to awakened sinners, even to this day. For, as the 
 promists, strictly speaking, belong only to believers ; if invitations and ex- 
 hortations 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 awa- 
 kened 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 lend their 
 assistance, in mending the road across the Slough ; but let them take care 
 that they use none but scriptural materials, or they will make bad worse. 
 
228 Slough of Despond worse than before. 
 
 looked well to sheir steps, and made a shift to get staggering 
 
 over. 
 
 Yet Christiana had like to have heen in, and that not once or 
 twice. — Now they had no sooner got over, hut they thought 
 they heard words that said unto thern, " Blessed is she that 
 believed, for there shall be a performance of what has been 
 told her from the Lord."* 
 
 Then they went on again ; and said Mercy to Christiana, 
 * Had I as good ground to hope for a loving reception at the 
 Wicket-gate, as you, I think no Slough of Despond could dis- 
 courage 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 <gnd. For it cannot be imagined, 
 that the people that 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 trou- 
 bles and afflictions, they can possiblv assault us with that hate 
 us.' (I) 
 
 And now Mr. Sagacity left me to dream out my dream by 
 myself. Wherefore, methought I saw Christiana, and Mercy, 
 and the boys, go all of them up to the Gate : to which 
 when they came, they betook themselves to a short debate, 
 about how they must manage* their calling at the Gate ; and 
 what should be said unto him that did open unto them ; so it 
 was concluded, since Christiana was the eldest, that she should 
 knock for entrance, and that she should speak to him that ciid 
 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 the}' heard 
 as if a dog came barking upon them ; a dog, and a great one 
 too ; and this made the women and children afraid. >.'or 
 durst they for a while to knock any more, for fear the mastiff 
 should fly upon them, how therefore they were greatly 
 tumbled up and down in their minds, and knew not what to do : 
 
 * Luke i. 45. t Part i. p. 39—43. 
 
 (t) Some persons are discouraged by recollecting; past sins, and imagin- 
 ing them too heinous to be forgiven ; while others disquiet themselves by 
 the apprehension, that they have never been truly humbled and convert- 
 ed. Inded 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 weak- 
 ness of the human mind, the abiding effects of peculiar impressions, the 
 remains of unbelief, and the artifices of Satan. 
 
3?3Xi c-ieim?? .til o lkr b V s ; s ., 
 
 !CliL*iMi : ana anil: Sker CkiliH'en. at live Oat* 
 
 IScyer&SiQ) Sculp. 
 
Christiana ana her sons enter the Gate. 229 
 
 knock they durst not, for fear of the dog ; go hack they durst 
 not, for fear the Keeper of the Gate should espy them as they 
 went, and so be offended with them ; at last they thought of 
 knocking again, and knocking more vehemently than they did 
 at first. Then said the Keeper of the Gate, ' Who is there ?' 
 So the dog left oil to bark, and he opened unto them, (in) 
 
 Then Christians 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 Chris- 
 tian did come, and upon the same errrand as he ; to wit, to 
 be, if it shall please you, graciously admitted, by this Gate, 
 into the way that leads into the Celestial City. And I answer, 
 my Lord, in the next place, that I am Christiana, once the wife 
 of Christian, that now is gotten above. 
 
 With that the Keeper of the Gate did marvel, saying, is 
 she now become a pilgrim, that but a While ago abhorred that 
 life V 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 said also, 
 " Suffer the little children to come unto me ;" and with that 
 he shut up the Gate. This done, he called to a trumpeter 
 that was above over the Gate, to entertain Christiana with 
 shouting and sound of trumpet, for joy. So he obeyed, and 
 sounded, and filled the air with his melodious notes. 
 
 Now all this while poor Mercy did stand without, trembling 
 and crying for fear that she was rejected. But when Christi- 
 ana, had gotten admittance for herself and her boys, then she 
 began to make intercession for Mercy. 
 
 And she said, My Lord, I have a companion of mine that 
 stands yet without, that is come hither upon the same account 
 as myself: one that is much dejected in her mind, for that she 
 comes, as she thinks, without sending for : whereas I was 
 sent to by my husband's King to come. 
 
 (wi) The greater fervency new converts manifest in prayer for them- 
 selves 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 de- 
 sist: and doubtless 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 cannot long prevent earnest cries for mercy ; nay, they will 
 eventually reader them more fervent aud important than ever. 
 
230 Mercy is admitted and comforted. 
 
 Now Mercy began to be very impatient, and each minute 
 was as long to her as an hour ; wherefore she prevented 
 Christiana from a fuller interceding for her, by knocking at the 
 Gate herself. And she knocked than so loud, that she made 
 Christiana to start. Then said the Keeper of the Gate, ' Who 
 is there V And Christiana said, ' It is my friend.' 
 
 So he opened the Gate and looked out, but Mercy was fal- 
 len down without in a swoon, for she fainted, and was afraid 
 that no Gate would 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 said, " When my sould laint- 
 ed within me, I remembered the Lord, and my prayer came 
 unto thee, into thy holy temple."* ' Fear not, but stand upon 
 thy feet, and tell me wherefore thou art come.' 
 . Met. I am come for that unto which I was never invited, as 
 my friend Christiana was. Her's was from the King, and mine 
 was but from her. Wherefore I presume. 
 
 Good. Did she desire thee to come with her to this place ? 
 
 Mer. Yes ; and, as my Lord sees, I am come ; and if there 
 is any grace and forgiveness of sins to spare, I beseech that 
 thy poor handmaid may be partaker thereof. 
 
 Then he took her again by the hand, and led her gently in, 
 and said, ' 1 pray for all them that believe on me, by what 
 means soever they come unto me.' Then said he to those 
 that, stood by, ' Fetch something, and give it Mercy to smell 
 on, thereby to stay her faintings.' So they fetched her a bun- 
 die of myrrh. A while after she revived. 
 
 And now was Christiana, and her boys, and Mercy, receiv- 
 ed of the Lord at the head of the way, and spoke kindly unto 
 by him. Then said they yet further unto him, ' We are sor- 
 ry 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 1 saw in my dream, that he spake many good words 
 unto them, whereby they were greatly gladded. He also had 
 them up to the top of the Gate, and showpd them by what 
 * Jonah ii. 7. t Sol. Song i. 2 Johu xx. 19. 
 
The Pilgrims eonverse together. 231 
 
 deed they were saved ; and told them withal, that that sight 
 they would have again as they went along in the way, to their 
 comfort, (n) 
 
 So he left them awhile in a summer-parlour below, where 
 they entered into talk by themselves : and thus Christiana 
 began : ' O Lord how glad am I that we are got in hither !' 
 
 Mer. So you well may : but I of all have cause to leap for 
 
 Chr. I thought one time, as I stood at the Gate, (because I 
 had knocked and none did answer,) that all our labour had 
 been lost, especially when that ugly cur made such a heavy 
 barking at us. 
 
 Mer. But my worst fear was, after I saw that you was 
 taken into his favour, and that I was left behind. Now, 
 thought I, it is fulfilled which is is written. " Two women shall 
 be grilhding together, the one shall be taken and the other 
 left."* I had much ado to forbear crying out, Undone ! And 
 afraid I was to knock any more : but when I looked up to 
 what was written over the Gate,! I took courage. I also 
 thought, that I must either knock again or die ; so 1 knocked, 
 but I cannot tell how ; for my spirit now struggled between 
 life and death, (o) 
 
 * Matt. xxiv. 41. t Part i. p. 39. 
 
 (n) Pardon by word seems to denote the general discovery nf free sal- 
 vation by Jesus Christ to all that bel'.eve : which, being depended on by 
 the humble sinner, is sealed by transient comforts and lively affections. 
 Pardon by deed may relate to the manner, in which the blessing was pur- 
 chased by the Saviour ; and when this is clearly understood, the believer 
 at'ains to stable peace and hope. This coincides with the explanation al- 
 ready given of the Gate, the Cross, and tin Sepulchre ; and it will be fur- 
 ther confirmed in the sequel. The l 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 apprehensions of redemption by the cross 
 of Christ are commonly conuected with the believer's first comforts, 
 though the nature and glory of it be more fully percpived as he proceeds. 
 
 (o) The express words of scriptural invitations, exhortations and pro- 
 mises prove more effectual to encourage those who are ready to give up 
 their hope?, than all the consoktory topics that can possibly be substituted 
 in their place. It is, therefore, much to be lamented, that pious men, by 
 adhering to a systematical exactness of expression, should clog their ad- 
 dresses 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 en- 
 
232 Mercy's reasons for knocking loudly. 
 
 CJir. Can you not tell how you knocked ? I am sure your 
 knocks were so earnest, that the very sound made me start : 
 I thought I never heard such knocking in all my life : I 
 thought you would come in by a violent hand, or take the 
 kingdom by storm.* 
 
 Mer. Alas, to he in my case ! who that so was could but have 
 done so ? You saw that the door was shut upon me, and that 
 there was a most cruel dog thereabout. Who, I say, that 
 was so taint-hearted as I, would not have knocked with all 
 their might ? — But pray, What said my Lord unto my rude- 
 ness ? Was he not angry with me ? 
 
 Chr. When he heard your lumbering noise, he gave a won- 
 derful innocent smile : I believe what you did pleased him 
 weli, for he showed no signs to the contrary. (p) But I mar- 
 vel in my heart why he keeps such a dog : had I known that 
 before, I should not have had heart enough to have ventured 
 myself in this manner. (9) But now we are in, we are in, and 
 I am glad with all my heart. 
 
 Mer. I will ask, if you please, next time he comes down. 
 why he keeps such a filthy cur in his yard ; I hope he will not 
 take it amiss. 
 
 Do so, said the children, and persuade him to hang him. for 
 we are afraid he will bite us when we go hence. 
 
 So at last he came down to them again, and Mercy fell to 
 
 * Matt. xi. 12. 
 tire consistency ? Great mischief has thus been done by very different de- 
 scriptions of men, who undesignedly concur in giving .'-atan an occasion of 
 ting to the trembling inquirer, that perhaps he may persevere in 
 asking, seeking and knocking, with the greatest earnestness and importu- 
 nity, and yet finally be a cast-away ! 
 
 (p) 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. 
 
 (q) Could soldiers, when they enlist, foresee all the dangers and bard- 
 s-hips to be encountered ; or could mariners, when about to set sail, be 
 fully aware of all the difficulties of the voyage ; their reluctancy or dis- 
 couragement would be increased by the prospect. But, when they have 
 engaged, they find it impossible to recede ; and thus they press iorward 
 through one labour and peril after another, till the campaign or voyage be 
 accomplished. Thus it is with the Christian : but they strive for corrup- 
 tible 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 be his only wisdom to venture : whereas 
 <lhe case with them is often widely different. 
 
Conversation respecting the Bog 233 
 
 v 
 
 the ground on her face, before him, and worshipped, 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 talk with thee of 
 thy judgments :"* wherefore dost thou keep so cruel a dog ia 
 thy yard, at the sight of which such women and children as 
 we, are ready to flee from the Gate for fear ? 
 
 He answered and said, That dog has another owner ; he 
 also is kept close in another man's ground, only my Pilgrims 
 hear his barking : he belongs to the Castle which j'ou 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 of 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 1 loved ; but I take all at present pa- 
 tiently. I also give my Pilgrims timely help, so that they are 
 not delivered up to his power, to do them what his doggish 
 nature would prompt him to. But what ! my purchased one, 
 I trow, hadst thou known never so much beforehand, thou 
 wouldst not have been afraid of a dog. The beggars that go 
 from door to door, will, rather than they will lose a supposed 
 alms, run the hazard of the bawling, barking, and biting too, 
 of a dog : and shall a dog in another man's yard, a dog whose 
 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 confess my ignorance : I speak what I 
 understand not : I acknowledge that thou doest all things well. 
 Then Christiana began to talk of their journey, and to in- 
 quire after the way. J So he fed them, and washed their feet, 
 and set them in the way of his steps, according as he had dealt 
 with her husband before. 
 
 So I saw in my dream, that they went on their way ; and 
 the weather was comfortable to them. 
 Then Christiana began to sing, saying, 
 
 * Jer. xii. 1, 2. t Part i. p. 40. ± Part i. p. 43. 
 
 G» 20* 
 
234 The boys eat the enemy' 's fruit 
 
 « Bless'd be the day that I began 
 
 A Pilgrim for to be ; 
 And blessed also be that man 
 
 That thereunto mov'd me. 
 'Tis true, 'twas long ere I began 
 
 To seek to lire for ever ;* 
 But now I run fast as I can, 
 
 'Tis better late than ne*/er. 
 Our tears to joy, our fears to faith, 
 
 Are turned, as we see ; 
 That 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 Christiana and her companions were to go, 
 a garden, and that belonged to him, whose was that barking 
 dog, of whom mention was made before. And some of the 
 fruit-trees, that grew in the garden, shot their branches over 
 the wall ; and being mellow, they that found them did gather 
 them up and eat of them to their hurt. So Christiana's-bo}^, 
 (as boys are apt to do,) being pleased with the trees, and with 
 the fruit that did hang thereon, did pluck them, and began to 
 eat. Their mother did also chide them for so doing, but still 
 the boys went on. (•/•) 
 
 ' Well,' said she, 'my sons, you transgress, for that fruit is 
 none of ours :' but she did not know that they did belong to 
 the enemy : I'll warrant you, if she had, she would have been 
 ready to die for fe<ir. But that passed, and they went on their 
 way — Now, by that they were gone about two bow's shot 
 from the place that led them into the way, they .espied two 
 very ill-favoured ones coming down apace to meet them. With 
 
 * Matt. xx. 16. 
 (r) The terrifying suggestions of Satan give believers much presont un- 
 easiness ; yet they often do them great giod, and seldom eventually hurt 
 them : but the allurements of those worldly o l jects which he throws in 
 their way, arc far more dangerous and pernicious. Many of these, for 
 which the aged have no longer any relish, are very attractive to young 
 persons : but, all those parents or aged persons, who love the souls of their 
 children and young friends, instead of conniving at them in their self- 
 indulgence, from a notion, 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 Pilgrim's path ; but it 
 grows in Beelzebub's garden, and should be shunned as poison Many 
 diversions and pursuits, both in high and low life, are of this nature, 
 though often pleaded for as innocent, by some persons who ought to know 
 better. 
 
The women are assaulted by two men. 235 
 
 that Christiana and Mercy her friend, covered themselves with 
 their veils, and kept also on their journey : the children also 
 went on before : so that at last they met together. Then they 
 that came down to meet them, came just up to the women, as 
 if they would embrace them : but Christiana said, ' Stand back, 
 or go peaceably as you should.' Yet these two, as men that 
 are deaf, regarded not Christiana's words, but began to lay 
 hands upon them : at that Christiana waxed very wroth, and 
 spurned at them with her feet. Mercy also, as well as she 
 could, did what she could to shift them : Christiana again said 
 to them, ' Stand back, and be gone, for we have no money to 
 lose, 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 upon 
 your money, but are come out to tell you, that if you will but 
 grant one small request which we shall ask, we will make wo- 
 men of you for ever. 
 
 Now Christiana, imagining what they should mean, made 
 answer again, ' We will neither hear nor regard, nor yield to 
 what you shall ask. We are in haste, and cannot stay : our 
 business is of life and death.' So again she and her compan- 
 ions 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, f you would have us body and soul, 
 for I know 'tis for that you are 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 shrieked out, and cried, Murder ! Murder ! 
 and so put themselves under those laws that afe provided for the 
 protection of women.* But the men still made their ap- 
 proach upon them, with design to prevail against them. They 
 therefore cried out again. 
 
 Now they being, as I said, not far from the Gate, in at 
 which they came, their voice was heard from where they were 
 thither : wherefore some of the house came out, and knowing 
 that it was Christiana's tongue, they made haste to her relief. 
 But by that they were got within sight of them, the women 
 were in a very great scuffle ; the children also stood crying by. 
 Then did he that came in for their relief call out to the ruffians, 
 
 * Deut. xxii. 23—27. 
 
236 We lose for want of asking, 
 
 saying, e What is that thing you do ? Would you make my 
 Lord's people to transgress ?' He also attempted to take 
 them ; but they did make their escape over the walls into the 
 garden of the man to whom the great dog belonged : so the 
 dog became their protector. This Reliever then came up to 
 the women, and asked them how they did. So they answered, 
 ' We thank thy prince, pretty well ; only we have been some- 
 what affrighted : we thank thee also, that thou earnest in to 
 our help, for otherwise we had been overcome.' 
 
 So after a few more words, this Reliever said as followeth : 
 I marvelled much, when you were entertained at the Gate 
 above, being ye know that ye are but weak women, that you 
 petitioned not the Lord for a Conductor : then might you have 
 avoided these troubles and dangers : he would have granted 
 you one. 
 
 Alas ! said Christiana, we were so taken with our present 
 blessing, that d angers to come were forgotten by us : beside, 
 who could have thought that so near the King's palace there 
 should have lurked such naughty ones ! Indeed it had been 
 well for us, had we asked our Lord for one ; but, since our 
 Lord knew it would be for our profit, I wonder he sent not 
 one along with us. 
 
 Rel. It is not always necessary to grant things not asked for, 
 lest by so doing they become of little esteem : but, when the 
 want of a thing is felt, it then comes under, (in the eyes of him 
 that feels it,) that estimate th:;t properly is its due ; and so con- 
 sequently will be hereafter used. Had my Lord granted you 
 a Conductor you would not, neither, so have bewailed that 
 oversight of your's in not asking for one, as now you have 
 occasion to do. So all things work for good, and tend to make 
 you more wary, (s) 
 
 (s) 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. These 
 are very ill-favoured to the gracious mind ; however alluring their per- 
 sons, 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 hns 
 been worse than the first." But when such proposals are repulsed with 
 decided adhorrence, 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 Rentier seems to re pre- 
 
Coristiana relates to Mercy her dream. 237 
 
 Chr. Shall we go back again to my Lord, and confess our 
 folly, and ask one ? 
 
 Rel. Your confession of your folly will I present him with : 
 to go back again, you need not ; for in all places where you 
 shall come you will find no want at all ; for in every of my 
 Lord's lodgings, which he has prepared for the reception of 
 his Pilgrims, there is sufficient to furnish them against all at- 
 tempts whatsoever. But as I said, " He will be inquired of 
 by them, to do it for them."* And it is a poor thing that is 
 not worth asking for. — When he had thus said, he went back 
 to his place, and the Pilgrims went on their way. 
 
 Then said fifercy, ' What a sudden blank is here ! I made 
 account we had been past all danger, and that we should never 
 sorrow more.' 
 
 ' Thy innocency, my sister,' said Christiana to Mercy, 'may 
 excuse thee much ; but, as for me, my faults is much the 
 greater, for that I saw this dangesibefore 1 came out of the 
 doors, and yet did not provide for it where provision might 
 have been had. I am much to be blamed.' 
 
 Then said Mercy ' How knew you this before you came 
 from home ? Pray open to me this riddle.' 
 
 Chr. Why, 1 will tell you. — Before I set foot out of doors, 
 one night, as I lay in my bed, I had a dream about this : for 
 methought I saw two men, as like these as ever the world 
 they could look, stand at my bed's feet, plotting how they 
 might prevent my salvation. 1 will tell you their very words 
 they said, (it was when I was in my troubles, ) ' What shall 
 we do with this woman ? for she cries out waking and sleeping 
 for forgiveness : if she be suffered to go on as she begins, we 
 shall lose her as we have lost her husband.' This you know 
 might have made me take heed, and have provided when pro- 
 vision might have been had. 
 
 ' Well,' said Mercy, ' as by this neglect we have an occa- 
 sion ministered unto us to behold our imperfections, so our 
 Lord has taken occasion thereby to make manifest the riches 
 of his grace ; for he, as we see, has followed us with unasked 
 kindness, and has delivered us from their hands that were 
 stronger than we, of his mere good pleasure.' 
 
 * Ezek. xxxvi. 37. 
 sent the occasional direction and good counsel of some able minister ; for 
 he speaks of Christ, as his Lord, and must therefore be considered as one 
 ef the servants by whom help is sent to the distressed. 
 
238 The house of the Interpreter. 
 
 Thus now, when they had talked away a little more time, 
 they drew near to a house that stood in the way ; which 
 house was built for the relief of Pilgrims ; as you will find 
 more fully related in the first part of the records of the Pil- 
 grim's Progress.* So they drew on towards the house ; (the 
 house of the Interpreter ;) and, when they came to the door, 
 they heard a great talk in the house ; then they gave ear, and 
 heard, as tbey thought, Christiana mentioned by name. For 
 you must know, that there went along, even before her, a talk 
 of her and her children going on pilgrimage. And this was 
 the more pleasing to them, because they had heard that she was 
 Christian's wife, that woman who was some time ago so unwil- 
 ling to hear of going on pilgrimage. Thus, therefore, they 
 stood still and heard the good people within commending her, 
 who they little thought stood at the door. — At last Christiana 
 knocked, as she had done at the Gate before. Now, when* 
 she had knocked, there Camg to the door a young damsel, 
 named Innocent, and opened the door, and looked, and, be- 
 hold, two women were there. 
 
 Then said the damsel to them, ' With whom would you 
 speak in this place ?' 
 
 Christiana answered, We understand that this is a privi- 
 leged place for those that are become Pilgrims, and we now 
 at this door are such : wherefore we pray that we may be 
 partakers of that for which we are at this time are come ; for 
 the day, as thou seest, is very far spent, and we are loth to- 
 night to go any further. 
 
 Dam. Pray what may I call your name, that I may tell it to 
 my Lord within ? 
 
 Chr. My name is Christiana ; I was the wife of that Pilgrim 
 that some years ago did travel this way ; and these be his four 
 children. This maiden is also my companion, and is going on 
 Pilgrimage too. 
 
 Then ran Innocent in, (for that was her name,) and said to 
 those within, ' Can you think who is at the door ? There is 
 Christiana and her children, and her companion, all waiting 
 for entertainment here !' Then they leaped for joy, and went 
 and told their master. So he came to the door, and, looking 
 upon her, he s dd, ' Art thou that Christiana whom Christian 
 the good man left behind him, when he betook himself to a 
 Pilgrim's life ?' 
 
 * Part i. p. 43—55 
 
They are welcomed by the Interpreter. 239 
 
 Oir. I am that woman that was so hard-hearted as to slight 
 my husband's troubles, and that left him to go on his journey 
 alone ; and these are his four children : but now 1 also am 
 come, for I am 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 hi.s 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 1 may be found at the last 
 " of him in peace, without spot, and blameless !" 
 
 Inter. But why standest thou at the door ? Come in, thou 
 daughter of Abraham : we were talking of thee but now, for 
 tidings have come to us before, how thou art become a Pil- 
 grim. Come, children, come in : come, maiden, come. — So 
 he had them all into the house. 
 
 So, when they were within, they were bidden to sit down 
 and rest them ; the which when they had done, those that at- 
 tended upon the Pilgrims in the house came into the room to 
 see them. And one smiled, and another smiled, and another 
 smiled, and they all smiled, for joy that Christiana was become 
 a Pilgrim ; they also looked opon the boys : they stroked 
 them over their faces with their hands, in token of their kind 
 reception of them : they also carried it lovingly to Mercy, and 
 bid them all welcome into their Master's house. 
 
 After a while, because supper was not ready, the Interpre- 
 ter took them into his significant rooms, and showed them 
 what Christian, Christiana's husband, had seen some time be- 
 fore. 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 all ; together with the 
 rest of those things that were then so profitable to Christian. 
 
 This done, and, after those things had been somewhat di- 
 gested by Christiana and her company, the interpreter takes 
 them apart again, and has them first into a room where was a 
 Man that could look no way but downwards, with a muck-rake, 
 in his hand : there stood also one over his head with a Celes- 
 tial Crow in his hand, and proffered him that Crown for his 
 muck-rake ; but the man did neither look up, nor regard, 
 but rake to himself the straws, the small sticks, and dust of the 
 floor. 
 
 *Matt. xxL28, 29. 
 
240 TV* I man with the muck-rake. . 
 
 Then said Christiana, I persuade myself that I know some- 
 what the meaning of this ; for this is the figure of a man in 
 this world : is it not, good Sir ? 
 
 Thou has 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 the dust of the floor, 
 than do what He says that calls to him from above, with the 
 celestial crown In his hand ; it is to show, that heaven is but 
 as a fable to some, and that things here are counted the ■mly 
 things substanti il. Now, whereas it was also showed thee, 
 that the man could look no way but downwards, it is to let thee 
 know, that earthly things, when they are with power upon 
 men's minds, quite carry their hearts away from God. 
 
 Then said Christiana, Oh ! deliver me from this muck-rake. 
 
 That prayer, said the Interpreter, has lain by till it is almost 
 rusty : " Give me not riches,"* is scarce the prayer of one of 
 ten thousand. Straws, and sticks, and dust, with most are the 
 great things now looked after, (t) 
 
 With that Mercy and Christiana 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 nothing to be seen but a very great 
 spicier 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 
 looked again, and said, ' Here is not any thing but an ugly spi- 
 der, 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 
 
 * Prov. xxx. 8. 
 (/) The emblematical instruction at the Interpreter's house, in the for- 
 mer part, was so important and comprehensive, that no other selection 
 equally interesting could be expected : some valuable hints however, are 
 here adduced. 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, ' Oh ! deliver me from this muck-rake.' Yet, alas, it 
 is to be f-ared, such prayers are still little used even by professors of the 
 gospel ; at least they are contradicted by the habitual conduct of num- 
 bers anions: them. 
 
The emblem of the spider unfolded, 241 
 
 quick of apprehension : and she said, ' Yes, Lord, there is 
 more here than one. Yea, and spiders whose venom is far 
 more destructive than that which is in her.' The Interpreter 
 then looked pleasantly on her, and said, ' Thou hast said the 
 truth.' This made Mercy hlush, 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 all. I thought, that we were like spiders, and 
 that we looked like ugly creatures, in what fine rooms soever 
 we were ; but that by this spider, this venomous and ill- 
 favoured creature, we were to learn how to act faith, that came 
 not into my thoughts ; that she worketh with hands ; and, as 
 I see, dwells in the best room in the house. — God has made 
 nothing in vain, (m) 
 
 Then they seemed all to be glad ; but the water stood in 
 their eyes : yet they looked one upon another, and also bow- 
 ed before the Interpreter. 
 
 He had them then into another room, where was a hen 
 and chickens, and bid them observe a while. So one of the 
 chickens went to .he trough to drink, and every time she 
 drank she lifted up her head and her eyes towards heaven. 
 * See,' said he, ' what this little chick doeth, and learn of her 
 
 (w) 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 per- 
 sons are for the time more excited to attention, by a lively exercise of the 
 imagination, and the surprise of unexpected inferences. This method, 
 however, should be used with great caution by the friends of truth ; for it 
 is a most formidable engine in the hands of those, who endeavour to per- 
 vert 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 Cnrist, while he continued full of the poison of sin, with- 
 out experiencing or evidencing any change ; but only, that no conscious- 
 ness of inward pollution, 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 
 ao unclean thing can find admission. 
 
 Hh 21 
 
242 Tlie hen and chickens. 
 
 to acknowledge whence your mercies come, by receiving them 
 with looking up — Yet again,' said he, ' observe and look ;' so 
 they gave heed, and perceived that the hen did walk in a 
 fourfold method towards her chickens. 1. She had a common 
 call, and that she had all the day long. 2. She had a special 
 call, and that she had but sometimes. 3. She had a brooding 
 note. And, 4. She had an outcry. ,* 
 
 4 Now,' said he, ' compare this hen to your King, and these 
 chickens to his obedient ones. For, answerable to her, him- 
 self 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. 1 choose, 
 my darlings, to lead you into the room where such things are, 
 because you are women, and they are easy for you.' (x) 
 
 • And, Sir,' said Christiana, « pr iy let us see some more.' 
 So he had them into the slaughter-house, where was a butcher 
 killing of sheep : and behold the sheep was quiet, and took her 
 death patiently. ' Then,' said the Interpreter, ' you must 
 learn of this sheep to suffer, and to put up wrongs without 
 murmuring and complaints. Behold how quietly she takes 
 her death, and, without objecting, she suffereth her skin to be 
 pulled over her ears. — Your King doth call you his sheep.' 
 
 After this he led them into his Garden, where was great 
 variety of flowers : and he said, ' Do you see all these V bo 
 Christiana said, ' Yes.' Then said he again, ' Behold the 
 
 * Matt, xxiii. 37. 
 
 (ar) Our Lord hath, in immense condescension, employed this"emblem, 
 to represent his tender love to his people, for whom he bare the storm of 
 wrath himself that they might he safe and happy under "the shadow of 
 his wings.''* the common call signifies the general invitations of the gospel, 
 which should be addressed without restriction, to all men that come un- 
 der the sound of it ; "as many as ye find, bid to the marriage." The spe- 
 cial call denotes those influences of the Spirit, by which the heart is sweet- 
 ly made willing to embrace the invitation, and apply for the blessing, in 
 the use of the appointed means, by which sinne's aclually 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 out-cry refers to the warnings and cautions, by which believers 
 are excited to vigilance, circumspection, aud self-examination, and to be- 
 ware of all deceivers and delusions. 
 
 * Matt, xxiii. 37. 
 
The Robin-red-breast and Spider 243 
 
 flowers are divers in stature, in quality, and colour, and smell, 
 and virtue ; and some are better than some ; also where the 
 gardener hath set them, there they stand, and quarrel not one 
 with another.' (?/) 
 
 Again he had them into his field, which he had sown with 
 wheat and corn ; but, when they beheld, the tops of all were 
 cut off, only the straw remained. He said again, ' This ground 
 was dunged, 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, ' Eruit, 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.' (z) 
 
 Then, as they were coming in from abroad, they espied a 
 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 little 
 pretty bird as the Robid-red-breast is ; he being also a bird 
 above many, that loveth to maintain a kind of sociableness 
 with men. I had thought they had lived upon crumbs of 
 bread, or upon other such harmless matter : I like him worse 
 than I did.' 
 
 The Interpreter then replied, * This Robin is an emblem, 
 very apt to set forth some professors by ; for to sight they 
 are, as this Robin, pretty of note, colour, and carriage ; they 
 
 (y) 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 
 among the ornamental and fragrant flowers of the Lord's garden, we may 
 deem ourselves 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. 
 
 (s) The labour and expense of the husbandman are not repay ed 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 ordi- 
 nances, and the labour of ministers, were not intended merely to bring 
 men to profess certain doctrines, and observe certain forms ; or even to 
 produce convictions, affections, or comforts, in any order or degree what- 
 soever ; 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 everlasting contempt and misery, which is not productive of 
 this good fruit, whatever men may pretend, or however they may deceive 
 themselves and one another. 
 
^£44 The Interpreters Instructions. 
 
 seem also to have a very great love for professors that are 
 sincere ; and above all other to desire to associate with them, 
 and to be in their company, as if they could live upon the good 
 man's crumbs. They pretend also, that therefore it is tbat 
 they frequent the house of the godly, and the appointments of 
 the Lord ; but when th^.y are by themselves, as the Robin, 
 they catch and gobble up spiders, they can change their diet, 
 drink and swallow down sin like water.' 
 
 So when they were come again into the house, because sup- 
 per as yet was not ready, Christiana again desired that the 
 Interpreter would either show or tell some other things that 
 are profitable. 
 
 Then the Interpreter began, and said : ' The fatter the sow 
 is, the more 6he desires the mire ; the fitter the ox is, the 
 more gampsomely he goes to the slaughter ; and the more 
 healthy the lusty man is, the more prone he is 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 
 oi great price.' 
 
 ' It is easier watching a night or two : so it is easier for oneto 
 begin to profess well, than to hold out as he should to the end.* 
 
 * Every ship-master, when in a storm, will willingly cast 
 that overboard that is of the smallest value in the vessel : but 
 who will throw the best out first ? ft one but he that feareth 
 not God.' 
 
 ' One leak will sink a ship ; and one sin will destroy a 
 sinner.' (a) 
 
 1 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 hereafter, 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 to him, 
 and make it always his company-keeper.' 
 
 ' Whispering and change of thoughts prove that sin is in the 
 world.' 
 
 ' If the world, which God sets light by, is counted a thing of 
 that worth with men ; what is heaven, that God commendeth ?' 
 
 (a) By repentance and faith in Christ, the leaks that sin hath made 
 are, as it were, stopped ; but one sin, habitually committed •with allow- 
 ance, proves a man's profession hypocritical, however plausible it may be 
 in all other respects ; as one leak unstopped will a^uredly at length sink 
 the ship. 
 
The supper with music and singing. 245 
 
 « Tfthe life that is attended with so many troubles, is so loth 
 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 V 
 
 ' We seldom sit down to meat, but we eat and leave : so 
 there is in Jesus Christ more merit and righteousness than the 
 whole world has need of.' (6) 
 
 When the Interpreter had done, he tikes them out into his 
 garden again, and had them to a tree, whose inside was all 
 rotten and gone, and yet it grew and had leaves. Then said 
 Mercy, ' What means this?" — "This tree,' said he, ' whose 
 outside is fair, and whose inside is rotten, is it, to which many 
 may be compared that are in the Garden of God : who with 
 their mouths speak high in behalf of God, but indeed will do 
 nothing for him ; whose leaves are fair, but their heart good 
 for nothing but to be tinder for the devil's tinder-box.' 
 
 Now supper was ready, the table spread, and all things set 
 on board ; so they sat down and did eat, when one had given 
 thanks. And the Interpreter did usually entertain those that 
 lodged with him, with music at meals ; so the minstrels played. 
 There was also one that did sing, and a very fine voice he had. 
 Jiis song was this — 
 
 ' The Lord is only my support, 
 
 And he that doth me feed ; 
 How can 1 then want any thing, 
 
 Whereof I stand in need V 
 
 When the song and music were ended, the Interpreter asked 
 Christiana what it- was that at first did move her thus to betake 
 herself to a Pilgrim's life ? Christiana answered : First, the 
 loss of my husband came into my mind, at which I was heartily 
 grieved : but all that was but natural affection. Then, after 
 
 (6) This observation is grounded on the good old distinction, that the 
 merit of Christ's obedience unto death is sufficient for all, though only ef- 
 fectual to some ; namely, in one view of the subject, to the elect : in ano- 
 ther, to all who by faith apply for an interest in it. This o;akes way for 
 general invitations, and shows it to be every one's duty to repent and be- 
 lieve the gospel ; as nothing but pride, the carnal mind, and enmity to 
 God and religion, influence men to neglect so great salvation ; and, when 
 the regenerating 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. 
 
 21* 
 
246 How Mercy became a Pilgrim. 
 
 that, came the troubles and pilgrimage of my husband Into my 
 mind, and also how like a churl 1 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 I had a dream of the 
 well-being of my husband, and a letter sent me by the King of 
 that country where my husband dwells, to come to him. The 
 dream and the letter together so wrought upon my mind, that 
 they forced me to this way. 
 
 Inter. But met you with no opposition before you set out of 
 doors 'I 
 
 Chr. Yes, a neighbour of mine, one Mrs. Timorous, (she 
 was kin 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 hardship and 
 troubles that my husband met with in the way : but all this I 
 got over pretty well. But a dream that I had of two ill-looking 
 ones, that I thought did plot how to make me miscarry in my 
 journey, that hath troubled me ; yea, it still runs in my mind, 
 and makes me afraid of every one that I meet, lest they should 
 meet 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 knew 
 it, that between this and the Gate by which we got into the 
 way, we were both so sorely assaulted, that we were made to 
 cry out murder ; and the two, that made this assault upon us, 
 were like the two that I saw in my dream. 
 
 Then said the Interpreter, ' Thy beginning is good, thy lat- 
 ter end shall greatly increase.' So he addressed him to Mer- 
 cy, and said unto her, ' And what moved thee to come hither, 
 sweetheart ?' 
 
 Then Mercy blushed and trembled, and for a while continu- 
 ed silent. 
 
 Then said he, 4 Be not afraid, only believe, and speak thy 
 mind.' 
 
 Then she began, and said, ' Truly, Sir, my want of experi- 
 ence is that which makes me covet to be In silence, and that 
 also that filleth me with fears of coming short at last. 1 cannot 
 tell of visions and dreams, as my friend Christiana can ; nor 
 know I what it is to mourn for my refusing of *Le counsel of 
 those that were good relations.' 
 
 Inter. What was it then, dear heart, that hath i»icvailed with 
 thee to do as thou hast done 1 
 
Mercy is recommended. 247 
 
 Mer. Why, when our friend here was packing up to he gone 
 from our town, I and another went accidentally to see her. 
 So we knocked at the door, and went in. When we were 
 within, and seeing what she was doing, we asked her what she 
 meant ? She said, she was sent for to go to her husband ; and 
 then she up and told us how she had seen him in a dream, 
 dwelling in a curious place, among immortals, wearing a crown, 
 playing upon a harp, eating and drinking at his Prince's table, 
 and singing praises to him for the bringing him hither, &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 ma}', 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 my heart, and will, 
 if I may, go with Christiana, to her husband, and his King. 
 
 Inter. Thy setting out is good, for thou hast given credit to 
 the truth ; (c) thou art a Ruth, who did, for the love she bare 
 
 (c) This is a most simple definition of faith : it is " the belief of the 
 truth," as the snre testimony of God, relative to our most important con- 
 cerns. When we thus credit those truths that teach us the peril of our 
 situation as justly condemned sinners, we are moved with fear, and hum- 
 bled in repentance ; and when we thus believe the report of a refuge pro- 
 vided for us, our hopes are excited. Those truths that relate to inestimable 
 blessings attainable by us, when really credited, kiudle our fervent desires ; 
 while such as show us the glory, excellency and mercy of God our Sa- 
 viour, and our obligations to his redeeming grace, work by love, grati- 
 tude, and every fervent affection. This living faith influences a man's 
 judgment, choice, and conduct ; and especially induces him to receive Je- 
 sus Christ for all the purposes of salvation, and to yield himself to his 
 service, as constrained by love of him and zeal for his glory. We need 
 no other ground for this faith, than the authenticated word of God. This 
 may be brought to our recollection by means of distress or danger, or even 
 in a dream, or with some very strong impression on the mind : yet true 
 faith rests only on the word oi God, according to its meaning as it stands 
 in the Bible ; and not in the manner in which it occurs to the thoughts, 
 or according to any new sense put upon it in a dream, or by an impression ; 
 as this would be a new revelation. For if the woids, " Thy sins are for- 
 given thee, * should be impressed on my mind, they would contain a decla- 
 ration nowhere made in Scripture concerning me ; consequently the be- 
 lief of them on this ground would be a faith not warranted by the word 
 
248 They prepare for their departure, 
 
 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 before. The Lord recompense thy work, 
 ani a full rew rd be given thee of the Lord God of Isreal, un- 
 der whose wings thou art come to trust."* 
 
 Now supper was ended, and preparation made for bed , the 
 women were laid singly alone, and the boys by themselves. 
 Now when Mercy was in bed, she could not sleep for joy, for 
 that now h ;r doubts of missing at last were removed further 
 from her than ever they were before. So she lay blessing 
 and praising God, who had such favour for her. 
 
 In the morning they arose with the sun, and prepared them- 
 selves for their departure ; but the Interpreter would have 
 them tarry a while ; ' For,' said he, ' you must orderly go from 
 hence. 1 Then said he to the damsel that first opened unto 
 them, ' Take them and have them into the garden to the Bath, 
 and there wash them and m ;ke them clean from the soil which 
 they have gathered by travelling.' Then Innocent the damsel 
 took them, and led them into the garden, and brought them to 
 the Bath ; so she told them, that there they must wash and be 
 clean, for so her Master would have the women to do, that 
 called at his house as they were going on pdgrimage. Then 
 they went in and washed, yea, they and the boys and all ; and 
 they came out of that Bath not only sweet and clean, but also 
 much enlivened and strengthened in their joints. So when 
 they came in, they looked fairer a deal than when they went 
 out to the washing. 
 
 * Ruth.il. 11, 12. 
 
 of God. Now as we have no reason to expect such new revelation?, and 
 as Satan can counterfeit any of these impressions, we must consider every 
 thing o'" tbis kind as opening a door to enthusiasm, and the most danger- 
 ous delusions ; though many, who rest their confidence on them, have 
 also si-T-p ural evidence of their acceptance, which they overlook. On 
 the other hand, should the following words he powerfully impressed on 
 my mind, " Him that comeih to me I will in no wise cast out," or " He 
 that confesseth and forsaketh his sin shall find mercy ;" 1 may deduce en- 
 couragement from the words, according to the genuine meaning of them 
 an 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 s ns with the sincere purpose of forsaking them. But there 
 are so many dangers in this matter, that the more evidently our faith and 
 hope are grounded wholly on the plain testimony of God, and confirmed 
 by our subsequent experience and conduct ; the safer will our course be, 
 and the less occasion will be given to the objections of our despisers. 
 
They prepare for their departure. 249 
 
 When they were returned out of the garden from the Bath, 
 the Interpreter took them, and looked upon them, and said unto 
 them, " Fair as the moon." Then he called for the seal, 
 wherewith they used to be sealed that were washed in his 
 Bath. So the seal was brought, and he set his mark upon 
 them, that they might be known in the places whither they 
 were yet to go. Now the seal was the contents and sum of the 
 passover, which the children of Israel did eat when they came 
 out of the land of Egypt ;* 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 them of angels, (a 7 ) 
 
 Then said the Interpreter again to the damsel that waited 
 upon the women, ' Go into the Vestry, and fetch out garments 
 for these people :' So she went and fetched out white raiment, 
 and laid it down before him : so he commanded them to put it 
 on : it was " 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 in her- 
 self, which they could see in each other. Now therefore they 
 began to esteem each other better than themselves. v For you 
 are fairer than I am,' said one ; and, ' You are more comely 
 than I am,' said another. The children also stood amazed, to 
 see into what fashion they were brought, (e) 
 
 * Exod. xii. 8 — 10. 
 
 (d) The author calls this ' The Bath of sanctification,' in a marginal 
 note : whence we may inter, 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 war- 
 rants 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 con- 
 duct, 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 recon- 
 ciled Father, inspires him with humble joy and confidence. 
 
 («) 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 come- 
 ly in the eyes of their companions. We cannot, therefore, with propriety 
 
 li 
 
250 The Pilgrims set out, conducted by Great-Heart. 
 
 The Interpreter 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 Interpre- 
 ter said, « God speed.' Those also that belonged to the family 
 sent them away with many a good wish, bo they went on their 
 way, and sang — 
 
 4 This place has 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 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 those went on, and Great-heart 
 before them ; so they went and came to the place where Chris- 
 tian's burden fell off bis back, and tumbled into a Sepulchre.* 
 Here then they made a pause ; here .;lso they blessed God. 
 Now, said Christiana, it comes to my mind what was said to us 
 
 * Part i. p. 55. 
 explain it to signify the righteousness of Christ imputed to the be- 
 liever, but the renewal of the soul to holiness ; for this alone in its effects 
 is visible to the fyes of men. They, who have put on this raiment, are 
 also "clothed with humility:" so that they readily perceive the excel- 
 lencies 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 ob- 
 servant 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 slated pastoral care of a vigilant minister, who is strong in 
 faith, and courageous 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 advautage to his readers, to 
 excite them to be thankful for it, and to avail themselves of it when gra- 
 ciously afforded them. 
 
They come to the Cross and the Sepulchre. 251 
 
 at the Gate, to wit, that we should have pardon by word ancf 
 deed ; by -word, that is, by the promise ; by deed, to wit, in 
 the way it was obtained. What the promise is, of that I know 
 something ; but what it is to have pardon by deed, or in the way 
 that it was obtained, Mr. Great-heart, I suppose you know ; 
 which, if you please, let us hear your discourse thereof. 
 
 Gr.-H. Pardon by the deed done, is pardon obtained by some 
 one for another that hath need thereof: not by the person par- 
 doned, but in 'the way,' saith another, 'in which I have ob- 
 tained it.' — So then, (to speak to the question more at large,) 
 the pardon that you and Mercy, and these boys, have attained 
 is by another ; to wit, by him that let you in at that Gate : and 
 he hath obtained it in this double way : he hath performed 
 righteousness to cover you, and spilt blood to wash you in. 
 
 Chr. But if he parts with his righteousness to us, what will 
 he have for himself ? 
 
 Gr.-H. He has more righteousness than you have need of, 
 or than he needeth himself. 
 i Chr. Pray make that appear. 
 
 Gr.-H. With all my heart : but first I must premise, that 
 he, of whom we are now about to speak, is one that has not 
 his fellow. He has two natures in one person, plain to be dis- 
 tinguished, impossible to be divided. Unto each of these na- 
 tures a righteousness belongeth, and each righteousness is es- 
 sential to that nature. So that one may as easily cause the na- 
 tures to be extinct, as to separate its justice or righteousness 
 from it. Of these righteousnesses, therefore, we are not made 
 partakers, so that they, or any of them, should be put upon us, ■ 
 that we might be made just, and live thereby. Besides these, 
 there is a righteousness which this person has, as these two na- 
 tures 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 God- 
 head ; 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 intrusted with. If he parts 
 with his first righteousness, he parts with his Godhead : if he 
 parts with his second righteousness, he parts with the purity of 
 his manhood : if he parts with his third, he parts with that per- 
 fection which capacitates him to the office of mediation. He 
 has therefore another righteousness, which standeth in per- 
 
252 The Righteousness of Christ* 
 
 formance, or obedience to a revealed will : and that is what 
 he puts upon sinners, and that by which their sins are covered. 
 Wherefore he s tith, " As by one man's disobedience, many 
 were m;ide sinners ; so by the obedience of one, shall many 
 be made righteous. 1 '* 
 
 Chr. But are the other righteousnesses of no use to us ? 
 
 Gr.-H. Yes : for though they are essential to his natures 
 and office, and cannot be communicated unto another, yet it is 
 by virtue of them that the righteousness that justifies is for that 
 purpose efficacious. The righteousness of his Godhead gives 
 virtue to his obedience ; the righteousness of his manhood 
 giveth capability to his obedience to justify ; and the righteous- 
 ness that standeth in the union of these two natures to his of- 
 fice, 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 per- 
 fect man without it : again, here is a righteousness that Christ, 
 as God-man, has uo 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. "t — This righteousness, since Christ 
 Jesus the Lord has mule himself under the law, must be given 
 away ; for the law doth not only bine! 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 coits, one for himself, and one 
 to spare : wherefore he freely 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 beg- 
 gar he meets. 
 
 But again, in order to pardon b) r deed, there must something 
 be paid to God as a price, as well as something prepared to 
 cover us withal. Sin has delivered us up to the just course of 
 a righteous law : now from this course we must be justified by 
 way of redemption, a price being paid for the harms we have 
 
 * Rom. v. 19. t Roin. v. 17. 
 
Redemption by the blood of Christ. 253 
 
 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 trans- 
 gressions, 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, (g) « 
 
 Chr. This" is brave : now I see that there was something to 
 be learned by our being pardoned by nurd and deed. Good 
 Mercy, let us labour to keep this in mind ; and my children, 
 do 3'ou remember it also. — But, Sir, was not this it that made 
 
 * Rom. viii. 34. Gal. iii. 13. 
 
 GO This discourse, on ' Pardon by the deed done,' confirms the inter- 
 pretation 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 ofjustice 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 na- 
 ture all that was requisite, while his divine nature stamped an infinite 
 value on his obedience unto death. The eternal Word, the only beg-of- 
 ten 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, obediem to the law, both in its ceremonial and moral re- 
 quirements, amidst hardships, sufferings, and temptations of every kind ; 
 except, as he had undertaken to be our Surety. In this sense he himself 
 had no need of that righteousness which he finished for our justification. 
 And assuredly he was under no obligation, as a perfectly holy man, to 
 suffer any thing, much less to submit to the violent, torturing, and igno- 
 minious death upon the cross. That part of his obedience, which con- 
 sisted iu enduring agony, and pain in body and soul, was only needful, as 
 he bare our sins, and gave himself a sacrifice to God for us. Indeed, his ' 
 righteousness i? not the less his own, by being imputed to us : for believers 
 are considered as one with him, and thus " made the righteousness of God 
 in him," and we are justified in virtue of this union. He was able by his 
 temporal sufferings and death to pay our debts, and ransom our inherit- 
 ance ; thus delivering us from eternal misery which else had heen inevit- 
 able, and bringing us to eternal life which had otherwise been unattain- 
 able ; and the law of love, to which as a man he became subject, required 
 him to do this ; for if we "loved our neighbour as ourselves," we should 
 be willing to submit to any inferior loss, hardship, or suffering, to rescue 
 an enemy or stranger from a greater and more durable misery, which he 
 has no other way of escaping ; or to secure to him a more valuable and 
 .permanent advantage, which can no otherwise be obtained, 
 
 9Q 
 
254 Happy effects of looking to the Cross. 
 
 my good Christian's burden fall from off his shoulder, and that 
 made him give three leaps forjoy ? 
 
 Gr.-H. Yes, it was the belief of this that cut off those strings, 
 that could not be cut by other means ; and it was to give him a 
 proof of the virtue of this, that he was suffered to carry his bur-, 
 den to the Cross. 
 
 Chr. I thought so ; for though my heart was lightful and joy 
 ous before, yet it is ten times more lightsome 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. 
 
 Gr.-H. There is not only comfort, and the ease of a burden 
 brought to us, by the sight and consideration of these ; but an 
 endeared affection begot in us by it : for who can (if he does 
 but once think that pardon comes not only by promise, but 
 thus,) but be affected with the way and means of redemption, 
 and so with the man that hath wrought it for him ! 
 
 Chr. True : methinks it makes my heart bleed to think, that 
 he should bleed for me. Oh ! thou loving One ! Oh ! thou 
 blessed One ! Thou deservest to have me ; thou hast bought 
 me ; thou deservest to have me all ; thou hast paid for me ten 
 thousand times more than I am worth ! — No marvel that this 
 made the water stand in my husband's eyes, and that it made 
 him trudge so nimbly on : 1 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 powerful lusts 
 of the other, prevail with them to go home again, and refuse 
 to become good Pilgrims. (A) 
 
 Gr.-H. You speak now in the warmth of your affections : 
 
 (/i) When believers, ' in the warmth of their affections,'' feel the hum- 
 bling, melting, endearing, and sanctifying effects of contemplating the glo- 
 ry of the Cross, and the love of Christ in dying for sinners ; and consider 
 themselves as the special objects of that inexpressible compassion and kind- 
 ness : 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, pro- 
 duces 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 vengeance, are the sources of the enmity which sinners 
 
Warm affections by special Grace. 255 
 
 will it, think you, be always thus with you ? Besides, that 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 the heart to the ground, and yet were so far off 
 
 manifest against God. Hence very lively and affectionate Christians have 
 frequently been prone to sanction the unscriptural tenet, that the justify- 
 ing 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 regeneration, winning the heart to love God, and 
 to rejoice in him, and in obeying his commandments. From this doctrine 
 others ha.ve inferred, that if all men, and even devils too, believed the love 
 of God to them, and his purpose at length to make them happy, they 
 ■would be won over from rebellion against him, which they persist in from 
 a mistaken idea that he is their implacable enemy : and they make this 
 one main argument, in support of the salutary tendency of the final resti- 
 tution scheme. But all these opinions arise from a false and flattering es- 
 timate of human nature ; for the carnal mind hates the scriptural charac- 
 ter of God and the glory displayed in the Cross, even more than that 
 which shines forth in the fiery law. Indeed if we take away the offensive 
 part of the gospel, the honour it puts upon the law and its awful sanctions, 
 and the exhibition it makes of the divine justice and holiness, it will give 
 the proud carnal heart but little umbrage : if we admit that men's aver- 
 sion to God and religion arise from misapprehension, and not from despe- 
 rate wickedness, many will endure the doctrine. A reconciliation, in 
 which God assures the sinner that he has forgiven him, even before he 
 has repented of his sins, will suit man's pride ; and if he has been previ- 
 ously 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 irom a true perception of 
 the glorious perfections of God, the righteousness of his law and govern- 
 ment, 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 perceiv- 
 ing 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 propor- 
 tionable transformation 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 persua- 
 sion of an interest in these blessing, and an admiring sense of having re- 
 ceived such inconceivable favours from this glorious and holy Lord God, 
 will still further elevate the soul above all low pursuits, and constrain it 
 to the most unreserved and self-denying obedience. But, while the heart 
 remains unregenerate, the glory of God and the gospel will either be mis- 
 understood, or hated in proportion as it is discovered. Such views and 
 affections therefore as have been described, spring from special grace ; and 
 
256 Three Men hung in Chains. 
 
 this, that, instead of lamenting, they laughed at him; and in 
 stead of becoming his disciples, did harden their hearts against 
 him. So that all that you have, my daughters, you have by pe- 
 culiar impression made by a divine contemplation upon what I 
 have spoken to you. Remember that it was told you, that the 
 hen by her common call, gives no meat to her chickens. This 
 you have therefore by a special grace. 
 
 Now I saw still in my dream, that they went on until they 
 were come to the place that Simple, and Sloth, and Presump- 
 tion, 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 s lid Mercy te him that was their guide and conductor, 
 ' "What are th^se three men 1 and for what are they hanged 
 there V 
 
 Gr.-II. These three men were men of bad qualities ; they 
 had no mind to be Pilgrims themselves, and whomsoever they 
 could they hindered : they were for sloth and folly themselves, 
 and whomsoever they could persuade, they made so too ; and 
 withal taught them to presume that they should do well at last. 
 They were asleep when Christian went by ; and now you go 
 by, they are hanged. 
 
 Mer. But could they persuade any one to be of their opi- 
 nion ? 
 
 Gr.-H. Yes, they turned several out of the way. There 
 was Slov-pace, they persuaded to do as they. They also pre- 
 vailed with one Short-wind, with one No-heart, with one Lin- 
 ger-after-!ust, and with one Sleepy-head, and with a young wo- 
 man, 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 task-master. They also 
 Drought 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 
 
 are not produced by the natural efficacy of any sentiments, but by the im- 
 mediate infk ences of the Holy Spirit ; so that even i rue 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 excite similar exercises ; but they of- 
 ten bestow much pains to get their mind; affected by them in vain ; while 
 at other times a single glance of thought fills them with the most fervent 
 emotions of holy love and joy. 
 
Spring at the hill Difficulty dirty. 257 
 
 ©f God husks ; the comforts of his children, fancies ; the tra- 
 vaifand labour of Pilgrims, things to no purpose, (i) 
 
 Nay, said Christian i, if they were such, they should never 
 be bewailed by me • they have but what they deserve ; and 
 I think it well that they stand so near the highway, that others 
 may see and take warning. But had it not been well if their 
 crimes had been engraven on some pillar of iron or brass, and 
 left here where they did their mischiefs, for a caution to other 
 bad men ? 
 
 Gr. H. So it is, as you may well perceive, if you will go a 
 little to the wall. 
 
 Mer. No, no ; let them hang, and their names rot, and their 
 crimes live for ever against them : I think it is a high favour 
 that they are hanged before we came hither ; who knows else 
 what they might have done to such poor women as we are ? 
 
 Then she turned it into a song, saying : — 
 
 ' Now then you three hang there, and be a sign 
 To all that shall against the truth combine, 
 And let him that comes after fear this end, 
 If unto Pilgrims he is not a friend. 
 And thou, my soul, of all such men beware, 
 That unto holiness opposers are.' 
 
 Thus they went on, till they came at the foot of the hill Dif- 
 ficulty, where again their good friend Mr. Great-heart took an 
 occasion to tell them what happened there when Christian 
 himself went by.* So he had them first to the spring : Lo, 
 saith he, this is the spring that Christian drank of before he 
 
 * Part i. p. 61—64. 
 
 (i) 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 de- 
 luded show the reasons why men listen to deceivers ; for these are only 
 the occasions of their turning aside, the cause lies in the concealed lusts of 
 their own hearts. The 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. 
 
 tzi 22* 
 
 Kk 
 
258 Men will not be kept from by-mays. 
 
 went up this hill ; and then it was clear and good, but now it 
 is dirty with the feet of some, that are not desirous that Pil- 
 grims here should quench their thirst.* Thereat Mercy said, 
 ' And why so envious, trow ?' But said the guide, it will do, if 
 taken up and put into a vessel that is sweet and good ; for then 
 the dirt will sink to the bottom, and the water come out by 
 itself more clear. Thus therefore Christiana and her 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. And although you see 
 these ways are since stopped up with chains, posts, and a ditch, 
 yet there are they that will choose to adventure here, rather 
 than take the pains to go up this hill.' 
 
 Chr. " The way of transgressors is hard :"| it is a wonder 
 that they can get into those ways without danger of breaking 
 their necks. 
 
 Gr.-H. They will venture ; yea, if at any time any of the 
 King's servants do happen to see them, and doth call upon 
 them, and tell them, that they are in the wrong ways, and do 
 bid them beware of the danger, then they railingly return them 
 answer, and say, " As for the word that thou hast spoken unto 
 us in the name of the King, we will not hearken unto thee ; but 
 we will certainly do whatsoever thing gooth out of our mouth. "J 
 Nay, if you look a little further, you shall see that these ways 
 are made cautionary enough, not only by these posts, and ditch, 
 and chain, but also by being hedged up ; yet they will choose 
 to go there. (J) 
 
 * Ezek. xxxiv. 18. t Prov. xiii. 15. \ Jer. xliv. 16, 17. 
 
 (k) 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 vitnessed a departure from the simplicity 
 of t : ie gospel, as it has been before observed.* This might be done unad- 
 visedly in those immediately concerned ; but it originated from the devi- 
 ces of evil men. and the subtlety of Satan. They, however, who honestly 
 and carefully aimed to distinguish between the precious and the vile, 
 might separate the corrupt part from the truths of God, and from the lat- 
 ter derive comfort and establishment. 
 
 (I) The express declarations commandments and warning* of Scripture ; 
 and the heart-searching doctrine and distinguishing application of faithful 
 * Note (k) p. 227. 
 
The Pilgrims climb the hill, and rest in the arbour. 259 
 
 Chr. They are idle ; they love not to take pains ; up-hill 
 way is unpleasant to them. So it is fulfilled unto them as it is 
 written. — " The way of the slothful man is as 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 hill they went ; but before they got up to the top, Chris- 
 tiana began to pint, 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 thereto. 
 
 When they were come to the arbour, they were very wil- 
 ling to sit down, for they were all in a pelting heat. Then said 
 Mercy, how sweet is rest to them that labour !f And how good 
 is the Prince of Pilgrims, to provide such resting places for 
 them ! Of this arbour 1 have heard much ; but I never saw it 
 before. But here let us beware of sleeping : for, as I have 
 heard that it cost poor Christian dear. 
 
 Then said Mr. Great-heart to the little ones, Come, my 
 pretty boys, how do you do ? What 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 I had 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. 
 
 * Prov. xv. 19. t Matt. xi. 28. 
 
 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, (which always opposes its own crucifixion,) induce numbers to break 
 through all obstacles, and to risk their eternal interests, rather than deny 
 themselves, und endure hardship in the way to heaven. Nor will teachers 
 be wanting to flatter them with the hope of being saved by nationally be- 
 lieving certain doctrines, while they practically treat the whole word of 
 Cod as a lie ! 
 
2t>0 Being refreshed, they go forward. 
 
 ' Come,' said Christiana, ' will you eat a bit to sweeten your 
 mouths, while you sit here to rest your legs ? For I have here 
 a piece of pomegranate, which Mr. Interpreter put into my 
 hand just when I came out of his doors ; he gave me also a 
 piece of an honey-comb, and a little bottle of spirits.' 'I 
 thought he gave you something,' said Mercy, ' because 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 good 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 going on pilgrimage, 
 and presently I shall return : much good may what you have 
 do to you. At home I eat the same every d;iy.' 
 
 Now when they had eaten and drunk, anil had chatted a little 
 longer, their guide said to them, ' The day wears away ; if you 
 think good, let us prepare to be going.' So they got up to go, 
 and the little boys went before : but Christiana forgot to take 
 her bottle of spirits with her ; so she sent her little boy back 
 to fetch it. Then said Mercy, ' I think this is a losing place. 
 Here Christian lost his roll ; and here Christiana left her bottle 
 behind her : Sir, what is the cause of this ?' So their guide 
 made answer, and said, « The cause is sleep or forgetfulness ; 
 some sleep when they should keep awake, and some forget 
 when they should remember ; and this is the very cause, why 
 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 enjoyments ; but 
 for want of doing so, oftentimes their rejoicing ends in tears, 
 and their sun-shine in a cloud : — witness the story of Christian 
 at this place.' 
 
 When they were come to the place where Mistrust and 
 Timorous met Christian, to persuade him to go back for fear 
 of the lions, they perceived as it were a stage, and before it, 
 towards the road, a broad plate, with a copy of verses written 
 thereon, and underneath, the reason of raising up of that stage 
 in that place rendered. The verses were — 
 
 ' Let him that sees that Stage, take heed 
 
 Upon his heart and tongue : 
 Lest if he do nol, here he speed 
 
 As some have long aircue.' 
 
Tfie Lions backed by Giant Grim. 261 
 
 The words underneath the verses were, ' This stage was 
 built to punish such upon, who, through tirnorousness or mis- 
 trust, shall be afraid to go further on pilgrimage . also on this 
 stage both Mistrust and Timorous were burnt through the 
 tongue with a hot iron, for endeavouring to hinder Christian on 
 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."* (m) 
 
 bo they went on till they came within sight of the lions. | 
 Now Mr. Great-heart was a strong man, so he was not afraid 
 of a lion ; but yet when they were come up to the place where 
 the lions were, the boys that went before were glad to cringe 
 behind, for they were afraid of the lions : so they stept back 
 and went behind. At this, their guide smiled, and said, 'How 
 now, my boys, do you love to go before when no danger doth 
 approach, and love to come behind so soon as the lions appear !' 
 
 Now as they went on, Mr. Great-heart drew his sword, with 
 intent to make a way for the Pilgrims in spite of the lions. 
 Then there appeared one, that it seems had taken upon him to 
 back the lions : and he said to the Pilgrims' guide, ' What is 
 the cause of your coming hither ?•' Now the name of that man 
 was Grim, or Bloody-man, because of his slaying of Pilgrims ; 
 and he was of the race of the giants. 
 
 Then said the Pilgrims' guide, ' These women and 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 the truth, by reason of the fierceness of the 
 lions, and of the grim carriage of him that did back them, this 
 
 * Psa. cxx. 3, 4. t Part i. p. 66. 
 
 (m) The "word David signifies Beloved. Ys e should be very cautious 
 not to spsak 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 un- 
 believing 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 them- 
 selves in dissuading others from serving God I j 
 
252 Giant Grim is slain by Great-Heart. 
 
 way had oflate lain much unoccupied, and was almost all grown 
 over with grass. 
 
 Then said Christiana, ' Though the highways have been un- 
 occupied heretofore, and though the travellers have been made 
 in times past to walk through by-paths, it must not be so now 
 I am risen, " Now 1 am risen a mother in Israel."* 
 
 Then he swore by the lions, but it should : and therefore 
 bid them turn aside, for they should not have passage there. 
 But their guide made first his approach unto Grim, and laid so 
 heavily on him with his sword, that he forced him to retreat. 
 
 Then said he that attempted to back the lions, ' Will you 
 slay me upon mine own ground ?' 
 
 Gr.-H. It is the King's highway that we are in, and in this 
 way it is that thou hast placed the lions ; but these w omen and 
 these children, though weak, shall hold oo their way in spite of 
 the lion?. And with that he gave him 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 women ; and 
 yet they were glad to see him lie sprawling on the ground. — - 
 Now the lions were chained, and so of themselves could do no- 
 thing. Wherefore, when oH Grim, that intended to brick them, 
 was dead, Great-heart said to the Pilgrims, ' Come now, and 
 follow me, and no hurt shall happen to you from the lions.' 
 They therefore went on, but the women trembled as they 
 passed by them ; the boys also looked as if they would die, but 
 they all got by without further hurt, (n) 
 
 * Judges v. 6, 7. 
 (n) It is not very easy to determine the precise idea of the author, in 
 each of the Giants, who assault the Pilgrims, and are slain by the con- 
 ductor and his assistants. Some have supposed that uribtlvf is here 
 meant : but Grim, or BlooJy-tnan, 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 Pilgrims; 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 tin;e 
 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 re- 
 quired to make an open profession of his faith, was exceedingly increased : 
 and, as heavy fines and severe penalties, in accession to reproach and con- 
 tempt, deterred men from joining themselves in communion with dis- 
 senting churches, that way was almost unocc: pied, and the travellers went 
 through by-paths, according to the author's sentiments on the subject.— 
 
They arrive at the Porter's Lodge. 2G3 
 
 Now, when they were within sight of the Porter's lodge, 
 they soon came up unto it ; but they made the more haste after 
 this to go thither, because it is dangerous travelling there in 
 the night. So when they were come to the gate, the guide 
 knocked, and the porter cried, ' Who is there V 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 wo- 
 men, for they were behind him,) he said unto him, ' JHow now, 
 Mr. Great-heart, what is your business here so late at night V 
 ' 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, 
 tuve cut him off, and have brought the Pilgrims hither in 
 safety.' 
 
 Por. Will not you go in, and stay till morning ? 
 
 Gr.-H. No. 1 will return to my Lord to-night. 
 
 Chr. Oh, Sir, I know not how to be willing you should leave 
 is in our pilgrimage, you have been so faithiul 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 to- 
 wards us. 
 
 Then said Mercy, ' O, that we might have thy company to 
 our journey's end ! How can such poor women as we hold out 
 in a way so full of troubles as this way is, without a friend or 
 defender V 
 
 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 is.' 
 
 Gr.-H. I am at my Lord's commandment : if he shall allot 
 me to be your guide quite through, I will willingly wait upon 
 
 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 ex- 
 hortations of such courageous combatants 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. 
 
264 Christians love to see one another. 
 
 you. But here you failed at first ; for when he bid me come 
 thus far with you, then you should have begged me of him to 
 have gone quite through with you, and he would have granted 
 your request, (o) However, at present I must withdraw ; and 
 so, good Christiana, Merry, and my brave children, adieu. 
 
 Then the Porter, Mr. Watchful, asked Christiana of her 
 country, and of her kindred : and she said, ' I came from the 
 city of Destruction ; I am a widow-woman, and my husband 
 is dead, his name was Christian, the Pilgrim.' ' How !' said 
 the porter, ' was he your husband V ' Yes,' said she, ' and these 
 are his children ; and this, (pointing to Mercy,) is one of my 
 town's-women.' Then the porter rang his bell, as at such time 
 he is wont, and there came to the door one of the damsels, 
 whose name was Humble-mind. And to her the porter said, 
 • Go tell it within, that Christiana, the wife of Christian, and 
 her children, are come hither on pilgrimage.' She went in, 
 therefore, and told it. But, oh, what noise for gladness was 
 there, when the damsel did but drop that out of her mouth ! 
 
 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 her companions. Mow when they were gone in, 
 they were had into a large room, and bid to sit down : so they 
 sat down, and the chief of the house were called to see and wel- 
 come the guests. Then they came in, and, understanding who 
 they were, did salute each other with a kiss, and said, ' Wel- 
 come, ye vessels of the grace of God, welcome unto us who are 
 your faithful friends.' (p) 
 
 (o) We are repeatedly reminded, with great propriety, that we ought 
 to be very particular and explicit in our prayers, especially in every thing 
 pertaining to our spiritual advantage. The removal of faithful ministers, 
 or the fear of losing them, may often remind Christians that ' here they 
 have failed :' they have not sufficiently valued and prayed for them ; or, 
 making snre of their continuance, from apparent probabilities, they have 
 not made that the subject of their peculiar requests, and therefore are re 
 huked by the loss of them. 
 
 (p) " 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 been remembered in their prayers, are welcomed with singu- 
 lar \qv .nd satisfaction, and whose professed faith animates them in a pe- 
 culiar manner. 
 
They feast on the Faschal Lamb. 266 
 
 Now, because it was somewhat late, and because the Pil- 
 grims were weary with their journey, and also made fiiint with 
 the sight of the fight, and the terrible lions, they desired as 
 soon as might be, to prepare to go to rest. ' Nay,' said those of 
 the family, ' refresh yourselves with a morsel of meat :' for they 
 had prepared for them a lamb, with the accustomed sauce 
 thereto.* (9) 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, the3 r 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 thej r all lay 
 in a room. When they were at rest, Christiana and Mercy 
 entered into discourse about things that were convenient. 
 
 Chr. Little did I think once, when my husband went on pil- 
 grimage, that I should ever have followed him. 
 
 Mer. And you as little thought of lying in his bed, and in his 
 chamber to rest, as you do now. (r) 
 
 Chr. And much less did I ever think of seeing his face with 
 comfort, and of worshipping the Lord the King with him ; and 
 yet now I believe 1 shall ! 
 
 Mer. Hark, don't you hear a noise ? 
 
 * Exod. sii. 3. John i. 29. 
 
 (g) 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 obedi- 
 ence : 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, mor- 
 tification 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. 
 
 (r) A marginal note here says, ' Christ's bosom is for all Pilgrims.' The 
 sweet peace arising trom calm confidence in the Saviour, the consolations 
 of bis Spirit, submission to his will, and the cheerful obedience of fervent 
 love, gives rest to the soul, as if we were reclining on his bosom with ihe 
 beloved disciple.* 
 
 * Part i. p. 74. 
 Ll , 23 
 
26tr Mercy relates her dream ; 
 
 Chr. Yes, 'tis, as I believe, a noise of music for joy 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 awhile, 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? I suppose you was in a dream.' 
 
 Mer. So I was, and a sweet dream it was ; but are you sure 
 I laughed ? 
 
 Chr. Yes ; you laughed heartily ; but pr'ythee, Mercy, tell 
 me thy dream. 
 
 Mer. I was a dreaming that I sat all alone in a solitary place, 
 and was bemoaning of the hardness of my heart. Now 1 had 
 not sat there long, but methought many were gathered about 
 me to see me, and to hear what it was that I said. So they 
 hearkened, and 1 went on bemoaning the hardness of my heart. 
 At this, some of them laughed at me, some called me fool, and 
 some began to thrust me about. With that, methought 1 looked 
 up, and saw one coming with wings towards me. So he came 
 directly to me, and said, 'Mercy, what aileth thee?' Now 
 when he had heard me make my complaint, he said, ' Peace be 
 to thee :' He also wiped mine eyes with his handkerchief, and 
 clad me in silver and gold. He put a chain upon 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 at a 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 
 pi ice looked bright and twinkling, like the stars, or rather like 
 the sun, and 1 thought that 1 saw your husband there. So I 
 awoke from my dream. But did 1 laugh ? 
 
 Chr. Laugh ! ay, and well you might, to see yourself 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, (s) " God speaks once, 
 
 * Ezek. xvi. 8—13. 
 (s) They who feel and lament the hardness of their hearts, and earnest- 
 ly 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 : 
 thou»h they must expect to he ridiculed by such as know not their own 
 hearts. The assurance, that the dream should be accomplished, is ground 
 
• Christiana's remarks on it. 267 
 
 yea twice, yet man perceiveth 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 in 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 oft-times wakes when we sleep ; 
 and God can speak to tnat, either by words, by proverbs, by 
 signs and similitudes, as well as if one was awake. 
 
 Mer. Well, 1 am glad of my dream, for I hope ere long to 
 see it fulfilled, to the making me laugh again. 
 
 Chr. I think it is now high time to rise, and to know what 
 we must do. 
 
 Mer. Pray, if they advise us to stay a while, let us willingly 
 accept of the proffer. I am the willinger to stay a while here, 
 to grow better acquainted with these maids ; methinks Pru- 
 dence, Piety, and Charity have very comely and sober coun- 
 tenances. 
 
 Chr. 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 persuaded to 
 stay here a while, you shall have what the house will afford. 
 
 ' Ay, and that with a very good will,' said Charity. — So they 
 consented, and staid there about a month or above, and became 
 very profitable one to another. And, because Prudence 
 would see how Christiana had brought up her children, she 
 asked leave of her to catechise them : so she gave her free 
 consent. Then she began with the youngest, whose name was 
 James. And she said, ' Come, James, canst thou tell me who 
 made thee ?' 
 
 Jam. God the Father, God the Son, and God the Holy 
 Ghost. k 
 
 Pr. Good boy. And canst thou tell who saved thee ? 
 
 Jam. God the Father, God the Son, and God the Holy 
 Ghost. 
 
 Pr. Good boy still. But how doth God the Father save 
 thee? 
 
 * Job. xxxiii. 14 — 16. 
 ed on the effects produced upon Mercy's heart ; and there is no danger 
 of delusion, when so scriptural an encouragement is inferred even from a 
 dream. 
 
268 Prudence catechises James, Joseph, 
 
 Jam. By his grace, (t) 
 
 Pr. How doth God ibe Son save thee ? 
 
 Jam. By his righteousness, and blood, and death, and life. 
 
 Pr. And how doth God the Hoty Ghost save thee ? 
 
 Jam. By his illumination, by his renovation, and by his pre- 
 servation. 
 
 Then said Prudence to Christiana, ' You are to be com- 
 mended for thus bringing up your children. 1 suppose I need 
 not ask the rest these questions, since the youngest of them can 
 answer them so well. 1 will therefore now apply myself to 
 the next youngest.' 
 
 Then she said, ' Come, Joseph, (for his name was Joseph,) 
 will you let me catechise you V 
 
 Jos. With all my heart. 
 
 Pr. What is man ? 
 
 Jos. A reasonable creature, made so by God, as my brother 
 said. 
 
 Pr. What is supposed by this word saved? 
 
 Jos. That man by sin has brought himself into a state of 
 captivity and misery. 
 
 Pr. 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 tint God is so good 
 and loving to man, as to pull him indeed out of this miserable 
 state. 
 
 Pr. What is God's design in saving poor man ? 
 
 Jos. The glorifying of his name, of his grace, and justice, Lc. 
 and the everlasting happiness of his creature. 
 
 Pr. Who are they that must be saved ? 
 
 Jos. Those that accept of his salvation, (u) 
 
 (/) 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 minis- 
 ter's labours, both in public preaching and private instruction, will be un- 
 derstood in a very imperfect degree ; and any revival of religion Lint 
 takes place, will probably die with the generation to which it is vouch- 
 safed. 
 
 (?<) The young pupil is not here taught to answer systematically, '• All 
 thy elect :' but practically,' 1. Those that accept of his salvation.' This is 
 perfectly consistent with the other ; but it is suited to instruct and en- 
 
Samuel and Matthew. 269 
 
 Pr. Good boy, Joseph ; thy mother hath taught thee well, 
 and thou hast hearkened to what she has said unto thee. 
 
 Then said Prudence to Samuel, (who was the eldest son but 
 one,) ' Come, Samuel, are you willing that I should catechise 
 you also V 
 
 Sam. Yes, forsooth, if you please. 
 
 Pr. What is heaven ? 
 
 .Sam. A place and state most blessed, because God dwelleth 
 there. 
 
 Pr. What is hell ? 
 
 Sam. A place and state most woful, because it is the dwell- 
 ingrplace of sin, the devil, and death. 
 
 Pr. Why wouldest thou go to heaven ? 
 
 Sam. That ! may see God, and serve him without weariness ; 
 that I may see Christ, and love him everlastingly ; that I may 
 have that fulness of the Holy Spirit in me, that I can by no 
 means here enjoy. 
 
 Pr. A very good boy, and one that has learned well. — Then 
 she addressed herself to the eldest, whose name was Matthew : 
 and she said to him, ' Come, Matthew, shall I also catechise 
 you V 
 
 Mat. With a very good will. 
 
 Pr. I ask, then, if there was ever any thing that had a being 
 antecedent to, or before God ? 
 
 Mat. No ; for God is eternal ; nor is there any thing, ex- 
 cepting himself, that had a being until the beginning of the first 
 day : " For in six days the Lord made heaven and earth, thfl 
 jsea, and all that in them is." 
 
 Pr. What do you think of the Bible ? 
 
 Mat. It is the holy word of God. 
 
 Pr. Is there nothing written therein but what you under- 
 stand ? 
 
 Mat. Yes, a great deal. 
 
 Pr. What do you do when you meet with places therein that 
 you do not understand ? 
 
 courage the learner who would be perplexed, stumbled, or misled by the 
 other 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 milt, and not -with meat ; for they 
 were not ablo 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. 
 
 28* 
 
270 Mercy has a Suitor. 
 
 Mat. I think God is wiser than L (zv) I pray also that he 
 will please to let me know all therein, that he knows will be 
 for my good. 
 
 Pr. How believe you as touching the resurrection of the 
 de.td ? 
 
 Mat. I believe they shall rise, the same that was buried ; 
 the same in n iture 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 hearken to 
 your mother, for she can learn you more. You must also dili- 
 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 leach 
 you ; but especially be much in the meditation of that Book, 
 that was the cause of your father's becoming a Pilgrim. 1, for 
 mj' 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 visiter that pretended some good will unto her, 
 and his name was 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 of- 
 fered 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 garments 
 for others, and would bestow them upon them that had need. 
 And Mr. Brisk, not knowing where or how she disposed of 
 what she made, seemed to be greatly taken, for that he found 
 
 («.') We ought not to think ourselves capable of comprehending all the 
 mysteries of revelation, or informed of all that can he 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 fur- 
 ther light and knowledge, in all things conducive to our good. There 
 may be many parts of Scripture, which would not be useful to i«, 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 submission to the decisions of our infallible In- 
 structor. 
 
' Mercy' 1 s Suitor forsakes her. 271 
 
 her never idle. ' I will warrant her a good housewife,' quoth 
 he to himself, (re) 
 
 Mercy then revealed the business to the maidens that were 
 of the house, and inquired of them concerning him, for they 
 did know him better than she. So they told her, that he was 
 a very busy young man, and one that pretended to religion ; 
 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 continuing so. as 
 she had begun, to do for the poor, would quickly cool his 
 courage. 
 
 So the next time he comes he finds her at her old work, a 
 making of things for the poor. Then, said he, ' What, always 
 at it V ' Yes,' said she, ' either for myself or others.' ' And 
 what canst thou earn a day ?' quoth he. ' I do these things,' 
 said she, "that I maybe rich in good works, laying a good 
 foundation against the time to come, that I may lay hold of eter- 
 nal life."* ' Why, pr'ythee, what dost thou do with them V 
 said he. ' Clothe the naked,' said she. With that his coun- 
 tenance fell. So he forebore to come at her again. And when 
 he was asked the reason why, he said, that ' Mercy was a pret- 
 ty 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 re- 
 ligion; and his seeming love to Mercy, yet mercy and he are of 
 
 * 1 Tim. vi. 17—19. 
 (x) Designing; men will often assume an appearance of religion, in or- 
 der to insinuate themselves into the affections of such pious young w^men, 
 as are on some accounts agreeable to them ; and thus many are drawn 
 into a most dangerous snare. This incident therefore is very properly in- 
 troduced, 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 re- 
 port," in making garments for the poor ; than to waste time and money in 
 frivolous amusements, or needless decorations ; or even in the more ele- 
 gant and fashionable accomplishments. 
 
272 Matthew is Sick. 
 
 tempers so different, that I believe they will never come toge- 
 ther.' (y) 
 
 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 condi- 
 tions, though never did any of them lind fault with my person. 
 So they and 1 could nc« agree. 
 
 Pr. Mercy in our days is little set by, any further than as to 
 its name : the practice, which is set forth by the conditions, 
 there are but few that can abide. 
 
 Well, said Mercy, if nobody will have me I will die a maid, 
 or my conditions shall be to me as a husband ; for I cannot 
 change my nature : and to have one that lies cross to me in 
 this, that I purpose never to admit of as long as 1 live. I had 
 a sister, named Bountiful, married to one of these churls : but 
 he and sfcj£ could never agree ; but, because my sister was re- 
 solved 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. 
 
 Pr. And yet he was a professor, I warrant you. 
 
 Mer. Yes, such a one as he was, and of such as the world is 
 now full : but 1 am for none of them all. 
 
 Now Matthew, the eldest son of Christiana, fell sick, and his 
 sickness was sore upon him, for he was much pained in his 
 
 (_y) Young people ought not wholly to follow their own judgments in 
 this most important concern, on which the comfort au(l usefulness ol their 
 whole future lives in a great measure depend : and yet it is equally dan- 
 gerous to advise with improper counsellors. The names of the maidens of 
 the hous ■, show what kind of persons should be consulted : and, when 
 such friends are of opinion that there is danger of a clog, instead of i. helper, 
 in the way to heaven, all who love their own souls, will speedily deter- 
 mine to reject the proposal, however agreeable in all other respects. The 
 apostolical rule, "Only in the Lord," is absolute: The most upright 
 an 1 cautious may indeed be deceived ; but they, who neglect to ask, or 
 refuse to take counsel, wdl be sure to smart for their folly, if they be in- 
 deed the children of God. An unbelieviug 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 general! j ad- 
 here to the maxims and practices of the ungodly party. Nothing tends 
 more than such marriages, to induce a declining state of religion ; or in- 
 deed more plainly shows that it is already in a very unprosperous state. 
 But, when Christians plainly avow their principles, purposes, and rules of 
 conduct, they may commonly detect and shake off such selfish pretenders : 
 while the attempts made to injure their characters, will do them no ma- 
 terial detriment, and will render them the more thankful for having es- 
 caped the snare. 
 
Gripes of Conscience. 273 
 
 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 observed the boy, he con- 
 cluded that he was sick of the gripes. Then he said to his 
 mother, ' What diet hath Matthew of late fed upon V ' Diet,' 
 said Christiana, • Nothing but what is wholesome.' The phy- 
 sician answered, ' This boy has been tampering with something 
 that lies in his maw undigested, and that will not away without 
 means. And 1 tell you he must be purged, or else he will die.' 
 
 Then said Samuel, ' Mother, what was that which my bro- 
 ther did gather and eat, so soon as we were come from the gate 
 that is at the head of this way ? You know that there was an 
 orchard on the left hand, on the other side of the wall, and 
 some of the trees hung over the wall, and my brother did pluck 
 and did eat.' 
 
 ' True, my child,' said Christiana, ' he did take thereof, and 
 did eat ; naughty boy as he was ; I chid him, and yet he would 
 eat thereof.' 
 
 Skill. I knew he had eaten something that was not whole- 
 some food ; and that food, to wit, that fruit, is even the most 
 hurtful of all. It is the fruit of Beelzebub's orchard. I do 
 marvel that none did warn you of it ; many have died thereof. 
 
 Then Christiana began to cry ; and she said, ' O naughty 
 boy ! and O careless mother ! what shall I do for my son ?' (^) 
 
 Skill. Come, do not be too dejected ; the boy may do well 
 again, but he must purge and vomit. 
 
 Chr. Pray, sir, try the utmost of your skill with him, what- 
 ever it costs. 
 
 (s) Sin, heedlessly or wilfully committed, after the Lord has spoken 
 peace to our souls, often produces great distress long afterward ; and some- 
 times darkness and discouragement oppress the mind, when the special 
 eause 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, u Do not condemn me ; show me wherefore thou 
 contendest with me :" and this inquiry will often be answered by the dis- 
 course 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 questions aa 
 may lead to a discovery of the concealed cause of their distress. Thus it 
 will often be found, that they have been tampering with forbidden fruit ; 
 which discovery may tend to their humiliation, and produce a similar ef- 
 fect on those who have neglected their duty, by suifering others to sin 
 without warning or reproof. Mux 
 
274 The Fhysician's Prescription. 
 
 Skill. Nay, I hope I shall be reasonable.— So he made him 
 a purge, but it was too weak ; it was 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 
 Came et Sanguine Christi:] (you know physicians give strange 
 medicines to their patients :) and it Avas made up into pills, with 
 a promise or two, and a proportionable quantity of salt. J Now 
 he was to take them three at a time, fasting, in a half a quarter 
 of a pint of the tears of repentance. § When this potion was 
 prepared, and brought to the boy, he was loth to take it, though 
 torn with the gripes, as if he should be pulled in pieces. 
 4 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 ?' 
 1 It has no ill taste,' said the doctor ; and with that she touched 
 one of the pills with the tip of her tongue. * Oh, Matthew,' 
 said she, ' this potion is sweeter than honey. If thou lovest 
 thy mother, if thou lovest thy brothers, if thou lovest Mercy, if 
 thou lovest thy life, take it.' So with much ado. after a short 
 prayer for the blessing of God upon it, he took it, and it wrought 
 kindly with him. It caused him to purge, to sleep, and to rest 
 quietly ; it put him into a fine heat and breathing sweat, and 
 rid him of his gripes, (a) 
 
 So in a little time he got up, and walked about with a staff, 
 
 * Heb. ix. 13, 19. x. 1—4. t John vi. 54^-57. Heb. ix. 14. 
 X Mark ix. 49. $ Zech. xii 10. 
 . (a) To support the allegory, the author gives the Physician's prescrip- 
 tion in Latin ; but he adds in the margin, with admirable modesty, The 
 Latin I borrow. — "• Without the shedding of blood, tliere 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 
 blessiugs 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, is renewed every time we look to the Saviour, whom 
 we have pierced by our recent offences, and of whom we again seek for- 
 giveness. The natural pride, stoutness, and unbelief of our hearts, render 
 us very reluctant to this humiliating method of recovering peace and spi- 
 ritual strength ; and this often prolongs our distress : yet nothing yields 
 more unalloyed comfort, than thus abasing ourselves before God, and re- 
 lying on his mercy through the atonement and mediation of his beloved 
 Son. 
 
Matthew's Questions to Prudence, 275 
 
 and would go from room to room, and talk with Prudence, Pie- 
 ty, and and Charity, of his distemper, and how he was healed. 
 
 So when the boy was healed, Christiana asked Mr. Skill, 
 saying, ' Sir, what will content you for your pains and care to 
 me, and of my child V And he said, ' You must pay the Master 
 of the College of Physicians, according to rules made in that 
 case and provided.'* 
 
 But, sir, said she, what is this pill good for else ? 
 
 Skill. It is an universal pill ; it is good against all diseases 
 that Pilgrims are incident to ; and, when it is well prepared, 
 will keep good time out of mind. 
 
 Chr. Pray, sir, make me up twelve boxes of them ; for, if I 
 can get these, I will never take other physic. 
 
 Skill. These 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 made him 
 live for ever.t But, good Christiana, thou must give these 
 pills no other way, but as I have prescribed : for if you do, 
 they will do no good. (6) — So he gave unto Christiana physic 
 for herself, and her boys, and for Mercy ; and bid Matthew 
 take heed how he ate any more green plumbs ; and kissed him, 
 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, for the 
 most part, physic should be bitter to our palates ? 
 
 Pr. To show how unwelcome the word of God, and the ef- 
 fects thereof, are to a carnal heart. 
 
 Mat. Why does physic, if it does good, purge, and cause to 
 vomit ? 
 
 Pr. To show, that the word, when it works effectually, 
 cleanseth the heart and mind. For, look, what the one doeth 
 to the body, the other doeth to the soul. 
 
 Mat. What should we learn by seeing the flame of our' fire 
 
 * Heb. xiii. 11—15. t John vi. 58. 
 
 (5) This hint should be carefully noted. Numbers abuse the doctrine 
 of free salvation, by the merit and redemption of Christ, and presume on 
 forgiveness, when they are destitute of genuine repentance, and give no 
 evidence of 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. 
 
2T5 And her Answers. 
 
 go upwards ? and by seeing the beams and sweet influences of 
 the sun strike downwards ? 
 
 Pr. By the going up of the fire, we are taught to ascend to 
 heaven, by fervent and hot desires. And by the sun's send- 
 ing his heat, beams, and sweet influences downwards, we are 
 taught that the Saviour of the world, though high, reaches 
 down Wiih his grace and love to us below. 
 
 Mat. Where have the clouds their water ? 
 
 Pr. Out of the sea. 
 
 Mat. What may we learn from that ? 
 
 Pr. That ministers should fetch their doctrine from God. 
 
 Mat. Why do they empty themselves upon the earth ? 
 
 Pr. To show that ministers should give out what they know 
 of God to the world. 
 
 Mat. Why is the rainbow caused by the sun ? 
 
 Pr. To show, that the covenant of God's grace is confirmed 
 to us in Christ. 
 
 Mat. Why do the springs come from the sea to us through 
 the earth ? 
 
 Pr. To show, that the grace of God comes to us through the 
 Dody of Christ. 
 
 Mat. Why do some of the springs rise out of the top of high 
 hills ? 
 
 Pr. To show, that the Spirit of grace shall spring up in 
 some that are great and mighty, as well as in many that are 
 poor .md low. 
 
 Mat. Why doth the fire fisten upon the candle vick ? 
 
 Pr. To show, that, unless grace doth kindle upon the heart, 
 there will be no true light of life in as. 
 
 Mat. Why is the wick, and tallow, and all, spent, to main- 
 tain the light of the c mdle? 
 
 Pr. 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. 
 
 Mat. Why doth the pelican pierce her own breast with her 
 bill? 
 
 Pr. To nourish her young ones with her blood, and thereby 
 to show that Christ the blessed so loveth his young, his people, 
 as to save them from death by his blood. 
 
 Mat. What may one learn by hearing of the cock crow ? 
 
 Pr. Learn to remember Peter's sin and .Peter's repentance, 
 The cock's crowing shows also, that day is coming on ; let 
 
Eve's Apple. 277 
 
 then the crowing of the cock put thee in mind of that last and 
 terrible day of judgment. 
 
 Now about this time their month was out : wherefore they 
 signified to those of the house, that it was convenient for them 
 to up and be going. Then said Joseph to his mother. ' It is 
 convenient that you forget not to send to the house of Mr. In- 
 terpreter, to pray him to grant that Mr. Great-heart should be 
 sent unto us, that he may be our conductor, the rest of our 
 way.' ' Good boy,' said she, ' I had almost forgot.' ho she 
 drew up a petition, and prayed Mr. Watchful, the porter, to 
 send it by some fit man, to her good friend Mr. Interpreter ; 
 who, when it was come, and he had seen the contents of the 
 petition, said to the messenger, ' Go tell them that I will send 
 him.' (c) 
 
 When the family, where Christiana was, saw that they had 
 a purpose to go forward, they called the whole house together, 
 to give thanks to their King, for sending of them such profita- 
 ble guests as these. Which done, they said unto Christiana. 
 ' And shall we not show thee something according as our cus- 
 tom is to do to Pilgrims, on which thou mayest meditate when 
 thou art on the way ?' So they took Christiana, her children, 
 and Mercy, into the closet, and showed them one of the apples 
 that Eve ate of, and that she also did give to her husband, and 
 that for the eating of which they were both turned out of Para- 
 dise ; and asked her, ' What she thought that was V 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.* (<i) 
 
 * Gen. iii. I — 6 Rom. vii. 24. 
 
 ip) 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 
 join with them in prayer, that the same faithful services, or better, may- 
 be reudered them by other servants of their common Lord. 
 
 (d) The nature of the first trausgressioD ; 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 proli- 
 fic offence, which contained in it, as in miniature and embryo, all future 
 sins, are very instructive and affecting to the pious mind. For the enemy 
 still proceeds against us, according to the same general plan; suggesting 
 bard thoughts of God, doubts about the restrictions and threateniugs of 
 his word, proud desires of independence or useless knowledge, hankerings 
 
 ^4 
 
278 Abraham offering up Isaac. 
 
 Then they had her to a place and showed her Jacob's lad- 
 der. Now at that time there was 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 
 anothei place, to show them something else : but James said to 
 his mother, ' Pray bid them stay a little longer, for this is a 
 curious sight.' So they turned again, and stood feeding their 
 eyes on this so pleasant a prospect, (e) — After this they had 
 them into a place where there did hang up a golden Anchor, so 
 they bid Christiana take it down ; for, said they, you shall have 
 it with you, for it is of absolute necessity that you should, that 
 3'ou ma} r lay hold of that within the veil, and stand steadfast in 
 case you should meet with turbulent weather : so they were 
 glad thereof.! (/) Then they took them, and had them to the 
 mount upon which Abraham our father had offered up Isaac 
 his son, and showed them the altar, the wood, the fire, and the 
 knife ; for they remain to be seen to this very day. When 
 they had seen it, they held up their hands, and blessed them- 
 selves, and said, ' O what a man for love to his Master, and for 
 denial to himself, was Abraham !' After they had showed them 
 ail these things, Prudence took them into a dining-room, where 
 stood a pair of excellent virginals ; so she played upon them, 
 and turned what she had showed them into this excellent song, 
 saying, 
 
 4 Eve's apple we have showed you ; 
 
 Of that be you aware ; 
 You have seen Jacob's ladder too, 
 
 Upon which Angels are ; 
 
 * Gen. xxviii. 12. + Joel iii. 16. Hcb. vi. 19. 
 
 after forbidden indulgence, and hope3 of enjoying the pleasures of sin, 
 without feeling the punishment denounced against transgressors. 
 
 (e) Christ, in his person and offices, is the medium of communication 
 between heaven and larth, 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 fulfillment of all God's promises to 
 our souls, is the golden Anchor, by which we must be kept stedfast in the 
 faith, and encouraged to abide in our proper station, amidst the storms of 
 temptation, affliction, and.persecution. This it will certainly effect ; pro- 
 vided it be genuine and living, grounded on the word of God, springing 
 from faith in his Son, warranted by the experience of bis grace, and ac- 
 companied by prevailing desires of a holy felicity, in the presence, favour, 
 and service of the Lord. 
 
The Pilgrims depart. 279 
 
 An Anchor you received have ; 
 
 But let not this suffice, 
 Until with Abra'am you have gave 
 
 Your best of sacrifice. 
 
 Now about this time one knocked at the door : so the porter 
 opened, and, behold, Mr. Great-heart was there! But when 
 he was come in, what joy was there ! for it came now fresh 
 again into their minds, how but a while 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 hath sent each of you a botrie of wine, and also 
 some parched corn, together with a couple of pomegranates ; 
 he also hath sent the boys some figs and raisins ; to refresh you 
 in your way. 
 
 Then they addressed themselves to their journey ; and Pru- 
 dence and Piety went along with them. When they came at 
 the gate, Christiana asked the porter, if any of late went by. 
 He said, ' No, only one, some time since, who also told me, 
 that of late there had been a great robbery committed on the 
 King's highway, as you go : but, said he, the thieves are taken, 
 and will shortly be tried for their lives. ' Then Christiana and 
 Mercy were afraid ; but Matthew said, Mother, fear nothing, 
 as long as Mr. Great-heart is to go with us, and to be our con- 
 ductor. 
 
 Then said Christiana to the porter, ' Sir, I am much obliged 
 to you for all the kindnesses that you have showed to me since 
 I came hither ; and also that you have been so loving and kind 
 to my children ; I know not how to gratify your kindness ; 
 wherefore, pray, as a token of my respect to you, accept of 
 this small mite.' So she put a gold angel in his hand ; and he 
 made her a low obeisance, and said, " Let thy garments be al- 
 ways 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 flee youthful lusts, and follow after god- 
 liness 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 be- 
 stow upon Christiana and her companions ; I will go back and 
 
280 The Valley of Humiliation. 
 
 fetch it.' So she ran and fetched it. When she was gone, 
 Christiana thought she heard in a grove, a little way off on the 
 right hand, a most curious melodious note, with words much 
 like these ; 
 
 ' Through all my life thy favour is 
 
 So frankly showM to me. 
 That in thy house forevermore 
 
 My dwelling place shall be.' 
 
 And listening still she thought she heard another answer it, 
 saying, 
 
 'For why P The Lord our God is good, 
 
 His mercy is forever 3ure : 
 His truth at all times firmly stood, 
 
 And shall from age to age endure.' 
 
 So Christiana asked Prudence what it was that made those 
 curious notes. They are, said she, our country-birds : they 
 sing these notes but seldom, except it be at the spring, when 
 the flowers appear, and the sun shines warm, and then you 
 may hear them all the day long. I often, said she, go to hear 
 them ; we also oft-times keep them tame in our house. They 
 are very tine company for us when we are melancholy ; also 
 they make the woods and groves, and solitary places 5 places 
 desirous to be in * 
 
 By this time Piety was come again ; so she said to Chris- 
 tian i. Look here, 1 have brought thee a scheme of all those 
 things th.it thou hast seen at our house, upon which thou mayest 
 look when thou findest thyself forgetful, and call those things 
 ag tin to remembrance, for thy edification and comfort. 
 
 Now they began to go down the hill to the Vdley of Humi- 
 liation. 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 your husband met with the foul fiend Apollyon, 
 and where they had the great fight that they had ; 1 know you 
 cannot but have heard thereof. But be of good courage, as 
 long as you have Mr Great-heart here to be your guide and 
 conductor, we hope you will fare the better. — So when these 
 two had committed the Pilgrims unto the conduct of their guide, 
 he went forward, and they went after. 
 
 * Sol. Song ii. 11,12. 
 
Slips are the occasions of conflicts* 281 
 
 Then said Mr. Great-heart, We need not be so afraid of this 
 valley, for here is nothing to hurt us, unless we procure it our- 
 selves. It is true, Christian did here meet with Apollyon, 
 with whom he had also 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 
 befallen 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 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, if we could hit 
 upon it, we might find somewhere hereabout something that 
 might give us an account, why Christian was so hardly beset in 
 this place. 
 
 Then James said to his mother, ' Lo, yonder stands a pillar, 
 and it looks as if something was 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 burden that 
 he met with in this place, be a warning to those that come af- 
 ter.' ' Lo,' said the guide, ' did I not tell you that there was 
 something hereabouts that would give intimation of the reason 
 why Christian was so hard beset in this place ?' Then, turning 
 to Christiana, he said, ' No disparagement to Christian, more 
 than to many others whose hap and lot it was. For it is easier 
 going up than down this hill, and that can be said but of few 
 hills in all these parts of the world. But we will leave the 
 good man, he is at rest, he also had a brave victory over his 
 enemy ; let Him grant that dwelleth above, that we fare no 
 worse, when we come to be tried, than he !' (g) 
 
 t Part i. p. 78—81. 
 (g) 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 mean- 
 ing. 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, and enjoyed sweet satisfaction in communion with his bre- 
 thren, he expected the continuance of this happy frame, and considered it 
 as the evidence of his acceptance : so that afflictions and humiliating dis- 
 coveries of the evils of his heart, by interrupting his comforts, iuducad 
 Kn 24* 
 
252 The Shepherd's Boy. 
 
 But we will come again to this valley of Humiliation. It is 
 the best and most fruitful piece of ground in all these parts. It 
 is a fat 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 also known 
 many labouring men that have got good estates in this valley 
 of Humiliation ; (for " God resisteth the proud, but giveth 
 more grace to the humble ;") for indeed it is a very fruitful 
 soil, and doth bring forth by handfuls. Some also have wished, 
 that the next way to their Father's house were here, that they 
 might be troubled no more with either hills or mountains to go 
 over : but the way is the way, and there is an end. (/i) 
 
 Now as they were going along, and talking, they espied a 
 boy feeding his father's sheep. The boy was in very mean 
 clothes, but of a fresh and well-favoured countenance ; and as 
 he sat by himself he sung. ' Hark,' said Mr. Great-heart, ' to 
 what the shepherd's boy saith :' so they hearkened, and he 
 said — 
 
 1 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. 
 
 * Sol. Song ii. 1. James iv. 6. 1 Pet. v. 5. 
 him to conclude that his past experience was a delusion, and that God 
 was become his enemy ; and this unicriptural 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, incumbrance^, 
 and anxieties of a more exalted station ; and humility is the parent of pa- 
 tience, 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 dili- 
 gent. "Without poverty of spirit, we cannot possess " the unsearchable 
 riches of Christ :" and more promises are made to the humble, than to any 
 other character whatsoever. 
 
 (/i) The consolations of humble believers, even in their lowest abase- 
 ment, when favoured by the exhilirating and fertilizing beams of the Son 
 of Righteousness, are represented under this emblem. The lilies are the 
 harmless and holy disciples of Christ, who adorn a poor and obscure con* 
 
" Advantages of a lowly condition' 283 
 
 I am content with what 1 have, 
 
 Little be it or much : 
 And, Lord, contentment still I crave. 
 
 Because thou savest such. 
 Fulness to such a burden is 
 
 That go or pilgrimage : 
 Here little, and hereafter bliss, 
 
 Is best from age to age.'* 
 
 Then said the guide, c Do you hear him ? I will dare to say 
 this boy lives a merrier life, and wears more of the herb called 
 hearfs-ease in his bosom, than he that is clad in silk and velvet. 
 But we will proceed in our discourse.' (i) 
 
 In this valley our Lord formerly had his country-house, he 
 loved much to be here : he loved also to walk in these mea- 
 dows, and 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 Hu- 
 miliation is that empty and solitary place. Here a man shall 
 not. be let and hindered in his contemplation, as in other places 
 he is apt to be. This is a valley that nobody walks in, but 
 those that love a Pilgrim's life. And though Christian had the 
 hard hap to meet with Apollyon, and to enter with him in a 
 brisk encounter ; yet I must tell you, that in former times men 
 have met with Angels here, have found pearls here, and have 
 in this place found the words of life. | 
 
 Did i say our Lord had here in former days his country- 
 house, and that he loved here to walk ? I will add, in this 
 place, and to the people that live and trace these grounds, he 
 has left a yearly revenue, to be faithfully paid them at certain 
 seasons for their maintenance by the way, and for their further 
 -encouragement to go on their pilgrimage, (k) 
 
 * Heh. xiii. 5. 1 Flos, sii. 4, 5. 
 
 dition 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 to envy and contention. 
 
 (i) Perhaps the Shepherd's boy may refer to the obscure but quiet sta- 
 tion of some pastors over small congregations, who live almost unknown 
 to their brethren, but are in a measure useful, and very comfortable. 
 
 (fc) 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 goad of mankind and 
 
2S4 Mer:y is well in the valley. 
 
 Now, as they went on, Samuel said to Mr. Great-heart, ' Sir, 
 I perceive that in this valley my father and Apollyon had their 
 hattle ; but whereabout was the fight ? for 1 perceive this val- 
 ley is large.' 
 
 Gr.-H. Your father had the battle with Apollyon, at a place 
 yonder before us, in a narrow passage 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. (/) This is the place also, 
 where others have been hard put to it. — But more of the place 
 when we are come to it ; for I persuade myself, that to this 
 day there remains either some sign of the battle, or some mon- 
 ument to testify that such a battle was there 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, me- 
 thinks, suits with my spirit. I love to be in such p'a:es, where 
 there is no rattling with coaches, nor rumbling with wheels : 
 methinks, here one may, without much molestation, be think- 
 ing 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 
 fishpools of Heshbon." They that go rightly through this 
 " Valley of Baca, m ike it a well ; the rain, that God sends 
 down from heaven upon them that are here, aUo filleth the 
 pools." This valley is that from whence also the King will give 
 
 the glory of the Father, was a part of his self-denial, in which " he pleased 
 not himself." — Indeed t«iere is a peculiar congeniality between a lowly 
 mind, and a lowly condition : and as much violence is doue to the inclina- 
 tions 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 Val- 
 ley ; 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. 
 
 (I) When consolations and privileges betray us into forg'tfulness of our 
 entire unworthiness of such special favours, humiliating dispensations 
 commonly ensue ; and these sometimes reciprocally excite murmurs and 
 forgetfalness of past mercies. Tims Satan gains an opportnnity of assault- 
 ing the soul with dreadful temptations : and, while at one moment hard 
 thoughts of God, or doubts concerning the truth of his word, are suggest- 
 ed to our minds ; at the next we may be affrighted by our own dreadful 
 rebellion and ingratitude, prompted to condemn ourselves as hypocrites, 
 *nd almost driven to despair. 
 
Memorials of Christian's conflict. 286 
 
 to them their vineyards ;* and they that go through it shall sing 
 as Christian did, for all he met with Apollyon. 
 
 1 It is true,' said their guide,' ' I have gone through this val- 
 ley many a time, and never was better than when here. I 
 have also been a conductor to several Pilgrims, and they have 
 confessed the same. " To this man will 1 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 aforementioned 
 battle was fought. Then said the guide to Christiana, her 
 children, and Mercy, ' This is the place : on this ground Chris- 
 tian stood, and up there came Apollyon against him : and, look, 
 did not I tell you, here is some of your husband's blood upon 
 these stones to this day. Behold, also, how here and there are 
 yet to be seen upon the place some of the shiyers of Apollyon's 
 broken darts. See also how they did beat the ground with 
 their feet as they fought, to make good their places against 
 each other ; how also, with their by-blows, they did split the 
 Very stones in pieces : verily Christian did here play the man, 
 and showed himself, as stout as Hercules could, had he been 
 there, even he himself. When Apollyon was beat, he made 
 his retreat to the next valley, that is called the Valley of the 
 Shadow of Death, unto which we shall come anon. Lo, yon- 
 der also stands a monument, on which is engraven this battle, 
 and Christian's victory, to his fame throughout all ages.' (m) 
 
 So because it stood just on the way-side before them, they 
 stepped to it, and read the writing, which word for word was 
 this — 
 
 ' Hard by here was a battle fought, 
 
 Most strange, and yet most true : 
 Christian and Apollyon sought 
 
 Each other to subdue. 
 
 * Sol. Song vii. 4. Psa. Ixxxiv. 5—7, Hos. ii. 15. 
 (in) We ought carefully to study the records left us of the temptations, 
 conflicts, faith, patience, and victories of other believers : we should mark 
 well, what wounds they received, and by what misconduct they were oc- 
 casioned, that we may watch and pray lest we fall in like manner. We 
 ought carefully to observe, how they successfully repelled the various as- 
 saults of the tempter, that we may learu to resist him, stedfast in the faith ; 
 and in general, their triumphs should animate us, to "put on," and keep 
 on, "the whole armour of God, that we may be enabled to withstand in 
 the evil day." — On the other hand, such as have been rendered victorious 
 should readily speak of their experiences among those that fear God, that 
 they may be cautioned, instructed, and encouraged by their example. 
 
286 James is sick. 
 
 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 come upon the 
 borders of the Shadow of Death, and this valley was longer 
 than the other ; a place also most strangely haunted with evil 
 things, as many are able to testify : but these women and chil- 
 dren went the better through it, because they had day-light, 
 and because Mr. Great-heart was their conductor. 
 
 When they were entered upon this valley, they thought that 
 they heard a groaning, as of dead 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 confort. 
 
 So they went on a little farther, and they though that they 
 felt the ground begin to shake under them, as if some hollow 
 place was there ; they heard also a kind of hissing, as of ser- 
 pents, 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, (n) 
 
 Now James began to be sick, but I think the cause thereof 
 was fear ; so his mother gave him some of that glass of spirits 
 that she had given her at the Interpreter's house, and three of 
 the pills that Mr. Skill had prepared, and the boy began to re- 
 vive. Thus they went on, till they came to about the middle 
 of the valley ; and then Christiana said, ' Methinks I see some- 
 
 (?i) 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 con- 
 firmed. As it relates chiefly to the influence, which " the Prince of the 
 power of the air" possesses over the imagination; it must vary exceeding- 
 ly, according to the constitution, animal spirits, health, education, and 
 strength of mind or judgment, of different persons. They, who are happily 
 incapable of understanding either the allegory or the explanation, should 
 beware of despising 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 expeeience ; by which means 
 Satan often attains dreadful advantages. It is most advisable for tempted 
 persons to consult some able, judicious minister, or compassionate and esta- 
 blished Christian, whose counsel and prayers may be singularly useful in 
 this case ; observing the assistance which Great-heart gave to the Pi] 
 grims, in passing through the valley. 
 
The Pilgrims alarmed by a Fiend. 287 
 
 thing yonder upon the road before us ; a thing, of a shape 
 such as I have not seen.' Then said Joseph, 'Mother, what 
 is it ?' ' An ugly thing, child ; an ugly thing,' said she. ' But 
 mother, what is it like ?' said he. ' '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 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 refreshed ; but 
 they had not gone far, before Mercy, looking behind her, saw, 
 as she thought, something almost like a lion, and it came a great 
 padding pace after her ; and it had a hollow voice of roaring ; 
 and at every roar that it gave, it made the valley echo, and all 
 their hearts to ache, save the heart of him that was their guide. 
 So it came up ; and Mr. Great-heart 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 to a place were was cast up a pit the whole 
 breadth of the way ; and, before they could be prepared to go 
 over that, a great mist and a darkness fell upon them, so that 
 they could not see. Then said the Pilgrims, ' Alas ! now what 
 shall we do ?' But their guide made answer, ' Fear not, stand 
 still, and see what an end will be put to this also.' So they 
 staid there, because their path was marred. They then also 
 thought they did hear 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 Mercy, * Now 
 I see what my poor husband went through ; I have heard much 
 of this place, but I never was here before now. Poor man ! 
 he went here all alone, in the night ; he had night almost quite 
 through the way : also these fiends were busy about him, as if 
 they would have torn him in pieces. Many have spoke of it, 
 but none tell what the valley of the Shadow of Death should 
 mean until they come into it themselves. " The heart knows its 
 own bitterness ; a stranger intermeddleth not with its joy."' 
 To be here is a fearful thing.' 
 
 * 1 Pet. v. 8. 
 
&83 They pray and are delivered. 
 
 Gr.-H. This is like doing business in great waters, or like go- 
 ing down into the deep ; this is like being in the heart of the 
 sea, and like going down to the bottom of the mountains ; now 
 it seems as if" the earth with its bars, were about us for ever." 
 " But let them that walk in darkness, and have no light, trust 
 in the name of the Lord, and stay upon their God." For my 
 part, as I have, told you already, 1 have gone often through this 
 valley ; and h.ive been much harder put to it than 1 now am ; 
 and yet you see I am alive. I would not boast, for that I am 
 not mine own Saviour. But 1 trust we sh ill have a good de- 
 liverance. Come, pray for light to him that can lighten our 
 darkness, and that can rebuke, not only these, but all the ba- 
 tans in hell. 
 
 So they cried and prayed, and God sent light and deliver- 
 ance ; 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 beheld 
 great stinks and loathsome smells to the great annoyance of 
 them. Then said Mercy to Christiana, ' There is not such 
 pleasant being here as at the G.ite, or at the Interpreter's, or 
 at the house where we lay last.' (r>) 
 
 ' O but,' ?aid 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.' 
 
 4 Well said, Samuel/ quoth the guide, ' thou hast now spoke 
 like a man.' ' Why, if ever I get out hpre again,' said the boy, 
 * I think 1 shall prize light and good way better than ever I did 
 in all my life.' (p) Then said the guide, ' We shall be out by 
 and by 
 
 (o) 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 imagina- 
 tion, whenever they attempt to pray, read the scripture, or attend on any 
 duty ; till for a time, or finally, they give up their religioD. In this case, 
 therefore, determined perseverance in opposition to every terrifying sug- 
 gestion is our only safety. Yet sometimes temptations may be so multi- 
 plied 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 dark- 
 ness to seize upon him. But the counsel of some experienced friend or 
 minister, exciting confidence in the power, mercy, and faithfulness of God, 
 and encouraging him to " pray without ceasing," will at length make way 
 for his deliverance. 
 
 (ja) 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 
 
Heedless slain dnd cast into a ditch. £8$ 
 
 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 snares.' So they look- 
 ed to their feet, and went on ; but were troubled much with 
 che snares. — Now when they were come among the snares, 
 ihey espied a man cast into the ditch on the left hand, with his 
 Besh all rent and torn. Then said the guide, ' That is one 
 Heedless, that was going this way ; he has lain there a great 
 while. There was one Take-heed with him when be was 
 taken and slain, but he escaped their hands. You cannot ima- 
 gine 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 whs a 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.* (q) 
 
 Now they drew towards the end of the way ; and just there 
 where Christian had seen the cave when he went by, out thence 
 came forth Maul, a giant. This Maul did use to spoil young 
 Pilgrims with sophistry ; and he called Great-heart by his 
 name, and said unto him, ' How many times have you been for- 
 bidden to do these things V Then said Mr. Great-heart, ' What 
 things V ' What things !' quoth the giant ; ' you know what 
 
 * Part i. p. 87. 
 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 discompose a 
 man's mind, when such neglect exposes him to the eternal endurance of 
 it : whereas the short taste of distress, which may be experienced by the 
 tempted believer, will make redemption more precious, and render peace, 
 comfort, and heaven at last, doubly delightful ! 
 
 h (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 negli- 
 gence, and quiet their consciences by assenting to certain notions, without 
 regarding the state of their hearts, or what passes in their experience ; 
 and others are led to spend all their time in company, or even to dissipate 
 the gloom by engaging in worldly amusements, because retirement exposes 
 them to these suggestions. In short, the enemy endeavours 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 circumspection and prayer con- 
 stitute 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. 
 
290 Great-heart 1 $ hatlle with Maul, the giant. 
 
 things : but I will put an end to your trade.' ' But pray,! Mad 
 Mr. Great-heart, ' before we fall to it, let us understand where- 
 fore we must light.' (Now the women and children stood trem- 
 bling, and knew not what to do.) Quoth the giant, ' You rob 
 the country, and rob it with the worst of thieves.' ' These 
 are but generals,' said Mr. Great-heart, ' come to particulars, 
 man.' 
 
 Then said the giant, c Thou practisest the craft of a kidnap- 
 per ; thou gatherest up women and children, and earnest them 
 into a strange country, to the weakening of my master's king- 
 dom.' — But now Great-heart replied, ' I am a servant of the 
 God of heaven ; my business is to persuade sinners to repent* 
 ance ; I am commanded to do my endeavour to turn men, wo- 
 men and children " from darkness to light, and from the power 
 of Satan to God ;" and if this be indeed the ground of thy quar- 
 rel, 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 j 
 with that the women and the children cried : so Mr. Great- 
 heart, recovering himself, laid about him in a full lusty man- 
 ner, and gave the giant a wound in his arm ; and 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 boil- 
 ing cauldron. 
 
 Then they sat down to rest them, but Mr. Great-heart be- 
 took himself to prayer, ; also the women and children did no- 
 thing but sigh and cry all the time that the battle did last. 
 
 When they had rested them and taken breath, the/y both fell 
 to it again ; and Mr. Great-heart with a full blow fetched the 
 giant down to the ground. ' Nay, hold, let me recover,' quoth 
 he : so Mr. Great-heart let him fairly get up. So tb^ it they 
 went again, and the giant missed but little of breaking Mr. 
 Great-heart's skull with his club. 
 
 Mr. Great-heart, seeing that, runs to him in the full heat of 
 his spirit, and pierced him under the fifth rib ; with that the 
 giant began to faint, and could hold up his club no longer. 
 Then Mr. Great-heart seconded his blow, and smote the head 
 of the giant from his shoulders. Then the women and children 
 rejoiced, and Mr. Great-heart also praised God for the deliver- 
 ance he had wrought. 
 
The Pilgrim's discourse about the battle. 291 
 
 When this was done, they among them erected a pillar, a, 
 fastened the giant's head thereon, and wrote under it in lette 
 that passengers might read : 
 
 4 He that did wear this head, was one 
 
 That Pilgrims did misuse ; 
 He stopp'd their way, he spared none, 
 
 But did them all abuse : 
 Until that I, Great-heart, arose, 
 
 The Pilgrim's guide to be : 
 Until that I did him oppose, 
 
 That was their enemy.' (r) 
 
 Now I saw that they went to the ascent, that was a little way 
 offcast up to be a prospect for Pilgrims, (that was the place 
 from whence Christian had the first sight of Faithful, his bro- 
 ther.)* Wherefore here they sat down and rested ; they also 
 here did eat and drink, and make merry, for that they had got- 
 ten deliverance from this so dangerous an enemy. As they sat 
 thus and did eat, Christiana asked the guide if he had got no 
 hurt in the battle ? Then said Mr. Great-heart, ' No, save a 
 little on my flesh ; yet that also shall be so far from being to 
 my detriment, that it is at present a proof of my love to my 
 
 (r) This giant came out of the cave, where Pope and Pagan had resided. 
 He is therefore the e<mblem of those formal superstitious teachers, and 
 those speculating moralists, who in protestant countries have too general- 
 ly 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 act- 
 ing 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 spirit- 
 ual 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 enforcing their arguments and per- 
 suasions. " We have a law, and by our law he ought to die ;" this deci- 
 sion, 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 
 4han all. 
 
 * Part i. p. 93. 
 
292 Honest, from the town of Stupidity.' 
 
 Master and you, and shall be a means, by grace, to increase my 
 reward at last.' 
 
 Chr. But was you not afraid, good sir, when you saw him 
 come with his club ? 
 
 ' It is my duty,' said he, ' to distrust my own ability, that I 
 may have reliance on Him that is stronger than all.'* 
 
 Chr. But what did you think, when he fetched you down to 
 the ground at the first blow ? 
 
 4 Why I thought,' quoth he, ' that so my Master himself was 
 served, and yet he it was that conquered at last.' 
 
 Mat. When you all have thought what you pleese, I think 
 God has been wonderful good unto us., both in bringing us out 
 of this valley, and in delivering us out of the hand of this ene- 
 my ; for my part, I see no reason why we should distrust our 
 God any more, since he has now, and in such a place as this, 
 given us such testimony of his love as this. 
 
 Then they got up and went forward. — Now a little before 
 them stood an oak : and under it, when they come to it, they 
 found an old Pilgrim fast asleep : they knew that he was a Pil- 
 grim 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 ?' 
 
 Gr.-H. Come, man, be not so hot, here is none but friends. 
 — Yet the old man gets up, and stands upon his guard, and will 
 know of them what they were. Then said the guide, ' My 
 name is Great-heart ; I am the guide of these Pilgrims, which 
 are going to the Celestial Country.' 
 
 Then said Mr. Honest, ' I cry }'our mercy ; I feared that 
 you had been of the company of those that sometime ago did 
 rob Little-faith of his money ; but now I look better about me, 
 I perceive you are honester people.' (s) 
 
 * 2 Cor. iv. 
 (.s) The allegory requires us to suppose, that there Were some places 
 in -which the Pilgrims might safely sleep ; so that nothing disadvanta- 
 geous to the character of this old disciple seems to have been intended. — 
 An avowed dependence on Christ for righteousness, a" regard to the word 
 of God, and an apparent sincerity in word and deed, mark a man to be a 
 Pilgrim, or constitute a professor of the gospel : but we should not too 
 readily eonclude every professor to be a true believer. The experienced 
 Christian will be afraid of new acquaintance ; in his most unwatchf'ul 
 seasons he will be readily excited to look about him ; and will be fully 
 eonvinced that no enemy can hurt him, unless he is induced to yield to 
 temptation and commit sin. 
 
His behaviour to the Pilgrims. 293 
 
 Gr.-H. Why, what would or could you have done, or helped 
 yourself, if we indeed had been of that company ? 
 
 Hon. Done ! why 1 would have fought as long as breath had 
 been in me ; and had I so done, I am sure you could never have 
 given me the worst on't ; for a Christian can never be over- 
 come, unless he should yield himself. 
 
 ' Well said, father Honest,' quoth the guide : ' for by this I 
 know thou art a cock of the right kind, for thou hast said the, 
 truth.' 
 
 Hon. And by this also I know that thou knowest what true 
 pilgrimage is : for all others do think, that we are the soonest 
 overcome of any. 
 
 Gr.-H. Well, now we are happiry met, let me crave your 
 name, and the name of the place where you came from ? 
 
 Hon. My name I cannot : but I came from the town of Stupi- 
 dity ; it lieth about four degrees beyond the city of Destruction. 
 
 Gr.-H. 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 ab- 
 stract : but Honest is my name, and I wish that my nature may 
 agree to what I am called.' 
 
 ' But, sir,' said the old gentleman, ' how could you guess 
 that I am such a man, since I came from such a place V (t) 
 
 Gr.-H. I have heard of you before, by my Master ; for he 
 knows all things that are done on the earth : but I have often 
 wondered that any should come from your place, for your town 
 is worse than is the city of 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 Son of Righteousness will arise upon him, his frozen heart 
 shall feel a thaw. And thus it has been with me. (u) 
 
 (f) Honesty in the abstract seems to mean sinless perfection. The Pil- 
 grim was a sound character, bat conscious of many imperfections, of which 
 he was ashamed, and from which he sought deliverance. The nature of 
 faith, hope, love, patience, and other boly dispositions is described in scrip- 
 ture, 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 re- 
 spect, in proportion to the degree of the gold or of the alloy which is found 
 in our characters. 
 
 (u) The Lord sometimes calls those sinners, whose character, connex- 
 ions, 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 ren- 
 dered the more conspicuous and illustrious. 
 
 25* 
 
294 Fearing, a troublesome Pilgrim.^ 
 
 Gr.-H. I believe it, father Honest, I believe it ; for I know 
 the thing is true. 
 
 Then the old gentleman saluted all the Pilgrims with a holy 
 kiss of charity ; and asked them of their names, and how they 
 had fired since they had set out on their pilgrimage. 
 
 Then said Christiana, ' My name, I suppose, you have heard 
 of; good Christian was my husband, and these four were his 
 children.' — But can you think how the old gentleman was 
 taken, when she told him who she was ! He skipped, he smil- 
 ed, and blessed them with a thousand good wishes ; saying, ' I 
 have heard much of your husband, and of his travels and wars, 
 which he underwent in his days. Be it spoken to your com- 
 fort, the name of your husband rings all over these parts of the 
 world ; hts faith, his courage, his enduring, and his sincerity 
 under all, has 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 
 Matthew the publican, not in vice but in virtue. Samuel,' said 
 he, ' be thou like Samuel the prophet, a man of faith and pray- 
 er. Joseph,' said he, ' be thou like Joseph in Potiphar's house, 
 chaste, and one that flees from temptation. And James, be 
 thou like James the Just, and like James the brother of our 
 Lord.'* Then they told him of Mercy, and how she had left 
 her town and her kindred to come along with Christiana and with 
 her sons. At that the old honest man said, ' Mercy is thy name : 
 by mercy shalt thou be sustained, and carried through all those 
 difficulties that shall assault thee in thy way, till thou shalt come 
 thither, where thou shalt look the Fountain of mercy in the 
 face with comfort.' 
 
 All this while the guide, Mr. Great-heart, was very well 
 pleased, and smiled upon his companions. 
 
 Now, as they walked together, the guide asked the old gen- 
 tleman, ' If he did not know one Mr. Fearing, that came on pil- 
 grimage 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 I ever met with in all my days.' 
 
 Gr.-H. 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 ; I was 
 
 * Matt. x. 3. Psa. xcix. 6. Geo. xxxix. Acts i. 13, 14 
 
His conduct at first setting out. 295 
 
 with him most an end ; when he first began to think of whal 
 would come upon us hereafter, I was with him. 
 
 Gr.-H I was his guide from my Master's house to the gate 
 of the Celestial City. 
 
 Hon. Then you knew him to he a troublesome one. 
 
 Gr.-H. 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. (w) 
 
 Hon. Well then, pray let us hear a little of him, and how he 
 managed himself under your conduct. 
 
 Gr.-H. Why, he was always afraid that he should come 
 short whither he had a desire to go. Every thing frighted 
 him that he heard any body speak of, that had but the least ap- 
 pearance of opposition in it. I hear that he lay roaring at the 
 Slough of Despond, for above a month together ; nor durst he, 
 for all he saw several go over before him, venture, though 
 they many of them offered to lend him their hand ! He would 
 not go back again neither ! The Celestial City ! he said he 
 should die if he came not to it ; and yet he was dejected 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 sun-shine morning, I 
 don't know how, he ventured, and so got over ; but when he 
 was over he would scarce believe it. He had, I think, a Slotigh 
 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 al 
 
 (w) The character and narrative of Fearing has been generally adnnV 
 ed 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 ap- 
 pearance or report of opposition ; but this arose more from conscious 
 weakness, and the fear of being overcome by temptation, than from a re- 
 luctance to undergo derision or persecution. The peculiarity of this de- 
 scription of Christians must be traced back to constitution, habit, first im- 
 pressions, disproportionate and partial views of truth, and improper in- 
 structions : these concurring with weakness of faith, and the common in- 
 firmities of human nature, give a cast to their experience and character, 
 which renders them uncomfortable to themselves, and troublesome 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, sympathizing, 
 and tender attention of ministers and Christians.- 
 
296 His conduct at first setting out. 
 
 the head of this way ; and there also he stood a good while, 
 before he would venture to knock. When the gate was open- 
 ed, he would give buck, and give place to others, and say, that 
 he was not worthy : for all he got before some to the gate, yet 
 many of them went in before him. There the poor man would 
 stand shaking and shrinking ; I dare say it would have pitied 
 one's heart to have seen him : — nor would he go back again. 
 At last he took the hammer that hanged at the gate in his hand, 
 and gave a small rap or two ; then one opened to him, but he 
 shrunk back as before. He that opened, stepped out after him, 
 and said, ' Thou trembling one, what wantest thou ?' With that 
 he fell down to to the ground. He that spake to him, wonder- 
 ed to see him so faint. He &aid to him, ' Peace 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 awhile, fas you know how 
 the manner is,) he was bid go on his way, and also told the way 
 he should take. So he went till he came to our house : but 
 as he behaved himself at the gate, so he did at my Master the 
 Interpreter's door. He lay thereabout in the cold a good while, 
 before he would venture 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 mm ; 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 got in, yet he was 
 afraid to venture. At last, I think, 1 looked out of the window, 
 and, perceiving a man to be up and down about the door, I 
 went out to him, and asked what he was ; but, poor man ! the 
 water stood in his eyes : 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, 1 had hard work to do it. At last 
 he came in ; and, I will say that for my Lord, he carried it 
 wonderfully loving to hin. 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 
 
His condnct at the Cross. £97 
 
 while, he seemed to get some heart, and to be a little more com- 
 forted. For my Master, you must know, is one of very tender 
 bowels, especially to them that are afraid : wherefore he car- 
 ried it so towards him, as might tend most to his encourage- 
 ment. Well, when he had a sight of the things of the place, 
 and was ready to take his journey to go to the City, my Lord, 
 as he did to Christian before, gave him a bottle of spirits, and 
 some comfortable things to eat. Thus we set forward, and I 
 went before him ; but the man was but of few words, only he 
 would sigh aloud. 
 
 When we were come to where the three fellows were hang- 
 ed, he said, that he doubted that that would be his end also. 
 Only he seemed glad when he saw the Cross and the Sepulchre. 
 There I confess he desired to stay a little to look, and he seem- 
 ed for a while after to be a little comforted. 
 
 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 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, 1 brought him acquainted with 
 the damsels that were of the place, but he was ashamed to 
 make himself much for company : he desired much to be alone, 
 yet he always loved good talk, and often would get behind the 
 screen to hear it : he also loved much to see ancient things, 
 and to be pondering them in his mind. He told me afterward, 
 that he loved to be in those two houses from which he came 
 last, to wit, at the gate, and that of the Interpreter, but that he 
 durst not be so bold as to ask. (x) 
 
 (x) Christians, who resemble Fearing, are greatly retarded in their pro- 
 gress by discouraging apprehensions ; they ai e apt to spend too m uch time 
 in unavailing complaints ; they do not duly profit by the counsel and as- 
 sistance of their brethren ; and they often neglect the proper means of get- 
 ting relief from their terrors : yet they cannot think of giving up their 
 feeble hopes, or of returning to their forsaken worldly pursuits and plea- 
 sures. They are, indeed, helped forward, through the mercy of God, in 
 a very extraordinary manner : yet they still remain exposed to alarms and 
 discouragements, in every stage of their pilgrimage : nor can they ever 
 habitually rise superior to them. They are afraid even of relying on 
 Christ for salvation ; because they have not distinct views of his love, and 
 the methods of his grace ; and imagine some other qualification to be ne- 
 cessary, besides the willingness to seek, knock, and ask for the promised 
 blessings, with a real desire of obtaining them. They imagine, that there 
 Jaas been something in their past life, or that there is some peculiarity in 
 
208 His conduct in the valley of the Shadow of Death. 
 
 When we went also from the house Beautiful, down the hill, 
 into the valley of Humiliation, he went down as well as ever I 
 saw a man in my life : for he cared not how mean he was, so 
 he might be happy at last. Yea, I think there was a kind of 
 sympathy betwixt that valley and him : for I never saw him 
 better in all his pilgrimage, than he was in that valley. 
 
 Here he would lie down, embrace the ground, and kiss the 
 very flowers that grew in this valley.* He would now be up 
 every morning by break of day, tracing and walking to and fro 
 in the valley. 
 
 But when he was come to the entrance of the valley of the 
 Shadow of Death, I thought I should have lost my man ; not 
 for that he had inclinations to go b.;ck, (th.it he always abhor- 
 red,) but he was ready to die for fear. 4 Oh the hobgoblins 
 will have me, the hobgoblins will have me !' 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 
 
 * Lam. iii. 27—29. 
 their present habits and propensities, aud way of applying; to Christ, which 
 may exclude them lrom the general benefit : so tliat they pray with tl.iri- 
 dence ; and beim; consciously unworthy, can hardly believe that the Lord 
 regards them, or will grant their requests. They are also prone to over- 
 look the most decisive evidences of their reconciliation to God ; an J to 
 sre in arguing with perverse ingenuity against thur own nunifest 
 happiness. The same mixture of humility and unbdiel renders persons 
 of tins description backward id associating with their brethren, and in fre- 
 quenting those companies in which they might ob'ain furl ier instruction: 
 for they are afraid of being coiisid-ered as believers, 01 even serious inqui- 
 rers ; so that affectionate and earnest persuasion is requisite to prevail 
 with them to join in those religious exercises by which Christians espe- 
 cially receive the teaching of the Holy Spirit. Yot this arises not from 
 disinclination, but ditfidence ; and though they are often peculiarly fa- 
 voured 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 : 
 £0 that every warning given against hypocrisy and self-deception seei.is to 
 point them out by name, aud every new discovery of any 'ault or mistake 
 in their views, temper, or condict, 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 dif- 
 ficulties, self-denial, repioaches 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 si privileg . and into such society ; or else are appre- 
 hensive of being finally separated from them, or becoming a disgrace te 
 religion. 
 
His conduct at Vanity Fair. 299 
 
 great notice of, that this valley was as quiet when he went 
 through it, as ever I knew it before or since. I suppose those 
 enemies here had now a special check from our Lord, and a 
 command not to meddle until Mr. Fearing was passed over it.(i/) 
 
 It would be too tedious to tell you of all ; we will therefore 
 only mention a passage or two more. When he was come to 
 Vanity-Fair, I thought he would have fought with all the men 
 in the Fair ; I feared there we should both have been knocked 
 on the head, so hot was he against their fooleries. Upon the 
 Enchanted Ground, he also was very wakeful. But, when he 
 was come at the River where was no bridge, there again he 
 was in a heavy case : 'Now, now,' he said, 'he should be 
 drowned for ever, and so never see that face with comfort, that 
 he had come so many miles to behold.' And here also I took 
 notice of what was very remarkable ; the water of that River 
 was lower at this time than ever I saw it in all my life : so he 
 went over at last, not much above wet-shod. When he was 
 going up to the Gate, I began to take my leave of him, and to 
 wish bim a good reception above ; go 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 ? 
 
 Gr.-H. 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 himself, and so very trou- 
 blesome to others.* He was, above many, tender of sin ; he 
 was so afraid of doing injuries to others, that he would often 
 deny himself of that which is lawful, because he would not of- 
 fend.! 
 
 Hon. But what should be the reason that such a good man 
 should be all his days so much in the dark ? 
 
 Gr.-H. There are two sorts of reasons for it ; one is, The 
 
 * Psa. lxxxviii. t Rom. xiv. 21. I Cor. viii. 13. 
 
 (if) 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 tempt- 
 ed 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 val- 
 ley 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 againt them- 
 selves, 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. 
 
300 Remarks on Fearing"3 character. 
 
 wise God will have it so ; some must pipe and some must 
 weep :* now Mr. Fearing was one that played upon the bass. 
 He and his fellows sound the sackbut, whose notes are more 
 doleful than notes of other music are : though, indeed, some 
 say, the bass is the ground of music. And, for my part, I care 
 not at all for that profession, that begins not in heaviness of 
 mind. The first string that 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. Only 
 there was the imperfection of Mr Fearing, he could play upon 
 no other music but this, till towards the latter end. 
 
 [I make bold to talk thus metaphorically, for the ripening of 
 the wits of young readers ; and because, in the book of Reve- 
 lation, the saved are compared to a company of musicians, that 
 play upon their trumpets and harps, and sing their songs be- 
 fore the throne. t] 
 
 Hon. He was a very zealous man, as one may see by what 
 relation you have given of him. Difficulties, lions, or Vanity- 
 Fair, he feared not at all : it was only sin, death, and hell, that 
 were to him a terror ; because he had some doubts about his 
 interest in that Celestial Country. 
 
 Gr.'H. You say right ; those were the things that were hia 
 troubles : and they, as you have well observed, arose from the 
 weakness of his mind thereabout, not from weakness of spirit, 
 as to the practic il part of a pilgrim's life. I dare believe, that, 
 as the proverb is, ' He could have bit a fire-brand, had it stood 
 in his way :' but those things, with which he was oppressed, 
 no man ever yet could shake off with ease. 
 
 Then said Christiana, ' This relation of Mr. Fearing has 
 done me good : I thought nobody had been like me ; but I see 
 there was some semblance betwixt this good man and I. Only 
 we differ in two things : his troubles were so great, that they 
 brake out ; but mine I kept within. His also lay so hard upon 
 him, they made him that he could not knock at the houses pro- 
 vided for entertainment ; but my troubles were always such as 
 made me knock the louder.' 
 
 Mer. If I might also speak my mind, I must say, that some- 
 thing of him has also dwelt in me ; for 1 have ever been more 
 afraid of the Lake, and the loss of a place in Paradise, than I 
 have been at the loss of other things. ! thought I, may I 
 
 * Matt. xi. 16—18. + Rev. xiv. % 3. 
 
A commendation of Godly fear. 3Q\ 
 
 have the happiness to have a habitation there, it is enough, 
 though I part with all the world to win it. 
 
 Then said Matthew, - Fear was one thing that made me think 
 that 1 was far from having that within me that accompanies sal- 
 vation ; 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 al- 
 ways grace where there is the fear of hell ; yet to be sure 
 there is no grace where there is no fear of God.' 
 
 Gr.-H. Well said, James ; thou hast hit the mark ; for "the 
 fear of God is the beginning of wisdom ;" and, to be sure, they 
 that want the beginning, have nether middle nor end. But we 
 will here conclude our discourse of Mr. Fearing, after we have 
 sent after him his farewell. 
 
 ' Whilst, Master Fearing, thou didst fear 
 
 Thy God, and wast afraid 
 Of doing; any thing, while here, 
 
 That would have thee betray'd : 
 And didst thou fear the lake and pit? . 
 
 Would others did so too ! 
 For as for them, that want thy wit, 
 
 They do themselves undo." (z) 
 
 Now I saw that they all went on in their talk ; for, after Mr. 
 Great-heart had made an end with Mr. Fearing, Mr. Honest 
 
 (s) No Christians are more careless about the opinion of the world, or 
 more zealous against its vanities, than persons of this description ; or more 
 "watchful in times of ease and prosperity ; but the prospect of death is of- 
 ten a terror to 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 been the original of this admirable portrait ; which is full 
 of instruction both to them, and the limid, but conscious part of their con- 
 gregations. 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 character, and are travelling the road to an op- 
 posite place : and even they whose confidence of an interest in Christ far 
 exceeds the degree of their humiliation, conscientiousness, abhorrence of 
 sin, and victory over the world, may justly be suspected ol having begun 
 their religion in a wrong manner ; as they more resemble the stony-ground 
 bearers, 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 work- 
 eth repentance unto salvation, not to be repented of.'' 
 
 26 
 
3.02 Self -Witt's plea for his Principles. 
 
 began to tell them of another, but his name was Mr. Self-will. 
 ' He pretended himself to be a Pilgrim,' said Mr. Honest : ' but, 
 I persuade myself, he never came in at the gate that stands at 
 the head ot the way.' 
 
 Gr.-H. Had you ever any talk with him about it? 
 
 Hon. Yes, more than once or twice : but he would always 
 be like himself, self-willed. He neither cared for man, nor 
 argument, nor example : what his mind prompted him to, that 
 would he do ; and nothing else could he be got to. 
 
 Gr.-H. Pray what principles did he hold ? for I suppose 
 you can tell. 
 
 Hon. He held, that a man might follow the vices as well as 
 the virtues of the Pilgrims ; and that if he did both he should 
 be certainly saved. 
 
 Gr.-H. How ! If he had said, it is possible for the best to be 
 guilty of the vices, as well as partake of the virtues of the Pil- 
 grims, he could not much have been blamed. For indeed we 
 are exempted from no vice absolutely, but on condition that 
 we watch and strive. But this, I perceive, is not the thing : 
 but, if I understand you right, your meaning is, that he was of 
 the opinion, that it was allowable so to be. 
 
 Hon. Ay, ay, so I mean ; and so he believed and practised. 
 
 Gr.-H. But what grounds had he for so saying ? 
 
 Hon. Why, he said he had the Scriptures for his warrant. 
 
 Gr.-H. Pr'j'thee, Mr. Honest, present us with a few parti- 
 culars. 
 
 Hoti. So I will. He said, to have to do with other men's 
 wives, had been practised by David, God's beloved ; and there- 
 fore he could do it. He said, to have more women than one, 
 was a thing that bolomon practised ; and therefore he could do 
 it. He said that Sarah and the godly midwives of Egypt lied, 
 and so did 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. 
 
 Gr.-H. Highly base, indeed ! and are you sure he was of 
 this opinion ? 
 
 Hon. 1 have heard him plead for it, bring Scripture for it, 
 bring arguments for it, &c. 
 
 Gr.-H. An opinion that is not fit to be with any allowance 
 in the world ! 
 
Self-will's Principles confuted by Great-heart. 303 
 
 Hon. You must understand me right : he did not say that 
 any man might do this ; but that those who had the virtues of 
 those that did such things, might also do the same. 
 
 Gr.-H. But what more false than such a conclusion ? for this 
 is as much as to say, that, because good men heretofore have 
 sinned of infirmity, therefore he had allowance to do it of a pre- 
 sumptuous mind : or if, because a child, by the blast of wind, 
 or for that it stumbled at a stone, fell down, and defiled itself in 
 mire, therefore he might wilfully lie down and wallow like a 
 boar therein ! Who could have thought that any one could so 
 far have been blinded by the power of lust ? But what is 
 written must be true : " They stumbled at the word, being 
 disobedient ; whereunto also they were appointed."* His 
 supposing that such may have the godly man's virtues, who ad" 
 diet themselves to his vices, is also a delusion as strong as the 
 other. It is just as if the dog should say, ' I have or may have 
 the qualities of a child, because I lick up its stinking excre- 
 ments.' " To eat up the sin of God's people,"! is n0 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 
 in him. — But 1 know you have made strong objections against 
 him ; pr'ythee what can he say for himself ? 
 
 Hon. "Why, he says, to do this by way of opinion, seems 
 abundantly more honest than to do it and yet hold contrary to 
 it in opinion. 
 
 Gr.-H 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 io do so, is worse : the 
 one stumbles beholders accidentally, the other leads them into 
 the snare. 
 
 Hon. There are many of this man's mind, that have not this 
 man's mouth ; and that makes going on pilgrimage of so little 
 esteem as it is. (a) 
 
 * 1 Pet. ii. 8. t Hos. iv. 8. 
 
 (a) The author peculiarly excels in contrasting his characters, of which 
 a striking instance here occurs. The preceding episode relates to a very 
 conscientious Christian, who, through weak faith and misapprehension, 
 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 re- 
 ality 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 bit- 
 terness and the bond of iniciuity." — It would hardly be imagined, that mes 
 
304 A false Alarm. 
 
 Gr.-H. You have said the truth, and it is to he lamented ; 
 hut he that feareth the King of Paradise shall come out of 
 them all. 
 
 Chr. There are strange opinions in the world ; I know one 
 that said it was time enough to repent when he came to die. 
 
 Gr.-H. Such are not over-wise ; that man would have been 
 loath, might he have had a week to run twenty miles for his 
 life, to have deferred that journey to the last hour of that week. 
 
 Hon. You say right ; and yet the generality of them that 
 count themselves Pilgrims, do indeed do thus. I am, as you 
 see, an old man, and have been a traveller in this road many a 
 day ; and 1 have taken notice of many things. 
 
 I have seen some, that set out as if they would drive all the 
 world before them, who yet have, in 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 yet proved very good Pilgrims. — 1 have 
 seen some who have run hastily forward, that again have, after 
 a little time, run just as fast back again. — 1 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 Slid, ' There is none.' — I have heard 
 som i vaunt what they would do, in case they should be oppos- 
 ed, that have, even at a false alarm, fled faith, the Pilgrim's 
 way, and all. 
 
 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 detesta- 
 tion may suffice; for none who have been given up to such strong delu- 
 sion, can reasonably be supposed accessible to the words of truth and so- 
 berness. Nor can tliey succeed in perverting others to such palpable and 
 gro.-s 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 Vie observed, that seve- 
 ral expressions, which seem to represent faith as an assurance of a per- 
 sonal interest in Christ ; or to intimate, that believers have nothing to do 
 with the law, even as the rule of their conduct; with many unguarded as- 
 sertions concerning the liberty of the gospel, and indiscriminate declama- 
 tions against doubts, fears, and a legal spirit, have a direct tendency to 
 prepare the mind of impenitent sinners, to receive the poisonous princi- 
 ples of avowed Antinomians. Much harm has been done in this way, and 
 great disgrace brought upun the gospel : for there are many of this man's 
 mind, who have not this man's mouth. 
 
They enter an Inn kept by Gains. 305 
 
 Now as they were thus in their way, there came one run- 
 ning to meet them, and said, ' Gentlemen, and you of the 
 weaker sort, if you love life, shift for yourselves, for the rob- 
 bers 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 thev went on their way. Now they looked at 
 every turning, when they should have met with the villains ; 
 but, whether they heard of Mr. Great-heart, or whether they 
 had some other game, they came not up to the Pilgrims. 
 
 Christiana then wished for an Inn for herself and her chil- 
 dren, 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 gentleman gave him 
 so good a report. — So when they came to the door, they went 
 in not knocking ; for folks use not to knock at the door of an 
 Inn. Then they called for the master of the house, and he 
 came to them. So they asked if they might lie there that night ? 
 
 Gai. Yes, gentlemen, if you be true men ; for my house is 
 for none but Pilgrims. (6) Then was Christiana, Mercy, and 
 the boys, more glad, for that the Inn-keeper 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 I have you shall be welcome to, if that 
 will content you.' 
 
 Gr.-H. We will be content with what thou hast in the house ; 
 forasmuch as I have proved thee, thou art never destitute of 
 that which is convenient. 
 
 Then he went down and spake to the cook, whose name was 
 Taste-that-which-is-good, to get ready supper for so many Pil- 
 
 * Rom. xvi. 23. 
 (fi) The spiritual refreshment arising from experimental and affection- 
 ate conversation with Christian friends, seems to be here more especially 
 intended : yet the name of Gaius suggests also the importance of the apos- 
 tle's exhortation, " Use hospitality without grudging." This ought to be 
 attended to, even in respect to those with whom we have hitherto had no 
 acquaintance, provided their characters are properly certified to us : fflr 
 we are all brethren in Christ. 
 
 (ctq 26* 
 
30S Great-heart celebrates Christian's Ancestors. 
 
 grims. — This done, he comes up again, saying, ' Come, my 
 good friends, you are welcome to me, and I am glad that I have 
 a house to entertain you ; and while supper is making ready, 
 if you please, let us entertain one another with some good dis- 
 course.' So they all said, Content. 
 
 Then said Gains, 'Whose wife is this aged matron? and 
 whose daughter is this young damsel ?' 
 
 Gr.-H. The woman is the wife of one Christian, a Pilgrim 
 in 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 hoys 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 lie or 
 tread in the same. 
 
 Then said Gaius, ' Is this Christian's wife, and are these 
 Christian's children ? I knew your husband's lather, yea, also 
 his father's f ither. Many have been good of this stock ; their 
 ancestors first dwelt 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, show- 
 ed themselves men of great virtue and courage, for the Lord 
 of the Pilgrims, his ways, and them th it loved him. I have 
 heard of many of your husband's relations, that have stood all 
 trials for the sake of the truth. Stephen, that was one of the 
 first of the family from whence your husband sprung, was 
 knocked on the head with stones. | James, another of this ge- 
 neration, was slain with the edge of the sword. J 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 Polycirp, that played the man in the fire. There was he 
 that was hanged up in a basket in the sun, for the wasps to eat ; 
 and he whom they put into a sack, and cast him into the sea to 
 be drowned. It would be impossible utterly to count up all 
 that family, that have suffered injuries and death for the love 
 of a Pilgrim's life. Nor can I but be glad, to see that thy hus- 
 band 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.' 
 
 * Acts si. 26. t Acts vii. 59, GO. j: Acts ii. 2. 
 
j3 Commendation of Women. 307 
 
 Or.-H. Tndeed, sir, they are likely lads : they seem to 
 •hoose heartily their father's ways. 
 
 Gat. That is what 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 face of the earth : wherefore let 
 Christiana look out some damsels for her sons, to whom they 
 may be betrothed, that the name of their father and the house 
 of his progenitors may never be forgotten in the world. 
 
 Hon. It is pity his family should fall and be extinct. 
 
 Gai. Fall it cannot, but be diminished it may ; but let Chris* 
 tiana take my advice, and that's the way to uphold it. 
 
 ' And Christiana,' said this Inn-keeper, ' I am glad to see 
 thee and thy friend Mercy together here, a lovely couple. And 
 may 1 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, and in process of time they were married : but more 
 of that hereafter, (c) 
 
 Oaius 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 those that came after did abhor the 
 
 * Gen. iii. Gal. iv. 4. 
 (c) The author availed himself of the opportunity, here presented him, 
 of giving his opinion od 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 re- 
 ligion, 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 thu3 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 community, that few persons are capable of doing 
 greater or more permanent good in any other way. But this requires 
 strict attention to the rules of scripture, in every step of these grand con- 
 cerns : for children, brought 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. 
 
308 What the Supper consisted of. 
 
 act of the mother, this sex in the Old Testament coveted chil- 
 dren, it' 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 An- 
 gel.* I read not that ever man did give unto Christ so much as 
 one groat ; but the women " followed him, and ministered to 
 him of their substance." It was a worn in 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 ; 
 ana women that followed him from the Cross, and thjt sat by 
 his Sepulchre when he w.is buried. They were women that 
 were first with him at his resurrection moru ; and women that 
 brought tidings first to his disciples, that he was risen from the 
 dead.t 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 rea- 
 dy ; and sent one to lay the cloth, and the trenchers, and to 
 set the salt and bread in order. 
 
 Then said Matthew, ' The sight of this cloth, and of this 
 forerunner of the supper, begetteth in me a greater appetite 
 to my food than I had before.' 
 
 Gai. So let all ministering doctrines to thee, in this life, be- 
 get in thee a greater desire to sit at the supper of the great 
 King in his kingdom ; for all preaching, books, and ordinances 
 here, are but as the laying of the trenchers, and as setting of 
 salt upon the board, when compared with the feast that our 
 Lord will make us when we come to his house. 
 
 So supper came up ; and first a heave-shoulder and a reave- 
 breast were set on the table before them ; to show that they 
 must begin the meal with prayer and praise to God. J The 
 heave-shoulder David lifted his heart up to God with ; and 
 with the wave-breast, where his heart lay, with that he used 
 to lean upon his harp vhen 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 
 
 * Luke ii. + Luke vii. 37 — 50 viii. 2, 3. xxiii. 27. xxiv. 22, 23. 
 John ii. 3. xi. 2. Matt, xxvii. 5b, 56—61. % Lev. vii. 32—34. x. 
 
 14, 15. Psa. xxv. 1. Heb. xiii. 15. { Deut. xxxii. 14. Judges ix. 
 
 13. John xv. 5. 
 
The Apples and the Nuts. 309 
 
 well crumbed : but Gaius said, ' Let the boys have that, that 
 they may " grow thereby."* — Then they brought up in course 
 a dish of butter and honey. Then said Gaius, ' Eat freely of 
 this, 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 to 
 refuse the evil and choose the good."| — Then they brought 
 him up a dish of apples, and they were very good tasted truit. 
 Then said Matthew, ' May we eat apples, since they were 
 such by and with which the serpent beguiled our first mother V 
 Then said Gaius, 
 
 4 Apples were they with which we were beguil'd, 
 Yet sin, not apples, hath our souls defil'd : 
 Apples forbid, if ate, corrupt the blood ; 
 To eat such when commanded, does us good : 
 Drink of his flagons, then, thoti Church, his Dove, 
 And eat his apples, who are sick of love.' 
 
 Then said Matthew, ' I made the scruple, because a while 
 since. I was sick with eating of fruit.' 
 
 Gai. Forbidden fruit will make you sick, but not what oux- 
 Lord has tolerated. 
 
 While they were thus talking, they were presented with ano- 
 ther dish, and it was a dish of nuts. J Then said some at the 
 table, 'Nats spoil tender teeth, especially the teeth of the 
 children.' Which when Gaius heard, he said : 
 
 ' Hard texts are nuts, (I will not call them cheaters,) 
 Whose shells do keep their kernels from the eaters : 
 Ope then the shells, and you shall have the meat ; 
 They here are brought for you to crack and eat.' (d) 
 
 * 1 Pet. ii. 1, 2. t Isa. vii. 15. % Sol. Song vi. 11. 
 
 (d) The different parts of social worship and Christian fellowship are 
 here allegorically described. The hearc-should.fr and wave-breast prescri- 
 bed in the ceremonial law, seem to have typified the power and love of 
 our great High Priest ; and to have conveyed an instruction to the priests 
 to do their work with all their might, and with their whole heart: but 
 they are here supposed to be also emblems of fervent prayer and grateful 
 praise. The wine represents the exhilarating remembrance of the love of 
 Christ in shedding his blood for us, and the application of the blessing to 
 ourselves by living faith. The milk is the emblem of the plain, simple, 
 and important instructions of scripture, as brought forward hy believers, 
 when they meet together, for their edification. The butter and honey may __ 
 denote those animating views of God, and realizing anticipations of hea- 
 venly joy, which tend greatly to establish the judgment, instruct the un- 
 derstanding, and determine the affections-ia cleaving to the good part that 
 
310 A riddle answered by Gains, 
 
 Then they were very merry, and sat at the tahle a longtime, 
 talking of many things. Then said the old gentleman, 'My 
 goo ! landlord, while ye are cracking your nuts, if you please, 
 do you open this riddle : 
 
 A man there was, (though some did count him mad,) 
 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 : 
 
 ' He who thus bestows his goods upon the poor, 
 Snail have as much a^ain, and ten times more.' 
 
 Then said Joseph, • I dare say, sir, I did not think you could 
 have found it out.' 
 
 ' Oh,' sud Gaius, ' I have been trained up in this way a great 
 while : nothing teaches like experience : I have learned of 
 my Lord to be kind ; and have found by experience, that I 
 hive gained thereby. " There is that sc.tttereth, and yet in- 
 creaseth ; and there is that withholdeth more than is meet, but 
 it tendeth to poverty :" " There is that maketh himself rich, 
 yet hath nothing : there is that maketh himself poor, yet hath 
 great riches."* 
 
 Then Samuel whispered to Christiana, his mother, and said, 
 ' Mother, this is a very good man's house ; let us stay here a 
 good while, and let my brother Matthew be married here to 
 Mercy before we go any further.' 
 
 The which Gaius the host overhearing, said, ' With a very 
 good will, my child.' 
 
 So they staid here more than a month, and Mercy was given 
 to Matthew to wife. 
 
 While they staid here, Mercy, as her custom was, would be 
 
 * Prov. xi. 24. xiii. 7. 
 the believer hath chosen. The apples represent the promises and privi 
 leges, which believers possess by communion 'with Christ, in his ordi 
 nances ;* 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 pro) er for the discussion of young converts. Whatever unbeliev 
 ers may think, a company of Christians, employing themselves in tins 
 manner here described, have far sweeter enjoyments than they ever expe- 
 rienced when engaged in the mirth, diversion?, and pleasures of the 
 •world : for these are merely the shadow of joy, but religion puts us ia 
 possession of the substance. 
 
 * Sol. Sons ii. 3. 
 
A riddle answered hy Honest. 311 
 
 making coats and garments to give to the poor, by which she 
 brought up a very good report upon Pilgrims, (c) 
 
 But to return again to our story. Alter supper the lads de- 
 sired a bed, for tbey were weary with travelling : then Gains 
 called, to show then their chamber ; but, said Mercy, ' 1 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 p-.ru 
 Then after much talk of their Lord, themselves, and their jour- 
 ney, old Mr. Honest, (he that put forth the riddle to Gaius,) 
 begun to nod. Then said Great-heart, ' What, sir, you begin 
 to be drowsy ! come, rub up, now here is a ridale for you.' 
 Then said Mr. Honest, * Let us hear it.' 
 
 Then said Mr. Great-heart, 
 
 4 He that will kill, must first be overcome : 
 Who live abroad would, first must die at home.' 
 
 ' Ha !' said Mr. Honest, ' it is a hard one, hard to expound, 
 and harder to practise. But come, landlord,' said he, ' I will, 
 if you please, leave my part to you ; do you expound it, and I 
 will hear what you say.' 
 
 ' No, 5 said Gaius, ' it was put to you, and it is expected you 
 should answer it.' Then said the old gentleman, 
 
 ' He first by grace must conquer'd be, 
 
 That sin would mortify : 
 Who, that he lives, would convince me, 
 
 Unto himself must die.' 
 
 * It is right,' said Gaius ; * good doctrine and experience 
 teach this. For, until grace displays itself, and overcomes the 
 soul with its glory, it is altogether without heart to oppose sin ; 
 besides, if sin is Satan's cords, by which the soul lies bound, 
 how should it make resistance, before it is loosed from that in- 
 firmity ? (/) Nor will any, that knows either reason or grace, 
 
 (e) 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 to our 
 sect or party : but uniform, diligent, and expensive endeavours to relieve 
 their temporal wants are intelligiblejto every man, and bring a good re- 
 port on the profession of the gospel.* 
 
 (/) The gracious operations of the Holy Spirit are here meant. These 
 overcome o..ir natural pride, love of sin, and aversion from God and reli- 
 gion ; and then we repent, believe in Christ, are justified by faith, mortify 
 sin, die to ourselves, and live to God in righteousness and true holiness 
 * Matt. v. 16, 
 
312 Question proposed by Honest answered. 
 
 believe that such a man can be a living monument of grace, 
 that is a slave to his own corruption. — And now it comes in my 
 mind I will tell you a story worth the hearing. — There were 
 two men that went on pilgrimage, the one began when he was 
 young, the other when he was old ; the young man had strong 
 corruptions to grapple with, the old man's were weak with the 
 decays of nature : the young man trode his steps as even as 
 did the old one, and was every way as light as he : who now, 
 or which of them, had their graces shining clearest, since both 
 seemed to be alike V 
 
 Hon. The young man's, doubtless. For that which heads 
 it against the greatest opposition gives best demonstration that 
 it is strongest ; especially when it also holdeth pace with that 
 that meets not with half so much ; as to be sure old age does 
 not. — Besides, I have observed, that old men have blessed 
 themselves with this mistake ; namely, taking the decays of 
 nature for a gracious conquest over corruptions, and so have 
 been apt to beguile themselves. Indeed, old men, that are 
 gracious, are best able to give advice to ihem that are young, 
 because they have seen most of the emptiness of things ; but 
 yet, for an old and a young man to set out both together, the 
 young one has the advantage of the fairest discovery of a work 
 of grace within him, though the old man's corruptions are na- 
 turally the weakest, (g) 
 
 (g) Old age affords great advantages in overcoming some corrupt pro- 
 pen-ities : yet habits of indulgence olten more than counterbalance the 
 decays of nature; an 1 avarice, suspicion, and peevishness, with other 
 evils, gather strength as men advance in years. It is therefore in some 
 particulars only, that age lias 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 iu 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 comparatively easy to them : whereas sin, in one 
 form or other, gathers strength and establishes its dominion, as long a? it 
 is permitted to reign in the soul. The instruction, however, that is here 
 conveyed, i« very important, provided it be properly understood ; for if 
 we do not estimate the advantages of our situation, we connot 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, disinclined to former indigencies, 
 and earnest about salvation : yet returning health, business, company, 
 and temptation, terminate such promising appearances. 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 
 
Great-heart fights giant Slay-good. 313 
 
 Thus they sat talking till break of day. Now when the fa- 
 mily was up, Christiana bid her son James that he should read 
 a chapter ; so he read the fifty-third of Isaiah. When he had 
 done, Mr. Honest asked, Why it was said that the Saviour is 
 said to come " out of a dry ground ;■" and also that he had " no 
 form or comeliness in him ?" 
 
 Then said Mr. Great-heart — To the first, I answer, be- 
 cause the church of the Jews, of which Christ came, had then 
 lost almost all the sip and spirit of religion. To the second, I 
 say, the words are spoken in the person of the unbeliever, who, 
 because they w mt the eye that can see into our Prince's heart, 
 therefore they judge of him by the meanness of his outside. 
 Just like those that know not that precious stones are covered 
 over with a homely crust ; who, when they have found one, 
 because they know not what they have found, cast it again 
 away, as men do a common stone. 
 
 ' Well,' said Gains, ' now you are here, and since, as I know, 
 Mr. Great-heart is good at his weapons, if you please, after we 
 have refreshed ourselves, we will walk into the fields, to see if 
 we can do any good. About a mile from hence, there is one 
 Slay-good, a giant, that does much annoy the King's highway 
 in these parts ; and I know whereabout his haunt is : he is 
 master of a number of thieves : it would be well if we could 
 clear these parts of him.' 
 
 So they consented, and went, Mr. Great-heart with his sword, 
 helmet, and shield, and the rest with spears and staves. 
 
 When they came to the place where he was, they found him 
 with one Feeble-mind in his hand, whom his servants had 
 brought unto him, having taken him in the way. Now the gi- 
 ant was rifling him, with a purpose, after that, to pick his 
 bones ; for he was of the nature of flesh-eaters. 
 
 Well, as soon as he saw Mr. Great-heart and his friends at 
 the mouth of the cave, with their weapons, he demanded what 
 they wanted, 
 
 Gr.-H. We want thee, for we are come to revenge the quar- 
 rels of the many that thou hast slain of the Pilgrims, when thou 
 hast dragged them out of the King's highway ; wherefore come 
 out of thy cave. — Se he armed himself, and came out ; and to 
 the battle they went, and fought for above an hour, and theu 
 stood still to take wind. 
 
 charms for those, who are powerfully attracted by their raagnetical influ- 
 ence, when placed within their reach ! 
 
 Rr 27 
 
314 Great-heart kills giant Slay-good. 
 
 Then said the giant, * Why are you here on my ground ?' 
 
 Gr.-H. To revenge the blood of Pilgrims, as I also 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 great- 
 ness of his mind be let fly with such stoutness at the giant's 
 head and sides, that he made him let his weapon fall out of his 
 hand ; so he smote and slew him, and cut off his head, and 
 brought it away to the Inn. He also took Feeble-mind, the 
 Pilgrim, and brought him with him to his lodgings. When 
 they were come home, they showed his head to the family, and 
 set it up. as they had done others before, for a terror to those 
 that shall attempt to do as he, hereafter. (/*) 
 
 Then they asked Mr. Feeble-mind, how he fell into his 
 hands ? 
 
 Then said the poor man, 'lama 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 1 betook myself to 
 a Pilgrim's life ; and have travelled hither from the town of 
 Uncertain, where 1 and my father were born. I am a man of 
 no strength at all of body, nor yet of mind ; but would, if I 
 could, though I can but crawl, spend my life in the Pilgrim's 
 
 (A) The refreshmeut of divine consolations, and Christian fellowship, is 
 intended to prepare U9 for vigorously maintaining the good fight of faith ; 
 not only agaiost the enemies of onr own souls, but also against the op- 
 posers 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 our profession, example, prayers, converse, and every other 
 method authorized by the word of God. All that love the Lord are our 
 brethren ; and every thing that can mislead, dismay, or hinder any of 
 them, should be considered as an adversary to the common cause ; and we 
 should counteract with meekness, but with firmness aud decision, all the 
 endeavour? 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 par- 
 ticular description of opposers were represented by Slay-good : whether 
 the author had in view certain selfish and malignant persecutors, who in- 
 timidated professors by fines and imprisonment, to the hazard of their lives, 
 or of their souls; or some plausible heretics, who "taught things which 
 they ought not, for filthy lucre's sake,"' to the total ruin of many that seem- 
 ed hopeful, and the great detriment of others who were weak in faith and 
 unestablished in, judgment. The conflict seems merely to denote the ef- 
 forts which Christians should make to 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 ser- 
 vices, and ought not to shrink from hardship, danger, and suffering, in so 
 srood a cause. 
 
Feeble-mind's account of his pilgnmag*,. 315 
 
 way. — When I came at the gate that is at the head of the way, 
 the Lord of that place did entertain me freely ; neither object- 
 ed 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 1 have found much relief 
 from Pilgrims, though none was 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 " com- 
 fort" 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. I conceived he should not kill 
 me : also when he had gotten me into his den, since I went not 
 with him willingly, I believed I should come out alive again ; 
 for I have heard, that not any Pilgrim, that is taken captive by 
 violent hands, if he keeps heart-whole towards his Master, is, 
 by the laws of Providence, to die by the hand of the enemy. 
 Robbed I looked to be, and robbed to be sure I am ; but 1 am, 
 as you see, escaped with life, for the which I thank my King as 
 author, and you as the means. Other brunts I also look for ; 
 but this I have resolved on, to wit, to run when I can, to go 
 when I cannot run, and to creep when I cannot go. As to the 
 main, I thank him that loved me, I am fixed : my way is before 
 me, my mind is beyond the river that has no bridge ; though 
 I am, as you see, but of a feeble mind.' (t) 
 
 * 1 Thess. v. 14. 
 (i) 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 from a feeble frame and 
 frequent sickness, while they are frequently the means of exciting men to 
 religion, give also a peculiar cast to their views and the nature of their 
 profession ; tend to hold them under perpetual discouragements, and unfit 
 them for hard and perilous services. This seems implied in the name 
 given to the native place of Feeble-mind : his uncertainly 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 discou- 
 raged irresolution is often connected with evident sincerity and remarka- 
 ble perseverance iu the ways of God. The principal difference between 
 Feeble-mind and Fearing seems to be this : that the former was more 
 afraid of opposition, and the latter more doubtful about the event; which 
 perhaps may intimate, that Slay-good rather represents persecutors than 
 .deceivers. 
 
316 Not-right struck dead by lightning. 
 
 Then said Mr. Honest, • Have not you some time ago been 
 acquainted with one Mr. Fearing, a Pilgrim V 
 
 Feebl. Acquainted with him ! yes : he came from the town 
 of Stupidity, which lies four degrees northward of the city of 
 Destruction, and as many off of where I was born ; yet we 
 were well acquainted, for indeed he was my uncle, my f ither's 
 brother ; he and 1 h ive been much of a temper : he was a lit- 
 tle shorter than I, but yet we were much of a complexion. 
 
 Hon. I perceive you know him ; and I am apt to believe 
 also that you were related one to another, for you have his 
 whitely look, a cast like his with your eye, and your speech 
 is much alike. 
 
 Fccbl. Most have s aid so that have known us both ; and, be- 
 sides, what 1 have read in him, I have for the most part found 
 in myself. 
 
 ' Come, sir,' said good Gains, 'be of good cheer ; you are 
 welcome to me, and to my house, and what thou hast a mind 
 to, c ill for freely ; and what thou wouldcst have my servants 
 do for thee, they will do it with a ready mind.' 
 
 Then said Mr. Feeble-mind, ' i his is an unexpected fa- 
 vour, and as the sun shining out of a very dark cloud. Did 
 giant Slay-good intend me this favour when he stopped me, 
 and resolved to let me go no further 1 Did he intend, that af- 
 ter he had rifled my pocket, 1 should go to " Gaius mine host ?" 
 Yet so it is.' 
 
 Now just as Mr. Feeble-mind and Gaius were thus in talk, 
 there comes one running, and called at the door, and told, that 
 about a mile and a half off there was one Mr. Not-right, a Pil- 
 grim, struck dead upon the place where he was, with a thun- 
 derbolt. 
 
 ' A! is !' said Mr. Feeble-mind, ' is he slain ? He overtook me 
 some days before I came so far as hither, and would be my 
 company-keeper: he also was with me when Slay-good the 
 giant look me, but he was nimble of his heels, and escaped : 
 but, it seems, he escaped to die, and 1 was took to live.' (A) 
 
 (k) 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 ?ins : the former suffers and trembles, yet hopes; is deli- 
 vered and comforted, and finds his trials terminate in his greater advan- 
 tage. 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 feeble-minded, and to mark as exactly as we can the discrimi- 
 nating peculiarities of their aim and experience. 
 
Matthew and Mercy are married. 317 
 
 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 cross'd gave death to him, and life to me.' 
 
 Now about this time Matthew and Mercy were married : alse 
 Gaius gave his daughter Phebe to James. Matthew's brother, 
 to wife. After which time they staid about ten days at Gaius's 
 house ; spending their time, and the season, like as Pilgrims 
 used 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 ; wherefore Mr. Great-heart call- 
 ed for a reckoning. But Gaius told him, that at his house it 
 was not the custom of Pilgrims to pay for their entertainment. 
 He boarded them by the year, but looked for his pay from the 
 Good Samaritan, who had promised him, at his return, whatso- 
 ever charge he was at with them, faithfully to repay him.* 
 Then said Mr. Great-heart to him, — " Beloved, thou doest 
 faithfully whatsoever thou doest to the brethren and to stran- 
 gers, which have borne witness of thy charity before the 
 church ; whom if thou yet bring forward on their journey, af- 
 ter a godly sort, thou shalt do well."t 
 
 Then Gaius took his leave of them all, and bis children, and 
 particularly of Mr. Feeble-mind : he also gave him something 
 to drink by the way. 
 
 Now Mr. Feeble-mind, when they were going out at tne 
 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.' 
 
 Feebl. Alas ! 1 want a suitable companion ; you are all lusty 
 and strong : but I, as you see, am weak ; I choose therefore 
 rather to come behind, lest by reason of my many infirmities, 
 I should be both a burden to myself and to you. I am, as 1 
 said, a man of a weak and a feeble mind, and shall be offended 
 and made weak at that which others can bear. 1 shall like no 
 laughing • I shall like no gay attire : I shall like no unprofita- 
 ble questions. Nay, 1 am so weak a man, as to be offended 
 with that which others have a liberty to do. I do not know all 
 
 * Luke x. 34, 35. t 3 John 5, Q. 
 
 27* 
 
318 Great-heart encourages Feeble-mind. 
 
 the truth : I am a very ignorant Christian man : sometimes, if 
 I hear some rejoice in the Lord, it troubles me, because I can- 
 not do so too. It is with me, as it is with a weak man among 
 the strong, or as a lamp despised. " He that is ready to slip 
 with his feet, is as a lamp despised in the thought of him that 
 is at ease ;"* so that I know not what to do. 
 
 ' But, brother,' said Mr. Great-heart, ' I hare it in commis- 
 sion to " comfort the feeble-minded," and to support the weak. 
 You mu*t needs go along with us : we will wait for you, we 
 will lend you our help ; we will deny ourselves of some things, 
 both opinionative and practical, for your sake ; we will not en- 
 ter into " doubtful disputations" before you ; we will be made 
 all things to you, rather than you shall be left behind. 't (/) 
 
 Now all this while they were at Gaius's door ; and behold, 
 as they were thus in the heat of their discourse, Mr. Ready-to- 
 halt came by, with his crutches in his hand, and he also was 
 going on Pilgrimage 4 
 
 Then said Mr. Feeble-mind to him, ' How earnest thou 
 hither ? I was but now complaining that 1 had not a suitable 
 companion ; but thou art according to my wish. Welcome, 
 welcome, good Mr. Read}'-to-halt, 1 hope thou and I may be 
 some help.' 
 
 ' I shaH be glad of thy company,' said the other ; ' and good 
 
 * Job xii. 5. t Rom. xiv. 1 Cor. viii. ix. 22. $ Psa. xxxviii. 17. 
 (Z) Weak believers are conscientious e>en to scrupulosity : so far from 
 allowing themselves in the practice of known sin, or the omission of evi- 
 dent duty, they are prone to abridge themselves in things which are in- 
 different; they ofteu 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 observation. But there are persons, that expect to be encou- 
 raged as weak believers, who are far removed from such scrupulousness ; 
 and whose weakness consists merely in an inability to maintain an unwa- 
 vering confidence, while they live in a loose and negligent manner. These 
 «=eem more to resemble Not-right than Feeble-mind. They that are in- 
 deed weak believers, should learn from this passage, to beware of censori- 
 cu?ness, and of making themselves a standard for others : and their stronger 
 brethren should be reminded not to despise or grieve them, by an inexpe- 
 dient use of their liberty. (The author, in a marginal note, has marked 
 Great-heart's answer as a Christian spirit.) They will, however, com- 
 monly find associates, in some measure of their own turn, who are often 
 more useful to them, than such as cannot entirely sympathize with their 
 feelings. 
 
Ready-to-halt joins them. 319 
 
 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 befere I am lame. Howbeit, I think, when 
 occasion is, it may help me against a dog.' 
 
 Ready-to-halt. If either myself or my crutches can do thee a 
 pleasure, we are both at thy command, good Mr. Feeble-mind. 
 
 Thus therefore they went on. Mr. Great-heart and Mr. 
 Honest went before, Christiana and her children went next, 
 and Mr. Feeble-mind and Mr. Ready-to-halt came behind with 
 his crutches. Then said Mr. Honest, ' Pray, sir, now we are 
 upon the road, tell us some profitable things of some that have 
 gone on pilgrimage before us.' 
 
 Gr.-H. With a good will. I suppose you have heard how 
 Clmstian of old did meet with Apollyon in the valley of Humi- 
 liation, and also what hard work he had to go through the val- 
 ley 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 
 villains as a man can meet with upon the road. 
 
 Hon. Yes, I believe I heard of all this : but indeed good 
 Faithful was hardest put to it with Shame : he was an unweari- 
 ed one. 
 
 Gr.-H. Ay : for as the Pilgrim well said, ' He of all men 
 had the wrong name.' 
 
 Hon. But pray, sir, where was it that Christian and Faithful 
 met Talkative ? that same was a notable one. 
 
 Gr.-H. He was a confident fool ; yet many follow his ways. 
 
 Hon. He had like to have beguiled Faithful. 
 
 Gr.-H. Aj, but Christian put him into a way quickly to find 
 him out. 
 
 Thus they went on till they came to the place where Evan- 
 gelist met with Christian and Faithful, and prophesied to them 
 what they should meet with at Vanity-Fair. 
 
 Then said their guide, ' Hereabouts did Christian and Faith- 
 ful meet with Evangelist, who prophesied to them of what trou- 
 bles they should meet with at Vanity-Fair.' 
 
 Hon. Say you so t I dare say it was a hard chapter that then 
 he did read unto them, (m) 
 
 (m) The near prospect of persecution is formidable even to true be- 
 lievers, notwithstanding all the encouragements of God's word. It is 
 therefore very useful to realize such scenes to our minds, and to consider 
 
320 FaithfuFs Sufferings. — By-ends' Instability. 
 
 Gr.-H. It was so, but then he gave them encouragement 
 withal. But what do we talk of them ? they were a couple of 
 lion-like men ; they had set their faces like flints. Do not you 
 remember how undaunted they were when they stood before 
 the judge ? 
 
 Hon. Well, Faithful bravely suffered. 
 
 Gr.-H. So he did, and as brave things came on't : for Hope- 
 ful and some others, as the story relates, were converted by 
 his death.* 
 
 Hon. Well, pray go on ; for you are well acquainted with 
 things. 
 
 Gr.-H. Above all that Christian met with after he had pass- 
 ed through Vanity-Fair, one By-ends was the arch one. 
 
 Hon. By-ends ! What was he 1 
 
 Gr.-H. A very arch fellow, a downright hypocrite , one 
 that would be religious, which way ever the world went but 
 so cunning that he would be svire never to lose or to 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 and change 
 from opinion to opinion ; yea, and plead for so doing too. But 
 as far as I could learn, he came to an ill-end with his by-ends ; 
 nor did 1 ever hear, that any of his children were ever of any 
 esteem with any that truly fear God.t 
 
 Now by this time they were come within sight of the town 
 of Vanity, where Vanity-Fair is kept. So when they saw that 
 they were so near the town, they consulted with one another 
 how they should pass through the town : and some said one 
 thing, and some another. At lust Mr. Great-heart said, ' 1 have, 
 as you may understand, often been a conductor of Pilgrims 
 through this town : now I am acquainted with one Mr. Mnason, 
 a Cyprusi m by nation, and 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 all. Now 
 you must think it was even-tide by that they got to the outside 
 of the town ; but Mr. Great-heart knew the way to the old 
 
 * Part i. p. 107—141. t Part i. p. 142 — 166. 
 
 how we should feel were they actually present; that we may be pre- 
 served from sell-confidence ; excited to diligence in every tiling connected 
 with the assurance of hope ; put on our guard against every action or en- 
 gagement which might weaken our confidence in God ; and pray without 
 ceasing, for that measure of wisdom, fortitude, patience, meekness, faith 
 and love, which might be sufficient for us, should matters come to the worst. 
 
The Pilgrims are entertained by Mnason. 321 
 
 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 said 
 Mnason, their host, ' How far have ye 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 wea- 
 ry ; 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 what- 
 ever you want, do but say, and we will do what we can to get 
 it for you. 
 
 Ho7i. 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 com- 
 pany, that will appear in the trial. 
 
 ' Well,' said Mr. Great-heart, ' will you have the Pilgrims 
 into their lodging ?' 
 
 ' I will,' said Mr. Mnason. So he had them to their respec- 
 tive places ; and also showed them a very fair dining-room, 
 where they might be, and sup together, until time was come to 
 go to rest. 
 
 Now when they were set in their places, and were a little 
 cheery after their journey, Mr. Honest asked his landlord, if 
 there were any store of good people in the town ? 
 
 Mnas. We have a few ; for indeed they are but a few, when 
 compared with them on the other side. 
 
 Hon. But how shall we do to see some of them ? for the 
 sight of good men, to them that are going on pilgrimage, is like 
 to the appearing of the moon and stars to them that are going 
 a journey, (n) 
 
 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 sa- 
 lutation made, they sat down together at the table. 
 
 (n) 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 everyplace inquire after 
 such persons and associate with them.* 
 
 * Psa. csis. 63. 1 John iii. 14. 
 Ss 
 
322 They are visited byMnason's Friends. 
 
 Then said Mr. Mnason, their landlord, ' My neighbours, I 
 have, as you see, a company of strangers come to my house : 
 they are Pilgrims : they come from afar, and are going to Mount 
 Zion. But who,' quoth he, ' do you think this is V (pointing 
 his finger at Christiana.) ' It is Christiana, the wife of Chris- 
 tian, that famous Pilgrim, who, with Faithful his brotheiy were 
 so shamefully handled in our town.' — At th.it they stood amaz- 
 ed, saying, ' We little thought to see Christiana, when Once 
 came to call us : wherefore this is a very comfortable surprise.' 
 Then they asked her about her welfare, and if these young 
 men were her husband's sons. And when she had told them 
 they were, they said, ' The King, whom you love and serve, 
 make yo#asyour father, and bring you where he is in peace.' 
 
 Then Mr. Honest, when they were all sat down, asked Mr. 
 Contrite, and the rest, in what posture their town was at pre- 
 sent. 
 
 Contr. You may be sure we are full of hurry in fair-time. It 
 is hard keeping our he irts and spirits in good order, when we 
 are in a cumbered condition. He that lives in such a place a* 
 this, 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. 
 
 Hm. But how are your neighbours now for quietness ? 
 
 Contr. They are much more moderate now than formerly. 
 You know how Christian and Faithful were used at our town : 
 but of late, 1 say, they have been fir more moderate. I think 
 the blood of F.tithful lieth with load upon them till now ; tor 
 since they burned him, they have been ash imed 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 
 w is 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 thorn, ' Pray how fareth it with 
 you in your pilgrimage ? How stands the country affected to- 
 wards you ?' 
 
 Hon. It happens to us, as it happeneth to way-faring men : 
 sometimes our way is clean, sometimes foul, sometimes uphill, 
 sometimes downhill ; 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.' 
 
What the Pilgrims had met with* 323 
 
 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. 
 
 Gr.-H. We have been beset three or four times already. 
 First, Christiana and her children were beset with two ruffians, 
 that they feared would take away their lives. We were beset 
 with gi;int Bloody-man, giant Maul, and giant Slay-good. In- 
 deed 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 
 f Gaius mine host, and of the whole church, 1 ' we were minded 
 upon a time to take our weapons with us. and so go see if we 
 could light upon any of those that were enemies to Pilgrims ; 
 for we heard that there was a notable one thereabouts. Now 
 Gaius knew his haunt better than I, because he dwelt therea- 
 bouts : 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 wkn he saw us, supposing, as we thought, he had 
 another prey, he left the poor man in his house, and came out. 
 So we fell to it full sore, and he lustily laid about him ; but in 
 conclusion, he was brought down to the ground, and his head 
 cut otf, and set up by the way-side, 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 lion. 
 
 Then said Mr. Feeble-mind, ' 1 found this true, to my 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 of, that go on pilgrimage ; courage, 
 and an unspotted, life. If they have not courage, they can 
 sever hold on their way ; and if their lives be loose, they will 
 make the very name of a Pilgrim stink.' 
 
 Then said Mr. Love-saint, ' I hope this caution is not need- 
 ful among you : but truly there are many that go upon the 
 road, that rather declare themselves strangers to pilgrimage, 
 than strangers and Pilgrims" in the earth. 
 
 Then said Mr. Dare-not-lie, ' It is true, they neither have 
 
324 Occurrences at the town of Vanity. 
 
 the Pilgrim's weed, Dor the Pilgrim's courage : they go not 
 uprightly, but all awry, with their feet : one shoe goeth in- 
 ward, another outward, and their hosen out behind ; here a 
 rag, and there a rent, to the disparagement of their Lord.' 
 
 4 These things,' said Mr Penitent, ' they ought to be trou- 
 bled for ; nor are the Pilgrims like to have th.it grace upon 
 them and their Pilgrim's progress as they desire, until the way 
 is cleared of such spots and blemishes.' 
 
 Thus they sit talking md spending the time until supper was 
 set upon the table. Unto which th ey went and refreshed their 
 weary bodies : so they went to rest. Now they staid in the 
 Fair a great while, at the house of Mr. Mnason. who, in pro- 
 cess of time, gave his daughter Grace unto Samuel, Christiana's 
 son, and his daughter Martha to Joseph. 
 
 The time, as 1 said, that they lay here was long : for it was 
 not now as in former times. Wherefore the Pilrgims grew ac- 
 quainted with many of the good people of the town, and did 
 them what service they could. Mercy, as she was wont, la- 
 boured 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 Christiana's 
 name, as was said before, was like to live in the world. 
 
 While they lay here, there came a monster out of the woods, 
 and slew many of the people of the town. It would also carry 
 away their children, and teach them to suck its whelps. Now 
 no man in the totvn durst so much as face this monster ; but all 
 men fled when they heard of the noise of his coming. The 
 monster was like unto no one beast upon the earth ; its body 
 was " like a dragon, and it had seven heads and ten horns."* 
 It made great havoc of children, and yet it was governed by a 
 woman. This monster propounded conditions to men ; and 
 such men as loved their lives more than their souls, accepted 
 of those conditions. 
 
 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 devour- 
 ing a serpent. 
 
 Then did Mr. Great-heart, Mr. Contrite, Mr. Holy-man. 
 
 * Rev. xii. 3. 
 
A monster ctoes great mischief. 325 
 
 Mr. Dare-not-lie, and Mr Penitent, with their weapons, go 
 forth to meet him. Now the monster, at first, was very ram- 
 pant, and looked upon these enemies with great disdain ; but 
 they so belaboured him, being sturdy men at arms, that they 
 made him make a retreat : so they came home to Mr. Mnason's 
 house again. 
 
 '1 he monster, you must know, had his certain seasons to 
 come out in, and to make his attempts upon the children of the 
 people of the town ; also these seasons did these valiant wor- 
 thies watch him in, and did continually assault him ; insomuch 
 that in process of time he became not only wounded, but lame ; 
 also he had not made the havoc of the townsmen's children a3 
 formerly he has done. And it is verily believed by some, that 
 this beast will certainly die of his wounds. This therefore 
 made Mr. Great-heart and his fellows of great fame in this 
 town ; so that many of the people, that wanted their taste of 
 things, yet had a reverend esteem and respect for them. Upon 
 this account therefore it was, that these Pilgrims got not much 
 hurt here. True, th^re were some of the baser sort, that 
 could see no more than a mole, nor understand more than a 
 beast ; these had no reverence for these men, nor took they 
 notice of their valour and adventures, (o) 
 
 Well, the time drew on that the Pilgrims must go on their 
 way ; therefore they prepared for their journey. They sent 
 for their friends ; they conferred with them ; they had some 
 time set '.part 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 ; 
 
 * Acts xxviii. 10- 
 (o) 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 su- 
 perstition. The favour or frown of the PriDce 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 preaching and writings, 
 in exposing the delusions and abominations of that monstrous religion ; 
 and these endeavours were eventually the means of overturning the plan 
 formed for the re-establishment of popery in Britian. The disinterested 
 and bold decided conduct of many dissenters, on this occasion, procured 
 considerable favour, both to them and their brethren, with the best friends 
 of the nation : but the prejudices of others prevented them from reaping 
 &l the advantage from it that they ought to have done. 
 
 28 
 
326 The Hill Lucre, and Pillar of Salt. 
 
 and their friends accompanying them so far as was convenient, 
 they again committed each other to the protection of their 
 King, and departed. 
 
 They, therefore, that were of the Pilgrims' 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 pi ice 
 where Faithful was put to death : therefore 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 man's sufferings as he was. They went on, 
 therefore, after this, a good way further, talking of Christian 
 and Faithful ; and how Hopeful joined himself to Christian, af- 
 ter that Faithful was dead.* 
 
 Now they were come up with the hill Lucre, where the sil- 
 ver mine was, which took Demas off from his pilgrimage, and 
 into which, as some think, By-ends fell and perished : where- 
 fore they considered that. But when they were come to the 
 old monument that stood over against the hill Lucre, to wit, to 
 the pillar uf salt, that stood also within view of Sodom, and its 
 stinking 1 ike, t they marvelled, as did Christian before, that 
 men of that knowledge and ripeness of wit, as they were, 
 should be so blind as to turn aside here. Only they consider- 
 ed 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. 
 
 1 saw now that they went on till they came to the river that 
 was on this side of the Delectable Mountains ;J 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 lie 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 pil- 
 erimaue. Also there was here One that was intrusted with 
 them," who could have compassion, and that could gather these 
 lambs with his arm, and carry them in his bosom, and that 
 
 * Parti, p. 133. t Part i. p. 148. t Part i. p. 149. § Psa. xxiii. 
 
Tfie Pilgrims go to Doubting Castle, 327 
 
 could gently lead those that were with young.* Now to the 
 care of" this Ptlan 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 come. This Man, if any of 
 them go astray, or be lest, he will bring them again ; he will 
 also bind up that which was broken, and will strengthen them 
 that are sick.j 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, (p) 
 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 
 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 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 Christian went with his fellow 
 Hopeful, when they were taken by giant Despair, and put into 
 Doubting Castle ; they sat down and consulted what was best 
 to be done ; to wit, now they were so strong, and had got such 
 
 j* Heb. v. 2. lea. lxiii. t Jer. xxiii. 4. Ezek. xxxiv. 11 — 16. 
 
 (^>) Under this emblem we are taught the importance of early recom- 
 mending our children to the iaithful care of the Lord Jesus, by fervent 
 prayer, with earnest desires of their eternal good, above all secular advan- 
 tages whatsoever : consequently we ought to keep them at a distance 
 from such places, connexions, boobs, and companies, as may corrupt their 
 principles and morals ; to instil such pious instructions as they are capa- 
 ble 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 ol the Lord." For 
 depraved natural propensities, the course of the world, the artifices of Sa- 
 tan, 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 
 eommending them to the faithful care of that tender Shepherd, who "ga- 
 thers the lambs with his arm, and carries them in his bosom." 
 
3~& To assault giant Despair. 
 
 a man as Mr. Great-heart for their conductor, whether they 
 had not best to make an attempt upon the giant, demolish his 
 Cast'le, and if there were any Pilgrims in it, to set them at li- 
 berty, before they went any further.* — So one said one thing, 
 and another said to the contrary. — One questioned if it was 
 lawful to go upon unconsecrated ground ; another said they 
 might, provided their end was good. — But Mr. Great-heart said, 
 * Though that assertion offered last cannot be universally true, 
 yet I have a commandment to resist sin, to overcome evil, to 
 fight the good right of faith : and, 1 pray, with whom should I 
 fight this good right, if not with giant Despair ? I will therefore 
 attempt the taking away of his life, and the demolishing ot 
 Doubting-Castle.' Then said he, ' Who will go with me ?' 
 Then s;:id ulu Honest, ' I will.' ' And so we will too,' said 
 Christiana's four sons, Matthew, Samuel, James, and Joseph : 
 for they were young men and strong.! 
 
 So they left the women on the road, and with them Mr. 
 Feeble-mind and Mr. Ready-to-halt, with his crutches, to be 
 their guard, until they came back ; for in that place, though 
 giant Despair dwells so near, they keeping in the road, " a lit- 
 tle child might lead them. "| 
 
 So Mr. Great-heart, old Honest, and the four young men 
 went to go up to Doubting-Castle, to look for giant Despair. 
 When they came at the Castle-gate, they knocked for entrance 
 with an unusu d noise. With that the old giant comes to the 
 gate, and Diffidence his wife follows. Then said he, ' Who and 
 what is he th it is so hardy, as after this manner to molest the 
 giant Despair V Mr. Great-heart replied, ' It is 1, Gre t-heart, 
 one of the King of the Celestial Country's conductors of Pil- 
 grims to their place : and 1 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 Desp ir, because he was a giant, thought no man 
 could overcome him ; and agiin, thought he, ' Since heretofore 
 1 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 tire 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 be- 
 fore : also when Diffidence, the giantess, came up to help him, 
 old Mr. Honest cut her down at one blow. Then they fought 
 for their lives, and giant Despair was brought down to the 
 
 * Fart i. p. 154—162. t 1 John ii. 13, 14. $ fc»- *•• 6 - 
 
They release two Pilgrims. 329 
 
 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 that you 
 know might with ease be done, since giant Despair was dead. 
 They were seven days in destroying of that : and in it, of Pil- 
 grims, 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 have wondered to have 
 seen the dead bodies that lay here and there in the Castle-yard, 
 and how full of dead men's bones the dungeon was. 
 
 When Mr. Great-heart and his companions had performed 
 this exploit, they took Mr. Despondency, and his daughter 
 Much-afraid, into their protection ; for they were honest peo- 
 ple, though they were prisoners in Doubting-Castle, to that 
 giant Despair. They therefore, I say, took with them the 
 head of the giant, (for his body they had buried under a heap 
 of stones ;) and down to the road and to their companions they 
 came, and showed them what they had done. Now when Fee- 
 ble-mind and Ready-to-halt saw that it was the head of giant 
 Despair indeed, they were very jocund and merry. Now 
 Christiana, if need was, could play upon the viol, and her 
 daughter Mercy upon the lute : so since they were so merrily 
 disposed, she played them a lesson, and Ready-to-halt would 
 dance. So he took Despondency's daughter, named Much- 
 afraid, by the hand, and to dancing they went, in the road. 
 True, he could not dance without one crutch in his hand ; but 
 I promise you, he footed it well : also the girl was to be com- 
 mended, for she answered the music. handsomely. 
 
 As for Mr. Despondency, the music was not much to him : he 
 was for feeding rather than dancing ; for that he was almost 
 starved. So Christiana gave him some of her bottle of spirits, 
 for present relief, and then prepared him something to eat ; 
 and in a little time the old gentleman came to himself, and be- 
 gan to be finely revived. 
 
 Now I saw in my dream, when all these things were finish- 
 ed, Mr. Great-heart took the head of giant Despair, and set it 
 upon a pole by the highway-side right over against the pillar 
 that Christian erected for a caution to Pilgrims that came after, 
 to take heed of entering into his grounds. (9) 
 
 (<7 The following lines are here added, as in other places : — 
 ' Though Doubting-Castle he demolished, 
 Tt And Giant Despair too has lost his head ; 
 
330 They erect a Monument. 
 
 Then he wrote under it, upon a marble stone, these verses 
 following : — 
 
 ' This is the head of him, whose name only, 
 
 In former time, did Pilgrims terrify. 
 
 His Castle's down, and Diffidence, his wife, 
 
 Brave master Great-heart has bereft of life. 
 
 Despondency, his daughter Much-afraid, 
 
 Great-heart for them also the man has play'd. ! 
 
 "Who hereof doubts, if he'll but cast his eye 
 
 Up hither, may his scruples satisfy. 
 
 This head also, when doubting cripples dance, 
 
 Doth show from fears they have deliverance.' 
 
 When those men had thus bravely showed themselves against 
 
 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 liable 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 De- 
 spond ; but By-path Meadow ought to lead to Doubting-Castle ; such in- 
 ward distresses are as useful to Christians as any other rebukes and cor- 
 rections, by which their loving Friend renders them watchful and circum- 
 spect. Could this order be reversed, it would give strength to tempta- 
 tion, and tend to embolden men to seek relief from difficulties by trans- 
 gression ; for the apprehension of subsequent distress is one grand pre- 
 ventive, 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."* If therefore love be not in lively exercise, he has 
 so ordered it, that fear should intervene, to prevent worse consequences. 
 So that, when believers have not only departed from the way, but have 
 also fallen asleep on forbidden ground, their alarms and doubts are salu- 
 tary, though often groundless and extreme ; and should any man, by 
 preaching or writing, be able to prevent all the despondings of such per- 
 sons, previous to their repentance and 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 Scrip- 
 ture; 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 converse and prayers of such believers as are 
 strong in faith, may be very useful in recovering the fallen, and relieving 
 (hem that are ready to despond ; and of thus preventing the more durable 
 and dreadful effects of the weak believer's transgressions. 
 * Jer. xxxii. 40. 
 
The Delectable Mountains. 331 
 
 Doubting-Castle, and had slain giant Despair, they went for- 
 ward, 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 acquainted,) they said unto 
 him, 'Good sir, you have got a goodly company here ; pray 
 where did you find all these V 
 
 Gr.-H. ' First, here is Christiana and her train, 
 
 Her sons, and her sons' wives, who, like the wain, 
 Keep by the pole, and do by compass steer 
 From sin to grace, else they had not been here. 
 Next, here's old Honest come on pilgrimage ; 
 Ready-to-halt too, who, I dare engage, 
 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 company ; 
 you are welcome to us, for we have for the feeble, as for the 
 strong : our Prince has an eye to what is done to the least of 
 these :* therefore infirmity must not be a block to our enter- 
 tainment.' So they had them to the Palace-doors, and then 
 said unto them, ' Come in, Mr. Feeble-Mind : come in, Mr. 
 Ready-to-halt : come in, Mr. 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 1 see that grace doth shine in your 
 faces, and that you are my Lord's Shepherds indeed ; for that 
 you have not pushed these diseased neither with side nor 
 shoulder, but ha^e rather strewed their way into the palace 
 with flowers as you should.'! 
 
 So the feeble and weak went in, and Mr. Great-heart and 
 the rest did follow. When they were also sat down, the Shep- 
 herds said to those of the weakest sort, ' What is that you 
 would have ? For,' said they, ' all things must be managed 
 here to the supporting of the weak, as well as the warning of 
 the unruly.' 
 
 * Matt. xxv. 40. t Ezek. xxxiv. 21. 
 
332 Mount Marvel, and Mount Innocence. 
 
 So they made them a feast of things easy of digestion, and 
 that were pleasant to the palate and nourishing : the which 
 when they had received, they went to their rest, each one re- 
 spectively unto his proper place. When morning was come, 
 because the mountains were high, and the day clear ; and be- 
 cause 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 
 showed to Christian before.* 
 
 Then they had them to some new places. The first was 
 Mount Marvel, where they looked, and beheld a man at a dis- 
 tance, 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, 
 1 1 know him ; he is a in in above many.' (r) 
 
 Then they had them to another place, called Mount Inno- 
 cence : and there they saw a man clothed all in white ; and 
 two men, Prejudice and Ill-will, continually casting dirt upon 
 him. Now behold, the dirt, whatsoever they cast at him, 
 would in a little time fall off again, and his garment would look 
 as clear as if no dirt had been cast thereat. Then said the 
 Pilgrims, ' What means this ?' The Shepherds answered, 
 * This man' is named Godlv-man, and the garment is to show 
 the innocency of his life. Now those that throw dirt at him, 
 
 * Part i. p. 161—169. t Mark xi. 23, 24. 
 
 (r) Faitli, exercised on the promise?, 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 bclieying prayer will 
 be answered by inward strength communicated to our souls. " The grace 
 of the Lord Jesus will lie sufficient for us :" " his strength will be perfect- 
 ed in our weakness :" 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, 1 ' and because we neglect the 
 proper means of increasing our faith.* 
 
 * Matt. xvii. 19—21. 
 
Mount Charity. Fool and Want-wit. 333 
 
 are such as hate his well-rloing ; but as you see the dirt will 
 not stick upon his clothes, so it shall be with him that lives 
 truly innocently in the world. Whoever they be that would 
 make such men dirty, they labour all in vain ; for God, by 
 that a little time is spent, will cause that their innocence shall 
 break forth as the light, and their righteousness as the noon- 
 day.' (0 
 
 Then they took them, and had them to Mount 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 buncile or roll of cloth was never 
 the less. Then said they, ' What should this be V ' This is,' 
 said the Shepherds, ' to show you, that he that has a heart to 
 give of his labour to the poor, shall never want wherewithal. 
 " He that watereth, shall be watered himself." And the cake 
 that the widow gave to the prophet, did not cause that she had 
 ever the less in her barrel.' 
 
 They had them also to the place where they saw one Fool, 
 and one Want-wit, washing of an Ethiopian, with an intention 
 to make him white ; but the more they washed him, the black- 
 er he was. Then they asked the Shepherds, what that should 
 mean ? So they told them, saying, ' Thus shall it be with the 
 vile person ; ail 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 hy- 
 pocrites.' 
 
 Then said Mercy, the wife of Matthew, to Christiana, her 
 mother, ' I would, if it might be, see the hole in the hill, or 
 that commonly called the by-way to hell.' So her mother 
 brake her mind to the Shepherds.* Then they went to the 
 door ; (it was on the side of a hill ;) and they opened it, and 
 bid Mercy hearken a while. So she. hearkened, and heard one 
 
 * Part i. p. 67, 68. 
 (s) This and the subsequent emblems are sufficiently explained, and 
 only require to be duty considered with reference to their practical im- 
 port. It may, however, be observed, that some godly men have been du- 
 rably 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 cir- 
 cumspection in "avoiding the appearance of evil :" so tha.. the general 
 rule may be allowed to be valid ; and they who feel themselves to be ex- 
 ceptions to it will do well to examine whether they have not, by indiscre- 
 tion, at least, exposed themselves to this painful trial. I apprehend most 
 f us have cause enough in this respect for humiliation and patience. 
 
334 The wonderful Looking-glass. 
 
 saying, ' Cursed be my father, for holding of my feet back from 
 the way of peace and life :' And another said, ' O 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 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 : but Mercy being a young 
 and breeding woman, longed for something that she saw there, 
 but was ashamed to ask. Her mother-in-law then asked her 
 what she ailed ? for she looked as one not well. Then said 
 Mercy, ' There is a looking-glass hangs up in the dining-room, 
 off which I cannot take my mind ; if therefore I have it not, I 
 think I shall miscarry. Then said her mother, ' I will mention 
 thy wants to the Shepherds, aad they will not deny it thee.' 
 But she said, ' I am ashamed that these men should know that 
 I longed.' ' Nay, my daughter,' said she, ' it is no shame, but 
 a virtue, to long for such a thing as that.' So Mercy said, 
 ' Then, mother, if you please, ask the Shepherds if they are 
 willing to sell it.' 
 
 Now the glass was one of a thousand. It would present a 
 man, one way, with his own features exactly ; and turn it but 
 another way, and it would show one the very face and simili- 
 tude of the Prince of the 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, in 
 his feet, and his side. Yea, such an excellency is there in 
 that 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, Watch- 
 ful, and Sincere,!) and said unto them, ' There is one of my 
 daughters, a breeding woman, that, 1 think, doth long for some- 
 
 * James i. 23,—25. 1 Cor. xiii. 12. 2 Cor. iii. 18. t Part i. p. 165. 
 
Presents made to the Pilgrims. 335 
 
 thing that she hath seen in* this house, and she thinks she shall 
 miscarry, if she should by you be denied.' 
 
 Exper. 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 giv- 
 en her. Then she bowed her head, and gave thanks, and said, 
 ' By this I know that 1 have obtained favour in your eyes.' (t) 
 
 They also gave to the other young women such things as 
 they desired, and to their husbands great commendations, for 
 that they had joined with Mr. Great-heart, to the slaying of gi- 
 ant Despair, and the demolishing of Doubting-Castle. — About 
 Christiana's neck the Shepherds put a bracelet, and so they did 
 about the necks of her four daughters ; also they put ear-rings 
 in their ears, and jewels on their foreheads. 
 
 When they were minded to go hence, they let them go in 
 pence, but gave not to them those certain cautions which before 
 were given to Christian and his companion. The reason was, 
 for that these had Great-heart to be their guide, who was one 
 that was well acquainted with things, and so could give them 
 their cautions more seasonable ; to wit, even then when the 
 danger was nigh the approaching. What cautions Christian and 
 his companion had received of the Shepherds,* they had also 
 lost by that the time was come that they had need to put them 
 in practice. Wherefore, here was the advantage that this com- 
 pany had over the other. («) 
 
 * Parti, p. 169. 
 ► (<) 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. 
 
 (u) The author embraces every opportunity of pointing out the im- 
 portant 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 diffi- 
 culties, 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 be- 
 lievers, or the permanent success of the gospel, as a proper reciprocal at- 
 tention of pastors and their flocks to each other. A general way of preach- 
 ing and hearing, with little or no connexion, cordial, unreserved inter- 
 course, or even acquaintance, between ministers and their congregations ; 
 
336 Turn-away, of Apostasy. 
 
 From hence they went on singing, and they said, — 
 
 ' Behold, how fitly are the Tables set 
 For their relief that Pilgrims are become, 
 And how they us receive without one let, 
 That make the other life the mark and home. 
 
 What novelties they have, to us they give, 
 That we, though Pilgrims, joyful lives may live. 
 They do upon us, too, such things hestow, 
 That show we Pilgrims are, where'er we go.' 
 
 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 Christian met with one Turn-away, 
 who carried with him the character of his rebellion at his back. 
 And this I hive to say concerning this man ; — he would heark- 
 en to no counsel, but, once a falling, persuasion could not stop 
 him. When he came to the place where the Cross and the 
 Sepulchre was, he did meet 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 thvy went on : and, just at the place where Little- 
 faith formerly was robbed, there stood a man with his sword 
 
 t Part i. p 14!!. 
 with continual changes from one place to another, may tend to spread a 
 superficial knowledge of evangelical truth more widely : but, through the 
 want of seasonable reproof, counsel, encouragement, or admonition, the 
 general directions delivered from the pulpit will =eldom 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 Enchant- 
 ed Ground : and a faithful guide, ever at hand, to give the caution or di- 
 rection at the time, is the proper remedy, for which no adequate substi- 
 tute CHti be found. But, as it is much easier to preach at larg;e on general 
 topics, and, after a few sermons delivered in one congregation, to l;o over 
 thesam^ 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 re- 
 gular congregation : and as it is far more agreeable to nature, to be ex- 
 empted from private admonition-, than to he trout led with them, it may 
 be feared, that this important subject will not at presept be duly attend- 
 ed to. 
 
Valiant -for ■-truth' 's victory over three assailants. 337 
 
 drawn, and his face all bloody. Then said Mr. Great-heart, 
 * What art thou ?' The man made answer, saying, ' 1 am one 
 whose name is Valiant-for-truth ; I am a Pilrgim, and am going 
 to the Celestial City. Now, as I was in my way, there were 
 three men that did beset me, and propounded unto me these 
 three things : — Whether 1 would become one of them ? — Or 
 go back from whence 1 came ? — Or die upon the place ? To 
 the first 1 answered, I had been a true man along season, and 
 therefore it could not be expected that 1 now should cast in my 
 lot with thieves.* Then they demanded what 1 would say to 
 the second. So 1 told them the place from whence I came, 
 had I not found incommodity there, 1 had not forsaken it at all ; 
 but finding it altogether unsuitable to me, and very unprofitable 
 for me, 1 forsook it for this way. Then they asked me what I 
 said to the third ? And 1 told them, My life cost more dear far, 
 than that 1 should lightly give it away : Besides, you have no- 
 thing to do to put things to my choice ; wherefore at your 
 peril be it if you meddle. Then these three, to wit, Wild-head, 
 Inconsiderate, and Pragmatick, drew upon me, and 1 also drew 
 upon them. So we fell to it, one against three, for the space 
 of three hours. They have left upon me, as you see, some of 
 the marks of their valour, and have also carried away with 
 them some of mine. They are but just now gone : I suppose 
 they might, as the saying is, hear your horse dash, and so they 
 betook themselves to flight, (w) 
 
 * Prov. i. 10— 19 
 (w) 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 enthusiasts, who, not having ever duly considered any religious sub- 
 ject, officiously intrude themselves in the way of professors ; to perplex 
 their minds, and persuade them, that unless they adopt their reveries or 
 superstitions, they cannot be saved. An ungovernable imagination, a 
 mind incapable of sob«ir 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, sarcastical censures, and rash judgments : they endeavour 
 to draw them over to their party, or to drive them from attending to re- 
 ligion at all ; or to terrify them with the fears of damnation, in their pre- 
 sent endeavours to serve God, and find his salvation. Whatever company 
 of persons we suppose that the author had in view, we may learn irom 
 the passage what our strength, hope, and conduct ought to be, when we 
 are thus assaulted. The word of God, used in faith, and with fervent and 
 persevering prayer, will enable us at length to silence such dangerous as- 
 sailants : and if we be valiant for the t'uth, and meekly contend for it, 
 amidst revilings, menaces, and contempt.., wp may hope to confirm others 
 also, and to promote the common cause. 
 Ww 2& 
 
338 He shows hozo he left Dark-land,. 
 
 Gr.-H. But here was great odds, three against one. 
 
 Vol. 'Tis true ; but little or more are nothing to him that 
 has the truth on his side. " Though an host should encamp 
 against me,' 1 said one, " my heart shall not fear : though war 
 shall rise against me, in this will I be confident." ' Besides,' 
 said he, ' I have read in some records, that one man has fought 
 an army : and how many did Samson slay with the jaw-bone 
 of an ass ?' 
 
 Then said the guide, ' Why did you not cry out, that some 
 might have come in for your succour ?' 
 
 Vol. So I did to my King, who I knew could hear me, and 
 afford invisible help, and that was enough for me. 
 
 Then said Great-heart to Mr. Vali mt-for-truth, ' Thou hast 
 worthily behaved thyself; let me see thy sword.' So he show- 
 ed it him. When he had taken it into his hand, and looked 
 thereon a while, he said, « Ha ! it is a right Jerusalem blade.' 
 
 Val. It is so. Let a m tn have one of these blades, with a 
 hand to wield it, and skill to use it, and he may venture upon 
 au ingel 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. 
 
 Gr.-H. But you fought a great while ; I wonder you was not 
 weary. 
 
 Val. I fought till my sword did cleave to my hand, and then 
 they were joined together, as if a sword grew out of my arm ; 
 and when the blood run through my fingers, then I fought with 
 most courage. 
 
 Gr.-H. Thou hast done well ; thou hast " resisted unto 
 blood, striving against sin ;" thou shalt abide by us, come in 
 and go out with us, for we are thy companions. 
 
 Then they took him and washed his wounds, and gave him 
 of what they had to refresh him ; and so they went together. 
 Now 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 them that were 
 feeble and weak, therefore, he questioned with him about many 
 things ; as first, what countryman he was ? 
 
 Val. 1 am of Dark -land, for there I was born, and there my 
 father and mother are still. 
 
 ' Dark-land !' said the Guide : ' doth not that lie on the same 
 coast with the city of Destruction ?' 
 
 Val. Yes. it doth. Now that which caused me to come, on 
 pilgrimage, was this : We had Mr. Tell-true come into our 
 
Knowledge of each other in glory. 339 
 
 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 to all his Lord's lodgings, especially when 
 he came to the gates of the Celestial City ; for there, said the 
 man. he was received with sound of trumpet, by a company of 
 Shining Ones. He told it also, how all the bells 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 heat 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. 
 
 Gr.-H. You came in at the gate, did you not ? 
 
 Vol. Yes, yes ; for the same man also told us, that all would 
 be nothing, if we did not begin to enter this way at the gate. 
 
 ' Look you,' said the guide to Christiana, ' the pilgrimage of 
 your husband, and what he has gotten thereby, is spread abroad 
 far and near.' 
 
 Val. Why, is this Christian's wife ? 
 
 Gr.-H. Yes, that it is ; and these are also her four sons. 
 
 Val. What ! and going on pilgrimage too ? 
 
 Gr.-H. Yes, verily, they are following after. 
 
 Val. It glads me at heart ; good man, how joyful will he be, 
 when he shall see them, that would not go with him, to enter 
 before him in at the gates into the Celestial City ! 
 
 Gr.-H. Without doubt it will be a comfort to him ; for, next 
 to the joy of seeing himself there, it will be a joy to meet there 
 his wife and children. 
 
 Val. But, now you are upon that, pray let me hear your 
 opinion about it. Some make a question whether we shall 
 know one another when we are there. 
 
 Gr.-H. Do they think they shall know themselves then, or 
 that they shall rejoice to see themselves in that bliss ? And if 
 they think they shall know and do these, why not know others, 
 and rejoice in their welfare also ? Again, since relations are 
 our second self, though that state will be dissolved, yet why 
 may it not be rationally concluded that we shall be more glad 
 to see them there, than to see they are wanting ? 
 
340 Objections against a pilgrim' 's life. 
 
 Vol. Well, I perceive whereabouts you are as to this. Have 
 you any more things to ask me about my beginning to come on 
 pilgrimage ? 
 
 Gr.-H. Yes ; was jrour father and mother willing that you 
 should become a Pilgrim ? 
 
 Val. Oh no ! they used all means imaginable to persuade me 
 to stay at home. 
 
 Gr.-H. What could they say against it ? 
 
 Val. They said, it was an idle life ; and, if 1 nryself were 
 not inclined to sloth and laziness, I would never countenance 
 a Pilgrim's condition, {x) 
 
 Gr.-H. And what did they say else ? 
 
 Val. Why, they told me that it was a dangerous way : yea, 
 the most dangerous way in the world, say they, is that which 
 the Pilgrims go. 
 
 Gr.-H. Did they show you wherein this way is dangerous ? 
 
 Val. Yes ; and that in many particulars. 
 
 Gr.-H. Name some of them. 
 
 Val. They told me of the Slough of Despond, where Chris- 
 tian was well nigh smothered. They told me, that there were 
 archers standing ready in Beelzebub's 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 bend 
 
 (.r) This hath been the reproach east on religion in every age. Pha- 
 raoh said to Moses and the Israelites, "■ Ye are idle, ye are idle ; therefore 
 ye say, let us go and do sacrifice to the Lord. 11 Men naturally imagine, 
 that time spent in the immediate service of God is wasted: she 
 Christian therefore 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 expect- 
 ed] it behooves all believers to avoid every appearance of evil, and by ex- 
 emplary 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 loolish men." For there 
 are too many favourers of the gospel, who give plausibility to these slan- 
 ders, by running from place to place, that they may hear every new 
 preacher ; while the duty of the family, and of their station in the com- 
 munity is miserably neglected. They "walk disorderly, working not at 
 all, but are busy-bodies :" from these we ought to withdraw, and a ainst 
 such professors we should protest : for they are " ever learning, but never 
 able to come to the knowledge of the truth." 
 
&r.-H. and Valiant-for-truih discourse. 341 
 
 haunted the valley of Humiliation ; and that Christian was by 
 him almost bereft of life. Besides, said they, you must go over 
 the valley of the Shadow of Death, where the hobgoblins are, 
 where the light is darkness, where the way is full of snares, 
 pits, trips, 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 1 should find no bridge ; and that that 
 river did lie betwixt me and the Celestial Country. 
 
 Gr.-H. And was this all ? 
 
 Val. No ; they also told me, that this way was full of de- 
 ceivers ; and of persons that lay in wait there, to turn good 
 men out of their path. 
 
 Gr. -H. But how did they make that out ? 
 
 Val. They told me that Mr. Worldly-wiseman did lie there 
 in wait to deceive. They also said, that there was Formality 
 and Hypocrisy continually on the road. They said also, that 
 By-ends, Talkative, or Demas, would go near to gather me up : 
 that the Flatterer would catch me in his net ; or that, with 
 green-headed Ignorance, I would presume to go on to the gate, 
 from whence he was sent back to the hole, that was in the side 
 of the hili, and made to go the by-way to hell. 
 
 Gr.-H. 1 promise you, this was enough to discourage thee. 
 But did they make an end there ? 
 
 Val. No, stay. They told me also of many that tried that 
 way of old, and that had gone a great way therein, to see if they 
 could find something of the glory then, that so many had so 
 much talked of from time to time : and how they came back 
 again, and befooled themselves for setting a foot out of doors 
 in that path ; to the satisfaction of the country. And they 
 named several that did so, as Obstinate and Pliable, Mistrust 
 and Timorous, s urn-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 found so much advantage by 
 going, as amounted to the weight of a feather. (?/) 
 
 (?/) 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 conclu- 
 sions, from a few particular, distorted, and uncertain stories ! Thus they 
 endeavour to prove, that there is no reality in religion, that it is impossi- 
 ble to find the way to heaven, and that it is better to be quiet than to be- 
 
 36* 
 
342 Gr.-H. and Valiant-f or -truth discourse. 
 
 Gr.-H. Said they any thing more to discourage you ? 
 
 Val. Yes ; they told me of one Mr. Fearing, who was a Pil- 
 grim ; and how he found his way so solitary, that he never had 
 a comfortable hour therein : also that Mr. Despondency had 
 like to have been starved therein : yea, and also (which 1 had 
 almost forgot) Christian himself, about whom there has been 
 such a noise, nfter all his ventures for a Celesti.d Crown, was 
 certainly drowned in the black river, and never went a foot fur- 
 ther, however it was smothered up. 
 
 Gr.-H. And did none of these things discourage you ? 
 
 Val. No ; they seemed as so many nothings to me. 
 
 Gr.-H. How came that about ? 
 
 Val. Why, I still believed what Mr. Tell-true had said, and 
 that carried me beyond them all. 
 
 Gr.-H. Then this was your victory, even your faith ? 
 
 Val. It was so : I believed, and therefore came out, got into 
 the way, fought all that set themselves against me, and, by be- 
 lieving, am come to this place. 
 
 'Who would true valour see 
 
 Let him come hither ; 
 One here will constant be, 
 
 Come wind, come weather ; 
 There's no discouragement 
 Shall make him once relent 
 His first avow'd 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'll with a giant fight 
 But he will have a right 
 To be a Pilgrim. 
 
 stow pains to no purpose. This frivolous sophistry is frequently employ- 
 ed, alter 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, a3 
 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 pre- 
 cious and the vile ; and, finally, that while danger may attend a religioui 
 profession, irreligion ensures destruction. 
 
Dangers of the Enchanted Ground. 343 
 
 Hobgoblin nor foul fiend 
 
 Can daunt his spirit ; 
 He knows, he at the end 
 
 Shall life inherit. 
 Then, fancies, fly away, 
 He'll not fear what men say, ' 
 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 :* and that place 
 was all grown over with briers and thorns, excepting here and 
 there, where was an Enchanted Arbour, upon which if a man 
 sits, or in which if a man sleeps, 'tis a question, say some, whe- 
 ther 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-guard ; for fear lest 
 peradventure some fiend, or dragon, or giant, or thief, should 
 fall upon their rear, and so do mischief. They went on here, 
 each man with his sword drawn in his hand, for they knew it 
 w ts a dangerous place. Also they cheered up one another, as 
 well as they could ; Feeble-mind, Mr. Great-heart commanded, 
 shouid come up after him, and Mr. Despondency was under 
 the eye of Mr. Valiant-for-truth. 
 
 N ow they had not gone far, but a great mist and darkness fell 
 upon them all ; so that they could scarce, for a great while, 
 one see the other : wherefore they were forced, for some time, 
 to (eel for one another by words, for they walked not by sight. 
 But any one must think, that here was but sorry going for the 
 best of them all ; but how much the worse was it for the wo- 
 men and children, who both of feet and heart also were but 
 tender ! Yet nevertheless so it was, that through the encou- 
 raging words of him that led in the front, and of him that 
 brought them up behind, they made a pretty good shift to wag 
 along. 
 
 The way was also here very wearisome, through dirt and 
 flabbiness. 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 tumbled over a bush, another sticks fast in the dirt ; and 
 the children, some of them lost their shoes in the mire ; while 
 one cries out, ' I am down ;' and another, ' Ho, where are you V 
 
 * Part i. p. 184—192. 
 
344 They come to an Arhour. 
 
 And a third, ' The bushes have got such fast hold on me, I 
 think I cannot get away from them.' 
 
 Then they dime to an arbour, warm, and promising much 
 refreshing to the Pilgrims: for it was finely wrought above- 
 head, beautified with greens, furnished with benches and set- 
 tles. It had in it a soft couch, where the weary might lean. 
 This, you must think, all things considered, was tempting ; for 
 the Pilgrims already began to be foiled with the badness of the 
 way ; but there was not one of them that m ide 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. — The arbour was 
 called the Slothful's Friend, on purpose to allure, if it might 
 be, some of the Pilgrims there to take up their rest when 
 weary. (2) 
 
 1 saw then in my dream, that they went on in this their soil- 
 ed) This view of the Enchanted Ground seems to vary from that which 
 has I'een considered in UK; First Pari. The clrc instances of believers 
 Who are deeply engaged in business, and constrained to spend much time 
 : worldly people, may here be particularly intended. Tins may 
 sometimes be un.. . but it is erlchum . many professors, 
 
 fascinated by the advantages an. I connexions thus presented to them, fall 
 asleep, and wake no more : and others aie entangled by those thorns and 
 briars, which "choke the word, and render it unfruitful." The more 
 soothing the scene the greater the danger, and '.he more urgent need is 
 there tor watchfulness and circumspection ythe more vigilant believers are, 
 the greater lineasiness will such sc on them ; as they ill be so 
 
 long out of their proper element : and the weaker and more unestablisbed 
 men are, the more apt will they be, in such circumstances, to yield to dis- 
 ,ement. The society and counsel of faithful miuisteis and Christian 
 Is may help I hem to get on : but th-y will often ieel that their path 
 is miry and slippery, entangling and perplexing, dark and wearisome to 
 their so. lis. 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 ;rom this prosperity, instead of considering it as a snare 
 or burden, or improving it as a talent; then the professor tails asleep in 
 tne enchanted arbour. It behooves, however, all who love their souls, to 
 shun that hurry of business, and multiplicity of affairs and projects, into 
 which many are betrayed by degiees, in order to supply increasing ex- 
 penses, that might be avoided by strict frugality and more moderate de- 
 sire; : for these things lade the soul with thick clay; are a heavy weight 
 to the most upright ; render a man*- way doubtful and joyless ; and " drown 
 many in destruction and perdition." 
 
Great-heart consults his Map. 245 
 
 tary ground, till they came to a pi see at which a man is apt to 
 lose his way. Now, though, when it was light, their guide 
 could well enough tell how to miss those w iys that led wrong, 
 yet in the dark he was put to a stand : but he had in his pocket 
 a map of all ways leading to or from the Celestial City ; where- 
 fore he struck a light (for he never goes also without his 
 tinder-box,) and takes a view of his book or m,ip, which bids 
 him be careful in th it pi ice to turn to the right-hand. And 
 had he not here been careful to look in his map, they had in 
 all probability been smothered in the mud ; for just a little be- 
 fore 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 maps about him, that he may look 
 when he is at a stand, which is the way he must take, (a) 
 
 Thej r went on, then, in this Enchanted Ground, till they 
 came to where there was another arbour, and it was built by 
 the highway-side. And in that arbour there lay two men, 
 whose names were Heedless and Too-bold. These 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 step to them and try to awake them. 
 So they concluded to go to them and awake them ; that is, if 
 they could ; but' with this caution, namely, to take heed that 
 themselves did not sit down, nor embrace the offered benefit 
 of that arbour. 
 
 So they went in, and spake to the men, and called each by 
 his name, (for the guide, it seems, did know them,) but there 
 was no voice, nor answer. Then the guide did 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. ' 1 will fight so long as I can hold my sword in 
 
 (a) This emblem inculcates the duty of constant attention to the pre' 
 cepts and counsels of Scripture, as well as reliance on its promises ; and of 
 an habitual application to the Lord by prayer, to teach us the true mean- 
 ing' of his word, that we may learn the way of peace and safely, in the 
 most difficult and doubtful cases ; and the advantage of consulting such 
 ministers, as are most experienced ia theways of God, and most conver- 
 sant with his sacred oracles. 
 
346 The Pilgrim's pr ess forward. 
 
 my hand,' said the other. At that one of the children laughed. 
 
 Then said Christiana, * What is the meaning of this ?' Then 
 the guide said, " They talk in their sleep ; if you do strike 
 them, or beat them, or whatever else you do unto them, they 
 will answer you after this fashion ; or, as one 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 1 do awake, I 
 will seek it yet again."* You know, when men talk in their 
 sleep, they say any thing, but their words are not governed 
 either by faith or reason. There is an incoherency in their 
 words now ; even as there was before, betwixt their going on 
 pilgrimage and their sitting down here. This then is the mis- 
 chief on't, when heedless ones go on pilgrim. ige ; twenty to one 
 but they are served thus. For this Enchanted Ground is one 
 of the List 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 at what time so likely to be 
 weary, as when they arc almost, at their journey's end V There- 
 fore it is, I s iy, that the Enchanted Ground is placed so nigh 
 to the Land of BculaU, and so near the end of their race. 
 Wherefore let Pilgrims look to themselves, lest it happen to 
 them as it has done to these, that as you see, are fallen asleep, 
 and none can awake them.' (b) 
 
 Then the Pilgrims desired, with trembling, to go forward ; 
 only they prayed their guide to strike a light, that they might 
 go the rest of the way by the help of the light of a lantern. So 
 
 * Prov. xxiii. 34, 35. 
 (6) Such men as take up a profession of the gospel, in a heedless man- 
 ner, and proceed with an overbearing confidence, the result of pride and 
 ignorance, may long maintain a form of godliness, though it be a weari- 
 at as to them : but after a time they will gradually be drawn back into the 
 world, retaining nothing of their religion, except certain distorted doc- 
 trinal notions. They find excuses for their conduct from false maxims, 
 and bad examples ; they fall asleep in the arms of worldly prosperity ; 
 nothing can awaken them to fear, or self-suspicion ; but they will, as it 
 were, talk in their sleep about religion, in so incoherent a manner, as to 
 excite the laughter of children ; while they who understand the case will 
 bewail their deplorable delusion. Such awful examples should excite us 
 to redoubled diligence, in searching the Scriptures, and in prayer ; lest wc 
 too should be overcome with a destructive sleep, and perish in this fasci- 
 nating way. For scenes of worldly prosperity have detected the hypo- 
 crisy of many, who have long persevered in an unsuspected profession, 
 amidst difficulties and trials. 
 
Brheyfind Standfast on his knees. 347 
 
 he struck a 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 ; and they cried 
 out unto him that loveth Pilgrims, to make their way more 
 comfortable. 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, but 
 only now they could see one another better, and also the way 
 wherein they should walk. 
 
 Now when they were almost at the end of this Ground, they 
 perceived, that a little before them was a solemn noise of one 
 that was much concerned. So they went on, and looked before 
 them : and behold they saw, as they thought, a man upon his 
 knees, with hands and eyes lifted up, and speaking, as they 
 thought, earnestly to one that was above. They drew nigh, 
 but could not tell what he said ; so they went softly till he had 
 done. When he had done, he got up, and began to run towards 
 the Celestial City. Then Mr. Great-heart called after him, 
 saying, ' Soho, friend, let us have your company, if you go, as 
 I suppose you do, to the Celestial City.' So the man stopped, 
 and they came up to him : but so soon as Mr. Honest saw him, 
 he said, ' I know this man.' Then said Mr. Valiant-for-truth, 
 * Pr'ythee, who is it ?' ' 'Tis one,' said he, ' that comes from 
 whereabouts I dwelt : his name is Standfast ; he is certainly a 
 right good Pilgrim.' 
 
 So they came up to one another : and presently Standfast 
 said to old Honest, ' Ho ! father Honest, are you there ?' ' Ay,' 
 said he, ' that I am, as sure as you are there.' ' Right glad am 
 I,' said Mr. Standfast, ' that I have found you on this road.' 
 ' And as glad am I,' said the other, ' that I espied you on your 
 knees.' Then Mr. Standfast blushed, and said, ' But why, did 
 you see me V ' Yes, that f did,' quoth the other, ' and with my 
 heart was glad at the sight.' ' Why, what did you think ?' said 
 Standfast. ' Think !' said old Honest, ' what should I think ! 
 I thought we had an honest man upon the road, therefore should 
 have his company by and by.' ' If you thought not amiss, how 
 happ3 r 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 fur- 
 ther confirm me, that things are right betwixt the Prince of 
 Pilgrims and your soul : for he saith, " Blessed is the man that 
 feareth always." 
 
 Vol. Well, but brother, I pray thee tell us, what was it that 
 * 2 Pet i. 19. 
 
343 Standfasts Temptations from Madam Bubble. 
 
 was the cause of thy being upon thy knees even now ? Was it 
 for some obligations laid by special mercies upon thee, or how 1 
 
 St, VVhy, we are, as you see, upon the Enchanted Ground j 
 and, as I was coming along, I was musing with myself of what 
 a dangerous nature the road in this place was ; and how many, 
 that had come thus far on pilgrimage, had here been stopped 
 and been destroyed. I thought also of the m inner of death, with 
 which this place ciestroyeth men. Those that die here, die of 
 no violent distemper : the death which such do die, is not 
 grievous to them ; for he that goeth away in a sleep, begins 
 that journey with desire and pleasure : yea, such acquiesce in 
 the will of that disease. 
 
 Then Mr. Honest interrupting of him, said, ' Did you see 
 the two men asleep in the arbour V 
 
 St. Ay, ay, I saw Heedless and also Too-bold there ; and, 
 for aught I know, there they will lie until they rot :* but let 
 me go on with my tale. — As I was thus musing, as 1 said, there, 
 was one in pleasant attire, but old, who presented herself unto 
 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 twice ; but she put by my re- 
 pulses and smiled. Then I began to be angry ; but she mat- 
 tered 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 Madam Bubble. This set me further from 
 her ; but she still followed me with enticements. Then I be- 
 took me, as you see, to my knees, and with hands lifted up, 
 and cries, 1 prayed to him that had said he would help. So 
 just as you came up, the gentlewoman went her way. Then I 
 continued to give thanks for this great deliverance ; for I verily 
 believe she intended no good, but rather sought to make a stop 
 of me in my journey, (c) 
 
 Hon. Without doubt her designs were bad. But stay, now 
 you talk of her, methinks 1 either have seen her, or have read 
 some story of her. 
 
 * Prov. x. 7. 
 f>) The case of Standfast shows us, that when believers feel the propen- 
 sity of their hearts to yield to worldly proposals, it renders them jealous 
 of themselves, excites them to earnest prayer, and thus eventually tends 
 to preserve them from the fatal delusions. 
 
&reat-heart' 's account of her. 
 
 St. Perhaps you have done both. 
 
 Hon. Madam Bubble ! Is she not a tall, comely dame, some- 
 thing of a swarthy complexion ? 
 
 St. 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 every sentence? 
 
 St. You fall right upon it again, for these are her very ac- 
 tions. 
 
 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 ? 
 
 St. 'Tis just so : had she stood by all this while, you could 
 not more amply have set her forth before me, and have better 
 described her features. 
 
 Hon. Then he that drew her picture was a good limner, and 
 he that wrote of her said true. 
 
 Gr.-H. j his woman is a witch ; and it is by virtue of her 
 sorceries, that this ground is enchanted : whoever doth lay 
 their head down in her lap, had as good lay it down upon that 
 block over which the axe dolh hang ; and whoever lays his 
 eyes upon her beauty, is counted the enemy of God.* This 
 is she that maintaineth in their splendour all those that are the 
 enemies of Pilgrims. Yea, this is she that hath brought off 
 many a man from a Pilgrim's life. She is a great gossipper ; 
 she is always, both she and her daughters, at one Pilgrim's 
 heels or another, now 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 Pil- 
 grims 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 main- 
 ly well ; she is always at one full table or another. She has 
 given it out it 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 her's. She promiseth to dwell with chil- 
 dren's children, if they would but love and make much of her. 
 She will cast out of her purse gold like dust, in some places, 
 and to some persons. She loves to be sought after, spoken 
 well of, and to lie in the bosoms of men. She is never weary 
 e-f commending her commodities, and she loves them most that 
 
 * James iv. 4. 1 John ii. 14, 15. 
 39 
 
350 They come to the land of Beulah. 
 
 think best of her. She will promise crowns and kingdoms, if 
 they will but take her advice : yet many hath she brought to 
 the halter, and ten thousand times more to hell. 
 
 ' Oh !' said Standfast, ' what a mercy it is that I did resist 
 her ! for whither might she have drawn me !' 
 
 Gr.-H. Whither ! nay, none but God knows. But in gene- 
 ral, to be sure, she would have drawn thee into "many foolish 
 and hurtful lusts, which drown men in destruction and perdi- 
 tion."* It was she that set Absalom against his father, and 
 Jeroboam against his master. It was she that persuaded Judas 
 to sell his Lord, and that prevailed with Demas to forsake the 
 godly Pilgrim's life : none can tell of the mischief she doth. 
 She makes variance betwixt rulers and subjects, betwixt pa- 
 rents and children, betwixt neighbour and neighbour, betwixt 
 a man and his wife, betwixt a man and himself, betwixt the 
 flesh and the spirit. — Wherefore, good master Standfast, be as 
 your name is ; and " when you have done all, stand." 
 
 At this discourse there was, among the Pilgrims, a mix- 
 ture of joy and trembling, but at length they brake out, and 
 sang — 
 
 ' What danger is the Pilgrim in 
 
 How many are his foes ! 
 How many ways there are to sin 
 
 No living mortal knows. 
 Some in the ditch spoil'd are, yea, can 
 
 Lie tumbling in the mire : 
 Some, though they shun the frying-pan, 
 
 Do leap into the fire.' 
 
 After this, I beheld, until they were come unto the Land of 
 Beulah, where the Sun shineth night and day4 Here, because 
 they were weary, they betook themselves a while to rest ; and 
 because this country was common for Pilgrims, and because 
 these orchards and vineyards that were here belonged to the 
 King of the Celestial Country, therefore they were licensed to 
 make bold with any of his things. But a little while soon re- 
 freshed them here ; for the bells did so ring, and the trumpets 
 continually sounded so melodiously, that they could not sleep ; 
 and yet they received as much refreshing as if they slept their 
 sleep never so soundly. Here also all the noise of them that 
 walked in the streets, was, ' More Pilgrims are come to town.' 
 
 * 1 Tim. vi. 9. t Part i. p. 199. 
 
A message sent to Christiana. 351 
 
 And another would answer, saying, ' And so many went over 
 the water and were let in at the golden gates to-day.' They 
 would cry again, ' There is now a legion of Shining Ones just 
 come to town : by which we know that there are more Pil- 
 grims upon the road ; for here they come to wait for them, 
 and comfort them after their sorrow.' Then the Pilgrims got 
 up, and walked to and fro : but how were their eyes now tilled 
 with celestial visions ! In this land they heard nothing, saw no- 
 thing, felt nothing, smelt nothing, tasted nothing, that was of- 
 fensive to their stomach or mind ; only, when they tasted of 
 the water of the river, over which they were to go, they 
 thought that tasted a little bitterish to the palate, but it proved 
 sweet when it was down, (d) 
 
 In this place there was a record kept of the names of them 
 that had been Pilgrims of old, and a history of all the famous 
 acts that they had done. It was here also much discoursed, 
 how the river to some has its Sowings, and what ebbings it has 
 had while others have gone over. It has been it a manner dry 
 for some, while it has overflowed its banks for others. 
 
 In this place the children of the town would go into the 
 King's gardens and gather nosegays for the Pilgrims, and 
 bring them to them with affection. Here also grew camphire, 
 and spikenard, saffron, calamus, and cinnamon, with all the 
 trees of frankincense, myrrh, and aloes, with all chief spices. 
 With these the Pilgrims' chambers were perfumed while they 
 staid here ; and with these were their bodies anointed to 
 prepare them to go over the river, when the time appointed 
 was come. 
 
 Now while they lay here, and waited for the good hour, 
 there was a noise in the town, that there was a post come 
 from the Celestial City, with matters of great importance to 
 one Christiana, the wife of Christian, the Pilgrim. So in- 
 
 (d) The lively exercise of faith and hope, the anticipation of heavenly- 
 felicity, 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 witnessed. It has frequently been observed, that aged be- 
 lievers, in such circumstances, have been remarkably delivered from fear3 
 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. 
 
362 Christiana called to pass the River, 
 
 quiry was made for her, and the house was found out where 
 she was ; so the post presented her with a letter : the con- 
 tents were, ' Hail, good woman ! I bring thee tidings, that 
 the M \ster calleth for thee, and expecteth tb.it thou shouldest 
 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 
 sharpener] with love, let easily into her heart, which, by de-> 
 grees, wrought so effectually with her, that at the time ap- 
 pointed she must be gone, (e) 
 
 When Christiana saw that her time was come, and that 
 she was the first of this company that was to go over, she 
 called for Mr. Great-heart, her guide, and told him how mat- 
 ters were. So he told her, ' He was heartily glad of the news, 
 ami could have been glad had the post come for him.' Then 
 she bid that he should give 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 bless- 
 ing ; and told them that she had re.d 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 bequeathed 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 to her 
 children, she called for Mr. Vali .nt-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 
 
 (?) These messengers seem to be merely emblems of the different dis- 
 eases or decays, by which the Lord take? down the earthly tabernacle, 
 ■when he sees good lo receive the souls of his people into bis immediate 
 presence. In plain language, it was reported that Christiana was sick and 
 npar death, and she herself became sensible of her situation. ' The arrow 
 sharpened by love, implies, that the time, mariner, and circumstances, of 
 the believer's death are appointed by Him "who loved us, and gave him- 
 self tor us :" He, as it were, says to the dying saint, " It is I, be not afraid." 
 
Christiana exhorts her children and companions. 353 
 
 faithful, and a fulfilling of the promise upon them will he their 
 end.' — -But she gave Mr. Standfast a ring. 
 
 Then she called for old Mr. Honest, and said of him, " Be- 
 hold an Israelite indeed, in whom is no guile." Then said 
 he, ' I wish you a fair day, when you set out for Mount Zion, 
 and shall be glad to see that you go over the river dry-shod.' 
 But she answered, ' Come wet, come dry, 1 long to be gone ; 
 for, however the weather is in my journey, I shall have time 
 enough, when 1 come there, to sit down and rest me, and dry 
 me.' 
 
 Then came in thr.tgood man, Mr. Ready-to-halt, to see her. 
 So she said to him, • Thy travel hitherto has been with diffi- 
 culty ; but that will make thy rest the sweeter. But watch 
 and be ready ; for at an hour when you think not, the messen- 
 ger may come.' 
 
 After him came in Air. Despondency, and his daughter 
 Much-afraid ; to whom she said, ' You ought with thankful- 
 ness, for ever to remember your deliverance from the hand 
 of giant Despair, and out of Doubting-Castle. The effect 
 of that mercy is, that you are brought with safety hither. Be 
 yet watchful, and cast away fear ; be sober, and hope to the 
 end.' 
 
 Then she said to Mr. Feeble-mind, { Thou wast delivered 
 from the mouth of giant Slay-good, that thou mightest live in 
 the light of the living for ever, and see the King with comfort : 
 only 1 advise thee to repent thee of thy aptness to fear, and 
 doubt of his goodness, before he sends for thee : lest thou 
 sbouldest, when he comes, be forced to stand before him, for 
 that fault, with blushing.' (/) 
 
 (/) The address made by Christiana to each of the company, and the 
 circumstances of her passing the river, are well deserving of attention ; 
 but recmire no comment. When such believers as have long walked ho- 
 nourably, are enabled to bear a dying testimony to the truth, and to re- 
 commend 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 circumstances, has a very different tendency. Many excellent 
 persons, however, are incapacitated from speaking much in their last 
 hours ; and we ought by no means to judge of men's characters on these 
 grounds : for it is remarkable, that the Scripture is generally silent about 
 the manner in which its worthies terminated their lives ; 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. 
 
 YV 
 
 30* 
 
364 She passes the River triumphantly. 
 
 Now the day drew on that Christiana must be gone. So 
 the road was full of people, to see her take her journey. 
 But behold, all the banks 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 or farewell to those that 
 followed her to the river-side. The last words that she was 
 heard to say, were, ' I come, Lord, to be with thee, and blesa 
 thee.' 
 
 So her children and friends returned to their places, for that 
 those that waited for Christiana had carried her out of their 
 sight. So she went and called, and entered in at the gate, with 
 all the ceremonies of joy that her husband Christian had en- 
 tered with before her. 
 
 At her departure the children wept. But Mr. Great- 
 heart and Mr. Vahant-for-truth played upon the well-tuned 
 cymbal and harp for joy. So all departed to their respective 
 places, (g) 
 
 In process of time, there came a post to the town again, 
 and his business was with Mr. Ready-to-halt. So he inquired 
 him out, and said, ' I am come to thee in the name of Him 
 whom thou hast loved and followed, though upon crutches : 
 and my message is, to tell thee, that he expects thee at his 
 table, to sup with him in his kingdom, the next day after 
 Easter : wherefore prepare thyself for thy journey.' (/t) — 
 Then he also gave him a token that he was a true messenger, 
 saying, " 1 have broken the golden bowl, and loosed the silver 
 cord."* (t) 
 
 * Eccles. xii. 1 — 7. 
 
 (g) The happy death of an eminent Christian is a loss to relatives and 
 connexions, to the church and the community ; and in thi3 view may be 
 lamented : but it often yields great encouragement to ministers and other 
 spectators of the interesting scene, and excites their adoring praise and 
 thanksgivings. 
 
 (/t) Evident decays of natural powers as effectually convince the ob- 
 serving 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 inexplicable presages of death, which some persons evidently ex- 
 perience. 
 
 (i) These tokens are taken from a well-known portion of Scrip- 
 
Ready-to-halt and Feeble-mind pass the River. 35S 
 
 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-for-truth to make 
 his will ; and because he had nothing to bequeath to them that 
 should survive him, but his crutches and his good wishes, 
 therefore thus he said, * These crutches 1 bequeath to my son 
 that shall tread in my steps, with an hundred warm wishes that 
 he may prove better than 1 have been.' 
 
 *1 hen he thanked Mr. Great-heart for his conduct and kind- 
 ness, 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 !' So he went his way. 
 
 After this, Mr. Feeble-mind had tidings brought him, that 
 the post sounded his horn at his chamber-door. Then he 
 came in, and told him, saying, ' 1 come to tell thee, that thy 
 Master hath need of thee ; and that in a very little time thou 
 must behold his face in brightness. And take this as a token 
 of the truth of my message : " Those that look out at the win- 
 dows shall be darkened." 
 
 Then Mr. Feeble-mind called for his frinds, 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 will leave behind, 
 for that I have no need of it in the place whither I go ; nor is 
 it worth bestowing upon the poorest Pilgrims : wherefore 
 when I am gone I desire that you, Mr. Valiant-for-truth, would 
 bury it in a dunghill.' This done, and the day being come in 
 which he was to depart, he entered the river as the rest : his 
 last words were, '• Hold out, faith and patience.' So he went 
 over to the other side. 
 
 When days had many of them passed away, Mr. Despon-. 
 dency was sent for ; for a post was come, and brought this 
 message to him : ' Trembling man, these are to summon thee 
 
 ture ;* 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 repre- 
 sented, as uniformly gentle to the feeble, trembling, humble believers; 
 and the circumstances of their deaths conparatively encouraging and 
 ■easy. 
 
 * Eccles. xii. 1 — 7. 
 
356 Despondency, Much-afraid, Honest, 
 
 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 " a grasshopper to be a burden unto him." — Now 
 Mr. Despondency's daughter, whose name was Much-afraid, 
 said, when she had heard what was done, ' that she should go 
 with her father.' Then Mr. Despondency said to his friends, 
 ' Myself and my daughter, you kno<v what we have been, and 
 how trouble somely we have behaved ourselves in every compa- 
 ny ; — my will, and my daughter's is that our desponds and slav- 
 ish fears be by no m in ever received, from the day of our de- 
 parture, for ever : for I kuow that after my death they will of- 
 fer themselves to others. For, to be plain with you, they are 
 guests 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 Mr. Desponden- 
 cy were, ' Farewell, night ! Welcome day !' — His daughter 
 went through the river singing, but none could understand 
 what she said. 
 
 Then it came to pass a while after, that there was a post in 
 the town, that inquired for Mr. Honest. So he came to his 
 house, where he was, and delivered to his hands these lines : 
 ' Thou art commanded to be ready against this day se'nnight, 
 to present 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 go with me ; let him that comes af- 
 ter be told of this.' 
 
 When the day that he was to be gone was come, he address- 
 ed himself to go over the river. Now the river at that time 
 overflowed the banks in some places; but Mr. Honest, in his 
 lifetime, had spoken to one Good-conscience to meet him 
 there ; the which he also did, and lent him 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 about that Mr. Valiant-for-truth was 
 taken with a summons by the same post as the other ; and had 
 this for a token that the summons was true, that " his pitcher 
 
Arid Valiant-for-truth, pass next, 357 
 
 was broken at the fountain." When he understood it, he call- 
 ed for his friends, and told them of it. Then said he, ' I am 
 going to my Father's ; and though with great difficulty I got 
 hither, yet now I do not repent me of all the trouble I have 
 been at to arrive where I am. My sword I give to him that 
 shall succeed me in my pilgrimage, and my courage and skill 
 to him that can get it. My marks and scars I carry with me, 
 to be a witness for me, that I have fought his battle, who now 
 will be my Rewarder.' 
 
 When the day that he must go hence was come, many ac- 
 companied him to the river-side, into which as he went he said, 
 " Death, where is thy sting ?" and as he went down deeper, he 
 said, " Grave, where is thy victory ?" So he passed over, and 
 all the trumpets sounded for him on the other side. 
 
 Then there came forth a summons for Mr. Standfast. This 
 Mr. Standfast was he that the Pilgrims found upon his knees 
 in the Enchanted Ground, and the post brought it him open in 
 his hands. The contents whereof were, that he must prepare 
 for a change of life, for his Master was not willing that he 
 should be so far from him any longer. At this Mr. Standfast 
 was put into a muse. ' Nay,' said the messenger, ' 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 
 m your good company in the days of my pilgrimage, yet, since 
 the time I knew you, you have been profitable to me. When 
 I came from home, I left behind me a wife and five small chil- 
 dren ; let me entreat you, at your return, (for I know that you 
 go and return to your Master's house, in hopes that you may 
 be a conductor to more of the holy Pilgrims ;) that j^ou send 
 to my family, and let them be acquainted with all that hath and 
 shall happen unto me. Tell them, moreover, of my happy 
 arrival at this place, and of the present and late blessed con- 
 dition that 1 am in. Tell them also of Christian and Christiana 
 his wife, and how she and her children came after her hus- 
 band. Tell them also of what a happy end she made, and 
 whither she is gone. — I have little or nothing to send to my fa- 
 mily, except it be my prayers and tears for them ; of which 
 it will suffice if you acquaint them, if peradventure they may 
 prevail.' 
 
 When Mr. Standfast had thus set things in order, and the 
 
368 Standfast's passage. He speaks in the River, 
 
 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 to his companions that had waited 
 upon him thither : and he said, * This river has been a terror 
 to many : yea, the thoughts of it also have often frightened 
 me : now, methinks, 1 stand easy ; my foot is fixed upon that 
 on which the feet of the priests that bare the ark of the cove- 
 nant stood, while Israel went over this Jordan.* The waters, 
 indeed, are to the palate bitter, and to the stomach cold ; yet 
 the thoughts of what 1 am going to, and of the conduct that 
 waits for me on the other side, doth lie as a glowing coal at my 
 heart. I see myself now at the end of my journey ; my toil- 
 some 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 1 go 
 where I shall live by sight, and shall be with Him in whose 
 company 1 delight myself. I have loved to hear my Lord spo- 
 ken of; and wherever 1 have seen the print of his shoe in the 
 earth, there I have coveted to set my foot too. His name has 
 been to me as a civet-box ; yea, 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 has held me, and has 
 kept me from mine iniquities ; yea, my steps have been 
 strengthened in his way.' (&) 
 
 * Josh. iii. 17. 
 (A) This speech has beeu 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, de- 
 light in his ways, preservation from their own iniquities, and consistent 
 behaviour, as evidences that their faith was living, and their hope war- 
 ranted ; and in this way the retrospect conduced to their encouragement. 
 Moreover, they all concur in declaring, that while they left their infirmi- 
 ties 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 
 
And entess the City in triumph. 359 
 
 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 on stringed instruments, to welcome the 
 Pilgrims as they went up, and followed one another in at the 
 beautiful Gate of the City. (I) 
 
 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 encouragement to the believer in his dying 
 hour.* 
 
 (I) 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 sub- 
 ject, or in the ability of developing many of the author's emblems. Let 
 them beware, lest they be fascinated, as it were, into a persuasion, that 
 they actually accompany the Pilgrims in the life of faith, and walking 
 with God, in the same measure, as they keep pace with the author, in 
 discovering and approving the grand outlines of his plan. And let every 
 one carefully examine his state, sentiments, experience, motives, tempers, 
 affections and conduct, by the various characters, incidents, and observa- 
 tions, that pass under his review ; assured that this is a matter of the 
 greatest consequence. We ought not indeed to call any man master, or 
 subscribe absolutely to all his sentiments ; yet the diligent practical stu- 
 dent of Scripture can scarcely doubt, but that the warnings, counsels, and 
 instructions of this singular work, agree in general with that sacred touch- 
 stone ; or that characters and actions will at last be approved or con- 
 demned by the Jud^e of the world, in a great degree according to the 
 sentence passed on them in this wise and faithful book. The Lord grant 
 that both the writer and readers of these observations " may find mercy 
 in that day," and be ac dressed in these gracious words, " Come, ye blessed 
 of my Father, inherit the kingdom prepared for you, from the foundation 
 of the world." 
 
 * 2 Tim. iv. 6—8. 
 
360 Conclusion. 
 
 As for Christiana's children, the four boys that Christiana 
 brought, with their wives and children, I did not stay where 
 I was till they were gone over. Also since I came away, I 
 heard one say, they were yet alive, and so would be for 
 the increase of the church in that place where they were, for 
 a time. 
 
 Shall it be my lot to go that way again, I may give those that 
 desire it, an account of what 1 here am silent about ; mean 
 time, I bid my reader 
 
 Farewell. 
 
 THE END.