o % '^ ''^fe'- "^^ A?- /i .^'% .v\. .0" <>':'•'» ^o JOHN BUNY.AX I'roiu a iioi'trait painted by T. Sadler from lilc in 1(3«5 THE PILGRIM'S PROGRESS PART I BY JOHN BUNYAN EDITED WITH AN INTRODUCTION AND NOTES BY ERNEST C. NOYES, PROFESSOR OF ENG- LISH, NORMAL HIGH SCHOOL, PITTSBURGH NEW YORK CHARLES E. MERRILL CO. 44-60 East Twenty-third Street JOHN BUXYAX l-'roiu a portrait painted by T. Sadler from life in 1G«5 THE PILGRIM'S PROGRESS PART I BY JOHN BUNYAN EDITED WITH AN INTRODUCTION AND NOTES BY ERNEST C. NO YES, PROFESSOR OF ENG- LISH, NORMAL HIGH SCHOOL, PITTSBURGH NEW YORK CHARLES E. MERRILL CO. 44-60 East Twenty-third Street COFYRIOHT. 1910 BY CHARLES E. MERRILL CO. ©ni A2r)9002 PREFACE The text of this edition is that of the Pilgrim's Progress in the Cambridge English Classics series, issued by the Cam- bridge University Press. This text is that of the eleventh edition of 1688, which received Bunyan's latest emendations, and is edited by Dr. John Brown. It is here used by the kind permission of the publishers, Messrs. G. P. Putnam's Sons, of New York and London. To them, and to Messrs. Henry Holt and Co. for the permission to use the extract from Professor Dowden's Puritan and Anglican, the editor wishes to express his obligations. The authorities upon which the Notes and the Introduc- tion are based may be found in the Bibliography. E. C. N. PUBLISHERS' NOTE This series of books will include in complete editions those masterpieces of English Literature that are best adapted for the use of schools and colleges. The editors of the several volumes will be chosen for their special qualifications in connection with the texts to be issued under their individual supervision, but familiarity with the practical needs of the classroom, no less than sound scholarship, will characterize the editing of every book in the series. In connection with each text, a critical and historical intro- duction, including a sketch of the life of the author and his re- lation to the thought of his time, critical opinions of the work in question chosen from the great body of English criticism, and, where possible, a portrait of the author, will be given. Ample explanatory notes of such passages in the text as call for special attention will be supplied, but irrelevant annotation and explana- tions of the obvious will be rigidly excluded. • CHARLES E. MERRILL CO. CONTENTS PAGE Introduction Life of Bunyan 7 The Pilgrim's Progress 21 Critical Comments 25 Chronological Table 31 Bibliography 35 The Author's Apology for his Book 39 The Pilgrim's Progress 49 Notes 265 Bunyan 's Spelling 289 Questions for Study ........... 293 Index to Notes 301 INTRODUCTION THE LIFE OF BUNYAN. The Importance of Bunyan^s Life. — When a book has at- tained extraordinary popularity, it is natural to inquire, How did the author acquire his power? In the case of the most widely read book in the English language except the Bible, the explanation, so far as genius is capable of ex- planation, is easily found. No book was ever more the product of the writer's experience than the Pilgrim's Prog- ress; no writer ever had a more wonderful spiritual experi- ence than the tinker of Elstow. To understand the hold the Pilgrim's Progress has upon the heart, it is of the high- est importance that the reader should be familiar with the life of Bunyan. Bunyan's Birth and Parentagre. — John Bunyan was born in the little village of Elstow, near Bedford, England, in 1628. His father, Thomas Bunyan, gave himself in his will the title of brasier; but in plain language he was called a tinker. In the seventeenth century, tinkers, whose occupa- tion was the mending of pots and kettles, lived a wandering life and were commonly ranked with the gipsies as vaga- bonds. Though tTie elder Bunyan in the pursuit of his calling probably roamed about the country from one farm- house to another, he kept a settled home at Elstow, where his ancestors had lived for generations, and he was held in more respect than the ordinary tinker. The mother of John Bunyan, Margaret Bentley, came from a family also of re- spectable poverty, which, like the Bunyans, had lived in the 7 8 INTRODUCTION vicinity of Elstow for many years. The author of the Pil- grim's Progress was the first child of this humble pair. His Education. — "Notwithstanding the meanness and in- considerableness of my parents," Bunyan says, "it pleased God to put it into their hearts to put me to school to learn both to read and write, the which I also attained according to the rate of other poor men's children." However, the learning that could be acquired in the neglected schools of that time was slight, and -"tliat;' little I learnt," he confesses, "I did soon lose, even almost utterly." At an early age he was taken out of school and set to work at his father's forge, where he "was brought up in a very mean condition among a company of poor countrymen." Like Shakespeare, Bun- yan gained his education chiefly from the experiences of life. His Youth. — Of Bunyan's youth we have little detailed knowledge. He seems to have been a boy of high spirits, fond of sports, and a leader among his companions. Like most adventurous boys, he several times came near losing his life. Twice he was almost drowned, and once he reck- lessly plucked out the sting of an adder with his fingers, but suffered no harm. A little later, while serving in the army, he was drawn to take part in a siege, when another took his place, and this substitute was shot. These deliv- erances from death, Bunyan afterwards thought, were given, him as warnings to arouse his interest in religion, but at the time they produced no effect, "wherefore" he "sinned still." Bunyan's Idea of Sin. — Bunyan's conception of sin was that of the Puritans, whose influence at this time was at its height. The Puritans originated within the English Church as a group who desired to abolish the office of bishop and to purify the church ritual from customs which they de- nounced as "badges of popery." Under the harsh treatment of Elizabeth, James, and Charles, they grew in numbers and power until, with the establishment of the Common- wealth, they controlled for a short time the State Church, INTRODUCTION 9 and in their turn oppressed the Churchmen, They were men whose whole being was concentrated upon tlie severest ideals of virtue and moral beauty. In their lives they were exceedingly strict, sober, and austere, and in the condemna- tion of sin they were ruthless. Entirely devoted to the Supreme Being whose Word they interpreted with absolute literalness, and vividly impressed with a sense of the divine holiness, they hated all sin and ungodliness with an ex- travagance that tended to destroy their sense of proportion. The sins to which Bunyan was addicted in his youth were lying, swearing, Sabbath-breaking, ringing the bells in the tower of Elstow church, dancing on the village green, and indulging in tip-cat and other innocent sports not approved by the serious-minded Puritans. He charges himself with having "had few equals for cursing, swearirig, lying, and blaspheming the holy name of God," and adds, "I was the very ringleader of all the youth that kept me company in all manner of vice and ungodliness." These bitter self-accusations, however, must be taken with a grain of salt; for though no man was ever more sincere than Bunyan, he judged himself by unusual standards. Profane and blasphemous in speech he undoubtedly was, but of really depraved and vicious actions he was never guilty. On the contrary, he was always pure, sober, and honest. From the standpoint of an easy- going and tolerant world, his account of his wickedness seems much exaggerated. Bunyan's Conscience. — Furthermore, from childhood, Bun- yan was tormented by an abnormally sensitive conscience. This inward sensibility so worked upon his powerful imagina- tion that he was often frightened, he says, by "fearful dreams" and "terrible visions," and was greatly afflicted while asleep, "with the apprehensions of Devils and wicked spirits" who "labored to draw him away with them." That a boy whose childish visions were so vivid should grow up to write the most wonderful dream in the language is not surprising. Even after he had outgrown these nightmares and "the 10 IMRODUCTION thoughts of Keligioii" had boeonie "very grievous" to him, his instinctive shrinking from evil made him tremble, in spite of his own careless life, when he saw those sinning that professed godliness. Though his offences, as Dr. Brown has pointed out, were never so much sensual as spiritual, he was burdened all his life with an overpowering consciousness of sin. His Military Experience. — When nearly seventeen, possibly in disgust at his father's remarriage only two months after tlie death of the boy's mother, possibly from a mere love of adventure, the young tinker enlisted in the army of the Parliament and served for two years and a half in the Civil War. Brief though his military experience was, it must have added greatly to the village lad's knowledge of the world. That it made a strong impression on his mind can be seen from his writings. To what other source can we ascribe the little touches giving reality to his descriptions of the prowess of the Valiant Man shown to Christian in the Interpreter's House, of the combat between Christian and Apollyon, and of Mr. Greatheart's heroic deeds? In the Holy War, too, he has left us the account of an allegor- ical siege that must have been founded upon his memories of actual warfare. As Macaulay says, "To the last he loved to draw his illustrations of sacred things, from camps and fortresses, from guns, drums, trumpets, flags of truce, and regiments arrayed each under its own banner." His Marriage. — Not long after his return from the war. Bunyan took a step which changed the whole course of his life. Though only about twenty years of age, he married. Who his wife was, whence she came, where he met her, and when they were married, are trifles so unimportant in his eyes that quite characteristically he has left no record of them. What he did deem important may be inferred from his account of his marriage. "My mercy was to light upon a wife, whose father was counted godly: Tliis woman and I, though we came together as poor as poor might be, (not INTRODUCTION 11 having so much household stuff as a dish or spoon betwixt us both) yet this she had for her part. The Plain Man's Pathway to Heaven, and The Practice of Piety." His wife's religious books and pious conversation soon gave him "some desires to religion" so that he began to go to church twice a day and "there," he says, "should very devoutly both say and sing as others did, yet retaining my wicked life." The Interruption of His Sabbath Sports, — One morning, hearing a sermon on the evil of breaking the Sabbath with labor or sports, he felt reproved in his conscience, for he was accustomed to play on Sunday afternoon "with delight." After dinner, nevertheless, he shook off the burden left on his mind by the sermon, and returned to his games. "But the same day," he says, "as I was in the midst of a game at Cat,* and having struck it one blow from the hole, just as I was about to strike it the second time, a voice did suddainly dart from Heaven, into my Soul, which said. Wilt thou leave thy sins, and go to Heaven, or have thy sins and go to Hellf" Then, leaving his catty upon the ground, he looked up and imagined that he saw Christ in heaven looking down upon him with a threatening expression. Believing after this vision that he had lost all hope of heaven and that he might as w^ell be damned for many sins as for few, he went on in sin. His Moral Reformation. — A month or two later, while cursing and swearing with the fluency for which he seems to have had an especial gift, he was reproved by a woman, who, though herself no better than she should be, yet protested that he "was able to spoil all the youth in the whole town." From this time Bunyan left his swearing, which he had before thought it impossible to give up, and found that he "could speak better and with more * The game called tip-cat, which is played with a small piece of wood pointed at both ends, and called a cat, or catty. The player taps this on the end so as to make it rise from the ground, and while it is in the air, knocks it as far as possible. 12 INTRODUCTION pleasantness" than oA-er before. Soon afterward, conversa- tion with a religious companion led him to take pleasure in reading his Bible, and he speedily fell into such an outward reformation that his' neighbors marvelled. Never- theless, by his own confession, he was but "a poor painted Hypocrite," and he did all that he did "either to be seen of or to be well spoken of by men." To please his conscience he now parted with the pleasures dearest to his heart, dancing on the village green and ringing the bells in the village belfry. Then, he thought, "no man in England could please God better than I." His Spiritual Struggles. — His satisfaction with himself did not last long. Joining in a conversation on religious sub- jects with some poor women in a Bedford street, for now, like Talkative in Pilgrim's Progress, he had become a brisk talker in matters of religion, he was quickly convinced that he "wanted the true tokens of a godly man," and that such as had these were happy and blessed. The desire for salva- tion took complete possession of him, and during the ntxt few years he passed through a spiritual struggle of terrific intensity. Of the agonies of soul that he endured at this time he has given us a detailed account in Grace Abounding. Fears, doubts, and temptations assailed his heart in such rapid succession that he was in continual torment. At one time he even thought that he had committed an unpardon- able sin like that of Judas. A talk with Mr. Gitford, the pastor of the Bedford congregation, a reformed profligate whose own life had fitted him to "minister to a mind diseased," gave poor Bunyan only a deeper conviction of his wickedness and his unworthiness to receive salvation. His chief source of comfort was his Bible, which he studied feverishly, and detached texts of which he applied to him- self without any regard to the context. Among these frag- ments of Scripture he occasionally found encouraging pas- sages tliat afl"orded him moments of relief. Many of his perplexities, also, were solved by an old copy of the Com- INTRODUCTION 13 mentary on the Galatians, by Martin Luther, a man whose conscience and imagination had given him an experience similar to Bunyan's. "This book," Bunyan said, "1 do prefer (excepting the Holy Bible) before all the books that I have seen as most fit for a wounded conscience." At last, in the midst of his fears the words, "Thy Righteousness is in Heaven," he says, "fell upon his soul," and again he had a vision of Christ in Heaven. Finally, he had passed out of the Valley of the Shadow of Death, and he went rejoicing in "sweet and blessed comfort." Events Connected with His Removal to Bedford. — In a short time, probably in the year 1653, Bunyan was baptized in the River Ouse and publicly became a member of John Clifford's congregation of believers in Bedford. Two or three years later, he removed from Elstow with his family and went to live in Bedford, where he continued his trade. At this time, as a result of the strain through which he had passed, he was threatened with consumption, and despaired of his life; but his strong constitution overcame the disease and he became well in mind and body. Misfortunes, however, followed him. Soon after he came to Bedford his wife died, leaving him with four children, and in 1655 he lost his friend and pastor, Mr. Gifford. His Preaching. — It was probably in the same year of 1655 that Bunyan was asked by some of his brethren to speak a word of exhortation among them. Though abashed in spirit, he began "to discover* his gift," as he says, "with much weakness and infirmity." So much were his hearers edified by his words that in a short time he was appointed to a more ordinary and public preaching. At once he met with extraordinary success, for such gifts as he possessed for reaching men's hearts could not be hid. Believing intensely in the truth and the importance of his message, he spoke with as much assurance "as if an Angel * Reveal. 14 INTRODUCTION were at liis Ijjick." Ho was filled witli a passionate longing to ((nivince sinners of their wickedness, and what he lacked in learning he made up in zeal. Oi the Bible, which he interpreted with the utmost literalness, he had an unequalled mastery. Still, blasphemous thoughts and strong tempta- tions pursued him, sometimes even to the pulpit-door, so that he says, "I went myself in chains to preach to them in chains, and carried that fire in my own conscience that I persuaded them to beware of." This earnestness in setting forth what he "smartingly did feel," and the power his own marvellous experience had given him to understand the troubles of others made him a preacher of rare effectiveness. Scholars often sought to engage him in disputes, but he silenced them by his pertinent replies. The right of an uneducated tinker to mend souls as well as kettles and pans being questioned by the established clergy, his friend, John l^ Burton, answered that Bunyan was "not chosen out of an earthly, but out of the heavenly university." The common people came in crowds to hear the converted tinker. His success astonished him, but it did not make him vain, for he compared himself to "a tinkling cymbal," which is worthless without the skilful player, and thought that gifts without grace Mere of no value. As was natural, his popularity aroused envy, and soon many serious slanders were cir- culated about him. Stoutly repudiating charges of the gross- est immorality, he consoled his hurt feelings with the thought that it belonged to his Christian profession to be vilified and reviled. In spite of all criticism and opposi- tion Bunyan continued to address multitudes, wherever they could assemble: in barns, farmhouses, woods, fields, on vil- lage greens, and rarely in churches. His Arrest and Imprisonment. — From detraction his ene- mies proceeded to efforts to restrain him by law. In 1658 he was indicted for preaching at Eaton without a license, but nothing seems to have come of this indictment. In 1660 the Restoration of the Monarchy in England was followed by tNTBODUCTION 15 a strong feeling among those in autliority against the Non- conformists, and it became illegal to hold religious services except in conformity with the ritual of the Church, or for one who was not ordained by a bishop to address a con- gregation. In October the magistrates of Bedfordshire r)rdered that the Prayer Book of the Church of England be read in public services. To this order Bunyan, now a recognized leader of the Puritans, paid no attention. Though warned of his danger of being arrested, he kept on with his preaching, resolutely determined to do what he deemed to be his duty, regardless of consequences. In November, while holding a meeting in a farmhouse, he was arrested and indicted, under an old law of Queen Eliza- beth's reign, for "devilishly and perniciously abstaining from coming to church" (the Established Church of England), and "for being a common upholder of unlawful meetings and con- venticles." At his trial he was offered his freedom if he would promise not to call people together in large numbers to liear his exhortations; but he steadfastly replied, "If I were out of prison to-day, I would preach the gospel again to-morrow." Under the law, therefore, he not only could not be released; but in three months, if he remained obstinate, he was to be banished from the realm. He felt, he says, as if he were pulling his house down upon the heads of those he loved best, — his wife, for he had married again in 1659, and his four children, one of whom was blind; yet thought he, "I must do it — I must do it." No penalty could deter him from obeying his conscience. Though he maintained his un- compromising attitude, he was never banished; but his wife's heroic efforts to procure him another hearing were in vain, and he remained for twelve years in Bedford jail as a pris- oner for the cavise of religious liberty. His Life in Jail. — The rigor of Bunyan's confinement ap- pears to have varied considerably. In 1661 he was per- mitted to preach and to attend meetings in Bedford, and he even visited in London; but dining the seven years from 1661 16 INTRODUCTION to 1668, he seems to have been very closely confined. Some of his jailers were "cruel and oppressive"; others, kind and pitiful. Forced to adopt some employment for the support of his family, he made "many hundred gross of long tagged laces" to be sold by peddlers." His imprisonment afforded him plenty of time for study, and though he had only two books, the Bible and Fox's Book of Martyrs, he pored over these till he was saturated with their contents. He was permitted to preach to liis fellow-prisoners, and often addressed large congregations of devout men and women in distress like his own. Before his imprisonment he had found time in the intervals of his preaching to write several books on religious subjects. In jail he continued his writing with such dili- gence that in the twelve years he published eleven books, of which the most important is Grace Abounding. Notwith- standing these different outlets for his restless energy, the restraint must have borne hardly upon a man of thirty-two, always accustomed to a life of activity. His Release and Later Life. — In 1672 in accordance with the Declaration of Indulgence, Bunyan was released from the prison where he had spent twelve of the best years of his life and was licensed "to be a teacher of the congregation allowed in the house of Josias Roughed, Bedford." This con- gregation, which was "of the Perswasion commonly called Congregationall," must have taken the greater part of their pastor's time, but he still retained his occupation as a brasier. Though his affairs were in ruins when he came out of jail, his industry and the care of his friends probably soon placed him in comfortable circumstances. His celeb- rity as a preacher was naturally greatly augmented by the fame of his imprisonment. Whenever the announcement was made that he was to preach, throngs came to hear, and many "who came to scoff remained to pra,y." Urgent invita- tions were given him to settle in London, where he often addressed great audiences; but offers of a more plentiful income could not diaw him away from his humble Bedfod INTRODUCTION 17 flock. His influence extended over all the surrounding terri- tory, and because of the general supervision that he exercised over neighboring congregations, he was playfully called Bishop Bunyan. His Second Imprisonment. — In 1675 he was once more cast into prison for continuing to preach after all licenses given to Nonconformists had been recalled, but at this time his im- prisonment lasted only six months. This short confinement is of importance chiefly because during it Bunyan began the first part of the Pilgrim's Progress. Though the persecu- tion of the Nonconformists was hotly renewed in 1685 and other Puritan leaders felt the hand of the law at that time, Bunyan, who abstained from all political disputes, seems never to have been molested again, and to have continued his ministrations to the end of his days in peace. Bunyan's Works. — Bunyan's works, which number sixty, some in prose and some in verse, comprise religious tracts and meditations, sermons, theological treatises, and contro- versial pamphlets as well as the famous allegories. Of his books only four are read nowadays. Grace Ahounding to the Chief of Sinners, which was written during his long im- prisonment and published in 1666, is a graphic account of the struggles and temptations of the author's inner life. The Pilgrim's Progress, Part I, published in 1678, and The Life and Death of Mr. Badman, published in 1680, are companion pieces. As a contrast to the progress of Christian toward heaven the latter realistically portrays the downward career of a complete scoundrel. The Holy War,* which was pub- lished in 1682, Macaulay ranked as second only to the Pil- grim's Progress among allegories. It gives a vivid descrip- tion of the war waged for the possession of the town of Mansoul (Man's soul) between Diabolus (The Devil) and the Lord of Mansoul, who sends his son, Emmanuel, to represent * The full title is: "The Holy War made by Shaddai upon Diabolus for the regaining of the metropolis of the world; or the Losing and Tak- ing again of the town of Mansoul." 18 INTRODUCTION him among his subjects. Compared with Pilgrim's Progress it lacks power to grip the heart and reality in characteriza- tion. The first part of Pilgrim's Progress was such a success that in 1084 Bunyan followed it with a sequel. Part II describes tlie journey of Christian's wife and family to join him. Though generally considered inferior to Part I, which it resembles, it contains many striking characters apd memorable passages that make it well worth reading. A spurious third part was issued in 1693 by someone who desired to profit by Bunyan's reputation. His Last Years. — In his last years Bunyan's influence had become so great that it was sought by King James himself; and when he went to London to preach, his audiences probably included many great people. Of the numbers whom his fame attracted, one of his London friends says: "There would be more people come together to hear him preach than the meeting-house could hold." The story is told that King Charles II in surprise asked the celebrated Dr. Owen how such a learned man as he could sit and listen to an illiterate tinker. "May it please your Majesty," Owen replied, "I would gladly give up all my learning if I could preach like that tinker." Up to the very last, Bunyan was as active in preaching with his pen as with his voice, and his books, which he wrote with astonishing speed, met with ever in- creasing sales. His Death. — In 1688, when sixty years old, he rode up to the metropolis by way of Heading, where he stopped to reconcile a father to his erring son. Having succeeded in his errand, he continued on his way to London for forty miles in a drenching rain. This exposure brought on an Illness that after a few days resulted in his death on August 31, 1688. He was buried in Bunhill Fields in the vault of a friend at whose home he had died. His Character and Appearance. — A contemporary of Bun- yan lias described liis character and appearance as follows: '"He appeared in countenance to be of a stern and rough INTBODVCTIO^ 19 temper. But in his coiiAersatioji he was mild and affable, nut Tiven to loquacity or much discourse in company. Observinj^ lever to boast of himself or his parts, but rather to seem iow in his own eyes and submit himself to the judgment of jthers. Abhorring lying and swearing, being just, in all that ay in his power, to his word. Not seeming to revenge in- juries; loving to reconcile differences and make friendship ^vith all. He had a sharp, quick eye, with an excellent dis- :erning of persons, being of good judgment and quick wit. He was tall of stature, strong-boned, though not corpulent; somewhat of a ruddy face, with sparkling eyes, wearing his lair on his upper lip. His hair reddish, but in his later lays time had sprinkled it with. grey. His nose well set. 3is mouth moderately large, his forehead something high, md his habit always plain and modest. Not puffed up in arosperity, nor shaken in adversity, always holding the golden nean." A characteristic anecdote is that one day when he lad preached with especial earnestness, one of his congre- gation spoke of "what a sweet sermon he had delivered." 'You have no need to tell me that," Bunyan replied, "for the Jevil whispered it to me before I was well out of the pulpit." Cowper's Tribute. — The feeling held toward Bunyan by those who associate his dream with happy memories of jhildhood is well expressed by Cowper in the lines: " Oh thou, whom borne on fancy's eager wing Back to the season of life's happy spring, I pleased remember, and while memory Holds fast her office here can ne'er forget. Ingenious dreamer, in whose well-told tale Sweet fiction and sweet truth alike prevail, Whose humorous vein, strong sense, and simple style, May teach the gayest, make the gravest smile. Witty and well employed, and like thy Lord Speaking in parables his slightest word, — I name thee not, lest so despised a name Should move a sneer at thv deserved fame, 20 INTRODUCTION Yet even in transitory life's late day TVii+ minffles all my brown with sober gray, neve." tlfe man. w^hose Pilgrim marks the road And guides the progress of tlie buul t»^o^d.^^^.^^.^^^_^^ THE PILGRIM'S PROGRESS The Source of Pilgrim's Progress. — In writing the Pilgrim's Progress Bunyan owed little, if anything, to any book but the Bible. As has been said, the material can be found in his own life. Though efforts have been made to find the source of his inspiration in various earlier allegories, par- ticularly de Guileville's Le Pelerinage de VEomme, translated from French into English in 1483, the conclusion of careful investigators is that all Bunyan could have owed to these is the general idea of life as a pilgrimage. This thought since de Guileville's time had become common property and had been treated by many writers before Bunyan. In the clearness and the wit of the style and in the spirit of hatred for bigotry, sham, and godlessness, Pilgrim's Progress resembles an allegory called The Isle of Man by Bernard, to' which Bunyan may have been indebted in writing the Holy War; but the Isle of Man does not even suggest the fundamental idea of Pilgrim's Progress, and the two allegories have scarcely an incident in common. Resemblances have been traced between Spenser's Faerie Queene and the Pilgrim's Progress, but they are such as might easily occur in two works on similar subjects composed independently and there is no reason to suppose that Bunyan ever saw a copy of Spenser. Indeed, so conscientious a man as Bunyan ought to be believed when he says explicitly in answer to the insinuation that the Pilgrim's Progress was not his : "I scorn it; John such dirtheap never was * ***** * It came from mine own heart, so to my head, And thence into mv fingers trickled; 21 22 INTRODUCTION Then to my pen, from whence immediately On paper I did dribble it daintily. Manner and matter, too, was all mine own ; Nor was it unto any mortal known, Till 1 had done it; nor did any then l*>y books, by wits, by tongues, or liand, or pen, Add fair words to it, or write half a line Thereof: the whole and every whit, is mine."* This, surely, is conclusive. Bunyan's book was the fruit of his own genius and he was indebted to those who lived before him only as every man inherits the body of thought handed down from preceding ages. Its Popularity. — Quickly as the Pilgrim's Progress sprang into popularity among the common people, it was long before it was universally accepted by the educated and cultured as a work of literature. In an age of artificiality its homely simplicity was not appreciated by all. In the eighteenth century some discerning critics, to be sure, praised it; the great Dean Swift, himself an allegorist of no mean rank, said he received "better entertainment and more information by a few pages in Pilgrim's Progress than by a long discourse upon the will and intellect"; and Dr. Johnson not only re- marked that it had "great merit," but also said it was one of the few books he wished longer. On the other hand, Addison's Whig Examiner sneered at it; the elegant Mrs. Montague called Bunyan "one of those classics of the artifi- cers in leather"; Burke spoke of "the refined language of the ^neid" as "degraded into the style of the Pilgrim's Progress," and the Penny Cyclopedia said, "To us the Pil- grim's Progress appears to be a coarse allegory — mean, jejune, and wearisome." Since the humblest were the most frequent purchasers, all of the early editions of Bunyan's books were printed on cheap paper, with cheap type, and cheap illustrations, many of which are very quaint. Bet- ter editions begap to appear about 1728, and in recent * Advertisement to the Reader, prefixed to the Holy War. INTRODUCTION 23 times Pilgrim's Progress has been issued frequently with the finest type, paper, and bindings, and with illustrations by the best artists; for now by common agreement Bunyan's dream stands high among our classics. Of its gradual reception into favor by the critics, Macaulay has said, "The Pilgrim's Progress is, perhaps, the only book about which, after the lapse of a hundred years, the educated minority has come to the opinion of the common people." Next to the Bible the Pilgrim's Progress has been circulated more widely than any other book in modern times. The number of editions in English, of which there were three in the first year, runs into the hundreds, and in 1902 it had been translated into ninety-five different foreign languages and dialects, while new editions keep coming from the press. Reasons for Its Success. — Perhaps the first cause of the world-wide approval of Bunyan's story lies in the nature of the subject. The problem of a future existence and the means to secure happiness therein is of universal and eternal in- terest. A second cause is its spontaneity. Bunyan did not write from a sense of duty, but his "own self to gratifie." The pleasure that he took in writing only added to his earnestness. Writing thus out of his heart, he has reached his readers' hearts in a way given to few authors. Further- more, the story recounts nothing that Bunyan had not him- self seen or felt. Thus, it is so true to the facts of human experience that every reader discovers incidents recalling his own struggles and encounters in the journey of life. The reality Bunyan gives to the characters, often vividly painted in a few words, is probably due to the fact that he drew these personages from the village people whom he had known all his life. In the vividness of the characterization, in the unity of the plan, and in the clearness with which it is worked out, the Pilgrim's Progress is superior to Spenser's beautiful allegory of the Faerie Queene. It is also worthy of note that simple and homely as Bunyan's language is, unlike Spenser, he never descends to anything vulgar or 24 INTRODUCTION coarse, a virtue as rare among the literary men of his day as his wit among the theologians. Another quality of the Pilgrim's Progress, remarkable in that age, is its freedom from sectarianism. Of the breadth of spirit it shows, Hare has said: "It has found admiring editors in almost every Christian denomination, not omitting that in the interests of which the author was supposed to have been incarcerated. Writers of the most various and even opposite opinions have vied in according to it the meed of their applause."' The simplicity and force of Bunyan's language, which the most careless reader can see is the language of the Scriptures, has made him an example often cited of the value of a study of the Bible in the formation of a good English style. Though Bunyan's good sense led him to adopt the form of fiction in spite of the opposition of some of his friends, he would probably be shocked to know that Pilgrim's Progress is often classed with Kobinson Crusoe as one of the forerunners of the modern novel. It is one of the first fictitious biographies that were successful. An admirable summary of its merits is Macaulay's description of "the irresistible charm of a book which gratified the imagination of the reader with all the action and scenery of a fairy tale, which exercised his in- genuity by setting him to discover a multitude of curious analogies, which interested his feelings for human beings, frail like himself, and struggling with temptations from within and from without, which every moment drew a smile from him by some stroke of quaint yet simple pleasantry, and nevertheless left on his mind a sentiment of reverence for God and of sympathy for man." t * J. M. Hare. Introd. to Pilgrim's Progress, p. 32. Edit, of i860. f Bunyan in Encyclopedia Britannica. CRITICAL COMMENTS John Kichard Green. — "It is now the most popular and the most widely known of all English books. In none do we see more clearly the new imaginative force which had been given to the common life of Englishmen by their study of the Bible. Its English is the simplest and the homeliest English which has ever been use,d by any great English writer; but it is the English of the Bible. The images of the 'Pilgrim's Progress' are the images of prophet and evangelist; it borrows for its tenderer outbursts the very verse of the Song of Songs and pictures the Heavenly City in the words of the Apocalypse. But so completely has the Bible become Bunyan's life that one feels its phrases as the natural expression of his thoughts. He has lived in the Bible till its words have become his own. He has lived among its visions and voices of heaven till all sense of possi- ble unreality has died away. He tells his tale with sucli a perfect naturalness that allegories become living things, > that the Slough of Despond and Doubting Castle are as real to us as places that we see every day, that we know Mr. Legality and Mr. Worldly Wiseman as if we had met them in the street. It is in this amazing reality of impersona- tion that Bunyan's imaginative genius specially displays itself. But this is far from being his only excellence. In its range, in its directness, in its simple grace, in the ease with which it changes from lively dialogue to dramatic action, from sim- ple pathos to passionate earnestness, in the subtle and deli- cate fancy which often suffuses its childlike words, in its playful humor, its bold character painting, in the even and balanced power which passes without effort from the Valley 25 26 INTRODUCTION of the Sliadow of Death to the land 'where, the Shining Ones commonly walked because it was on the borders of heaven/ in its sunny kindliness unbroken by one bitter word, the 'Pilgrim's Progress' is among the noblest of English poems." — A Short History of the English People, Chap. IX. Sect. II. The Eclectic Review for March, 1852, contains ah elo- quent anonymous article on Bunyan, in which, after a striking comparison of Shakespeare, Bunyan, and Burns, the writer says : "His dreams are dramas, rich, vivid, varied as Shake- speare's. He carries along with him a great key which can open every lock of human nature — the chapels of its worship, the dungeons of its despair, its airy roofs of grandeur, and its pleasant halls of mirth. He paints at one time a Beulah, at another a by-path to hell; now a Mercy, and now a Madam Wanton; now Green-headed Ignorance, and now Mr. Greatheart; now giant Maul, and now the three Shining Ones; now the den of Diabolus, and now that city which hath no need of the sun. Truly has it been said, 'Oh, rare John Bunyan, what an intense particle of power was deposited in thy rude body and ruder soul! With a burnt stick for a pencil, what graphic, pathetic, sublime, true, powerful and tremendous pictures hast thou drawn ! ' " "The variety of the characters in this book is wonderful, and the vividness of their portraiture. So is the intensity of the individualism of all and each, even of those who rep- resent large classes of men. But perhaps the most sur- prising thing is the liking Bunyan entertains and makes us entertain for all of them. It is so with all creators. But it is less strange in mere artists like Shakespeare and Scott, than in one whose art was subordinate to his earnest- ness. Whatever be the cause, the effect is certain. We may condemn, we must pity, but we do not, and cannot hate, one even of the vile and depraved characters introduced into INTRODUCTION 27 this parable. We sigh behind Pliable; we would box the ears of Obstinate, indeed, but we would box him onimrds; and we feel a sneaking kindness even for Worldly Wiseman, for Shame, for Adam the First, for Green-headed Ignorance and his complaisant ferryman." Charles Kingsley, while recognizing the merits of Bun- van's character-drawing, has pointed out one defect in his gallery of portraits, which was the result of his Puritanism. His criticism is as follows: "His *men and women are living persons, no two of them alike; not mere abstractions of a vice or a virtue, but English men and women of his own time, whose natural peculiarities of countenance, language, gesture, have been moulded in the course of years, by obedience to some one over-ruling defect or virtue. I say of one; for of those complexities of the human heart which we are now so fond of trying to unravel, Bunyan takes little note. The dis- tinction between the children of light and those of darkness was too strongly marked, both in his religious system, and (as he believed) in the two English parties of the day, for him to conceive those double characters which Shakespeare, from a wider and clearer point of view, saw round him, and drew so well. . . . The vast middle mass which lies between 'saints' and 'sinners,' and in which our modern poet, dramatist, and novelist work as their proper sphere of subject matter, he simply could not see. . . . Fet- tered by so narrow and partial a conception of humanity, Bunyan's genius must indeed have been great to enable him to represent each person in his book as a separate individual, differing, even in the minutiae of manner and language, each from the other; and yet having those very minutiae tinged by the ruling gassion." — Preface to Bennett's Edition of Pilgrim's Progress, 1860. Robert Southey, after calling attention to the plain, strong style of Bunyan which makes his language "everywhere level to the most ignorant reader," very acutely remarked: 28 INTRODUCTION "Another cause of his popularity is that he taxes the im- agination as little as the understanding. The vividness of his own, whieh, as his history shows, sometimes could not distinguish ideal impressions from actual ones, occasioned this. He saw the things of whieh he was writing as dis- tinctly with his mind's eye as if they were indeed passing before him in a dream. And the reader perhaps sees them more satisfactorily to himself, because the outline only of the picture is presented to him, and the author having made no attempt to fill up the details, every reader supplies them according to the measure and scope of his own intellectual and imaginative powers." — Life of Bimyan. Edit, of 1830, p. Ixxxii. Lord Macaulay has said of the language of the Pilgrim's Progress : "The style of Bunyan is delightful to every reader and invaluable as a study to every person who wishes to obtain a wide command over the English language. The vocabu- lary is the vocabulary of the common people. There is not an expression, if we except a few technical terms of the- ology, which would puzzle the rudest peasant. We have observed several pages that do not contain a single word of more than two syllables. Yet no writer has said more exactly what he meant to say. For magnificence, for pathos, for vehement exhortation, for subtle disquisition, for every purpose of the poet, the orator, and the divine, this homely dialect, the dialect of plain workingmen, was perfectly suffi- cient. There is no book in our literature on which we would so readily stake the fame of the old unpolluted English language, no book which shows so well how rich that lan- guage is in its own proper wealth, and how little it has been improved by all that it has borrowed." — Essays.. Edit, of 1SS7, Vol. T, p. 570. Hallam, wlio is less enthusiastic in his praise, gives a judicial analysis of Bunyan's powers: "John Bunyan may puss for tiie father of our novelists. INTRODUCTION 29 His success in a line of composition like the sjiiritiial ro- mance or allegory, which seems to have been frigid and un- readable in the few instances where it had been attempted, is doubtless enhanced by his want of all learning and his low station in life. He was therefore, rarely, if ever, an imi- tator; he was never enchained by rules. Bunyan possessed in a remarkable degree the power of representation; his inventive faculty is considerable, but the other is his dis- tinguishing excellence. He saw, and makes us see, what he describes; he is circumstantial without prolixity, and in the variety and frequent change of his incidents, never loses sight of the unity of his allegorical fable. His invention was enriched, and rather his choice determined, by one rule he had laid down to himself, the adaptation of all the inci- dental language of Scripture to his own use. There is scarce a circumstance or metaphor in the Old Testament which does not find a place, bodily and literally, in the story of the Pilgrim's Progress; and this peculiar artifice has made his own imagination appear more creative than it really is." — Lit. of Europe. Edit. 18Jf7, Vol. Ill, p. 568. Edward Dowden, one of our keenest modern critics, has said of the charm of Bunyan's allegory: "A dream of terrors, but also of consolations, hope, and joy; more than a dream, the veritable history of a human soul, lifted into a higher reality by the power of imagina- tion. Bunyan's material was given to him by a series of agonizing personal experiences, which seemed at times to border on insanity, and by a great deliverance wrought in his own heart. Nothing is more remarkable than the mastery with which his imagination controls and purifies his memories of pain and rapture; the humblest realities coalesce with spiritual passions that belong to eternity as much as to time. Everything verifies itself as actual, yet the total effect is ideal. And thus the book acquired an universal import, and may serve as a manual of the inner life even for persons whom Bunyan, with his Puritan theology, would have classed among -^ 30 INTRODUCTION heathen men and infidels. All liis puwers co-operated har- moniously in creating this book — his religious ardour, his liuman tenderness, his sense of beauty, nourished by the Scrip- tures, his strong common sense, even his gift of humour. Through his deep seriousness play the lighter faculties. The whole man presses into this small volume. The purport of what he writes in its most general significance is no other than that exhortation of all great spiritual teachers — to li\e for what is best and highest and most real, and to live for these with the loins girt and the lamp lit — 'Viriliter Age, Ex- spectans Dominum'; quit ye like men." — Puritmi and Anglican. Edit, of WOO, p. 268. CHRONOLOGICAL TABLE Compiled from Little's Cyclopedia of Classified Dates, Ry- land's Chronological Outlines of English Literature, standard histories, and the lives of Bunyan by Brown and Venables. Biinyan's Life. Contemporary History, Contemporary Literature. 1C,28. Birth, at Elstow. 1G44-1647. . Serv- ice in the Civil War. 1648 or Marriage. 1649 1653. Baptism and Reception into Church. 1620. Landing of the Pil- grims at Plymouth Rock. 1625. Accession of Charles I. 1626. Manhattan Island Pur- chased by the Dutch from the Indians. 1628. Petition of Right. Dis- covery of the Circulation of the Blood by Harvey. 1633. Book of Sports Or- dered to Be Read in Churches. Laud Made Archbishop of Canterbury. 1637. Trial of Hampden. Connecticut Colony Founded. 1640. Meeting of the Long Parliament. 1642. Beginning of Civil War. 164.1. Battle of Naseby; vic- tory of Puritans. 1649. Execution of Charles I. Abolition of Monarchy. 1653. Cromwell Made Pro- tector. 1625. Bacon's Essays. a626. Death of Bacon. 1631. Birth of Dryden. 1634. Milton's Camus (produced). 1637. Milton's Lycidas (composed). Death of Ben Jonson. 1644. Milton's Areopa- gitica. 1645. Milton's Minor Poems, (published). 1648. Herrick's H^.v- perides. 1650. Jeremy Taylor's Holy Living. Bax- ter's Saints' Rest. 31 32 INTRODUCTION Bnuyan's Life. Contemporary History. Contemporary Literature. 1655. Removal to Bedford. Death of 1-irst Wife. Beginning of Preaching. 1656. First Book, Some Gospel Truths Opened. 1659. Second Marriage. 1660. Arrest and Imprisonment. 1066. Grace Abounding. 1672. Release from Prison. 1658. Death of Cromwell. 1660. Restoration of Mon- archy and Accession of 1661. Birth of Defoe. Charles II. 1662. Act of Uniformity. 1664. Conventicle Act. New Amsterdam Taken by the English and Renamed New York. 1663. Butler's Hudi- bras. Part L 1665. Five Mile Act. Great Plague in London. 1666. Great Fire in London. 1667. Milton's Para- dise Lost. Birth of Swift. 1670. Treaty between Charles 1670. Dryden Made and Louis XIV. Poet Laureate. 1672. Declaration of Indul- gence. 1671. Milton's Para- dise Regained, and Samson Agonistes. 1672. Birth of Addi- son. 1675. Second Imprisonment. 1678, The Pil- grim's Progress, Part I. 1674. Death of Mil- ton. 1678. Dryden's /J// /"or Love. INTRODUCTION 33 Bunyan's Life. 1680. The Life and Death of Mr, Badman. 1682. The Holy War. ]G84. The Pil- grim's Progress, Part IL 1688. Death at London. Aged 59. Contemporary History. 1685. Accession of James II. Revocation of Edict of Nantes. 1687. Declaration of Indul- gence. 1688. Flight of James. Land- ing of William III. Contemporary Literature. 1681. Dryden's /^b^a- lom and Achitophel. 1687. Dryden's Thn Hind and the Pan- ther. 1688. Birth of Pope. BIBLIOGRAPHY I. Lives of Bunyan. Grace Abounding to the (Jliief of Sinners, by John Bunyan. is of the first importance as a self- revelation. John Bunyan, His Life, Times, and Work, by John Brown, D. D., is authoritative and encyclope t i -i zvay of escape of cscapc can be found, whereby we may "^^^^' j)e 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 that some frenzy Distemper ^ had got into his Head : therefore, it drawing towards night, and they hoping that sleep might settle his brains, with all haste they got him to Bed; but the night was as 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 ; he told them wo7^se and worse; He also set to talking to them again, but they began to be hardned, *They also thought to drive away his dis- sick for a su-'k temper by harsh and surly carriages^ to him : Sometimes they would deride, sometimes tlioy would chide, and sometimes they would quite neglect him : wherefore he began to !(>- THE PtLGBUrS PROGRESS 51 tire himself to his Chamber to pray i'or, ami pity them; and also to condole ^ his own misery; he would also walk solitarily in the Fields, sometimes reading, and sometimes praying; and thus for some days he spent his time. Now, I saw, upon a time, when he was walking in the Fields, that he was (as he w^as wont) reading in this Book, and greatly distressed in his Mind; and as he read he burst out, as he had done before, cry- ing, ^'What shall I do to he saved f I saw also that he looked this way, * f'^^^ ^^- ^o, 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 name'd Evangelist,- coming to him, and asked. Wherefore dost thou cryl He answered. Sir, I perceive by the Book, in my hand, that I am condemned ^ ^^^ ^ .^ to die, and -j-after that to come to Judg- * job 26. 21, ment, and I find that I am not ^willing ^^' , t Exod. 22. to do the first, nor -j-able to do the 14. 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 Judg- ment, and from thence to Execution ; ^°' "^°' ^^' and the thoughts of these things make me cry. Then said Evangelist, if this be thy Condition, why him cannot J think I clo. Then said Evangelist, ivithout the Keep that Light in your Eye, and go up 52 THE PILGRUrS PROGRESS standest thou still? lie answered, because I know not whither to go. Then he gave him of the necessity a j-ParcJwieut Roll, and there was written within, *Fly from the Wrath * Mat. 3. 7. to come. The Man therefore read it, and looking upon Evangelist very carefully, said. Whither must I fly? Then said Evangelist, pointing with his Finger over a very wide Field, Do you see * Mat. 7. 13, H- '^ > .7 Psai. 119. 105. yonder Wicket-Gate?^ The Man said, 2 Pet. I. 19. ]s^Q*. rpj^gj^ g^-^ ^j^g Q^j^gj.^ j)q y^^ \hJwf'tT^ see yonder -j-shining Light ? ^ He said, him canni be found zvithot, word. directly thereto, *so shalt thou see the u e 14. 26. Qate ; 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; -fbut the man put his t Gen. 19- 17- ' ' -^ * The that Fiugcrs in his Ears, and ran on crying, ny from the JAIq, Life, Eternal Life: so he looked wrath to ' ' come, are a not behind him *but fled towards the gazing stock to the world. middle of the Plain. tjer. 20. 10. The Neighbours also came out to fsee him run, and as he ran, some mocked, others threat- ned, and some cried after him to return ; And among * Obstinate thosc that did so, there were two that were foiiow'him. resolved to fetch him back by force. *The THE PILGRIM'S PROGRESS 53 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 how- ever they were resolved to pursue him; which they did, and in a little time they overtook him. Then said the Man, Neighbours, Wherefore me you comef They said, to perswade you to go back with us ; but he said, that can by no means be ? You dwell, (said he) in the City of Destruction, (the place also where I was born) I see it to be so; and dying there, sooner or later, you will sink lower than the Grave, into a Place that burns with Fire and Brimstone; }je content good Neighbours, and go along with me. *What, said Obstinate, and leave our Friends and our Comforts behind us ! * Obstinate. •j-Yes, said Christian (for that was his ^christian. name) because, that all, which you shall * ^ cor. 4. 18. forsake, 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 my self; for there where I go is -j-enough and to spare; Come away, and prove TTT 1 t Luke 15. 17. my Words. Obst. What are the things you seek, since you leave all the world to find them ? Chr. I seek an * Inheritance, incorruptible, un de- filed, 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, 54 THE I'lLCHnrS rnOGEESiS Obst. Tush, said Obstinate, aivay iriili your Booh; will 1/ou go hack with us, or nof Chr. No, not I, said the other; because I have laid my hand to the *Plow. " ^^* ^' Obst. Come then, Neighbour Pliable, let ns turn again, and go home without him; there is a Company of these Graz'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. Pli. 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 f Be ruled by me, go back; who knows whither such a brain-sick fellow will lead youf Go back, go back, and be wise. Chr. Nay, but do thou *come with thy Neighbour, Pliable, there are such things to be had * Christian which I spokc of, and many more lln^or''"'^'^ Glories besides; if you believe not me, Pliable's Soul. ^^^^ ^^^^ -^^ ^j^-^ g^^j^ . ^^^^ f^^, ^^le li^fg,%ll\, truth of what is exprest therein, behold all is confirmed by the -j-blood of him that made it. Pli. '^Well Neighbour Obstinate, {saith Pliable) 7 begin to come to a point,- I intend to tenudtVgo' go along tvith this good man, and to imth mstian. ^^^^ . ^^ ^^^^^ j^_^ ^^^^j^ him: but my good Companion, do you know the way to tins desired place f TILE PILGRIM'S PROGRESS 55 Clw. 1 am directed by a niaii whose name is EvcDigi lisl, to speed me to a little Gate that is be- fore us, where we shall receive instructions about the way. Pli. Come then, g.ood Neighbour, let us be going, then they ivent both together. Obst. AnctI will go back to my place, said Obsti- nate: f-I will be no Companion of such mis-led fantastical ^ Fellows. goes railing Now I saw in my Dream, that when Obstinate was gon back, Christian and christian end Pliable went ^talking over the Plain, and thus they began their Discourse. Chr. Come Neighbour Pliahle, how do you do? I am glad you are perswaded 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.- Pli. Come Neighbour Christian; since there is none but us two her'e, 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 of them with my Tongue: But yet since you are de- l.ffpfj^l'll' sirous to know, I will read of them in my Book. Pli. And do you think that the words of your Book are certainly trucf 56 THE PILGRUrS PROGRE^SS Chr. Yes verily, for it was made by hmi that T Tit. I. 2. fcannot lie. Msa.45. 17. ^^^- ^^^^ said, tvhat ikings are John 10. J7, tJieyf ''? • 1 ,• .^''''' '^^^'"-^'■'^ ^^ ^^^ *endless Kingdom to be inhabited, and everlasting Life to be given us • that we may inhabit that Kingdom for ever. Pli. Well said, and what else? Chr, There are Crowns of Glory to be given us- t. Tin.. 4. 8. t^''^ Garments that will make us shine Maui?.f3.u3.] 1'^^ *^^ ^^^ ^^ the Firmament of Heaven. Pli. This is very pleasant; and what else? Chr. There shall be no more crying ; *nor Sorrow, *isa. 15.8. ^^^ he that is owner of the place will Kev. 7. 16. 17. wipe all Tcars from our Eyes. '"'t, , ™- ^^^ ^^«^ Company shall we have there f * Chr. There we shall be with Seraphims, *and Msa.6... Cheruhims,^ Creatures that will dazle iThes.4. your Eyes to look on them; There also Rev! s. II. ^^^ ^^^^^ ^eet 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 standmg in his Presence with acceptance for ever- In a AVord, there we shall see the f Elders with their t Rev. 4. 5. Golden Crowns: There we shall see the ^^ 2,\]X '' ^^^^ *Virgins with their Golden Harps. t John 12. 25. There we shall see -fMen that, by the TEE PILGRIM'S PKOGBESS 57 World, were cut in pieces/ burnt in Flames, eaten of Beasts, drowned in the Seas, for the Love that they bare - to the Lord of the place ; all w^ell, and cloathed with * Immortality, as with a Garment. *^^^c°^- s- -'- Pli. Ilie hearing of this is enough to ravish oties Heart; hut are these things to he enjoyed/ how shall we get to he Sharers thereof :^ Chr. The Lord, the Governour of the Country, hath recorded that fin this Book the tisa. 55. 12. substance of which is, if we be truly d.^^i-^J' willing to have it, he will bestow it upon ch^zz.^?.' us freely. Pli. Well, my good Cmnpanion, glad am I to hear of these things, come on, let us mend our pace. Chr. I cannot go so fast as I would by reason of this burden that is on my Back. Now I saw in my Dream, that just as they had ended this talk, they drew near to a very Miry * Slough that was in the midst of the Plain, and they being heedless, did both l/otsianf' fall suddenly into the Bog. The name of the Slough was Despond.^ Here therefore they wallowed for a time, being grievously bedaubed with Dirt ; and Christian, because of the Burden that was on his Back, began to sink in the Mire. Pli. Then said Pliable, Ah, Neighhour Christian, where are you now? Chr. Truly, said Christian, I do not know. Pli. At that Pliahle began to be offended; and 58 THE PILGRIM'S PROGRESS angerly said to his Fellow, Is this the happiness you have told me all this while off If we have suck ill speed ^ at our first settinq out, what Utisnot ^ ^ / • ^ ^7 • 7 • enough to be may we expect twixt this and oar jour- neys end? j-May I get out^ again with my Life, you shall possess the brave Country alone for me.^ And with that he gave a desperate strug- gle or two, and got out of the Mire, on that side of the Slough which was next to his own house; so away he went, and Christian saw him no more. 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 further *from his own House, and next to the trouble, seeks Wicket-gatc ; the which he did, but still to get far- r. i t-» i ther from his could uot get out bccausc 01 the Burden that was upon his Back: But I be- held in my Dream, that a Man came to him, whose name was Help, and asked him. What he did there f Chr. Sir, said Christian, I was bid go this way, by a Man called Evangelist, who directed me also to yonder Gate, that I might escape the "Wrath to come. And as I was going thither, I fell in here. * The Pro. Help. But why did not you look for mises. ^the steps? ^ Chr. Fear followed me so hard, that I fled the next ^ way, and fell in. ^ Kelp lifts Help. Then, said he, -fGive me ihy * Psai. 40. 2. hand; so he gave him his hand, and *he THE PILGRIM'S PROGRESS 59 drew him out, and set him upon sound ground, and bid ^ him go on his way. Then I - stepped to him that pluckt him out, and said, Sir, wherefore, since over this place is the way from the City of Destruction, to yonder Gate, is it that this plat ^ is not mended, that poor Travellers might go thither with more security? And he said unto me, this miry Slough, is such a place as cannot be mended: It is the descent whither the scum and filth that attends conviction *for sin "^ doth continually run, and therefore it the siough of was called the Slough of Despond: for still as the sinner is awakened about his lost condi- tion, there ariseth. in his Soul many Fears and Doubts, and discouraging Apprehensions, which all of them get together, and settle in this place: And this is the reason of the badness of this Ground. It is not the -j-Pleasure of the King that this place vshould remain so bad, his Labourers also, have by the directions of His Majesties Surveyors,^ been for above this sixteen hundreds ^ years imployed about this patch of Ground, if perhaps it might have been 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 Kings Dominions, (and they that can tell, say, they are the best materials to make good ground of the place,) if so be it might have been mended, but it is the Slough 60 TBE PILGRIM'S PROGRESS of Despond still; and so will be, when they have done what they can. True, there are, by the direction of the Law-giver, certain good and substantial ^ Steps, We^ofFor- pl^ccd cvcn through the very midst of givenessand this SlouqJi ; but at such time as this ,4cceptance to u 7 life by Faith placc doth much spue out its Filth, III Clirist. ^ as it doth against ^ change of Weather, these Steps are hardly seen, or if they be, men, through the dizziness of their Heads, step besides ; - and then they are bemired to purpose,^ notwithstand- ing the Steps be there, but the Ground is -j-good when they are once got in ^ at the Gate. 1 1 Sam. 12. Now I saw in my Dream,^ that by this time *Pliahle was got home to his gotiwtne^and Housc. -j-So his Ncighbours came to is visited by his • •- i • i /» 1 1 n i i • Neighbours. visit him : and some or them called hnn wise Man for coming back; and some tainment by Called him Fool for hazarding himself them at his • , y-,7 • , • i • tt 1 return. With CknsUan; others again did mock at his Cowardliness; saying. Surely since you hegan to venture, I would not have been so base 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. *Woridi -^^^ ^^ Christian was walking soli- Wiseman tarllv bv himsclf, he espied one afar meets zvith • • "^ Christian. off, comc crossing over the Field *to TEE PILGRIM' i^ PROGRESS 61 meet liim, and their hap was to meet just as they ivcrc crossing the way of each other. The Gentle- man 's Name that met him was Mr. Worldly ^ Wise- man, he dwelt in the Town of Carnal Policy,'^ a very great Town, and also hard by from wiience Christian came. This Man then meeting with Chris- tian, and having some incling^ of him (for Chris- tian's setting forth from the City of Destruction was much noised abroad, not only in the Town where he dwelt, but also it began to be the Town Talk in some other places.) Master Worldly Wiseman therefore, having some guess of him, by beholding his laborious going, by observing his Sighs and Groans, and the like; began thus to enter into some Talk between Talk with Christian. Mr. woridiy Wiseman and Worl. How now, good Fellow, christian. whither away after this burdened manner? Chr, A burdened manner indeed, as ever, I think, poor Creature had. And whereas you ask me. Whither away, I tell you, Sir, I am going to yonder Wicket-gate before me; for there, as I am informed, I shall be put into a way to be rid of my heavy burden. Worl. Hast thou a wife and Children f Chr, Yes; but I am so laden with this Burden, that I cannot take that Pleasure in them as formerly : methinks, I am as if I had none. Worl. Wilt thou hearken to me if I give thee Counsel? 62 THE PILGRIM S PROGRESS Chr. If it be good I will, i'or i .stand in need of good Counsel. Worl. */ tvould advise thee ihen that thou with * woridi ^^^ speed get thy self rid of thy Burden; Wiseman's jq^. thou wilt uever he settled in thy Counsel to ' _ ^ Christian. mijid tUl then: nor canst thou enjoy the benefits of the Messing 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 my self I cannot : nor is there any man in our Country that can take it off my shoulders; therefore am I going this way, as I told you, that I may be rid of my burden. Worl. Who hid you go this way to he rid of your burden f Chr. A man that appeared to me to be a very great and honorable Person; his Name, Wiseman' ^ as I remember, is Evangelist. Ev'LtgeHstl Worl. f/ beshrew^ him for his ouHse . Counsel, there is not a more dangerous and troublesome way in the World, than is that unto ivhich he hath directed thee, and that thou shalt find, if thou wilt be ruled by his Counsel; Thou hast met with something {as I perceive) already; for I see the dirt of the Slough of Despond 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 in the way ivhich thou goest, Wearisomness,^ Painfidness, Hunger, Perils, Nakedness, Sword, Lions, Dragons, Darkness, TEE PILGBurS PBOGRESS 63 and in a word Death, and tvhat not. These things are certainly true, having been confirmed hy many Testimonies. And should a man so carelessly .cast away himself, by giving heed to a stranger f Chr. Why, Sir, this burden upon my back is more terrible to me than are all these things which j^ou have mentioned : *nay, methinks I care * ^j^^ . ^^^^^ not what I meet with in the way, if so %^a^oun^ be I can also meet with deliverance christian. from my burden. Worl. lIo%v earnest thou by the burden at first? Chr. By reading this Book in my Hand. Worl. -j-/ thought so; and it is happened unto thee as to other weak men, who medling ivith things too high for them, do suddenly fall into thy .' ' . ... t Worldly distractions; which distractions d^ not Wiseman ^o^^ , . . not like that only unman men, {as thine I perceive Man should has done thee) but they run the^tn upon reading the desperate ventures, to obtain they know not what. Chr. I know what I would obtain: it is ease for my heavy burden. Worl. But why wilt thou seek for ease this way, seeing so many dangers attend it, especially, since {hadst thou but patience to hear me) I coidd direct thee to the obtaining of ivhat thou desirest, ivithout the dangers that thou in this tvay wilt run thy self into: ycti, and the remedy is at hand. Besides, I tvill add, that instead of those dangers, thou shall 'meet with much Safety, Friendship, and Content. 64 TEE PILGRIM'S PROGRESS Chr. Sir, I pray open this secret to me. Worl. *W/ii/ in yonder- Village, {the Village is named Morality)^ there dwells a Gentleman, whose name is Legality, a very judicious man, Mr Worwi ^^^^^ ^ ^^^ ^^ ^ '^^^^ ^^^^ Name ^) that prefers jiQg skill to help men off with such Bur- Moraltty , ^ " ^ before the dcus as thiue are, from their Shoidders, straight Gate ^ ' yea, to my Knowledge, he hath done a great deal of good this way: Ay, and besides, he hath skill to cure those that are somewhat crazed in their wits ^ with their Burdens. To him, as I said, thou mayest go, and he helped presently."^ His house is not quite a Mile from this place; and if he shoidd not he 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 he eased of thy Burden, and if thou art not minded to go hack to thy former Habitation, as indeed I woidd not wish thee, thou mayest send for thy Wife and Children to thee to this Village, where there are Houses now stand ^ empty, one of which thou mayest have at reasonable i^ates: Provision is there also cheap and good, and that which ivill make thy Life the more happy, is, to he sure there thou shalt live by honest Neighbours, in Credit ^ and good Fashion. *Now was Christian somewhat at a Irw^lTby^Mr. Stand ; ^^ but presently he concluded, wSemJns if this be true which this Gentleman ^^''"'^' hath said, my wisest course is to take TEE PILGRIM'S PROGRESS 65 his Advice; and with that he thus farther spoke. Clir. Sir, which is my way to this honest Man 's house ? ^ ^^^^^,^^ Worl. Do you see yonder -fhigh liillf ^'"^^• Chr. Yes, very well. Worl. By that Hill you must go, and the first house you come at is his. So Christian turned out of his way to go to ]\Ir. Legality's House for help: but behold, when he was got now hard by the Hill, it seemed so high, and also that side of it that was next the way side, did hang so much over, that Christian was ^afraid to venture further, lest the Hill should fall on his Head; wherefore there he stood still; and wotted ^ not what to do. Also his burden now seemed heavier to him than while he was in his way. There came also j-flashes of fire out of the Hill that made * Christian afraid that he should be burned: here therefore he sweat, and did quake for -j-fear. And now he be- gan tu be sorry that he had taken Mr. Worldly Wiseman's Counsel ; and with that he saw ^Evangelist coming to meet liim; at the sight also of whom he began to blush for shame. So drew nearer and nearer, and coming up to him, he loo! :ed upon him with a severe and dreadful Comitnianee, and thus began to reason with Chris- tian . * Christian afraid that Mount Sinai would fall on his head. t Exod. 19. 18. * Ver. 16. t Heb. 12. 21. * Evangelist findeth Christian under Mount Sinai, and looketh severely upon him. Evangelist 66 THE PILGRIM'S PROGRESS Evan. -j-What dost thou here Christian f said he; at which words Cliristian knew not what t Evangelist ^o answer : wherefore at present he reasons ^ afreshwith stood sDcechless before him. Then said Christian. ^ _ Evangelist farther, Art not tJioii the man that I found crying without the Walls of the City of Destruction? How is it tJien that thou art so quickly turned aside^ for thou art now out of the way? Chr. I met with a Gentleman so soon as I had got over the Slough of Despond, who perswaded 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 Avhen I beheld this Hill, and how it hangs over the w^ay, I suddenly made a stand, lest it should fall on my head. Evan. Wliat said that Gentleman to youf Chr. Why, he asked me whither I was going, and I told him. Evan. And ivhat 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 'twas ease that I sought : And, said THE PIWEIM'S PROGRESS 67 I, I am therefore going to yonder Gate to receive further direction how I may get to the place of De- liverance. So he said that he would shew 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 Gentlemans house that hath skill to take off these Burdens: so I believed him, and turned out of that way, into this, if haply I might be soon eased of my Burden : but when I came to this place, and beheld things as they are, I stopped for fear (as I said) of danger: but I now know not what to do. Evan. Then (said Evangelist) sta^id still a little, That I may shew thee the words of God. So he stood trembling. Then (said Evangelist) *'See thai ye refuse not him that ^ ' ^^' ^^' speaketh; for if they escaped not ivho refused Jiim that spake on Earth, j-miich more shall not we escape, if ive turn away from him that speaketh from Heaven. He said moreover, t Evangelist *Noiv the just shall live hy Faith, hut qTrSaS^o/^ if any mam draws hack, my Soul shall have no pleasure in him. He also did 38. ^^^' ^°' thus apply them: Thou art the man that art running into this miserly, thou hast hegun to reject the Counsel of the most high, and to draw hack thy foot from the way of peace, even almost to the hazarding of thy Perdition.^ Then Christian fell down at his foot as dead, cry- ing. Wo is me, for I am undone : at the sight of which. 68 THE PILGRIM >i PROGRESS Evangelist caught liiiii 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 tr<^ni- bling, as at first, before Evangelist. Then Evangelist proceeded, saying, Give more earnest heed to the things that I shall tell thee of. I will now shew thee who it was that deluded thee, and who it was also to whom he sent thee. jThc Man that met thee is one Worldly Wise- t Mr. Worldly ,,^^,, gn^-] rightly is he so called ; partly, Wiseman de- ' o ./ ?!-./, scribed i?y *because he savoureth ^ only the Doc- hvangeltst. *' „ -, , trine of this World, (therefore he al- * 1 John 4. s. ' . ^ ways goes to the Town of Morality to Church) and partly, -(-because he loveth that Doctrine best; for it saveth him best from the Cross ; and because he is of this carnal temper, there- fore he seeketh to pervert my ways, though right. *Now there are three things - in this discovers^ the mans Couuscl that thou must utterly deceit of Mr. , , Worldly abhor, iseman. ^ jj^^ turning thee out of the way. 2. His labouring to render the Cross odious to thee. 3. And his setting thy feet in that way that lead- eth unto the administration of Death. First, Thou must abhor his turning thee out of the way ; yea, and thine own consenting thereto ; because this is to reject the Counsel of God for the sake of the Counsel of a Worldly Wiseman. The Lord says, THE PILGRIM'S PROGRESS 69 -fstrive to enter in at the strait Gate, the Gate to which I send thee, *for strait is the Gate , . , ' ■' t Luke 13. 24. that leadeth unto Life, and few there ^ ,, ^ ■' ' •' * Mat. 7' 13. he that find it. From this little Wick- ^4- et-gate, and from the way thereto, hath this wicked Man turned thee, to the bringing of thee almost to Destruction; hate therefore his turning thee out of the way, and abhor thy self for hearkning to him. Secondly, Thou must abhor his labouring to render the Cross odious unto thee ; for thou art to -^prefer it before the Treasures in tHeb. 11.25, Egypt : besides, the King of Glory hath , ^^^^j^ g ^^ told thee, *that he that will save his 1°^" 12.25.* ' Mat. 10. 39. Life shall lose it: and j-he that comes .. , I T L.UK. 14. 10. after him, and hates riot his Father and Mother, and Wife, and Children, and Brethren, and Sisters, yea, and his own Life also, he cannot he my Disciple, I say therefore, for man to labour to perswade thee, that that shall be thy Death, without which, the Truth hath said, thou canst not have eternal life : this Doctrine thou must abhor. Thirdly, Thou must hate his setting of thy feet in the way that leadeth to the ministration of Death. And for this, thou must consider to whom he sent thee, and also how unable that Person was to deliver thee from thy burden. He to whom thou wast sent for ease, being by name lAgality, is the Son of the *Bond- woman which now is, and is in Bondage 22, 23/i4!^i5, with her Children, and is in a ^lystery ^ ^^' ^^' 70 TEE PILGRIM'S PROGRESS this -IJMonnt Sinai, which thou hast feared will fall ^ „, „ , on thy head. Now if she with her t The Bond- '' ^oman. Children are in Bondage, how canst thou expect by them to be made free ? This Legality therefore is not able to set thee free from thy Bur- den. No man was as yet ever rid of his Burden to him, no, nor ever is like to be : ^ ye cannot be justi- fied by the works of the Law ; for by the deeds of the Law no man living can be rid of his Burden : there- fore Mr. Worldly Wiseman is an Alien, and Mr. Legality is a Cheat: and for his Son Civility, not- withstanding his simpering looks, he is but an Hypocrite, and cannot help thee. Believe me, there is nothing in all this noise, that thou hast heard of these sottish men, 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 Mountain under which poor Christian stood, that made the hair of his Flesh stand up. The words were thus pronounced. As many as are of the ^■^■^'^' works of the Law, are under the curse; for it is ivritten, cursed is everyone that continueth not in all tilings 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 - call- ing himself a thousand Fools for hearkening to his TEE PILGRIM'S PBOGEESS 71 Counsel : he also was greatly ashamed to think that this Gentlemans Arguments, flowing only from the flesh, should have the Prevalency with him as to cause him to forsake the right way. This done, he applied himself again to Evangelist in words and sence as fol- lows. CJir. *Sir, what think you? is there hopes? ^ may I now go back; and go up to the Wicket- Gate, shall I not be abandoned for this, * christian ' ' enquired if lie and sent back from thence ashamed? I may yet be mppy. am sorry I have hearkened to this mans counsel, but may my sins be forgiven ? Evan. 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: -fvet will the man at ^ ' ' T Evangelist the Gate receive thee, for he has gooel comforts him. 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 Evangelist, after he had kist 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 asked him, would he vouchsafe them - an answer. He went like one that was all the while treading on forbidden ground, and could by no means think himself safe, till again he was got into the way which he left to follow Mr. Worldly Wiseman^ s Coun- sel : so in process of time Christian got up to the 72 THE PILGRUrS PROGRESS Gate. Now over the Gate there was written, Knock and it shall be opened to yoiij-. He at. 7. 8. knocked therefore more than once or twice, saying, May I now enter here? will he ivithin Open to sorry me, though I have been An undeserving Rebel? then shall I Not fail to sing his lasting Praise on high. At last there came a grave Person to the Gate, named Good-willy who asked who was there f and whence he camef and ivhat he tvould have? Chr. Here is a poor burdened Sinner, I come from the City of Destruction, but am going to Mount Zion,^ that I may be delivered from the Wrath to come; I would therefore. Sir, since I am informed that by this Gate is the way thither, know if you are willing to let me in. * The Gate Good-wUl. *I am willing witli all my tobro%en^^^^ Heart, said he; and with that he opened sinners. tliQ \yB,tQ. 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 * Satan envies ^Beelzebub ^ is the Captain ; from those that enter ^ the straight thcucc both he, and them that are with Gate. him, shoot Arrows at those that come up In^rldfh^Gate ^o tliis Gate : if happily ^ they may die frfmbfing!'^ before they can enter in. Then said Christian, -j-I rejoyce and tremble. So THE FILGRUrS PROGRESS 73 wlieu he was got in, the Man of the Gate asked him, who directed him thither ? Ch7\ Evangelist -j-bid me come hither and laiock, (as I did;) and he said that you, Sir, would tell me what I must do. Goodwill and " Good- will. An open door is set be- fore thee, and no man can shut it. Chr, Now I begin to reap the Benefits of my Hazards.^ Good-will. But how is it that you came alone? Chr. Because none of my Neighbours saw their danger as I saw mine. Good-will. Did any of them know of your coming f Chr.' Yes, My Wife and Children saw me at the first, and called after me to turn again: also some of my Neighbours stood crying and calling after me to return; but I put my Fingers in my Ears, and so came on my way. Good-will. But did none of them follow you to perswade you to go hack? Chr. Yes, both Ohstinate and Pliable: But when they saw that they could not prevail, Obstinate went railing- back: but Pliable came with me a little way. Good- will. But why did he not come through? Chr. We indeed came both together, until we came at the Slough of Despond, into the which we also suddenly fell. And then was * a Man may *' have company my Neighbour Pliable discouraged, and "^'henhesets ^ ^ ' outfor Heaven, would not adventure farther. *Where- and yet so thither alone, fore, getting out again, on that side next 74 THE PILGRIM'S PROGRESS to his own House, he told me, I should possess the brave Country alone for him: So he went liis way, and I came mine. He after Obstinate, and I to this Gate. Good-will. Then said Good-ivill, Alas poor Man, is the Coelestial Glory of so sniall esteem wdth him, that he counteth it not worth running the hazard of a few Difficulties to obtain it ? Chr. Truly, said Christian, I have said the Truth of Pliable, and if I should also say all the truth of my self, it will appear there is -f-no better- accJs!ti^him- ment ^ 'twixt him and my self. 'Tis Man at £ ^'^^ true, he went back to his own house, but °*^' I also turned aside to go into the way of Death, being perswaded thereto by the carnal Ar- gument of one Mr. Worldly -wiseman. Good-will. Oh, did he light upon you? What, he would have had you a sought ^ for ease at the hands of Mr. Legality; they are both of them a very cheat: but did you take his Counsel? Chr. Yes, as far as I durst, I went to find out Mr. Legality, untill I thought that the Mountain that stands by his house, w^ould have fallen upon my head, wherefore there I was forced to stop. Good-will. That Mountain has been the death of many, and will be the death of many more : 'tis well you escaped being by it dash'd in pieces. Chr. Why, truly, I do not know what had become of me ^ there, had not Evangelist happily met me again as I was musing in the midst of my Dumps * TEE PILGRIM'S PROGRESS 75 * Christian is comforted again. t Joh. 6. 37. * Christian directed yet on his ii i x Jnid the best nutny Accounts. 1. Bfcause he stays for the best things. 2. And also be- THE PILGRnrS PROGRESS 81 cause lie will have the Glory of his, when the other had nothing hut Bags. Int. 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 * Things that must have his time to come: but last "J'if.fpfaJe'^bit gives place to nothing; for there is not ^astm- exalting another to Succeed : he therefore that hath his Portion first, must needs have a ^^^^^ ''"'^ ^"^ Luke 1 6. 25. )ives had hi good things time to spend it, but he that has his Por- ^''•y*- tion last, must have it lastingly; There- fore it is said of j-Dives, in thy life-time thou re- ceiveclst thy good things; and likewise Lazarus evil things, hut now he is comforted, and thou art tor- mot ted. Chr. Then I perceive, 'tis not hest to covet things that are now, hut to wait for things to come. ' /nl. You say truth, *for the things that are seen, are Temporal; hut the things that are not seen, are Eternal: But tho' this be *r<^o''-4. 18. ' The first so, yet since things present, and our thi,'^, are , but Temporal. fleshly Appetite, are such near Neigh- hours one to another; and again, because Things to come, and carnal sense are such Strangers one to an- other: Therefore it is, that the first of these so sud- 82 TEE PILGRIM'S PROGRESS denly fall into amity, and that distance is so contin- ually between the second. Then I saw in my Dream, that the Interpreter took Christian by the Hand, and led him into a Place where was a Fire burning against a Wall, and one standing by it, alwayes 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 notwithstand- ing burn higher and hotter, thou shalt also see the rea- son of that : So he had him about to the backside of the Wall, where he saw a man with a Vessel of Oyl in his hand, of the which he did also continually cast (but secretly) into the Fire. Then said Christian, What means thisf The Interpreter answered, This is Christ, who con- tinually with the Oyl 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 ^ or. 12. 9. ^i\\\^ And in that thou sawest, that the Man stood behind the Wall to maintain the Fire; this is to teach thee, that it is hard for the Tempted to see how this work of Grace is maintained in the Soul. I saw also, that the Interpreter took him again by the hand, and led him into a pleasant place, where was builded a stately Palace, beautiful to behold; at TEE PILGEUrS PBOGFESS 83 the sight of which, Christian was greatly delighted ; he saw also upon the top thereof, certain Persons walking, who were cloathed all in Gold. Then said Christian, May we go in thither? Then the Interpreter took him, and led him up to- ward the Door of the Palace ; and behold, at the Door stood a great Company of men, as desirous to go in, but durst not. There also sat a Man, at a little dis- tance 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 Men that would enter what hurt and mischief they could. Now was Christian some- what 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 ^ j^^^ vaiiant Name, Sir: the which Avhen 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 w^ith deadly force : but the man, not at all discouraged, fell to cutting and hacking most fiercely, so after he had •j-received and given many Wounds to ' ^^^ ^^' ^^' those that attempted to keep him out, he cuts 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, 84 THE PILGBUrS PROGRESS Come in, come in; Eternal Glory iJiou sluill win. So he went in, and was cloatlied with such Garments as they. Then CJiristian smiled, and said, I think verily I know the meaning of this. Now, said Christian, let me go hence. Nay stay (said the Interpreter) till I have shewed thee a little more, and after that thou shalt go on thy way. So he took him by the hand again, and led him into a very dark Room, where there sat a Man in an Iron *T^ . ,., *Cage.^ * Despair like ° an Iron Cage. ^ow the Man, to look ou, 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. Chr, Then said Christian to the Man, What art thouf The Man answered, / am what I was not once. Chr. What wast thou oncef Man. The Man said, I was once a fair -j-and flour- ishing Professor,- both in mine own t Luke 8. 13. j.ygg^ ^^^ ^Ym in the Eyes of others: 1 once was, as I thought, fair ^ for the Coelestial City, and had then even joy at the thoughts that I should get thither. Chr. Well, hut 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. TEE PILGRIM'S PROGRESS 85 Chr. But how earnest thou in this Condition? Man. I left off to watch, and be sober, I laid the Reins ^ upon the neck of my Lusts ; I sinned against the light of the Word, and the goodness of God: I have grieved the Spirit, and he is gone ; I tempted the Devil, and he is come to me; I have provoked God to anger, and he has left me; I have so hardened my Heart, that I eannot Repent. Then said Christian to the Interpreter, But is there no hopes for such a Man as this? Ask him, said the Inteiyreter. Chr. Then said Christian, Is there no hope, hut you must he kept in the Iron Cage of Despair? Man. No, none at all. Chr. Why? The Son of the Messed is very pitiful? Man. I have ^Crucified him to my self afresh, I have despised his Person, I have despised -j-his Righteousness, I have counted his Blood * ^j^^ ^ ^ an unholy thing, I have done despite - , ^^^j^^ ^ *to the Spirit of Grace: Therefore I ^^^^^ have shut my self out of all the Prom- ^8, 29. ises, and there now remains to me nothing but threatnings, dreadful threatnings, faithful threat- nings, of certain Judgment and fiery Indignation, which shall devour me as an Adversary. Chr. For what did you hring yourself into this Condition ? Man. For the Lusts, Pleasures, and Profits of this World ; in the enjoyment of which, I did then prom- S6 THE PILGRIM'S PROGRESS ise my self 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. Eternity ; Eternity ! How shall I grapple with the Misery that I must meet with in Eternity ? Int, Then said the Interpreter to Christian, Let this Man's Misery be remembred by thee, and be an everlasting Caution to thee. Chr. Well, said Christian, this is fearful ; God help me to watch and be sober; and to pray, that I may shun the cause of this Man's Misery. Sir, is it not time for me to go on my way now ? Int. Tarry till I shall shew 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 I dreamed,^ and behold the Heavens grew exceeding black; also it thundred and lightned 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 TEE PILGBUrS PROGRESS 87 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; i Cor. 15. they were all in flaming Fire, also the jude^^s'/' Heavens were on a burning Flame. I sThess.^.'s. heard then a Voice, saying, Arise ye 12^ 1'^^%!^' dead and come to Judgment; and with Mich. 7. 16, that the Rocks rent, the Graves opened, Pski. s. i, 2, 3. 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 sate ' upon the Cloud, open the Book, and bid the World draw near. Yet there was, by reason of a Mai. 3. 2,3. fierce Flame that issued out and came Dan. 7.9, 10. before him, a convenient distance betwixt him and them, as betwixt the Judge and the Prisoners at the Bar. I heard it also proclaimed to them that at- tended on the Man that sat on the Cloud, * Gather together the Tares, the Chaff and Stub- hie, and cast them into the burning ch. 13.30. Lake; and with that the bottomless Pit ^.4. i. 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, j- Gather my -j- Luke 3. 17. Wheat into the Garner. And with that ^ ^ r^^^^^ ^ I saw many catch 'd up *and carried ^^'^7- away into the Clouds, but I was left behind. I also sought to hide my self, but I could not, for the Man 88 THE FILGRLM'S FKOGKESS that sat upon the Cloud still kept his eye upon me: my Sins also came in my mind, and my 0111. J. 14, 15. Conscience did accuse me on every side. Upon this I awaked from my Sleep. Chr. But what was it that made you so afraid of this sight '^ Man. Why, I thought that the day of Judgment was come, and that I was not ready for it: but this 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 always his eye upon me, shewing Indignation in his Countenance. Then said the hiterpreter to Christian^ Hast l/iou considered all these things? Chr. Yes, and they put me in hope and fear. Int. Well, keep all things so in thy mind, that they may be as a Goad in thy sides, to prick thee for- ward in the way thou must go. Then Christian be- gan to gird up his Loins, and to address himself to his Journey. Then said the Interpreter, the Com- forter 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 ivhat I have began ^ to take in hand: Then let me think on them, and understand THE PILGRIM'S PROGRESS 89 Wherefore they shewed me were, and let me be Thankful, good Interpreter, to thee. Now I saw in my Dream, that the highway up which Christian was to go, was fenced on either side with a Wall, and that Wall was called * Salvation. Up this way therefore did ^^" " ' ^' l)urdened Christian run, but not without great diffi- culty, because of the Load on his Back. He ran thus till he came at a Place somewhat ascending; and upon that place stood a Cross, and a little below in the bottom, a Sepulchre. So I saw in my Dream, that just as Christian came up with the Cross, his Burden loosed ^ from off his Shoulders, and fell from off his Back, and began to tumble; and so continued to do, till it came to the mouth of the Sepulchre, where it fell in, and I saw it no more. Then was Christian glad and lightsome, and said with a merry heart. He hath given me Rest, by his Sorrow; and Life, by his wuenGoir Death. Then he stood still a while, to leases us of ' our guilt ami look and wonder; for it was very sur- burden, we are ' " as those that prizing to him, that the sight of the leap for Joy. Cross should thus ease him of his Bur- den. He looked therefore, and looked again, even till the springs that were in his Head sent the -f- Waters down his Cheeks. Now as he stood looking and weeping, behold three shining ones came to him, and saluted him, with - zech. 12. 10. Peace be to thee; so the first said to him, 90 THE PILGRIM'S PROGRESS ^Thy sins he forgiven thee; The second stript him of , ^, , , his Rags, and -fcloathed him with * Mark 2. 5. ^ ' I *E^^h*/'8^* change of Raiment. The third also set ^3. *a mark in his Forehead, and gave him a EoU, with a Seal upon it, which he bid him look on as he ran, and that he should give it in at the Coelestial Gate : so they went their way. Then Chris- tian gave three leaps for joy, and went on singing, Thics far I did come loaden with my sin, Nor coidd ought ease the grief that I was in, Till I came hither: What a Place is this! Must here he the heginning of my Bliss? A Christian Must here the Burden fall from off my can sing tho' Bttck? alone when God doth give Must here the strings that hound it to mm the ,ioy ^ of his heart. ^g crack f Bless'd Cross! hless'd Sepulchre! bless 'd rather he The man that there was put to shume for me. I saw then in my Dream ^ that he went on thus, even untill 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 sfottfind • Presumption. Presumption. Christian then seeing them lye in this case, went to them, if peradventure he might awake them. And cried, You are like them that sleep on TEE PILGRIM'S PROGRESS 91 the top of -j-a Mast, for the dead Sea is under you, a Gulf that hath no bottom : Awake there- fore, 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 ^ . , .,, * I Pet. 5- 8. roaring Lion, comes by, you will cer- tainly become a Prey to his Teeth. With that they look'd upon him, and began to reply in this sortj-: Simple said, I see no Danger, Sloth said. Yet a little more Sleep, and perswasipn ° Presumption said, Every Fat must Codopeneth stand upon his own bottom.^ And so "^ leeyes. they lay down to sleep again, and Christian went on his way. Yet was he troubled to think, that Men in that danger should so little esteem the kindness of him that so freely offered to help them, both by awakening of them, counselling of them, and proffering to help them off wdth 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 one was Formalist^ and the name of the other Hypocrisie. So as I said, they drew up unto him, who thus entred with them into Discourse. Chr. * Gentlemen, whence came you, and whither go you? Form, and Thjp. We were born in * Christian the Land of Vain-Glory, and are going them, for Praise to Mount Sion. 92 THE PILGRIM'S PROGRESS Chr. Why came you not in at the Gate which standeth at the beginning of the wayf Know you not that it is written, j-That he that ' ° " ^°- ^' Cometh not in hy the Door, hut climheth up some other way, the same is a Thief and a Rohher. Form, and Hyp. They said, that to go to the Gate for Entrance, was by all their Country-men 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 hound, thus to violate his revealed Willf Form, and Hyp. They told him, *That as for that, he needed not trouble his head there- * They that about : for what they did they had cus- way%Zt''no7 tom for, and could produce (if need ^hink^thaVihey wcrc) Testimony that would witness it, ^thing°?Jvindi- for morc than a thousand Years. 'ottPracHct Chr. But, said Christian, will it stand a Tryal at Laivf Form, and Hyp. 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, say 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 tumbling over the Wall; Wherein now is thy Condition better than ours ? THE PILGRIM'S PROGRESS 93 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 your selves, without his Direction, and shall go out by your selves, 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 conscientiously do them as he. Therefore, said they, We see not wherein thou differ- est 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 go; and that, as you say, to cover my nakedness with. And I take it as a token of kindness to me, for I had nothing but rags before; and be- sides, -jthus I comfort my self as I go; Surely, think I, when I come to the Gate las^^lfht of the City, the Lord thereof will f .'''■£! ?^^^^^ •^ ' hts back and know me for good, since I have his %er^^th^he Coat on my back! a Coat that he gave is comforted *' ° also with Ins me freely in the day that he stript me ^°^J/*'^ of my Rags. I have moreover a mark 94 THE FILGRnrS PROGRESS m my forehead, of which peHuips you have taken no notice, which one of my Lords most intimate Associates fixed there in the day that my Bur- den fell off my Shoulders. I will tell to you more- over, that I had then given me a EoU sealed, to comfort me by reading, as I go on the way; I was also bid to give it in at the Coelestial Gate, in token of my certain going in after it; all which things I doubt you w^ant, and want them because you came not in at the Gate. To these things they gave him no answer, only they looked upon each other, and laughed. Then I saw that they went on all, save that Christian kept *before, who had no more talk but with iwsYMtmth himself, and that sometimes sighingly, "'"■^^ ' and sometimes comfortably: also he would be often reading in the Roll, that one of the shining ones gave him, by which he was refreshed. I beheld then, that they all went on till they came to the foot of the Hill j- Difficulty^ at L theHiu the bottom of which was a Spring. cu ty. There was also in the same place two other wayes,^ 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 nar- row way lay right up the Hill, (and the name of the going up the side of the Hill, is called Difficult;) Christian w^ent now to the -j-Spring, sa. 49. 10. ^^^ drank thereof to refresh himself, and then began to go up the Hill, saying. TEE PILGRIM'S PROGRESS 95 The Hill, though high, I covet to ascend. The Difficulty will not me offend. For I perceive the ivay to Life lies here; Come, pluck up. Heart, let's neither faint nor fear. Better, tho difficult, the right way to go, Than wrong, though easie, where the end is Woe. The other two also came to the Foot ,of the Hill ; but when they saw that the Hill was steep and high, and that there was two other wayes to go; and sup- posing also that these two wayes might meet again with that up which Christian went, on the other side of the Hill: Therefore they were resolved to go in those wayes, (now the name of one of those wayes was Banger, and the name of the other Destruction.) So *the one took the way which is called Danger, which did lead him into a great of turning out 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. I looked then after Christian, to see him go up the Hill, where I perceived he fell from running to go- ing,^ and from going to clambering upon his Hands and his Knees, because of the steepness of the place. Now about the mid-way to the top of the Hill, was a pleasant ^Arhor, made by the Lord of the Hill, for the refreshing of weary *cfaZ''''^ ' ""^ Travellers. Thither therefore Chris- tian got, where also he sat do^^^a -to rest him. Then 96 TEE PILGRIM'S PROGRESS he pull 'd his Roll out of his Bosom, and read therein to his comfort; he also now began afresh to take a review ^ of the Coat or Garment that was given him as he stood by the Cross. Thus pleasing himself a while, he at last fell into a Slumber, and thence into a fast Sleep, which detained him in that place until it was almost Night; and in his Sleep *his Roll fell out of his hand. Now as he was sleep- sieepsisa iug, there came one to him and awaked him, saying, -^Go to the Ant thou Slug- ' ^^''' ' ' gard, consider her wags, and be ivise: and with that Christian suddenly started up, and sped him on his way, and went apace till he came to the top of the Hill. Now when he was got up to the top of the Hill there came two men running to meet him amain ; - * Christian ^^® name of the one was ^Timorous, and meets with the Other Mistrust: to whom Christian Mistrust and Timorous. 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 further we go, the more danger we meet with, wherefore we turned, and are going back again. Yes, said Mistrust, for just before us lies a couple * of Lions in the way,^ (whether sleeping or waking we know not) and we could not think, if we came within reach but they ^ would presently pull us in pieces. Chr. Then said Christian, you make m,e afraid, TEE PILGBIM'S PROGRESS 97 hut ivhither shall I fly to he safef If I go hack to mine own Coimtrey, That is prepared for Fire and Brimstone, and I shall certainly perish there. If I can go to the Coelestial City, I am sure to he in safety there, *I must venture; To go hack is * christian nothing hut death, to go forward is shakes for fear, fear of death, and life everlasting heyond it. I will yet go forivard. 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 he comforted; hut he felt and found fit not. Then ivas Christian in great distress, and knew not what to do, for he ivanted t Christian that w'hich used to relieve him; and Roii wherein that which should have been his Pass comfort, into the C celestial City. Here there- * He is per. fore he hegan to he much ^perplexed, hisRoii. and knew not ivhat to do; at last he hethought himself that he had slept in the Arbor that is on the side of the Hill; and falling down upon his knees, he asked God forgiveness for that foolish fact,^ and then went hack to look for his Roll. But all the way he went hack, who can sufficiently set forth the sorrow of Christians heart? Sometimes he sighed, sometimes he ivept, and oftentimes he chid himself, for heing so foolish to fall asleep in that place which was erected only for a little refreshment for his weari- ness. Thus therefore he went hack, carefully look- ing on this side, and on that, all the way as he wenty 98 THE PILGRnrS PROGRESS if happily he might find the Roll, that had been his comfort so ^ many times in his Journey. He went thus till he came again within sight of the Arbor where he sat and slept; hut that sight t Christian 7 i 7 • .7 / bewails his renewed -fhis sorrow the more, by sleeping, bringi7ig again, even afresh, his evil ^^' ^* ^' of sleeping unto Ms mind. Thus therefore he now went on bewailing liis sinful sleep, saying, O wretched man that I am, tJiat I should sleep in the day time, that I shotdd sleep in the midst of difficulty! that I should so indulge the flesh as to use that rest for ease to my flesh, which the Lord of the Hill hath erected only for the relief of the Spirits of Pilgrims! How many steps have I 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 sor- row, which I might have trod ^ with delight, had it not been for this sinfid 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. that I had not slept! Now by this time he was come to the Arbor again, where for a while he sat doivn and wept; but at last (as Christian would have it) looking sorrowfully down under the Settle,^ there he ^espied * Christian ^^^^ Roll ; the wMch hc with trembling Rl'tuvhei^ «>'<:? haste catch' d up and put into his he lost it. Bosom; but' who can tell how joyful this TEE TILGEUrS PROGRESS 99 7110)1 was, ivhen he had (jotte)i^ his Roll again? For this Roll ivas the assurance of his Eife, and acceptance at the desired Haven. TJierefore he laid it up in his Bosom, gave thanks to God for directing his Eye to the place tvhere it lay, and ivith Joy and Tears betook himself again to his Journey. But oh, how nimbly did he go up the rest of the Hill! Yet before he got up, the Sun went down upon Christian; a7id this made him again recall the Yayiity of his sleeping to his remembrance ; and thus he again began to condole with himself; O thou sinful sleep! how for thy sake am I like to be benighted in my Journey ! I must walk without the Sun, dark- ness must cover the path of my feet, and I must hear the noise of the doleful Creatures,^ because of my sin- ful sleep ! Now also he remembred the story that Mistrust and Timorous told him of, how they were frighted luith 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, hoiv should I shift ^ them? hoiv should I escape being by them torn in pieces? Thus he wenf^ on, but while he was bewailing his unhappy mis- carriage,^ he lift ^ up his Eyes, and behold there was a very stately Palace ® before him, the name of which j was Beautiful, and it stood by the High-way side. -, p 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 entred into a very narrow passage, which was about a furlong 100 TEE PILGRIM'S PROGRESS off the Porters Lodge, and looking very narrowly before him as he went, he espied two Lions in the way. Now thought he, I see the dangers that Mis- trust and Timorous were driven back b}^ (The Lions were chained, but he saw not the Chains.) Then he was afraid, and thought also himself to go back after them, for he- thought nothing but Death was before him : But the Porter at the Lodge, whose Name is Watchful,^' perceiving that ■^ Mark 13. 34. Christian made a halt, as if he would go back, cryed unto him, saying. Is thy strength so small f fear not the Lions, for they are chained, and are placed there for tryal of Faith, where it is; and for discovery of those that have none : keep in the midst of the Path, and no hurt shall come unto thee. Then I saw that he went on, trembling for fear of the Lions; but taking good heed to the directions of the Porter, he heard them roar, but they did him no harm. Then he clapt 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 Ilouse is this, and may I lodge here to night? The Porter answ^ered. This House was built by the Lord of the Hill, and he built it for the Relief and Se- curity of Pilgrims. The Porier also asked whence he was, and whither he was going? Clir. 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. Per. What is your name? TEE PILGRIM'S PROGRESS 101 Chr. My Name is now Christian, but my Name at the first was Graceless: I came of the Race of ^JapJiet, whom God will per- ^"' ^' ^^' swade to dwell in the Tents of Shem.^ Por. But how doth it happen 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 Arhor 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, Avhere I found it, and now I am come. Por. Well, I will call out one of the Virgins of this place, who will (if she like your talk) bring you into the rest of the Family, according to the Rules of the House. So Watchful the Porter rang a Bell, at the sound of which came out at the door of the House a grave and beautiful Damsel named Discre- tion, and asked wlw she was called? The Porter answered. This ]\Ian is in a Journej" from the City of Destruction to Mount Zion, but being weary and benighted, he asked me if he might lodge here to night ? so I told him I Avould 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 \A'hence he was, and w^hither 102 TEE FILGUUVS PROGRESS he Avas going? and he told her. She asked also, how he got in the way ? and he told her. Then she asked him, What he had seen and met with in the way? and he told her. At last, she asked his Name? so he said, It is Christian, and I have so much the more a desire to lodge here to night, because, by what I perceive, this place was built by the Lord of the Hill, for the relief and security of Pilgrims: So she smiled, but the water stood in her Eyes: And after a little pause, she said, I will call forth two or three more of the Family. So she ran to the Door and called out Prudence, Piety, and Charity, who after a little more discourse with him, had him into the Family ; and many of them meeting him at the thresh- old of the house, said, Come in, thou blessed of the Lord ; this house was built by the Lord of the Hill, on purpose to entertain such Pilgrims in. Then he bowed his head and followed them into the House : so when he was come in, and sat down, they gave him something to drink ; and consented together ^ that un- til supper 2 was ready, some of them should have some particular discourse with Christian, for the best im- provement of time, and they appointed Piety and Ptnidence, and Charity to discourse with him: and thus they began. Piety. Come, good Christian, since we have been Piet dis- ^^ loving to you, to receive you into our courses him. house tMs night; let us, if perhaps we may better our selves thereby, talk with you of all things that have hapncd to you in your Pilgrimage? TEE PILGIUM'S PROGT^ESS 103 Chr. With a very good will, and I am glad that you are so well disposed. Piety. What moved you at first to betake your self 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 ^iuf'^J/sti^l' attend me, if I abode in that place where Country. I was. Piety. But how did it happen that you came out of your Country this way? Chr. It Avas 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 .„ ,., TiT.T t How he goes name is \Evangelist, and he directed me into the way , to the Wicket Gate, which else I should never have found, and so set me into the way that hath led me directly to this House. Piety. But did you not come hy the House of the Interpreter? Chr. Yes, and did see such things there, the re- membrance of which will stick by me as long as I live : especially three things, *to wit, . . fl nt . ' A rehearsal How Christ, m despite oi Satan, mam- of what he saw tains his work of Grace in the heart: how the man had sinned himself quite out of hopes of Gods mercy, and also the dream of him that thought in his sleep the day of Judgment was come. Piety. Why? did you hear him tell his Dream? 104 THE PILGRnrS PROGRESS Chr. Yes, and a dreadfuj one it avjis, I thought; it made my heart ake as he was telling' oJ" it, but yet I am glad I heard it. Piety. Was that all you saw at ike house of the Interp7^ete7'f Chr. No, he took me and had me where he shewed me a stately Palace, and how the People were clad in Gold that were in it ; and how there came a venturous I\Ian, and cut his way through the Armed men that stood in the Door to keep him out ; and how lie was bid to come in, and win eternal Glory ; Me thought those things did ravish my heart; I would have staid at that good Mans house a twelve month, but that I knew I had further to go. Piety. And what saw ye else in the ivayf Chr. Saw ! Why, I went but a little further, and I saw one, as I thought in my mind, hang bleeding upon the Tree; and the very sight of him made my Burden fall off my back (for I groaned under a very heavy burden) but then it fell down from off me. '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 fore-head, and gave me this sealed Roll (and with that he plucked it out of his Bosome.) TEE PILGRIM'S PROGRESS 105 Piety. But you saw more than tit is, did you not. C/ir. The things that I have told you were the best, yet some other matter I saw, as namely, I saw three Men, Simple, Sloth, and Presumption, lie a sleep ^ a little out of the w^ay as I came, with Irons upon their heels; but do you think I could awake them'/ I also saw Formality and Hypocrisie come tumbling over the Wall to go (as they pretended) to Zion, but they were quickly lost; even as my self 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 I 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 - Prudence dis- them. courses him. Pru. Do you not think sometimes of * nu ■ .■ ^ ^ ■' * Christian s the Countrey from ivhence you came? th^Naik^^ Chr. Yes, *but with much shame Country. and detestation; Truly, if I had been Heb. n. is, mindful of that Countrey from whence ^^' I came out, I might have had opportunity to have re- turned; hut now I desire a better Countrey, that is an heavenly. Pru. Do you not yet bear away with you some of the things that then you xvere conversant withallf 106 TUE PILGRIM'S PROGRESS Chr. Yes, but greatly against my will, especially t Christian ^^ inward and -j-carnal cogitations,^ dntasted with with which all my Country-men, as well carnal cogtta- '' ^ ? *io^^' as my self, were delighted; but now all those things are my grief, and might I but chuse mine own things, I would *chuse never to think of those things more : but when I would be a do- *^chnstian's jng of ^ that which is best, -j-that which is tZm-r.-. worst is with me. Pru. Do you not find sometimes, as if those things were vanquished, which at other times are your perplexity? Chr. Yes, but that is but seldom; but they are to * Christian's ^^ *golden hours, in which such things golden hours. happen to me. Pru. Can you remember by what means you find your annoyances at times, as if they were vanquished? Chr. Yes, when j-I think what I saw at the Cross, that will do it; and when I look upon chrSan mj Broidred Coat, that will do it; and againsttis whcu I look iuto the Eoll that I carry in orruptions. ^^ Bosom, that wiU do it ; and when my thoughts wax warm about whither I am going, that will do it. Pru. And what is it that makes you so desirous to go to Mount Zion? Chr. Why, *there I hope to see him alive, that did ^ ^^^^ hang dead on the Cross ; and there I Christian hopc to be rid of all those things, that to zi'ould be at ^ ^ ' Mount Zioix. this day are in me an annoyance to me; TEE PILGRIM'S PROGRESS 107 there, they say, there is no j-death, and there I shall dwell with such Company as I like best. ^ ^^^ g For to tell you truth, I love him, be- Rev. 21. 4. 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. Then said Charity to Christian, Have * charity dis- you a Family? Are you a married courses him. man Chr. I have a Wife and four small Children. Cha. And ivhy did you not bring them along with you? Chr. Then Christian *wept, and said. Oh, how willingly would I have done it, but they were all of them utterly averse to my *iove]^o^hif^ going on Pilgrimage. chlur^ Cha. But you shoidd have talked to them, a7id have endeavoured to have shown them the danger of being behind. Chr. So I did, and told them also what God had shewed to me of the Destruction of our City: but I seemed to them as one that mocked ; and they believed me not. ^'"- ''' '^' Cha. And did you pray to God that he wotdd 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. Cha. But did you tell them of your oivn sorrow, ^'^ 108 THE PILGRIM'S PROGRESS and fear of destruction? for 1 suppose that destruc- tion was visible enough to you? Chr, Yes, over, and over, and over. They might also -jsee my fears in my Countenance, t Christian's • rn n i ■ j. t^t fear of perish- IB. mj Tears, and also m my tremblmg 7eVdinhis%ery Under the apprehension of the Judg- countenance. j^^gnt that did hang over our heads ; but all was not sufficient to prevail with them to come with me. Cha. But what coidd they say for themselves, ivhy they came not? Chr. Why, *my Wife was afraid of losing this World; and my Children were given to why his Wife the foolisli dcliglits of youth : so what Tuinotgo'^*'' by one thing and what by another, they left me to wander in this manner alone. Cha. But did you not with your vain ^ life damp all that you by ivords used by way of perswasion to bring them away with you? Chr. Indeed I cannot commend my life, for I am conscious to my self of many failings therein : I know also that a man by his Conversation ^ may soon over- throw what by Argument or Persuasion he doth la- bour to fasten upon others for their good. Yet, this I can say, I was very wary of giving ^ooTconver- them occasiou, by any unseemly action, hiTivifl^and to make them averse to going on Pil- Chiidren. grimagc. Yea, for this very thing, they wovild tell me I was too precise, and that I denied my self of things (for their sakes) in which they saw no THE PILGIiUrS PROGRESS 109 evil. Xay, I think 1 may say, that if what they saw in me did hinder them, it was my great tenderness in sinning against God, or of doing any wrong to my Neighbour. Cha. Indeed *Cain hated his Brother, because his own ivorks were evil, and liis Brothers righteous; and if thy Wife and Children li^ar'onhdr have been offended ivith thee for this, p^^ist''^ ^''"^ they thereby sheiv themselves to be im- *^2ek 3 19. placable to good, ^and thou hast deliv- ered thy Soul from their blood. Now I saw^ in my Dream, that thus they sat talking together until Supper was ready. So when they had made ready, they sat down to meat: Now the Table was furnished with *fat things, and with Wine that was well refined, and all their ^FH* , . ' Christian lunt •jtalk at the Table was about the LORD to his Supper. of the Hill: as namely, about that HE ^r/'r.^"/^' ^ ' at Supper time. had done, and whereof 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 War- riour, and had fought with, and slain *him that had the power of Death, but not without great danger to himself: w^hich made e.2. 14, 15 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 out of pure love to this Countrey. And beside, there Avere some of them of the Household that said, 110 TEE PILGRIM'S PROGRESS they had been and spoke with him since he did dye 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 af- firm 'd, 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 ivould not dwell in the Mountain of Zion alone. They said ^ ^, . ^ moreover, That he had made many Pil- * Christ makes '' Rrincesof grims ^Priuccs, though by nature they I Sam. 2. 8. were Beggars born, and their original - Psai. 113. 7. had been the Dunghil. ^-' 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 * Christians ^ "^ o x i Bed-Chamber. ^Chamber, wliose Window opened to- wards the Sun-rising: the name of the Chamber was Peace, where he slept till break of day, and then he awoke, and sung, Where am, I now! is this the love and care Of Jesus, for the men that Pilgrims are Thus to provide! That I should be forgiven! ^^'"\And dwell already the next door to Heaven. So in the morning they all got up, and after some more discourse, they told him that he should not de^ THE PILGRIM'S PROGRESS 111 part till they had shew'd him the Rarities of that place. And first they had him into the Study, *where they shewed Records of the greatest An- , . 1-1 T 1 * Christian ticjuity;^ m which, as I remember my had into the Dream, they shewed him the first Pede- what he saw gree of the Lord of the Hill, that he was the Son of the Ancient of Days, and came by that eternal Generation. Here also was more fully Re- corded the Acts that he had done, and the names of many hundreds that he had taken into his Service; and how he had placed them in such Habitations that could neither by length of Days, nor decays of 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, . „ ^ ' ^^ ' T Heb. II. 33, quenched the jviolence of Fire, escaped 34. the edge of the Sword, out of weakness were made strong, waxed valiant in fight, and turned to flight the Armies of the Aliens. Tlien they read again in another part of the Records of the House, where it w^as shewed how willing their Lord was to receive into his favour, any, even any, though they in time past had offered great affronts to his Person and Proceedings, Here also were several other Histories of many other famous things, of all which Christian had a view: as of things both Ancient and ^lodern, together with Prophecies and Predictions of tilings that have their certain accomplishment, both 112 THE PILGRIM'S PROGRESS to the dread and amazement of Enemies, and the com- fort and solace of Pilgrims. The next day they took him, and had him into the j-Armory, where they shewed him all had into the manner of Furniture,^ which their Lord rmory. ^^^^ provided for Pilgrims, as Sword, Shield, Helmet, Brest-plate, All prayer,^ and Shoes that would not wear out. And there was here enough of this to harness out ^ as many men for the service of their Lord, as there be Stars in the Heaven for mul- titude. They also shewed him some of the Engines with which some of his Servents had done wonderful * Christian thiugs. ^Thcy shcwcd him Moses's is made to Rod,^ the Hammer and Nail with which see ancient ' things. jael 5 slew Sisera, the Pitchers, Trump- ets, and Lamps too, with which Gideon ^ put to flight the Armies of Miclian. Then they shewed him the Oxes Goad wherewith Shamgar "' slew six hundred men. They shewed him also the Jaw-bone with which Sampson^ did such mighty feats; they shewed 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 shewed him besides, many excellent things, with which Christian was much delighted. This done, they went to their rest again. [ Then I saw in my Dream, that on the morrow he got up to go forwards, but they desired him to stay till TEE PILGRIM'S PROGRESS 113 the next day also; and then said they, we will (if the day be clear) shew you the ^delectable * ^, . . . . Christian Mountains/ which they said, would yet siiezvedtiie further add to his comfort, because they Mountains. were nearer the desired Heaven, than the place where cit present he was. So he consented and staid. When the morning was up, they had him to the top of the House, j-and bid him look South so he did : and behold at a great distance ' ^^' ^^' ^ ' ^' he saw a most pleasant jMountainous Country, beauti- fied with Woods, Vine-yards, Fruits of all sorts; Flowers also, with Springs and Fountains, very delec- table to behold. Then he asked the name of the Coun- try; they said it was Immanuels Land:^ and it is as v Common, say they, as this Hill is, to and for all the Pilgrims. And when thou comest there, from thence \ thou mayest see to the Gate of the Ccelestial Cityj^as , the Shepherds that live there will make appear. _J Now he bethought himself of setting forward, *and they were willing he should: but first, said they, let us go again into the Ar- * christian mory ; so they did, and when he came ^ christian there, they -j-harnessed him from head to aVmeT'^^ foot, with what was of proof,^ lest per- haps he should meet with assaults in the way. He being therefore thus accoutred, walketh out with his Friends to the Gate, and there he asked the Porter if he saw any Pilgrims pass by; then the Porter an- swered, Yes. Chr. Pray did you l-now him? said lie. 114 THE PILGRIM'S PROGRESS For. I asked his name, and he told me it was Faithful. Chr, O said Christian, I know him, he is my Towns-mail, my near Neighbour, he comes from the place where I was born; how far do you think he may be before? For. He is got by this time below the Hill. Chr. Well, *said Christian, good Porter, the Lord * How Chris- ^^ with thee, and add to all thy blessings plntr'^reet 'i^uch iucrcasc of the kindness that thou at parting. J^^^gf sheWcd tO mC. 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, re- iterating their former discourses till they came to go down the Hill. Then said Christian, as it was difficult coming up, so (so far as I can see) it is dangerous going down. Yes, said Prudence, so it is : for it is an hard matter for a man to go down into the Valley of The Vaiie of Humiliation, as thou art now, and to Humiliation. catch uo 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 Com- panions (when Christian was gone down to the bot- tom of the Hill) gave him a Loaf of Bread, a Bottle of Wine ^ and a Cluster of Raisins, and then he went on his way. But now in this Valley of HumiUation poor Chris- TEE PILGHni'S PROGRESS 115 tian was hard put to it, for he had gone but a little way before he espied a foul Fiend ^ coming over the Field to meet him; his name is Apollyo7ir Then did Christian begin to be afraid, and cast in his mind w^hether to go back or to stand his ground. But he considered again, that he had no Ar- o 1 • -r> 1 1 ii ^^^ Apol. By this I perceive thou art ondApoiiyon. 07ie of my Subjects, for all that Country is mine, and I am the Prhice and God of it. How is it then that 116 THE riLGRUrS PROGRESS t/ioa hast run away from ihij Kingf Were it not that I hope ihou mayest do rue more service, 1 tcould strike thee noiv at one Mow 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, */or the Wages of sin om. . 23. ^^ death; therefore when I was come to years, I did as other considerate Persons do, look out, if perhaps I might mend my self. Apol, There is no Prince that ivill thus lightly lose Ids Subjects, neither ivill I as yet lose thee; hut since t\)oii'on's tJiou complainest of thy Service and Hattery. Wages, j-ljc conteut to go back, what our Countrey will afford, I do here promise to give thee. Chr. But I have let my self 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 • A oil on Proverb, j-change a bad for a worse : but tmdervaiues {f {g ordinary for those that have pro- Chnsts ^ ^ '■ service. fessed thcmselves his Servants, after a while to give 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 back from this, and not be hanged as a Traitor? Apol. Thou didst the same by me, and yet I am willing to pass by all, if now thou ivilt yet turn again, and go back. Chr, What I promised thee was in my non-age - TBE PILGRUrS PROGRESS 117 and besides, I count that the Prince under whose Ban- ner now I stand, is able to absolve me, yea, and to pardon also what I did as to my complyance with thee: and besides (0 thou destroying Apollyon) to speak truth. I like his Service, his wages, his Servants, his Government, his Company, and Country, better than thine: and therefore leave off to perswade me further, I am his Servant, and I will follow him. Apol. Consider again, when thou art in cool hlood, what thou art like to meet with in the way that thou goest. Thou hnowest, p^fadTtlie that for the most part, his Servants ^//chrlstialfs come to an ill end, because they are chfistSnlf^m Transgressors against me and my ivay ; ^/J'^^j^*"^^ '" how many of them have been put to shamefidl death? and besides, thou countest his Serv- ice better than mine; whereas he never came yet from the place where he is, to deliver any that served him out of their hands: but as for me, how many times, as all the World very well knows, have I delivered, either by power or fraud, those that have faithfidly 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 118 THE PILGRnrS pbogress have it, when their Prince comes in his, and the Glory of the Angels. Apol. Thou hast already been imfaithful in thy service to him, and how dost thou think to receive Wages of him? Chr, Wherein, Apollyon, have I been unfaithful to him? Apol. Thou didst faint at first setting out, when thou wast almost choaked in the Gulf of pFe^adT^ Despond, thou diddest attempt wrong infirmuPel ways to hc rid of thy Burden, tvhereas agmnsthim. ^j^^^^ shoiUdcst havc stayed till thy Prince had taken it off. Thou didst sinfully sleep and lose thy choice things: thou wast also almost per- sivaded to go hack at the sight of the Lions: and ivhen thou talkest of thy Journey and of what thou hast heard, and seen, thou art inwardly desirous of vain Glory in all that thou sayest or doest. Chr. All this is true, and much more, which thou hast left out; but the Prince whom I serve and hon- our, is merciful, and ready to forgive: but besides, these infirmities possessed me in thy Country, for there I suck'd them in, and I have groaned under them, being sorry for them, and have obtained Par- don of my Prince. Apol. Then Apollyon broke out into a grievous rage, saying, / am an Enemy to this in a rage Priucc ; I hate his Person, his Laws, and, falls upon ^ ' ^ Christian. Pcoplc; I am come out on purpose to withstand thee. THE FILGRUrS PROGRESS 119 Clir. Apolhjon, beware what you do, for I am in the Kings High-way/ the way of Holiness, therefore take heed to your self. Apol. Then Apollyon stradled quite over the whole breadth of the way, and said, I am void of fear in this matter, prepare thy self to die, for I swear by my Infernal Den, that thou shalt go no further, here will I spill ^ thy Soul ; and with that he threw a flam- ing Dart at his Breast, but Christian had a shield in his hand, \vith v^hieh he caught it, and so prevented the danger of that. Then did Christian^ draw, for he saw 'twas time to bestir him, and Apollyon as fast made at him, throwing Darts as thick as Hail ; by the w^hich, notwithstanding all that Christian could do to avoid it, -^Apollyon w^ounded him in his head, his hand and foot, this made t christian ' ' ^ wounded m Christian give a little back; Apollyon standilf^' therefore followed his work amain, and ^^^*^' ""f ^ Conversation. Christian again took courage, and re- sisted as manfully as he could. This sore Combat lasted for above half a day, even till Christian was almost quite spent. For you must know that Chris- tian, by reason of his Wounds, must needs grow weaker and weaker. Then Apollyon espying his opportunity, began to gather up close to Christian, and wres- tling with him, gave him a dreadful fall, cSte/h^ and with that Christians Sword flew^ out dowTlTthe of his hand. Then said Apollyon, I am ^^°^'''^- sure of thee now; and with that he had almost prest 120 THE VILGEUrS PROGRESS him to death; so that Christian began to despair of Life. But as God would have it, while Apollyon was ,„ . . fetching his last blow, thereby to make Christians „ i n i • victory over a luU end 01 this good man, Christian ^ ' nimbly stretched out his hand for his Sword, and caught it, saying, j-Rejoyce not against me, 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 received his mor- tal Avound; Christian perceiving that, made at him again, saying, j-Nay in all these things I om. 8. 37. ^^ ^^,^ more than conquerours, through Jam. 4- 7. jf^^-^^ ^j,^^f loved us. And with that Apollyon spread forth his Dragons wings, and sped him away, that Christian saw him no more. In this combat no man can imagine, unless he had A brief re- ^^^^ ^^^ heard, as I did, what yelling '"oinbafbyYiie ^^^ hidcous roaring Apollyon made all Spectator. ^j^g ^jj^^g of ^he fight, he spake like a Dragon : and on the other side, what sighs and groans burst from Christians heart. I never saw him all the while give so much as one pleasant look, till he per- ceived he had wounded Apollyon with his two edg'd Sword, then indeed he did smile, and look upward; ^, . . but 'twas the dreadfullest sight that ever Christian ° gives God I gaw. thanks for his deliverance. go whcn the battel was over Christian said, I will here give thanks to him that hath deliv- ered me out of the mouth of the Lion; to him that did help me against Apollyon: and so he did, saying, TEE PILGEIM'S PROGRESS 121 Great Beelzebub, the Captain of this Fiend, Designed my mine, therefore to this end He sent him harnest out; and he with rage, That hettish was, did fiercely me engage: Bat blessed Michael ^ helped me, and I By dint of Sword did quickly make him fly: Therefore to him let me give lasting praise, And thanks, and Mess his holy Name always. Then there came to him an hand with some of the Leaves of the Tree of Life, the which Christian took and applied to the wounds that he had receiv'd in the Battel, and was healed immediately. He also sat down in that place to eat J^^fjf^fS journey wi his Sword drawn in his hand. refreshed, he addressed himself to his ^^^^ ^^j^^^ ^^ the sliat' Death. 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 thorow " this Valley. Now at the end of this Valley was another, call'd the Valley of the shadow of Death,^ and Christian must needs go through it, because the ivay to the Coelestial City lay through the midst of it: Now this Valley is a very solitary place. The Prophet j- Jeremiah thus describes it ; A Wilderness, a Land of desarts, and of Pits, a Land of Drought, and of the shadow of Death, a Land that bread, and to drink of the Bottle that ^^Jgl^VT^^' was given him a little before; so being drawn in refreshed, he addressed himself to his Journey, with *his Sword drawn in his the shadow of 122 THE PILGRIM'S PROGRESS no man (but a Christian) passeth through, and where no man dwelt. Now here Christian was worse put to it than in his fight with Apollyon, as by the sequel you shall see. I saw then in my Dream, that when Christian was got on the borders of the shadow of Death, there met him two Men, * Children of them that of the spies brought up an -j-evil report of the good ^^ "'^ ■ Land, making haste to go back, to whom urn .13. Christian spake as follows. Chr. Whither are you going? Men. They said, Back, back, and we would have you do so to, if either Life or Peace is prized by you. Chr. Why? what's the matter? said Christian. Me7i. Matter, said they, we were going that way as ^ you are going, and went as far as we durst, and indeed we were almost past coming back, for had we gone a little further, we had not been here to bring the News to thee. Chr. But what have you met with, said Christian. Men. Why, we were almost in the Valley of the Psai. 44. 19. shadow of Death, but that by good hap Psai. 107. 10. ^g looked before us, and saw the danger before we came to it. Chr. But what have you seen? said Christian. Men. Seen! Why, the Valley it self, which is as dark as pitch; we also saw there the Hobgoblins/ Satyrs, and Dragons of the Pit:^ we heard also in that Valley a continual howling and yelling, as of a People under unutterable misery, who were sat down TEE PILGRIM'S PROGRESS 123 in affliction and Irons: and over that Valley hangs the discouraging *Clouds of confusion, » ^ , ^ ^ Job 3. 5, Death also doth alwayes spread nis chap. 10. 22. Wings over it. In a word, it is every whit dreadful, being utterly without order. Chr. Then said Christian, / perceive not yet, hy what you have said, hut that *this is my way to the desired Heaven. Men. Be it thy way, we wiU not chuse it for ours : so they parted, and Christian went on his way but still with his Sword drawn in his hand for fear lest he should be assaulted. I saw then in my Dream so far as this Valley reached, there was on the right hand a very deep Ditch, that 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 Quagg,^ into Avhich, if even a good man falls, he finds no bot- tom for his foot to stand on: Into this Quagg King David once did fall, and had no doubt there been smothered, had not he that is able pluckt him out. The Path- way was here also exceeding narrow, and therefore good Christian was the more put to it ; - for when he sought in the dark to shun the Ditch on the one hand, he was ready to tip over into the mire on the other; also when he sought to escape the mire, 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 danger mentioned 124 THE PILGRIM'S PIiOah'ESS above, the Path-way was here so dark, that oft-times when he lift up his foot to go forward, he knew not where, nor upon what he should set it next. About the midst of this Valley, I perceived the ]\Iouth of Hell to be, and it stood also hard by the way-side: Now thought Christian, what shall I do? And ever and anon the Flame and Smoke would come 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 * Ephes. 6. 1 8. "^^P ^^^s Sword, and betake himself to an- *Psai. 116.4. other weapon called ^All prayer; so he cried in my hearing, '*0 Lord I beseech thee de- liver my Soul. Thus he went on a great while, yet still the flames would be reaching towards him: also he heard doleful Voices, and rushings to and fro, so that sometimes he thought he should be torn in pieces, or trodden down like mire in the Streets. to atlaTXt This frightful sight was seen, and these for awne. dreadful noises were heard by him for several miles together, and coming to a place, where he thought he heard a company of Fiends coming forward to meet him, he 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 Valley: he remembred also how he had alread}^ 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 TEE PILGRIM'S PROGRESS 125 when they were come even almost at him, he cryed out with a most vehement voice, / ivill ivalk in the strength of the Lord God; so they gave back, and came no further. One thing I would not let slip,^ I took notice that now poor Christian was so confounded, that he did not 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 sug- gested many grievous blasphemies to h im, ^ivhich he verily thought had pro- * Christian •To rrn • J made believe ceeded from his own mind? I his put that he spake Christian more to it than any thing that when 'twas ' he met ivith before, even to think that he suggested should now blaspheme him, that he loved his mind. so much before; yet, if he could have helped it, he woidd not have done it; but he had not the discretion neither to stop his Ears, nor to know from whence those blasphemies came. When Christian had travelled in this disconsolate condition some considerable time, he thought he heard the Voice of a man, going before him, saying. Though I ivalk through the Valley of the shadow of Death, I will fear none ill,^ for thou art with me. Then w^as he glad : and that for these reasons : First, because he gathered from thence. That some who feared God, were in this Valley as w^ell as him- self. 126 THE PILGRIM'S PROGRESS Secondly, P^'or that he perceived God was with them, though in that dark and dismal state, and why not, thought he, with me, though by reason of the 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, *IIe hatk tur7ied the shadow of Death into the Morning. Now Morning being come, he looked back, not of ^ desire to return, but to see, by the light atbrelkof^ 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 led betwixt them both; also now he saw the Hobgoblings, and Satyrs, and Dragons of the Pit, but all afar off ; for after break of day they came not nigh, yet they were discovered to him, according to that which is written, He discover eth deep things out of darkness and bring - eth out to light the shadow of death. Now was Christian much affected with his deliver- ance 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 THE PILGRIM'S PROGRESS 127 time the Sun was rising, and this was another mercy to Christian J for you must note, that though the first part of the Valley of the shadow of death was dan- gerous, *yet this second part which he * The second was yet to go, was (if possible) far paiie^-^ci^> more dangerous: for, from the place dangerous. where he now stood, even to the end of the Valley, the way was all along set so full of Snares, Traps, Gins,^ and Nets here, and so full of Pits, Pitfals, 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 risiug. Then said he, *his Candle shin- eth on my head, and hy his light I go ° ^^' ^' through darkness. In this light therefore he came to the end of the Valley. Now I saw in my Dream, that at the end of this Valley lay blood, bones, ashes and mingled bod- ies of Men, even of Pilgrims, that had gone this way formerly; And while I was musing what should be the reason, I espied a little before me a Cave, where two Giants, Pope and Pagan, dwelt in old time, by whose Power and Tyranny the Men whose bones, blood. Ashes, &c. lay there, were cruelly put to death. But by this place Christian went without much dan- ger, whereat I somewhat wondered, but I have learnt since, that Pagan has been dead many a day, ;ind as for the other, though he be yet alive, he is by reason of age, and also of the many shrewd brushes ^ 128 THE PILGRIM'S PROGRESS that he met with in his younger days, grown so crazy and stiff in his joynts, that he can now do little more than sit in his Caves 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 be- cause he spake ^ to him, though he could not go after him; saying, You tvill never mend, till more of you he burned - but he held his peace, and set a good face on't, and so went by: and catcht no hurt. Then sang Christian. tuorld of wonders! (/ can say no less) That I shoidd be preserved in that distress That I have met with here! blessed be That hand that from it hath delivered me! Dangers in darkness, Devils, Hell and Sin, Did compass me while I this Vale was in: Yea Snares & Pits, & Traps & Nets did lie My Path about, that worthless silly I Might have been catch't intangled, and cast down: But since I live, let JESUS ivear 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 forward, he saw Faith- ful before him upon his Journey. Then said Chris- TEE PILGBUrS PROGRESS 129 tian aloud, Ho, ho, So ho; stay, and I will be your Companion. At that Faithful looked behind him, to whom Christian cryed, Stay, stay, till I come up to you : but Faithful ansivered, No, I am upon my Life,^ and the Avenger of Blood - is behind me. At this Christian was somewhat moved, and ^, . ,. ^ Cnnstian ozer- putting- to all his strength, he quickly ^a^e^ Faithful. got up with Faithful, and did also over-run him, so the last ivas first. Then did Christian vain-gloriously smile, because he had gotten the start of his Brother, but not taking good heed to his feet, he suddenly stumbled and fell, and could not rise again, until Faithful came up to help him. Then I saw in my dream they went very lovingly on together ; and had sweet discourse ^ of all things that had hapned to them fJi nmkes in their Pilgrimage; and thus Christian hTgoU)vTngiy began. '■""""■■ Chr. My honoured and ivell beloved Brother Faithful, / am glad that I have overtaken you, and that God' has so tempred our Spirits, that ive can wall- as companions in this so pleasant a Path. Faiili. I had thought dear Friend, to have had your company quite from our Town, but you did get the start of me: wherefore I was forced to come thus much of the way alone. Chr. How long did you stay in the City of De- struction, before you set out after me on your Pil- grimage? Faith. Till I could stav no lousier: for there was! 130 THE PILGRIM'S PROGRESS great talk presently ^ after you were gone out, that Their talk OUT City would in short time with Fire Country froiii TTcaven be burned down to the from whence ^^ -■ they came. b-rOUnd. Chr. Whatf Did your Neighbors talk sof Faith. Yes, 'twas for a while in every bodies mouth. Chr. WJiat, and did no more of them hut 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 des- perate Journey, (for so they called this your Pil- grimage;) but I did believe, and do still, that the end of our City w^ill be with Fire and Brimstone from above: and therefore I have made my escape. Chr. Did you hear no talk of Neighbour Pliable. Faith. Yes Christian, I heard that he followed you till he came at the Slough of Despond; where, as some said, he fell in; but he would not be known to have so done : but I am sure he was soundly bedabled with that kind of dirt. Chr. And what said the Neighbours to him? Faith. He hath since his going back been had How Pliable greatly in derision, and that among all was accounted ^orts of Pcoplc ; somc do mock and de- of when he ^ x- 7 got home. spise him, and scarce will any set him on work.- He is now seven times worse than if he hnd never gone out of the City. THE PILGRIM'S PROGRESS 131 Chr. But icJiif should they be so set against him, since they also despise the ivay that he forsook? Faith. Oh, they say, hang him ; he is a turn Coat,^ he was not true to his profession; I think God has stirred up even his Enemies to hiss at . ^ ^g him, and make him a Proverb, because ^9. 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 ivill perish in the Over- throw of the City, *For it is hapnecl to *^pet him according to the true Proverb, The The Do and Dog is turned to his vomit again, and Sow. the Sow that was washed, to her wallowing in the Mire. Faith. They are my fears of him too, but who can hinder that which will be? Chr. Well, Neighbour Faithful, said Christian, let us leave him, and talk of things that more imme- diately concern our selves, Tell me now, what you have met with in the way as you came: for I knoiv you have met with some things, or else it may be writ for a wonder. Faith. I escaped the Slough that I perceiv'd you fell into, and got up to the Gate without Faithful as- that danger ; only I met with one Avhose waSton^^ 132 THE PILGRIM'S PROGRESS Name was Wanton, that had like to have done ^ me a mischief. * Gen. 39. 1 1, 12, 13. Chr. 'Twas iveil you escaped Iter Net; *Joseph was hard put to it hy her, and he es- caped her as you did, but it Jmd 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 you the content of a good Conscience. Faith. You know that I mean, all carnal and fleshly content. Chr. Thank God you have escaped rov. 22. 14. j^^^^^ ^j^^ ^abhorred of the Lord shall fall into her Ditch. Faith. Nay, I know not whether I did wholly es- cape her or no. Chr. Why I tro, you did not consent to her de- sires f Faith. No not to defile my self; for I remembred an old writing that I had seen, which said. Her Steps Pj.Qy ^ ^ take hold of Hell. So I shut mine Job 31. 1. Eyes, because I would not be bewitcht with her looks ; then she railed on me, and I went my way. Chr. Did you meet with no other assault as yoto came ? Faith. When I came to the foot of the Hill called THE PJLGRUrS PROGRESS 133 Difficulty, I met with a very aged Man, who asked me, What I teas, and ivhither hound? -r-»-i- • -^^ ^^ assaulted I told him that I am a Pilgrim, going to by Adam the the CcBlestial City: Then said the old man, TJiou lookest like an holiest felloiv, tvilt thou he content to dwell ivith me, for the wages that I shall give thee? Then I askt him his name and where he dwelt? He said his Name was Adam the First, '^ and that he dwelt in the Town of ^Deceit. I asked him then, what was his work ? ^ ' ^' ^^' and what the wages that he would give; He told me that his work was many delights, and his wages, that I shoidd he his Heir at last. I further askt him, what House he kept, and what other Servants he had? so he told me. That his House was maintained with all the dainties in the world, and that his Servants were those of his own hegetting. Then I asked how many Children he had? He said that he had but three Daughters ; The *lust of the Flesh, the lust of the Eyes, and the pride of Life: and that I should marry them if I w^ould. Then I asked how long time he would have me to live with him? And he told me, as long as he lived himself. Chr. Well, and what conclusion came the Old man and you to at last? Faith, Why at first I found my self somewhat in- clinable to go with the Man, for I thought he spake very fair; but looking in his forehead, as I talked with him, I saw there written. Put off the old Man with his Deeds.'^ 134 THE PILGRIM'S PROGRESS Chr. And how thenf Faith, Then it came burning hot into my mind: whatever he said, and however he flattred, when he got me home to his house, he would sell me for a slave. So I bid him forbear to talk, for I would not come near the door of his House. Then he revil 'd 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 my self to go thence, I felt him take hold of my flesh and give me such a deadly twitch back, that I thought he had pulled part of me after himself: This om. 7. 24. ijia(je me cry, *0 tvretched man! So I went on my way up the Hill. Now when I had got about half way up, I looked behind me, and saw one coming after me, swift as the wind; so he overtook me ^ just about the place where the Settle stands. Chr. Just there, said Christian, did I sit down to rest me; but being overcome with sleep, I there lost this Roll out of my hosome. 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 knockt me, and laid me for dead. But when I Avas a little come to my self again, I asked him wherefore he served me so? he said, be- cause of my secret inclining to Adam the First: and with that he struck me another deadly blow on the P)reast, and beat me down backward; so I lay at his foot as dead as before. So when I came to my self THE PILGRUrS PROGRESS 135 again, I cried him mercy, but he said I know not how to shew^ mercy, and with that knockt me down again. He had doubtless made an end of me,^ but that one came by, and bid him forbear. Chr. Who was that that hid him forbear f Faith. I did not know him at first, but as he went by, I perceived the holes in his hands and in his side, then I concluded that he was our Lord. So I went up the Hill. Chr. That Man that overtook you was Moses, *he spareth none, neither knoweth he how ^ jj^^ Thunder to shew mercy to those that transgress of Mosts. his Law. Faith. I know it very w^ell, it was not the first time that he has met with me. 'Twas he that came to me when I dw^elt securely at home, and that told me he w^ould burn my house over my head, if I staid there. Chr. But did you not see the house that stood there on the top of the hill on the side of tvhich Moses met youf 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. Chr. He told me indeed that he saw you go hy, hut I wish you had called at the house; for they would have shewed you so many Rarities, that you would scarce have forgot ^ them to the day of your death. 136 THE PILGRIM'S PROGRESS But pray tell me, did you meet no body in the Val- ley of Humility ? Faith. Yes, I met with one Discontent, wlio woiikl willingly have perswadecl me to go back assaulted by again with him ; his reason was, for that the Valley w^as altogether without Hon- our; he told me moreover, that there to go, was the way to disobey 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 my self as to wade through this VaUey. Chr. Well, and how did you ayiswer himf Faith. I told him, that although all these that he named might claim Kindred of me, and amwerto that rightly, (for indeed they were my Discontent. Relations, according to the flesh) yet since I became a Pilgrim, they have disowned me, and I also have rejected them : and therefore they were to me now no more than if they had never been of my Linage: I told him moreover. That as to this Valley he had quite mis-represented the thing: for before Honour is Humility, and a haughty Spirit before a fall. Therefore said I, I had rather go through this Valley to the Honour that was so accounted by the wisest, than chuse that which he esteemed most wor- thy our affections. Chr. Met you with nothing else in that Valley? Faith. Yes, I met with Shame, but of all the men THE PILGRIM'S PROGRESS 137 that I met with in my Pilgrimage, he I think, bears the wrong name : the other would be said ^^.^. assaulted nay, after a little argumentation ( and ''^''^'' shame, somewhat else,) but this bold-faced Shame would never have done. Chr. Whify what did he say to you? Faith. What! why he objected against Religion it self: he said 'twas a pitiful, low, sneaking business for a man to mind Religion: he said that tender Con- science was an unmanly thing: and that for a man to watch over his w^ords and waies, so as to tie up him- self from that hectoring ^ Liberty, that the brave Spirits of the times accustom themselves unto would make him the Ridicule of the times. He objected also, that but few of the Mighty, Rich, or Wise, were ever of my opinion: nor any of them neither, before they were perswaded to be Fools, and to , I Cor. I. 26. be of a voluntary fondness, to venture chap. 3. 18. ' the loss of all, for no body knows tvhai. Phii. 3. 7, g. He moreover objected *the base and low * -^^'^^ ^- ^^• estate and condition of those that were chiefly the Pilgrims of the times in which they lived : also their Ignorance, and want of understanding in all natural Science. Yea, he did hold me to it at that rate also, about a great many more things than here I relate : as that it was a shame to sit whining and mourning under a Sermon, and a shame to come sighing and groaning home. That it was a shame to ask my Neighbour forgiveness for petty faults, or to make 138 THE FILGEUrS PROGRESS restitution where I have taken from any. He said also that Religion made a man grow strange to the great, beeause of a few Vices (which is called by finer names) and made him own and respect the base, be- 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 fetch 't it up, and had almost beat me quite off. But at last I began to ■ ^^* consider, *That that which is highly es- teemed among Men, is had in an abomination with God. And I thought again, this Shame tells me what Men are, but it tells me nothing what God or the Word of God is. And I thought moreover, that at the day of doom we shall not be doomed to Death or Life, according to the hectoring Spirits of the World : but according to the Wisdom and Law of the highest. Therefore thought I, what God says is best indeed, is best, though all men in the World are against it. Seeing then that God prefers his Re- ligion, seeing God prefers a tender Conscience, seeing they that make themselves Fools for the Kingdom of Heaven are wisest : and that the poor man that loveth Christ, is richer than the greatest man in the World that hates him : Shame depart, thou art an Enemy to my Salvation: shall I entertain thee against my Sov- ereign Lord? How then shall I look ^ ^^ ' ^' him in the face at his coming? should I TEE PILGBUI'S PROGRESS 139 now be ashamed of his Ways and Servants, how can I expect the blessing? but indeed this Shame was a bold Villain; I could scarce shake him out of my Com- pany; yea, he would be haunting of me, and continu- ally whispering me in the Ear, with some one or other of the Infirmities that attend Religion : But at last I told him, 'twas but in vain to attempt further in this business; for those things that he disdained, in those did I see most glory: And so at last I got past this importunate one. And when I had shaken him off, then I began to sing; The Tryals 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 sometimes else, we by them may Be taken, overcome, and cast away, let the Pilgrims, let the Pilgrims then, Be vigilant, and quit themselves like Men. Chr. I am glad my Brother, that thou didst with- stand this Villain so bravely; for of all, as thou say- est, 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 him- self audacious, he would never attempt to do as he does; but let us still resist him; for notwithstanding 140 THE PILGRIM'S PROGRESS all his bravadoes/ he promoted the Fool, and none else. The Wise shall iiiherit Glory, Prov. 3. 35. ^^^-^ Solomon, hut shame shall he the promotion - of Fools. Faith. / think we must cry to him for help against shame, tJiat would have us he valiant for Truth upon the Earth. (Jhr. You say true, But did you meet no body 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. Chr. 'Twas well for you, I am sure it fared far otherwise with me. I had for a long Season, as soon almost as I entred into that Valley, a dreadful Com- bate with that foul Fiend Apollyon: Yea, I thought verily he would have killed me: especially when he got me down, and crush 'd me under him, as if he would have crush 'd 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 / cryed to God, and he heard me, and delivered me out of all my trouhles. Then I entred 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 kill'd there, over and over: but at last, day broke, 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, Faithful, as he chanced to look on one side, saw a TEE PILGRIM'S PROGRESS 141 man whose Name is Talkative, walking at a distance besides them (for in this place there was room enough for them all to walk:) He ivas a tall man, and some- thing more comely at a distance than at jaikative hand: To this man, Faithful addressed described. himself in this manner: Faith. Friend, Whither awayf Are you going to the Heavenly Country? Talk. I am going to the same place. Faith. That is well: Then I hope ive shall have your good compajiy. Talk. With a very good will, will I be your com- panion. Faith. Come on then, and let us go together, and let us spend our time in discoursing of things that are profitable. Talkative Talk. To talk of things that are good, to me is very acceptable ; with you, or with any other ; and I am glad that I have met with those that incline to so good a work. For to speak the truth ; there are but few that care thus to spend their time (as they are in their dislike of had travels) but chuse much rather to be speaking of things to no profit, and this hath been a trouble to me. Faith. That is indeed a thing to he lamented; for what thing so worthy of the use of the tongue and nioiiih of men on Earth, as are the things of the God of Heaven f Talk. I like you wonderful well, for your sayings 142 TEE PILGRIM'S PROGRESS are full of conviction; and f will add, wluit tiling is so pleasant, and what so profitable, as to talk of the things of God: What things so pleasant? (that is, if a man hath any delight in things that are w^onderful) for in- stance : If a man doth delight to talk of the History, or the Mystery of things, or if a man doth love to talk of Miracles, Wonders or Signs, where shall he find things recorded so delightful, and so sw^eetly penned as in the holy Scripture? Faith. That's true: hut to he profited hy such things in our talk should he our chief 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 knowdedge of many things: as of the vanity of earthly things, and the benefit of things above : (thus in general) but more particular. By this a man may learn the necessity of the New Birth, ^ the insuffi- ™ „ ,. , ciencv of our works, the need of Christ's Talkative s *- ' nne discourse. rightcousncss, <&c, Bcsidcs, by this a man may learn what it is to repent, to believe, to pray, to suffer, or the like : by this also a man may learn what are the great Promises and Consolations of the Gospel, to his own comfort. Further, by this a man may learn to refuse false Opinions, to vindicate the truth, and also to instruct the ignorant. Faith. All this is true, and glad am I to liear these things from you. Talk. Alas, the w^ant of this is the cause that so TEE PILGRIM'S PROGRESS 143 few understand the need of Faith, and the necessity of a work of Grace ^ in their Soul, in order to eternal Life, but ignorantly live in the works of the Law, by which a man can by no means obtain the Kingdom of Heaven. Faith. But hy your leave, heavenly knowledge of these is the gift of God; no man attaineth to them by humane industry, or only hy the talk of them. Talk. All that I know very well. For a man can receive nothing except - it be given him ^ ^^^^^ 3 from Heaven; all is of Grace, not of Talkative. works: I could give you an hundred Scriptures for the confirmation of this. Faith. Well then, said Faithful: what is that one thing, that ive shall at this time found our discourse upon ? Talk. What you will: I will talk of things heav- enly, or things earthly ; things Moral, ^ ^^^,,^ or things Evangelical; things sacred, or Talkative. things prophane; things past, or things to come; things foreign, or things at home ; things more essen- tial, or things circumstantial; provided that all be done to our profit. Faith. Now did Faithful begin to wonder, and stepping to Christian {for he walked all this while hy himself) he said to him, beguUedby hut softly, tvhat a brave companion have we got! Surely tliis man will make a very excellent Pilgrim. 144 THE PILGRIM'S PROGRESS Chr, At this Christian modestly smiled, and said, Christian ^^^^ "^^^ with wliom you are so taken, Toffry'of" ^^^^ beguile with this tongue of his SK Faithful twenty of them that know him not. who he was. Faith. Do you know him then? Chr. Know him! Yes, better than he knows him- self. Faith. Pray what is hef Chr, His name is Talkative, he dwelleth in our Town ; I wonder that you should be a stranger to him, only I consider that our Town is large. Faith. Whose Son is hef and whereabout doth he dwell f Chr. He is the Son of one Say-well, he dwelt in Prating-row, and he is known of all that are ac- quainted with him, by the name of Talkative in Prat- ing-row, and notwithstanding his fine tongue, he is but a sorry ^ fellow. Faith. Well, he seems to he a very pretty man. Chr. That is to them that have not through ac- quaintance with him, for he is best abroad, near home he is ugly enough: your saying that he is a pretty man, brings to my mind what I have observed in the work of the Painter, whose Pictures shew best at a distance, but very near, more iinpleasing. Faith. But I am ready to think yon do hut 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. THE PILGRIM'S PROGRESS 145 Tliis man is for any company, and for any talk; as lie talketh now with you, so will he talk when he is on the Ale-bench; And the more Drink he hath in his Crown, the more of these things he hath in his mouth: Religion hath no place in his heart, or house, or conversation; all he hath lieth in his tongue, and his Religion is to make a noise therewith. Faith. Say you so! then am I in this man greatly deceived. Chr. Deceived! you may be sure of it. Remem- ber the Proverb, They say, and do not: hut the Kingdom of God is not in Word, ^ ^^^ ^o hut in Power. He talketh of Prayer, ^ „ ,. , „ •^ ' Talkative talks of Repentance, of Faith, and of the New ^"^ ^''^•^ "^^■ birth : but he knows but only to talk of them. I have been in his Family, and have observed him both at home and abroad; and I know what I say of him is the truth. His house is as empty of Re- ligion, as the tvhite of an Egg is of sa- is'empiy^f vour. There is there neither Prayer, ^'^*'^"- nor sign of Repentance for sin : Yea, the to^ReSgion! brute in his kind ^ serves God far better Rom. 2. 24, than he. He is the very stain, reproach ^^' and shame of Religion to all that know that /oe7of 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 ahroadr and a Devil at home. His poor family finds it so, he is such a churle,^ such a railer at, and so unreasonable with his Servants, that 146 TEE PILGRIM'S PROGRESS they neither know how to do for, or to speak to him. Men that have any dealings with him, say, it's better ,, , , to deal with a Turk than with him, for Men shun to ' deal zuith him. fairer dealing they shall have at their ^ hands. This Talkative (if it be possible) will go be- yond them, defraud, beguile, and over-reach them. Besides, he brings up his Sons to follow his steps, and, if he finds in any of them a foolish timorousness, (for so he calls the first appearance of a tender conscience) he calls them fools and blockheads, and by no means will employ them in much, or speak to their Commen- dations before others. For my part I am of opinion, that he has, by his wicked life caused many to stumble and fall, and will be, if God prevents not, the ruin of many more. Faith. Welly my Brother, I am bound to believe you; not only because you say you knoiv him, but also because like a Christian, you make your reports of men. For I 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 he received this report at their hands only that ^ are enemies to Eeligion, I should have thought it had been a slander. (A lot that often falls from bad mens mouths upon good mens names and profes- sions:) But all these things, yea, and a great many more as bad, of my own knowledge I can prove him guilty of. Besides, good men are ashamed of him, TEE PILGRIM'S PROGRESS 147 they can neither call him Brother nor Friend; the very naming of 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 dis- tinction. Chr. They are two things indeed, and are as di- verse, as are the Soul and the Body : For as the Body without the Soul is but a TheCarkass of Religion. dead Carkass; so Saijinq, if it be alone, ^ ' ^ tj 7 7 James i. 27. is but a dead Carkass also. The Soul ^ccver.z z, 24, 25, 26. of Religion is the practick ^ part. Pure Religion and undefiled before God and the Father, is this, to visit the fatherless and widows in their afflic- tion, and to keep himself unspotted from the World, This Talkative is not aware of, he thinks that hearing and saying will make a good Christian: and thus he cleceiveth his own Soul. Hearing is but as the sowing of the Seed ; talking is not sufficient to prove that fruit is indeed in the heart and life; and let us assure our selves, that at the day of Doom men shall be judged -according to their fruit. It will not be ^ ^x ..^ ° _ See Matth. said then. Did you believe f but were you ^^- 33- Doers, or Talkers only ? and accordingly shall they be judged. The end of the world is compared to our Harvest, and you know men at harvest regard nothing but fruit.^ Not that any thing can be accepted that is not of Faith : But I speak this to shew you how in- significant the Profession of Talkative will be at that day. 148 THE PILGRnrS PROGRESS Faith. T/iis brinys to my mind that of Moses, by irhicli lie describetk the Beast that is Deut. 14. clean. He ^ is such an one that parteth Faithful con- the hoof, Qnd chowctli Ihc Cud; not tJuit badn^ess°of ^^ jxivtcth the hoof ouly, ov that cheweth Talkative. ^j^^ ^^^ ^^^^^^ rj.j^^ ^^^^ chewctk the Cud, but yet is unclean because he parteth not the hoof. And this truly resembleth Talkative: he chew- eth the Cud, he seeketh knowledge, he cheweth upon the Word, but he divideth not the hoof, he parteth not with the way of sinners; but as the Hare, he retaineth the foot of a dog or bear, and therefore is unclean. Chr. You have spoken, for ought I know, the true Gospel sense of those Texts; and I will I "'(JhV ^^^ another thing: Paul calleth some Talkative like men, yea, and those great Talkers too, that sound Soundiug-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. Faith. Well, I was not so fond ^ of his Company at first but I am as sick of it now. What shall we do to be rid of himf Chr. Take my advice, and do as I bid you, and you shall find that he will soon be sick of your com- TBE PILGRIM'S PROGRESS 149 pany too, except God shall touch his heart and turn it. Faith. What would you have me to do? 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. Faith. Then Faithfid stept forward again, and said to Talkative: Come, what cheer f 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 noiv, and since you left it with me to state the question, let it he this: How doth the saving Grace of God discover it self, when it is in the heart of man? Talk. I perceive then that our talk must be about the power of things; Well, 'tis a very good question, and I shall be willing to J^^f^^/,l%,ry answer you. And take my answer in %ac7'"^'^ ^^ brief thus. First, Where the Grace of God is in the Heart, it causeth there a great out-cry against sin. Secondly, Faith. Nay, hold, let us consider of one at once, I think you should rather say, It shows it self hy inclin- ing the Soul to ahhor its sin. Talk. Why, what difference is there between cry- ing out against, and abhorring of sin ? Faith. OJi! a great deal; a man may cry out 150 TEE PILGRIM'S PROGRESS against 'sin of policy, but he cannot abhor it, bat by vertue of a godly antipathy against it : I The crying out 777 . • . • • against sin, no havc heard many cry out against sin in signo grace. ^j^^ Pulpit, who yet Can abide it well en. 39. 15. enough in the heart, house and conver- sation, Joseph's Mistress cryed out with a loud voice, as if she had been very holy ; but she would will- ingly, notwithstanding that, have committed unclean- ness with him. Some cry out against sin, even as the mother crys out against ^ her Child in her lap when she calleth it Slut, and naughty Girl, & then falls to hugging & 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 will prove a discovery of a work of grace in the heart f Talk. Great Knowledge of Gospel-Mysteries. Faith. This sign should have been first, but first or last, it is also false; for knowledge, great Great know- -, -, -, -, t^j. • i • j.i nr ledge no sign knowledge may be obtained m the Mys- mce. teries of the Gospel, and yet no work of or. 13. Grace in the Soul. Yea, if a man have all knowledge, he may yet be nothing; and so conse- quently 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 knowl- edge that is not atte}ided with doing: He that knovv- eth his Masters will, and doeth it not. A man may THE PlLGEUrS PROGRESS 151 know like an Angel, and yet he no Christian: There- fore your sign of it is not true. Indeed to know is a thing that pleaseth Talkers and Boasters; hut to do, is that which pleaseth God. Not that the heart can he good without knowledge; for without thai the heart is naught: There is therefore knowledge, and knowledge.^ Knowledge that rest- and^now^ eth in the hare speculation ^ of things, ^ ^^' and knowledge that is accompanied with the grace of faith and love, which puts a man upon doing even the will of God from the heart: The first of these will serve the Talker, hut without the other the true Chris- tian is not content. Give me understanding and I shall keep thy Law, yea, shall I observe True Know- it with my whole heart, Psal. 119. 34. ledge attended '' ' with en- Talk. You lie at the catch again, this deavours. is not for edification.^ Faith. Well if you please, propound another sign how this work of grace discovereth * it self 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 itf Talk. You may use your liberty. Faith. A work of grace in the soul discovereth it self, either to him that hath it, or to ^ . . •' ' ^ One good sign standers hy. of grace. To him that hath it, thus it gives him ^°^ ^^'^' conviction of sin, especially of the de- John i6. 9. filement of his nature, and the sin of un- ^^^^ ^t'lt' helief, {for the sake of which he is sure Jer. 31. 19. 152 THE riLGKBI'S FKOGKESS to be damned, if he findetk not mercy at God\s hand Ga].2.i6. ^y fff'ii^^ ^^^ Jesus Christ). This sight Acts 4. 12. (i^i^ sense of things ivorketh in him Matth. 5. 6. J cf Rev. 21. 6. sorrow and shame for sin; he find- eth 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 thirsi- ings after him, to which hungerings, &c. the Promise is made. Now according to the strength or weakness of his Faith in his Saviour, so is his joy and peace, so is his love to holiness, so are his desires to know him more, and also to serve him in this World. But though I say it discovereth it self thus unto him; yet it is but seldom that he is able to con- phii I '27. ' elude, that this is a work of Grace, be- Matth. s. 9. cause his corruptions now, and his Psah 50. II'. abused reason makes his mind to mis- job42. 5, 6. judge in this matter; therefore in him ze . 20. 43. ^j^^j^ hath this work there is required a very sound Judgment, before he can with steddiness conclude that this is a work of Grace. To others it is thus discovered. 1. By an experimental confession ^ of his faith in Christ. 2. By a life answerable to that confession, to wit, a life of holiness; heart-holiness, family-holi- ness, (if he hath a family) and by Conversation holi- ness in the world: which in the general teacheth him inwardly to abhor his sin, and himself for that in se- cret, to suppress it in his Family, and to promote holi- THE PILGRIM'S PROGRESS 153 ness m the World; not by talk only, as an HypocritG or Talkative person may do; hut hy a practical sub- jection in faith and love to the power of the Word: and now Sir, as to this brief description of the ivork of Grace, and also the discovery of it, if you have ought 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. Faith. It is this, Do you experience this first part of this description of it? arid doth your Ancther^ood life and conversation testifie the same? sign of grace. or standeth your Religion in word or tongue, and not in Deed and Truth : pray if you incline to answer me in this, say no more than you know the God above will say Amen to; and also, nothing but what your Con- science can justifie you in. For not he that commend- eth himself is approved, but whom the Lord com- mendeth. Besides, to say I am thus and thus, when my Conversation, and all my Neighbours tell me I lie, is great wickedness. Talk. Then Talkative at first began to blush, but recovering himself, thus he replied. Talkative .,o^ You come now to experience, to Con- paitSuf?'^ 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 my self bound thereto, unless you take upon you to be a 154 TEE PILGIUM'S PROGRESS Catechiser; and though you should so do, yet I may refuse to make you my Judg. But I pray will you tell me, why you ask me such questions ? Faith. Because I saw you forward to talk, and he- cause I knew not that you had ought else zl/SShfii ^^^^ notion. Besides, to tell you all the tha/"uestion tvuth, I havB heard of you, that you are Faithful'* ^ ^^^^ whose Religion lies in talk, and ftlikatite^ ^/la^ 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 waies, and that more are in danger of being, destroyed thereby; your Religion and an Ale-house, and Covetousness, and Uncleanness, and Swearing, and Lying, and vain Com- pany-keeping, &c. will stand together. Talk. Since you are ready to take up reports, and to judg so rashly as you do ; I cannot but ntngfal^ay concludc you are some peevish ^ or mel- ^rom Faithful. ^ncholick man, not fit to be discoursed with, and so adieu. Chr. 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 A ood rid- company than reform his life : but he is dance. gouc, as I Said, let him go ; the loss is no mans but his own, he has saved us the trouble of go- ing from him : for he continuing (as I suppose he will do) as he is, he would have" been but a blot in our com- THE PILGRIM'S PROGRESS 155 pany : besides, the Apostle sales, From such withdraw thy self. 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 hlood 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 so in the Nostrils of many, as it doth ; for they are these Talkative Fools, whose Religion is only in word, 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, then should they be either made more comformable to Religion, or the company of Saints would be too hot for them. Then did Faith- fid say, Hoiv Talkative at first lifts up his Plumes! Eoiv bravely doth he speak! how he presumes To drive dow7i all before him,! hut so soon As Faithful talks of Heart-work like the Moon, \ That's past the full, into the Wane he goes: I And so will all, hut he that Heart- work knows. Thus they went on talking of what they had seen by the way ; and so made that way easie, which would 156 THE PILGRIM'S PROGRESS otherwise no doubt have been tedious to them: for now they went through a Wilderness. Now when they were got almost quite out of this Wilderness, Faithful chanced to cast his eye back, and espied one coming after them, and he knew him. Oh ! said Faithful to his Brother, who comes yonder ? Then Christian looked, and said, it is my good friend Evangelist,^ Ai, and my good friend too, overtTkel Said Faithful; for 'twas he that set me t lem agam. ^^^ ^^^^^ ^^ ^^^ Gate. Now was Evange- list come up unto them, and thus saluted them. Evan. 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 my auheZight'^ remembrance, thy ancient kindness, "" "**^' and unwearied labouring for my eter- nal good. Faith. And a thousand times welcome, said good Faithful; thy company, sweet Evangelist, how de- sir cable is it to us poor Pilgrims! Evan. Then said Evangelist, how hath it fared with you my friends, since the time of our last part- ing? what have you met with; and how have yoTi be- haved your selves? Chr. Then Christian and Faithful told him of all things that had happened to them in the way, and how and ivith ivhat difficulty they had arrived to that place. Evan. Right glad am I, said Evangelist ; not tliat THE riLGBUl'S PROGRESS 157 you have met with Trials, but that you ui^i-viwrta- have been Victors; and for that you uontothem. have (notwithstanding many weaknesses) continued in the w^ay 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 i°^"/" ^^' Gal. 6. 9. coming when both he that sow^ed, and i cor. 9. 24, they that reaped shall rejoice together; 25,26,27. that is, if you hold out ; for in due time ye shall reap, if ye faint not. The Crown is before you, and it is an incorruptible one; so run that you may obtain it. Some there be that set out for this Crown, and after they have gone far for it, another comes in and takes it from them: hold fast therefore that you have, let no man take your Crown ; you are not yet out of the Gun-shot of the Devil: you have not resisted unto blood, striving against sin. Let the Kingdom be always before you, and believe stedfastly concerning things that are invisible. Let nothing that is on this side the other world get within you; and above all look well to your o^\tl hearts, and to the lusts thereof; 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. Chr. Then Christian thanked him for his exhorta- tion, tut told him withal, that they u'oidd have him speak farther to them him for his for their help the rest of the tvay; and the rather for that they tcell knew that he was 158 TEE PILGRIM'S PROGRESS a Prophet, and could tell them of things that might happen unto them; and also how they might resist and overcome them. To which request Faithful also con- sented. So Evangelist began as followeth. Evan. *My Sons, you have heard in the words of the truth of the Gospel, that you must *dkMi7what through many Tribulations enter into iZtmeet'^ the Kingdom of Heaven. And again, vaiit" Fair ^^^^ ^^ every City, bonds and afflictions Totra'eth abide on you ; ^ and therefore you can- I'ted fastness ^^^ 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 immediately follow: For now as you see, you are almost out of this Wilderness, and therefore you will soon come into a Town that you will by and by see before you: and in that Town you will be hardly beset with enemies, who will strain hard but they will kill you : ^ and be you sure, that one or both of you must seal the testimony which you hold, with blood: but be you faithful unto death, and the King will give you a Crown of Life. *He *t^ube'there ^^^^ ^^^^^ ^^^ there, although his Death \°i(^jfthe'^^^ ^^'^^^ ^^ unnatural, and his pain perhaps b^%1!'r^^"^ great, he will yet have the better of his fellow; not only because he will be ar- rived at the Celestial City soonest, but because he will escape many miseries that the other will meet with in the rest of his Journey. But when you are come THE PILGRIM'S PROGRESS 159 to the Town, and shall find fulfilled what I have here related, then remember your friend, and quit your selves like men ; and commit the keeping of your souls to your God in well doing, as unto a faithful Creator. Then I saw in my Dream, that w^hen they were got out of the wilderness, they presently saw a Town before them, and the name of that Town is Vanity; and at the Town there is a Fair kept called Vanity- Fair,^ it is kept all the year long, it beareth the name of Vanity-Fair, because the Town where it is kept is lighter than Vanity; and also, ^ ^ ^ -> ' ' Isa. 40. 17. because all that is there sold, or that Eccies. i. Cometh thither, is Vanity. As is the ch. 2. 11,17. saying of the wise, All that cometh is Vanity. This Fair is no new erected business, but a thing of ancient standing ; I will shew you the original of it. Almost five thousand years agone,^ there were Pil- grims, walking to the Celestial City, as The Antiquity these two honest persons are; and Bel- of this Fair. zehuhf Apollyon and Legion,^ with their Companions, perceiving by the Path that the Pilgrims made, that their way to the City lay through this Town of Van- ity, they contrived here to set up a Fair; a Fair wherein should be sold of all sorts of Vanity, and that it should last all the year long. Therefore at this Fair are all such Merchandize sold, as Houses, Lands, Trades, Places, Hon- diseofthis ours. Preferments,* Titles, Countries, Kingdoms, Lusts, Pleasures, and Delights of all sorts, 160 TEE PILGRIM'S PROGRESS as Wives, Husbands, Children, Masters, Servants, Lives, Blood, Bodies, Souls, Silver, Gold, Pearls, pre- cious Stones, and what not ? And moreover, at this Fair there is at all times to be seen Jugglings, Cheats, Games, Plaies, Fools, Apes, ]\naves, and Rogues, and that of every kind. Here are to be seen too, and that for nothing, Thefts, Murders, Adulteries, False Swearers, and that of a blood red colour. And as in other Fairs of less moment, there are sev- eral Rows and Streets under their proper Names where such Wares are vended; So here likewise, you have the proper Places, Rows, Streets, (viz. Coun- tries and Kingdoms) where the Wares of this Fair are soonest to be found: Here is the Brittan Row, The Streets ^^^ FrencJi Row, the Italian Row, the of the Fair. 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- dize is greatly promoted in this Fair: only our Eng- lish Nation, with some others, have taken a dislike thereat. Now as I said, the way to the Coelestial City lies just through this Toiun, where this lusty - Fair is kept; and he that will go to the City and yet not go through this Town must needs go out of the World. ^ Cor 10 ^^^^ Prince of Princes ^ himself, when Christ went j^erc, wcut through this Town to his throui^h this ' '^ ^' '''''' own Countrey, and that upon a fair-day TEE PILGRIM'S PROGRESS 161 too: yea, and as I think, it was Belzehub, the chief Lord of this Fair, that invited him to buy of his Vanities; yea, would have made Luke 4. 5, him Lord of the Fair, would he but have ^' 7- done him Reverence as he went through the Town. Yea, because he was such a person of honour Belzehub had him from Street to Street, and shewed him all the Kingdoms of the world in a little time, that he might (if possible) allure that Blessed One, to i? I.- T7 u- Christ bought cheapen and buy some or his Va7itties. nothing in But he had no mind to the Merchandice and therefore left the Town, without laying out so much as one farthing upon these Vanities. This Fair therefore is an ancient thing, of long standing, and a very great Fair. Now these Pilgrims, as I said, must needs go through this Fair. Well so they did; but behold, even as they entred into enter the Fair. the Fair, all the People in the Fair were The Fair in a moved, and the Town it self as it were them. in a Hubbub about them; and that for The -first cause T -n of the hubbub. several reasons: For First, The Pilgrims were cloathed with such kind of Raiment, as was diverse from the Raiment of any that traded in that Fair. The People therefore of the Fair made a great gazing upon them : Some said they were fools, some they were Bedlams,^ and some they were outlandish men.^ „ •^ I Cor. 2. 7, 8. Secondly, and as thev wondered at The second " " cause of the tlieir Apparel, so they did likewise at hubbub. 1G2 TEE PILGRIM'S PROGRESS their Speech; for few could understand what they said, they naturally spoke the Language of Ca- naan; ^ but they that kept the Fair, were the men of this world: so that from one end of the Fair to the other, they seemed Barbarians^ each to the other. Thirdly, But that which did not a little amuse the ^, . . , ^Merchandisers, was, that these Pilgrims 1 hira cause of ' ' ^ the hubbub. get vcry 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 Psai. iig. 37. ^^ their ears and cry. Turn away mine Phil. 3. 19, 20. eyes from heholding Vanity; and look upwards, signifying that their Trade and Tratfick was in Heaven. One chanced mockingly, beholding the carriages J, „ of the men, to say unto them, What will tourtli cause ' '^ ' of the hubbub. ye })iiyf but they lookiug gravely upon Prov. 23. 23. him, said, We buy the Truth. At that They are there was an occasion taken to de- mocked. „, „ . . spise the men the more ; some mocking, The Fair tn ^ ' ®' a hubbub, somc taunting, some speaking reproach- fully, and some calling upon others to smite them. At last things came to an hubbub, and great stir in the Fair; insomuch that all order was con- founded. Now was word presently brought to the Great one of the Fair, who quickly came down, and deputed some of his most trusty Friends to take those men into examination, about whom the Fair was almost overturned. So the THE PILGRUI'S PROGRESS 163 men were brought to examination ; ^ and they that sat upon them,2 asked them whence they jii^y are came, whither they went, and what ^*''Thl7feii they did there in such an unusual Zl'du'henTf' Garb ? *The men told them, that they f ^^ '''"'^' ^ were Pilgrims and Strangers in the 13, 14, is, 16.' world, and that they were going to their own Coun- trey*, which was the heavenly Jerusalem, and that they had given no occasion to the men of the Towti, nor yet to the Merchandizers, thus to abuse them, and to let ^ them in their Journey : except it was, for that, w^hen one asked them what they would ^^^^^ ^^^ ^^^^ buy, they said, they would buy the in the cage. Truth. But they that were appointed to examine them, did not believe them to be any other than Bed- lams 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. There therefore they lay for some time, and were made the objects of any man's ^^/'f/f/ca ^"* sport, or malice, or revenge. The great one of the Fair laughing still at all that haviourin befell them. But the men being pa- tient, and not rendring railing for rail- VnilTpair ing, but contrariwise blessing, and giv- i'^^^ifg^m- ing good words for bad, and kindness seivesabout ^ ^ ' tnese tzvo men. for injuries done : Some men in the Fair that were more observing, and less prejudiced 1()4 THE riLGh'ni'iS PROGRESS than the rest, began to check and biame the baser sort for their continual abuses done by them to the men : They therefore in angry manner let fly at them again, counting them as bad as the men in the Cage, and telling them that they seemed confederates, and should be made partakers of their Misfortunes. The other replied, that for ought they could see, the men were quiet and sober, and intended no body 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 among themselves, and did harm They are Q^g Iq another. Tlicu were these two made the fhlfdis-^^ poor men brought before their Examin- turbance. gj.s again, and there charged as being They are led guilty of the latc hubbub that had been lip and down ^ ^ the Fair in j^ the Fair. So they beat them piti- Chains, for a terro others. a terror to fully, and haugcd Irons upon them, & led them in Chains up and down the Fair, for an Example and Terror to others, lest any should speak in their behalf, or joyn themselves unto them. But Christian and Faithful behaved them- selves yet more wisely; and received the Ignomy and shame that was cast upon them, with so much meek- ness and patience, that it won to their Some of the . men of the ^\^q (thougli but fcw in comparison of Fair won to ^ ^ ^ them. the rest) several of the men in the Fair. THE PILGRIM'S PROGRESS 165 This put the other party yet into a greater rage, insomuch that they concluded ^ the death Jj^!:^ ffZh'e of these two men. AVherefore they toknithem. threatned that neither the Cage, nor Irons shoukl serve their turn, but that they should die for the abuse they had done, and for deluding the men of the Fair. Then they were remanded to the Cage again, until further order should be taken wdth them. So they put them in, and made put into the their feet fast in the stocks. after brought Here therefore they called again to. ^ ^^^ ' mind what they had heard from their faithful friend Evangelist, and were the more confirmed in their way and sufferings, by what he told them would happen to them. They also now comforted each other, that whose lot it was to suffer, even he should have the best on't,2 therefore each man secretly wished that he might have that Preferment: But committing them- selves to the all- wise dispose ^ of him that ruleth all 1 hings, w^ith much content they abode in the condition in which they were until they should be otherwise dis- posed of. Then a convenient time being appointed, they brought them forth to their Tryal, in order to their Condemnation.'^ When the time was come, they were brought liefore their enemies and Arraigned; the Judges name was Lord Hate-good: Their Indictment was one and the same in substance, though somewhat varying in form; the Contents whereof was this. 166 TEE PILGRIM'S PROGRESS Tliat they were enemies to, and disturbers of their Trade, that they had made Commotions and Divisions in the Town, and had won a party to Jncnt ^^^^^^^' their own most dangerous Opinions, in contempt of the Law of their Prince. Then Faithful began to answer, that he had only set himself against that which had set afiszle^for it Self against him that is higher than the highest. And said he, as for dis- turbance I make none, being my self a man of Peace ; the parties that were won to us, were won by behold- ing our Truth and Innocence, & they are only turned from the worse to the better. And as to the King you talk of, since he is Belzehiih, the Enemy of our Lord, I defie him and all his Angels. Then Proclamation was made, that they that had ought to say for their Lord the King against the Pris- oner at the Bar, should forthwith appear, and give in their Evidence. So there came in three Witnesses, to wit. Envy, Superstition and Pickthank; ^ They were then asked. If they knew the Prisoner at the Bar? And what they had to say for their Lord the King against him? Then stood forth *Envy, and said to this effect ; My Lord, I have known this man a long * Envv hcsi^ts time, and will attest upon my Oath be- fore this Honourable Bench, that he is Judge. Hold, give him his Oath : So they sware him : Then he said, My Lord, this man, notwithstand- ing his plausible name, is one of the vilest men in THE PILGRIM'S PROGRESS 167 our Countrey; he neither regardeth Prince nor Peo- ple, Law nor Custom; but doth all that he can to i:)ossess all men Avitli certain of his disloyal notions, which he in the general calls Principle of Faith and Holiness. And in particular, I heard him once my self affirm, That Christianity and the Customs of our town of Vanity, were diametrically opposite, and could not he reco7iciled. By which saying, my Lord, he doth at once, not only condemn all our laudable doings, but us in the doing of them. Judg. Then did the Judge say unto him, hast thou any more to say? Envy. My Lord, I could say much more, only I would not be tedious to the Court. Yet if need be, when the other Gentlemen have given in their Evi- dence, rather than any thing shall be wanting that will dispatch him, I will enlarge my Testimony ^ against him. So he was bid stand by. Then they called Superstition, and bid him look upon the Pris- oner; they also asked, what he could say for their Lord ^ the King against him? Then they sware him, so he began. Super. My Lord, I have no great acquaintance with this man, nor do I desire to have ^ ' Superstition farther knowledge of him ; how^ever this follows. I know, that he is a very pestilent ^ fellow, from some discourse that the other day I had with him in this Town; for then talking with him, I heard him say. That our Religion was nought, and such b.y which a man could by no means please God : AYhich saying of 168 TEE PILGKUrS PROGRESS his, my Lord, your Lordship very well knows, what necessarily thence will follow, to wit, that we still do Avorship in vain, are yet in our sins, and finally shall be damned; and this is that which I have to say. Then was Pickthank sworn, and did say what he knew, in behalf of their Lord the King against the Prisoner at the Bar. Pick. My Lord, and you Gentlemen all, this fel- i'ickthank'5 ^^^' ^ have known of a long time,^ Testimony. jj^^j j^^ve heard him speak things that ought not to be spoke. For he hath railed on our noble Prince Belzebuh, and hath spoken contempti- ble ^ of his honourable Friends, whose Lor fs and Namcs are, the Lord Old-Man,^ the Lord gica ones. Camol delight, the Lord Luxurious, the Lord Desire of vain glory, my old Lord Letchery, 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 Noble men 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 villifying terms, with which he hath bespattered most of the Gentry of our Town. When this Pick- thank had told his Tale, the Judge directed his speech to the Prisoner at the Bar, saying, thou Runagate,* Heretick,^ and Tray tor, hast thou heard what these honest Gentlemen have witnessed against thee? THE riLGUnrS progress 169 Faith. May I speak a few ivords in my own de- fence. 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 hear what thou vile Runagate hast to say. Faith. 1. I say then in answer to what Mr. Envy hath si)oken, I never said ought but this, That what Rule, or Laws, or Custom, or defence of People ivere flat against the Word of God, are eliametrically opposite to Christianity. If I have said amiss in this convince me of my errour, and I am ready here before you to make my recanta- tion. 2. As to the second, to wit, ]\Ir. Superstition and his charge against me, I said only this, That in the tvorship of God there is required a Divine Faith, but there can he no divirie faith without a divine revela- tion of the ivill of God. Therefore tvhatever is thrust into the Wo7^ship of God, that is not agreeable to di- vine Revelation, cannot be done but by an humane Faith, which Faith tvill not be profitable to Eternal Life. 3. 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 rab- blement his Attendants, by this Gentleman named, are more fit for being in Hell, than in this Town and Countrey; and so the Lord have mercy upon me. 170 THE PlLGRUrS PROGRESS Then the Judge called to the Jury (who all this while stood by, to hear and observe;) speech to the Gentlemen of the Jury, you see this rnan about whom so great an uproar hath been made in this Town: you have also heard what these worthy Gentlemen have wit- nessed against him; also you have heard his reply and confession: It lieth now in your breast to hang him, or save his life : but yet I think meet to instruct you in our Law. There was an act made in the days of Pharaoh the Great, Servant to our Prince, that, lest those of a contrary Religion should mul- tiply and grow too strong for him, their Males should be thrown into the River. There w^as an ^"" ^* Act also made in the days of Nebuchad- nezzar the Great, another of his Servants, that who- ever would not fall down and worship his golden Image, should be thrown into a Fiery Furnace. There was also an Act made in the days of Darius, that who so for some time called upon any God but him should be cast into the Lions Den. Now the substance of these Law^s this Rebel has broken; not only in thought (which is not to be born) but also in word and deed; which must therefore needs be intollerable. For that of Pharaoh, his Law was made upon sup- position, to prevent mischief ; no Crime yet being ap- parent; but here is a Crime apparent. For the sec- THi: PILGRIM'S PROGRESS 171 Olid and third, you see he disputeth against our Re- ligion ; and for the Treason he hath confessed, he de- serveth to die the death. Then went the Jury out,* whose names were, Mr. Blindman, Mr. No-good, Mr. Malice, Mr. Love-lust, Mr. Live-loose, Mr. Heady, andtheiP Mr. High-mind, i\Ir. Enmity, Mr. Liar, Mr. Cruelty, ]\Ir. Hate-light, and Mr. Implacable, who every one gave in his private Verdict against him among themselves, and afterwards unanimously con- cluded to bring him in guilty before the Judge. And first among themselves, Mr. Blind- man, the Foreman said, / see clearly prS'Jtf^^'^^ that this man is an Heretick. Then said ^^d^^^- 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 he condemning my way. Hang him, hang him, said Mr. Heady. A sorry scrub ^ said Mr. High-mind. My heart riseth against him, said Mr. Enmity, he is a Rogue, said ]\Ir. Liar, Hanging is too good for him, said Mr. Cruelty, Let's dispatch him out of the ivay, said Mr. Hate-light. Then said Mr. Implacable, might I have all the luorld given me, I could not be reconciled to him, therefore let us forthivith bring him in guilty of death. *And so they ^ ^., ^ '^' •> ^ * 7 hey con- did, therefore he was presently con- dude to bring Iniit m guilty demned, to be had from the place where of death. 172 THE PILGRIM'S PROGRESS he was, to the place from whence he came, and there to be put to the most cruel death that could be in- vented. They therefore brought him out, to do with him according to their Law; and first they deathof scourged him, then they buffeted him, ^^'^^ ^' then they lanched his flesh with Knives; after that they stoned him with stones, then prickt him with their Swords; and last of all they burned him to ashes at the Stake. Thus came Faithful to his end, *Now I saw that there stood be- and Horses liiud the multitude a Chariot ^ and a takeaway couplc of Horscs, Waiting for Faithful, who (so soon as his Adversaries had dis- patched him) was taken up into it, and straight- way was carried up through the Clouds, with sound of Trumpet, the nearest way to the Coelestial Gate. But as for Christian, he had some suiia 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 sang, saying, ^WpU Faithful, thou hast faithfully * The Sons; j. , Ihot Christian pVOfest 'I'- ^ithfui after Vuto thy Lord ; v'iiJi whom ihou sJialt be lits death, i j , f)l< st ; TEE PILGRIiM'S PROGRESS 173 When faithless ones, tuith all their vain delight Arc crijing out uncle?' their Hellish plights; Sing Faithful, sing; and let thy name survive; For though they kilVd thee, thou art yet alive. Now I saw in my Dream, that Christian went not forth alone, for there was one whose name was Hopeful, (being so made by haTaiwtlcr the beholding of Christian and Faith- ^'npanwn. ful in their words and behaviour, in their sufferings at the Fair,) who joyned himself unto him, and entring into a brotherly Covenant, told him, that he would be his Companion. Thus one died to bear Tes- timony to the Truth, and another rises out of his Ashes to be a Companion more of the with Christian in his Pilgrimage. This ytwwin^ Hopeful also told Christian that there ^ ^^' were many more of the men in the Fair that would take their time, and follow after. So I saw that quickly after they were got out of the Fair, they overtook one that was going before them, whose name was By-ends; ^ So ^, , , ' -^ ' They overtake they said to him, what Countrey man. By-ends. 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? By-ends. Yes, said By-ends, I hope. 174 THE PILGRnrS PROGRESS Chr. rray Sir, tvhat man ^ ^^^^ you.^ .said ('kris- t'uuh. By-ends, I am a stranger to you, and you to me; If you be going this way, I shall be glad of your Company : if not, I must be content. tJtefihis" ' Chr, This town of Fair-speech, said Christian / have heard of, and, as I re- member, they say it's a wealthy place. By-ends. Yes, I will assure you that it is, and I have very many rich kindred there. Chr, Pray, who are your kindred there, if a man may he so hold? By-ends. Almost the whole Town; And in i)ar- ticular my Lord Turn-ahout, my Lord Tinie-scrver, my Lord Fair-speech, (from whose Ancestors that Town first took its name:) Also Mr. Smooth-Man, Mr. Facing hoth-ways, Mr. Any-thing, and the Parson of our Parish, Mr. Tivo-tongues, was my Mothers own Brother by Fathers side: And to tell you the truth, I am become 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 Es- tate by the same occupation. Chr. Are you a married man? By-ends. Yes, and my Wife is a very virtuous Woman, the Daughter of a virtuous KindreYor Womau ; shc was my Lady Fainings^ By-en s. Daughter, therefore she came of a very honourable Family and is arrived to such a pitch of Breeding, that she knows how to carry it - to all, even TBE PILGRIM'S PROGRESS 175 to Prince and Peasant. 'Tis true, we somewhat dif- fer in Religion from those of the stricter j^;,^^^ By. sort, yet but in two small points: First, JromifhVZ we never strive against Wind and Tide, in Religion. Secondly, Ave are always most zealous when Religion goes in his Silver Slippers; we love much to walk with him in the Street; if the Sun shines and the People applaud him. 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 company, as dwelleth in all these parts. Then said Hopeful, Ask him; methinks he should not he ashamed of his name. So Christian came up with him again and said. Sir you talk as if you knew something more than all the World doth, and if I take not my mark amiss, I deem I have half a guess of you; is not your name ]Mr. By-ends of Fair-speech? By-ends. This is not my name, but indeed it is a Nick-name that is given me by some that cannot a])ide me, and I must be content to bear it as a re- proach, as other good men have born theirs before me. Chr. But did you never give an occasion to men to call you hy this name? By-ends. Never, never! The worst that ever I did to give them an occasion to give me this name, was, that I had alwavs the luck to jump „ ^ , ' • 'J L Hozv ny-ends in my judgment^ with the present way got im name. 176 TEE PILGRIM'S PROGRESS 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 ma- licious load me therefore with reproach. Chr. / 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 keep Company you are tvHUng we shoidd think it doth,. wi"f/t Christian. t> 7 -itt n -j? -n j.i By-ends. Well, ii you will thus imagine, I cannot help it. You shall find me a fair Company-keeper, if you will still admit me your As- sociate. Chr. If you will go with us, you must go against Wind and Tide, the which, I perceive, is against your opinion: You must also oivn Religion in his Rags, as ivell as when in his silver Slippers, and stand hy him too, ivhen bound in Irons, as tvell as when he walketh the Streets with applause. By-ends. 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 propound, as we. Then said By-ends, I shall never desert my old principles, since they are harmless and chSian** profitable. If I may not go with you, ^"^*' I must do as I did before you overtook me, even go by my self, until some overtake me that will be glad of my company. TEE PILGRIM'S PROGRESS 17? Now I saw in my Dream, that Christian and Hope- ful forsook him and kept their distance before him, but one of them looking back saw three men following- Mr. By-ends, and behold as they came up with him he made them a very low Congee,^ and Hehasne-c they also gave him a Complement. The Companions. mens 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 ]\Iinority they were School-fellows, and were taught by one Mr. Gripe-man a School-master in Love-gain, which is a Market-To\^^l 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. Money-love said to ^Ir. By-ends, who are they upon the Road before us? for Christian and Hopeful were yet within view. By-ends. They are a couple of far Country men, that after their mode are going on Pil- By-ends grimage. character of Money-love. Alas, why did they not ^ "^ ^ ^""^^' stay, that wq might have had their good company, for they, and we, and you Sir, I hope are all going on a Pilgrimage. By-ends. We are so indeed, but the men before us 178 TEE PILGRUrS PROGRESS are so rigid, and love so much their own notions, and do also lightly esteem the opinions of others; that let a man be never so godly, yet if he jumps not with them in all things, they thrust him quite out of their company. ]\Ir. Save-all. That^s bad, but w^e read of some, that are righteous overmuch, and such mens rigidness prevails with them to judg and condemn all but themselves; but I pray ^vhat, and how many were the things w^herein you differed? By-ends. Why they, after their head-strong man- ner, conclude that it is duty to rush on their Journey all weathers, and I am for w^aiting for Wind and Tide. They are for hazarding all for God at a clap,^ and I am for taking all advantages to secure my Life and Estate. The}^ are for holding their notions though all other men be against them, but I am for Religion in Avhat, and so far as the times, and my safety will bear it. They are for Religion, when in rags and con- tempt, but I am for him when he walks in his golden Slippers in the Sun-shine, and wnth applause. Mr. Hold-the-World. 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 w^hat he has, shall be so unwise to lose it. Let us be wise as Serpents, it's best to make Hay w^hen the Sun shines; you see how the Bee lieth still all Avinter, and bestirs her only when she can have profit with pleasure. God sends sometimes Rain, juid sometimes Sun-shine; if they be such fools to go through the first, yet let us THE PILGEUrS PROGRESS 179 be conteut 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 u-nto 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. Ahra- Jiam and Solomon grew rich in Religion. And Job says,^ that a good man shall lay up gold as dust. But he must not be such as the men before us, if they be as you have described them. Mr. Save-all. I think that we are all agreed in this matter, and therefore there needs - no more words about it. Mr. Money-love. No, there needs no more words about this matter indeed, for he that believes neither Scripture nor Reason (and you see we have both on our side) neither knows his own liberty, nor seeks his own safety. Mr. By-ends. My Brethren, we are, as you see, going all on Pilgrimage, and for our better diversion from things that are bad, give me leave to propound unto you this question. Suppose a Man, a Minister, or a Trades-man, &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? 180 THE PILGRUrS PROGRESS Mr. Monejj-love. I see the bottom of your (lues- tioii, and with these Gentlemens good leave, I will endeavour to shape you an answer. And first to speak to your question, as it concerns a Minister him- self. Suppose a Minister, a worthy man, possessed hut 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 710 reason but a man may do this {provided he has a call 2) 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 'tis set before him b\ Providence; so then he may get it if he can, making no question for Conscience sake, 2. Besides his desire after that Benefice, makes him more studious, a more zealous Preacher, &c. and so makes him a better man. Yea makes him better improve his parts, which is according to the mind of God. 3. Now as for his complying with the temper of his people, by deserting, to serve them, some of his Prin- ciples: This argueth 1. That he is of a self-denying temper. 2. Of a sweet and winning deportment. 3. And so more fit for the Ministerial Function. 4. I conclude then, that a Minister ^ that changes a Small for a Great, should not for so doing be judged THE PILGBUrS PROGRESS 181 as covetous, but rather since he is improved in his parts, and industry, thereby be counted as one that pursues his call, and the opportunity put into his hand to do good. And now to the second part of the question, which concerns the Tradesman you mentioned: suppose such an ^ one to have but a poor imploy in the world, but by becoming Religious he may mend his market, perhaps get a rich Wife, or more and far better cus- tomers to his shop. For my part, I see no reason, but that this may be lawfully done. For why. 1. To become religious is a vertue, 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 customers, and good gain, and all these by becoming religious, which is good,, Therefore to become religious to get all these, is a good and profitable design. This answer, thus made by this Mr. Money-love, to Mr. By-e7id's question was highly applauded by them all ; wherefore they concluded upon the whole, that it was most wholsom and advantageous. And because, as they thought, no man was able to contradict it, and because Christian and Hopefid were 3^et within call, they joyntly agreed to assault them with the question as soon as thev overtook them, and the rnt'ier, because 182 THE PILGRIM'S PROGRESS the}' had opposed >\Ir. By-ends before. So they called after them and they stopt, and stood still till they came np to them, but they concluded as they went, that not Mr. By-ends but old ]Mr. Hold-the-World should propound the question to them, because as they sup- posed their answer to him Avould be without the re- mainder of that heat that was kindled betwixt JMr. 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 ques- tion to Christian and his Fellow and bid them to an- swer it if they could. Chr, 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 John 6. how much more is it abominable to make of him and Religion a stalking Horse ^ to get and enjoy the World? Nor do we find any other than Heathens, Hypocrites, Devils, and Witches that are of this opin- ion. 1. Heathens, for when Hamar and Sechem had a mind to the daughter and Cattle of Jacob, and saw that there was no waies for them to come at them, but by becoming Circumcised, they say to their compan- ions, if every Male of us he circumcised, as they are circumcised, shall not their Cattle and their Sub- stance, and every Beast of theirs be ours? Their Daughters and their Cattle were that which ihoy sought to obtain, and their Religion the stalking-horse TEE PlLQRUrS PROGRESS 183 tlicy made use of to come at them. Read the whole story, Gen. 34. 20, 21, 22, 23. 2. The Hypocritical Pharisees were also of this Religion, long prayers were their pretence, but to get Widows Houses were their intent, and greater dam- nation was from God their Judgment, Luke 20. 46, 47. 3. 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, cast away, and the very son of Perdition. 4. Simon the Witch - was of this Religion too, for he w^ould have had the Holy Ghost that he might have got money therewith, and his sentence from Peter^s mouth was according, Acts 8. 19, 20, 21, 22. 5. Neither will it out of my mind, but that that man, that takes up Religion for the world, will throw away Religion for the world ; for so surely as Judas designed ^ the world in becoming Religious, so surely did he also sell religion and his Master for the same. To answer the question therefore affirmatively, as I perceive you have done, and to accept of as authen- tick, such answer, is both Heathenish, Hypocritical and Devilish, and your reward will be according to your works. Then they stood staring one upon another but had not wherewith to answer Christian. Hopeftd also approved of the soundness of Christians answer, so there was a great silence among them. Mr. By-ends and his Company also staggered and kept 184 THE PILGRIM'S PROGRESS behind, that Chrislian and Hopeful might uut-go them. Then said Christian to his felh)w, 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 of a devouring fire? Then Christian and Hopeful out-went them again and went till they came at a delicate The Ease that Plain ^ Called Ease, where they went Pilgrims have _ ' •^ is but little ^ith much, content ; but that plain was tn this life. ' ^ Lucre-Hill a ^^^ uarrow, so they were quickly got dangerous Qvcr it. Now" at the further side of that Hill. Plain was a little Hill called Lucre,^ and in that Hill a Silver Mine, which some of them that had formerly gone that way because of the rarity of it, had turned aside to see ; but going too near the brim of the Pit, the ground being deceitful under them, broke, and they were slain ; some also had been maimed there, and could not to their dying day be their own men again; Then I saw in my Dream, that a little off the Road. over against the Silver-Mine, stood *T>em^satthe ^ Demas (Gentleman like) to call Pas- Hill Lucre. , , i • i j. sengers to come and see, who said to chrtstLnand Christian and his fellow; *Ho turn come u> Mm. asidc hither, and I will shew you a thing. Chr. What thing so deserving as to turn us out of the tvay to see it. THE PILGRIM'S PROGRESS 185 Bern. Here is a Silver-mine, and some digging in it for Treasure, if you will come, with a little pains you may richly provide for your selves. Hope, Then said Hopeful, let us go Hopeful see. tempted io 1:0, Chr. Not I, said Christian, I have i,'oidshim'^^ heard of this place before now, and how many there have been slain; and besides, that Treasure is a snare to those that seek it; for it hindereth them in their Pilgrimage. Then Christian called to Demas, saying, Is not the place dangerous? hath it not hindred many in their Pil- grimage. ^°^' ■*• ^^• Dem. Not very dangerous, except to those that are careless; but withal he blushed as he spake. Chr. Then said Christian to Hopeful, Let us not stir a step, but still keep on our way. Hope. / 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. Dem. Then Demas called again, saying, but will you not come over and see? Chr. Then Christian roundly ^ answered, saying, Demas, thou art an Enemy to the right ways of the Lord of this way, and hast roimVe^hup been already condemned for thine oa\ti ^"^^^' turning aside, by one of his IMajesties ^ ^ ^™' '^' ^°' Judges; and why seekest thou to bring us into the 186 TEE PILGRIM'S PROGRESS like condemnation? Besides, if we at all turn aside, our Lord the King will certainly hear thereof, and W'ill there put us to shame, where we would stand wdth 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 w^ould walk with them. Chr. Then said Christian, what is thy name? is it not the same by the which I have called thee ? Dem. Yes, my name is Dcmas, I am the Son of AhraJiam. Chr. I know you, Gehazi w^as your great Grand- ly.. , father, and Judas your Father, and you 2 King. 5. 20. ' *^ . Matth. 26. 14, have trod their steps : it is but a devilish 15. ch. 27. ^ 1, 2, 3, 5, 6. prank that thou usest : Thy Father was hanged for a Traitor, and thou deservest no better reward. Assure thy self, that when we come to the King, we will do him word of this thy behaviour. Thus they went their way. By this time By-ends and his Companions were B -ends oes comc again within sight, and they at the over to Demas. g^gt bcck WCUt OVCr tO DcmaS. 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, THE PILGRIM'S PROGRESS 187 By-ends and Silver Demas both agree, One calls, the other runs that he may be A sharer in his Lucre, so these do Take up in this world, and no further go. Now I saw, that just on the other side of this Plain, the Pilgrims came to a place where stood an old Monument, hard by the Highway stmlgt^ ^ side, at the sight of which they were ^"^^^^^ ■ both concerned, because of the strangeness of the form thereof; for it seemed to them as if it had been a Woman transformed into the shape of a 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 to- gether, he found the same to be this, Remember Lot's Wife. So he read it to his fellow; after which they both concluded that that was the ^Pillar of Salt into which Lot's Wife was en. 19. 2. turned for her looking back with a covetous heart, when she was going from Sodom for safety. 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 188 THE PILGRIM'S FUOaUESS Demas gave us to come over to view the Hill Lucre, and had we gone over as he desired us, and as thou wast inclined to do (my Brother) we had for ought I know been made like this Woman a spectacle for those that shall come after, to behold. Hope, I am sorry that I was so foolish, and am made to wonder that I am not now as Lo^s Wife: for wherein was the difference 'twixt her sin and mine? she only looked back, and I had a desire to go see; let Grace be adored and let me be ashamed, that ever such a thing should be in mine heart. Clir, 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 8odo7n, yet she was destroyed by another; as we see, she is turned into a Pillar of Salt. Hope. True, and she may be to us both Caution and Example; Cautio7i, 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 Ahiram, with the two hundred and fifty men, that perished in their sin, did also become Numb 26 *^ ^^gn. or Example to beware, but above ^"- all, I muse at one thing, to wit how Demas and his fellows can stand so confidently yon- der to look for that treasure, which this Woman, 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; specially since the Judgment which overtook her, did make her an Example, within sight THE PTLGKnriS PROGRESS 189 of where they are : for the^^ cannot ehuse but see her, did they but lift up their eyes. Chr, It is a thing to be wondred at, and it argueth that their hearts are grown desperate in that case, and I cannot tell who to compare them to so fitly, as to them that pick Pockets in the presence of the Judge, or that will cut purses ^ under the Gallows. It is said of the men of Sodom, that tJiey were sinners ^exceedingly, because they were sinners before the Lord; that is in his eye-sight, and notwithstanding the kindnesses that he had shewed them, for the Land of Sodoni was now like the *Garden of Eden heretofore. This therefore provoked him the more to jealousie and made their plague as hot as the fire of the Lo^d out of Heaven could make it. And it is most rationally to be concluded, that such, even such as these are, they that shall sin in the sight, yea and that too in despight of such examples that are set continually before them to caution them to the con- trary, must be partakers of severest Judgments. Hope. Doubtless thou hast said the truth, but what a mercy is it, that neither thou, but especially I am not made my self this example. This minis- treth occasion to us to thank God, to fear before him, and alwaj^s to remember Lot^s Wife. I saw then that they w^ent on their wa}^ to a pleas- ant River ; which David the King called a River. the River of God; but John, the River Psai. 65. 9. of the water of Life. Now their way Ezek.^47. 190 THE PILGRIM'S PROGRESS lay just upon the bank of the River; Here there- fore Christian and his Companion walked with great delight; they drank also of the water of the River, which was pleasant and enlivening to their weary Spirits: Besides on the River. bauks of this River, on either side, were Ind leaves of Qreeu Tvces for all manner of Fruit ; and the Trees. ^j^^ Leaves they eat ^ to prevent Sur- feits,- 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 A Meadozv beautified with Lillies ; and it was green m zifhich they , lie to sleep. all the year long : In this Meadow they rsa^.'i4."^3o! ^^y down and slept, for here they might lie down safely. When they awoke, they gathered again the Fruit of the Trees, and drank again of the water of the River: and then lay down again to sleep. Thus they did several days and nights. Then they sang. Behold ye how those Crystal Streams do glide, {To comfort Pilgrims) by the High-way 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 TEE PILGRUVS PUOGRESS 191 were not as yet at their Journeys end) they eat and drank, and departed. 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, he- ""^ ' ^^' '^' cause of the ivay. Wherefore still as they went on, they wished for better way. Now a little before them, there was on the left hand of the Road a Meadow,^ and a Stile - to go over into it and that Meadoiv is called By-path Meadow. Meadot. Then said Christian to his fellow, if this P«^ tempta- tion docs Meadow lieth along by our way-side, let 's ^^ake way for . another. 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 to my wish, said ChristiaUy here is the easiest going; come good Hopefidy and let us go over. Hope. But hoiv if this Path should lead us out of ihe way? Chr. That's not like,^ said the other; look doth it not go along by the way side? so Hope- ^^^^^^ ^j^^.^_ ful being perswaded by his fellow, went tmns may lead J ^ r ^ 7 zveak ones out after him over the Stile. When they ofthezvay. were gone over, and were got into the Path they found it very easie for their feet ; and withal, they look- ing before them, espied a man walking as they 192 THE PILGRIM'S PROGRESS did, (and his name was Vain-Confidence) so they called after him, and asked him whither that way * See what it ^^^ ^ ^® ^^^^ ^° *^^ Celestial Gate. *Look is too suddenly ^aid Christian, did not I tell you so? to fall tn with. ' •^ strangers. j^y -j^J^jg jq^ j^^y ggg ^g jjj.g right; SO they followed, and he went before them. But be- hold the night came on, and it grew very dark; so that they that went behind, lost the sight of him that went before. He therefore that went before {Vain-Confidence by name) not seeing the way before him, ^^'^' ^ ' fell into a deep Pit, which was on pur- )he^vain-" '^ pose there made by the Prince of those gorioustn. grouuds to catch vain-glorious Fools withal, and was dashed in pieces with his fall. Now Christian and his fellow heard him fall. So they called to know the matter, but there was none Reasoning ^^ auswcr, Only they heard a groaning, between Then Said Hopefid, where are we now? Christian and '^ ■' ' Hopeful. Then was his fellow silent, as mistrust- ing that he had led him out of the way. And now it began to rain and thunder, and lighten in a very dreadful manner, and the water rose amain. Then Hopefid groaned in himself, saying, Oh 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 ivas afraid onH at the very first, and therefore gave you that gentle caution. I tvould have spoVc plainer, hut you are older than I. THE PILGRIM'S PROGRESS 193 Ch7\ Good brother be not offended, *I am sorry I have brought thee out of the way, and that I have put thee into such emi- repentance for . -, T -r» ii i? • leading of his nent ^ danger ; pray my Brother torgive Brother out me, I did not do it of an evil intent. ^ * ^^ ^"^ " Hope. Be comforted, my Brother, for I forgive thee; and delieve 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's 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 m}^ means we are both gone out of the way. Hope. No said Hopeful, you shall not go first, for your mind being troubled may lead you out of the way again. Then for their encouragement they heard the voice of one saying. Let thine heart be toivards the High-way, even the way J^v. 31.21. that thou went est, turn again. But by Yan^^rlf" this time the waters were greatly risen ; 'thT^"oYack hy reason of which the way of going back was very dangerous. (Then I thought that it is easier going out of the way w^hen we are in, than going in when we are out.) Yet they adventured to go back; but it was so dark, and the flood was so high, that in their going back they had like to have been drowned ^ nine or ten times. Neither could they with all the skill they had get again to the Stile that nio-ht. AYherefore at last 194 THE PILGRIM'S PROGRESS lighting under a little shelter, they sat down there till the day brake: But being weary, thfground^of they fell asleep. Now there was not espair. ^^^ from the place where they lay, a Castle called Douhting-Castle, the Owner whereof was Giant Despair, and it was in his grounds they were now sleeping; wherefore he getting up in the morning early, and walking up and down in his Fields, caught Christian and Hopeful He finds them aslccp iu his grouiids. Then with a in his ground ^ ^ themTo^^^^ g'nm and surly voice he bid them awake, g°"bting- and asked them whence they were? and what they did in his grounds? They told him that they were Pilgrims, and that they had lost their way. Then said the Gia^it, 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 grievous- Tj^g Giant therefore drove them before ness of their Imprison- j^jni and put them into his Castle, into ment. ^ ^ ^,^00 ^ very dark Dungeon,^ nasty and stink- irsal. 88. 1 8. ing to the Spirits of tliese two men : Here then they lay from Wednesday - Morning till Saturday Night 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 'twas through his unadvised THE VILGRUrS PROGRESS 195 Counsel that they were brought into this distress. Now Giant Despair had a AVife and her name was Diffidence: So when he was gone to bed, he told his Wife what he had done, to wit, that he had taken a couple of Prisoners, and cast them into his Dungeon, for trespassing on his Grounds. Then he asked her also what he had best to do further to them. So she asked what they were, whence they came, and whither they were bound? and he told her. Then she coun- selled him, that when he arose in the morning, ho should beat them without mercy: So when he arose, he getteth him a grievous Crab-Tree Cudgel, and goes down into the Dungeon to them, and there first falls to rating ^ of them as if they were dogs : although they gave him never a word of distaste ; ^^^ xhursda then he falls upon them, and beats them fm^ Despair ^ ^ beats his fearfully, in such sort that they were Prisoners. 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 talking with her Husband about them further, and understanding that they were yet alive, did advise him to counsel them to make away them- selves: So when morning was come, he goes to them in a surly manner, as before, 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, their only way 196 THE PILGRIM' 8 PROGRESS would be, forthwith to make an end of themselves; either with Knife, Halter or Poison : Giant Despair For why, Said he, should you chuse life, fo fei/ALm- seeing it is attended with so much bitter- ''^''''- ness? 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 sometimes^ he sometimes in Sun-shiny weather fell ^^^^ *^' into fits) and lost (for a time) the use of his hand: wherefore he withdrew and left them, (as before) to consider what to do. Then did the prisoners consult between themselves, whether 'twas best to take his counsel or no: and thus they began to discourse. Chr. Brother, said Christian; *what shall we do? the life that we now live is miserable: bruited? foi' my part, I know not whether is best, to live thus, or die out of hand. * job7. IS. m^j^y ggr^^i chuseth strangling rather than life: and the Grave is more easie for me than this Dungeon: shall we be ruled by the Giant? Hope. Indeed our present condition is dreadful, * Ho efui ^^^^ death would be far more welcome to comforts him. me thmi thus for ever to abide: but yet let us consider, the Lord of the countrey to which we are going, hath said, Thou shalt do no Murther, no not to another mans person; much more then are we forbidden to take his counsel to hill our selves. Be- sides he that kills another, can but commit murder THE PILGRIM'S PROGRESS 197 upon his l)ody; hut for one to kill himself^ is to kill body and soul at once. And moreover, my Brother, thou talkest of ease in the Grave, hut 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 I can understand, have been taken hy him, as well as we; and yet have escaped out of his hand: Who knotvs, hut 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, hut he may in a short time have another of his fits before us, and may lose the use of Iris limbs; and if ever that shoxdd 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 teas a fool that I did not try to do it before, but hotvever, my Brother, let's be patient, and endure a ivhile; the time may come that may give us a happy release: but let us not he our own murderers. With these words. Hopeful at present did moderate the mind of his Brother; so they continued together {in the dark) that day in their sad and doleful condition. 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 breatli: But T say, he found them alive; at which 198 THE PILGRIM'S PEOGRESS he fell into a grievous rage, and told them, That see- ing 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 S wound ; ^ but coming a little to himself again they renewed their discourse about the * Christian Giaut's couuscl ; and whether they had still dejected. ^gg^ ^^kc it or uo. *Now Christian again seemed to be for doing it, but Hopeful made his second reply as followeth. Hope. *My Brother, said he, rememhrest thou not how valiant thou hast been heretofore? * Hopeful Apollion could not crush thee, nor could comforts him ^ ' cigain by call- ^n fjiQ^f thoii didst hear or see, or feel in tng former ' ■' things to re- fj^^ Valletj of the shadow of death: what membrance. . hardship, terror and amazement hast thou already gone through, and art thou now nothing hut fears? Thou seest that I am in the dungeon with thee, a far weaker man hy 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 that I mourn without the light; But let's exercise a little more patience, Bememher how thou plaidst the man at Vanity Fair, and wast neither afraid of the Chain or Cage; nor yet of bloody Death; Wherefore let us (at least to avoid the shame, that becomes not a Christian to be found in) bear up with patience as well as we can. Now night being come again, and the Giant and his AVife being in Bed, she asked him concerning the THE PILGRIM'S PROGRESS 199 Prisoners, and if they had taken his counsel : To which he replied, They are sturdy Rogues, they chuse rather to bear all hardship, than to make away themselves. Then said she, take them into the Castle-yard to mor- row and shew them the Bones and Skulls of those that thou hast already dispatched, and make them believe e're a week comes to an end, thou also wilt tear them in pieces as thou hast done their fellows before them. So w^hen the morning was come, the Giant goes to them again: and takes them into the Castle-yard, and shews them, as his Wife had bidden him. *These, said he, were Pilgrims, as you are, once, and they trespassed in my *OnSaturday grounds, as you have done, and when I ^l^^"i^^,f ^'"''^ thought fit, I tore them in pieces; and so would puii . . them m pieces. withm ten days I will do you. Get you down into your den again ; and with that he beat them all the way thither : they lay therefore all day on Saturday in a lamentable case, as before. Now when night was come, and when Mrs. Diffidence and her husband, the Giant, were got to bed, they began to renew their discourse of their Prisoners; and withal the old Giant wondred 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 wdll come to relieve them, or that they have pick-locks ^ about them, by the means of which they hope to escape. And sayst thou so, my dear, said the Giant, I will therefore search them in the morning. 200 *THE PILGRIM'S PROGRESS Well, on Saturday about midnight they began to pray and continued in prayer till almost break of day. 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 Dnngeon ivhen I may as well walk at liberty? I have a Key in my bosom, called Promise, that christian'5 ivUl, (/ am persivaded) open any Lock Promise, opens in Doubting-Castlc. Then said Hopefid, Sfubting-*'* That's good news; good Brother, pluck Castle 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 outward door, that leads into the Castle- yard, and with his Key opened that door also. After he went to the Iron-gate, for that must be opened too, but that Lock went damnable - hard, yet the Key did open it: then they thrust open the gate to make their escape with speed; but that gate as it opened made such a cracking, that it waked Giant Despair, who hastily rising to pursue his Prisoners, felt his limbs to fail, for his fits took him again, so that he could by no means go after them. Then they went on, and came to the Kings High-way; and so were safe, because they were out of his Jurisdiction. Now when they were gone over the Stile, they began to contrive with themselves what they should do at THE PILGRUrS PROGRESS 201 that Stile, to prev.ent those that shall come after from falling into the hands of Giant Despair. So they consented ^ to erect there a *Pil- crcctc/by lar, and to engrave upon the side thereof and /n/" this Sentence, ot'er this Stile is the way to Doubting-Castle, which is kept by Giant Despair, who despiseth the King of the Celestial Country, and seeks to destroy the Holy Pilgrims. Many therefore that followed after, read what was written, and es- caped the danger. This done, they sang as follows. Out of the ivay tve went, and then %ve found What Hwas to tread upon forbidden ground, And let them that come after have a care Lest they for trespassing, his Prisoners are, Whose Castle's Doubting, and whose name^s Despair. They went then till they came to the delectable Mountains, which Mountains belong to rite deiectabi the Lord of that Hill of which we have Mountains. spoken before; so they went up to the Mountains to behold 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 frfJiied^in%ie on the tops of these Mountaines Shep- ^'^""^«^"^- herds feeding their flocks, and they stood by the High- way-side. The Pilgrims therefore went to them, and leaning upon their staves; (as is common with weary Pilgrims, when they stand to talk with any by the \ 202 THE PILGRIM'S PROGRESS way,) they yskecl, ^ Whose delectable Mountains are ^ ,,. ,, .,, these ; and whose be the sheep that feed * I alk'S with ' '■ ^ the Shepherds. upon them? Shep. These Mountains are Immanuels Land, and they are within sight of his City ; and the Sheep also are his ; and he laid down his life for them. Chr. Is this the way to the Celestial Cityf Shep. You are just in your way. Chr. How far is it thither f Shep. Too far for any, but those that shall get thither indeed. Chr. Is the way safe or dangerous? Shep. Safe for those for whom it is to be safe, but Transgressors shall fall therein. OS. 14. 9. Qjjj^^ j^ there in this place any re- lief e 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 enter- e .13-1,2. ^^^^ strangers; Therefore the good of the place is before you. I also saw in my dream, that when the Shepherds perceived that they were way-faring men, they also put questions to them (to which they made answer as in other places) as whence came you? and how got you into the way ? And by what means have you so persevered therein? For but few of them that begin to come hither, do shew their faces on these Mountains. But when the Shepherds heard their an- swers, ])eing pleased therewith, thej^ looked very lov- TEE PILGRIM'S PROGRESS 203 ingly upon them, and said, * Welcome to the delectable Mountains. * The Shep- The Shepherds, I say, whose names ^Zm."""^"""" were Knowledge, Experience, Watchfid, The Names and Sincere, took them by the hand, and shepherds. had them to their Tents, and made them partake of that which was ready at pres- ent. They said moreover. We would that you should stay here a while, to be acquainted with us, and yet more to solace your selves with the good of these delectable IMountains. They then told them, that they were content to stay; and so they went to their rest that night, because it was very late. Then I saw in my Dream, that in the Morning, The Shepherds called up Christian and Hopefid to walk with them upon the Mountains: So they went forth with them, and walked a while, having a pleasant prospect on every side. Then said the Shepherds one to another, shall we shew these Pilgrims some *wonders? so when they had concluded to do it, they had them first to the top sure wonders. of an Hill called Error, ^ which was very The mountain steep on the farthest side, and bid them look down to the bottom. So Christian and Hopeful looked down, and saw at the bottom several men, dashed all to pieces by a fall that they had from the top. Then said Christian, what meaneth this? The Shepherds answered, have you not heard of them that were made to err, by hearknino- to ^Bii- * ^. meneus and Philetus, as concerning the ^"' ^^- 204 THE pilgrim: H PROOHPJSS inith of the Resurrection of tlie body? They an- swered, yea. Then said the Shepherds, those that you see lie dashed in pieces at the bottom of this Mountain, are they, and they have continued to this day unburied (as you see) for an Example to others to take heed how they clamber too high, or how they come too near the brink of this Mountain. Then I saw that they had them to the top of another Mountain, and the name of that * Mount Caution. \^ ''^'Caution, and bid them look afar oft : 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 am(mg them. Then said Christiany what means this? The Shepherds then answer 'd, did you not see a little below these Mountains, a Stile that led into a Meadow, on the left hand of this way? They an- swered. Yes. Then said the Shepherds from that Stile there goes a path that leads directly to Doubl- ing-Castle, which is kept by Gy ant-Despair, and these men (pointing to them among the Tombs) came once on Pilgrimage, as you do now, even till they came to that same Stile. And because the right way was rough in that place, they chose to go out of it into that meadow, and there were taken by Giant -Despair, and cast into Donhting -Castle: where after they had a while been kept in the Dungeon, he at last did i)nt THE PILGBUrS PROGRESS 205 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 ivandereth out of the way of understanding, shall remain in the Con- gregation of the dead. Then Christian and Hopeful looked upon one another, with tears gushing out ; but yet said nothing to the Shepherds. 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 smoaky; they also thought, that they heard there a rumbling noise, as of fire, and a cry of some tormented, and that they smelt the scent of Brimstone. Then said Christian, what means this? The Shepherds told ^^ ^^ them, this is a By-way to Hell, a way that ^^ ^^^^• Hypocrites go in at ; namely such as sell their Birth- right with Esau; ^ such as sell their Master with Judas; - such as blaspheme the Gospel, with Alex- ander; " and that lye and dissemble, with Ananias and Saphira * his Wife. Hope. Then said Hopeful to the Shepherds, / pcr- ceive that these had on them, even every one a shew of Pilgrimage, as we have now; had they not? Shep. Yea, and held it a long time too. Hop. How far might they go on in Pilgrimage in their day; since they notwithstanding were thus mis- erably cast away? 206 THE PILGBnrS PROGRESS She p. Some further, and some not so fur as these Mountains. Then said the Pilgrims, one to another, we had need to cry to the strong for strength. Shep. Ay, and you will have need to use it when you have it too. By this time the Pilgrims had a desire to go for- wards, and the Shepherds a desire they should: so they walked together towards the end of the Moun- tains. Then said the Shepherds one to another: Let us here shew to the Pilgrims the Gates of the Celestial City, if they have skill to look through WdsPer^' ^^^ *Perspective Glass.^ The Pilgrims spective-Giass. then loviugly accepted the motion: so Clear ^'^^ they had them to the top of an high Hill, called ^Clem% and gave them their glass to look. Then they essayed to look, but the remembrance of that last thing that the Shepherds had shewed them, made their hands shake; by means of which The fruits of impediment they could not look steddily servile fear. through the glass, yct thought they saw something like the Gate, and also some of the Glory of the place. Then they went away and sang this Song. Thus hy the Shepherds Secrets are reveaVd. Which from all other men are kept conceaVd: Come to the Shepherds then, if you woidd see Things deep, things hid, and that mysterious he. TEE PILGRIM'S PROGRESS 207 When they were about to depart, one of the Shep- herds gave them a Note of the Way. ^ ^ two-fou Another of them hid them ^beware of Caution. the Flatterer. The third bid them take heed that they sleep not upon the Inchanted Ground. And the fourth bad them God speed. So I awoke from my Dream. ^ And I slept, and dreamed again, and saw the same two Pilgrims going down the Mountains along the High-way, towards the City. Now a little below these Mountains on the left hand, lieth the Coun- try of Conceity from which Country there comes into the way, in which the o/concekr^ Pilgrims walked, a little crooked Lane. Taml igno-'' Here therefore they met with a very brisk Lad, that came out of that Country; and his name was Ignorance. So Christian asked him, from what Parts he came, and whither he was going? Ign. Sir, I was born in the Country that lieth off there, a little on the left hand; and am going to the Celestial City. christian «;u/ ° ® *^ Ignorance Chr. But how do you think to get have some in at the Gate, for you may find some difficulty there? Ign. As other good people doth, saith he. Chr. But what have you to shew at that Gate, that may cause that the Gate shoidd be opened to you? Ign. I know my Lord's will, and have been a good Liver; I pay qyqtj man his own; I The ground pray, fast, pay Titlies, nnd give Alms, j/olr"''''""'" 208 THE PILGRIM'S PROGRESS 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 I fear, however thou maist think of thy self, when the reck- oning day shall come, thou wilt have laid to thy charge, «'«* <''«« «'•* « ^^^"^ "'"^ " ^''*^"'' ''' "' getting admittance into the City. Ign. Gentlemen, ye be utter strangers to me 1 know you not; be content to fol- S.f :L'°/.« low the Religion of your Country, and he is fool. J ^in follow the Religion of mme. 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 oft of our Country. I cannot think that any man in all our parts doth so much as know the way to if nor need they matter whether they do or no, since we have, as you see, a fine pleasant green Lane that comes down from our Country the next way into the '"when Christian saw that the man was wise in his own conceit, he said to Hopeful, whisperingly, i a het. _ * yet they followed Jiim. But by and by, TEE PILO TRIM'S PROGRESS 221 before they were aware he led them within the com- pass of a Net, in which they were both so iutangh^d, that they knew not what to do; and with that Un white rohe fell off the black man^s back: then they saw where they were. Wherefore there they hiy cry- ing some time, for they could not get themselves out. Chr. Then said Christian to his fellow. Now do I see my self in an error. Did not the Shepherds bid us beware of the Flat- llarcor'^ terers? As is the saying of the wnse '^'^"'"" man, so we have found it this day : ^'^"^" ^^' ^' A man that flattereth his Neighbour, spreadeth a Net for his Foot. Hope. They also gave us a note of directions iibout the Way, for our more sure finding thereof: but therein we have also forgotten to read, and have not kept our selves from the Paths of the Destroyer. Here David was wiser than we; for saith he. Con- cerning the Woi^ks of men, by the ivord of thy Lips, I have kept me from the paths of the Destroyer. Thus they lay bewailing themselves in the Net. At last they espied a shining one coming toward them, with a Whip \ of small cord in his hand. When he one comes to was come to the place where they were, a iv hip in he asked them Avhence they came, and what they did there; they told him, that they were poor Pilgrims, going to Sion, but were led out of their way by a black man, cloathed in white; who bid us, said they, follow him, for he was going thither 222 THE PILGRIM'S PROGRESS too. Then said he with the Whip, it is a Flatterer, a false Apostle, that hath transformed Dan?i'^J2 himself into an Angel of Light. So he 2 Cor. II. pgj^t 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 Flat- terer. Then he asked them, saying, Where did you lie the last night? They said, with the amined, and Shcplicrds upou the delcctablc Moun- Torgeifui-^ taiu. He asked them then if they had not of those Shepherds, a note of di- rection for the way? They answ^ered. 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 Deceivers ^ fine-spoken. them bcwarc of the Flatterer? They Rom. 1 6. 18. answered, Yes. But we did not imag- ine, said they, tMt this fine-spoken man had heen he. Then I saw in my Dream, that he commanded them to lie down; which when they did he Deut. 25. 2. ^ *^ 2Chron. 6. chastiscd them sore, to teach them the ^^'^y- good way wherein they should walk; Rev. 3- 19- and as he chastised them, he said, As wMpt^Indscnt ^<*^^2/ <^s I love, I rehuks and chasten; on their way. ^g zealous therefore, and repent. This done, he bids them go on their way, and take good heed to the other Directions of the Shepherds. So THE PILGRIM'S PROGRESS 223 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 intangling Net, 'Cause they good Counsel highly did forget. 'Tis true they rescued were, hut yet you see They're scourg'd to hoot:^ Let this your cau- tion he. Now after a while they perceived afar off, one coming softly and alone all along the Highway to meet them. Then said Christian to his fellow, Yon- der is a man with his back towards Sion, and he is coming to meet us. Hope. I see him, let us take heed to our selves now, lest he should prove a Flatterer also. So he drew nearer and nearer, and at last came up unto them. His name was Atheist, and he ' . r/ie Atheist asked them whither they were going. meets them. Chr. We are going to the Mount He laughs . at them. Sion. Then Atheist fell into a very great laughter, Chr. What's the meaning of your laughter f Atheist. I laugh to see what ignorant persons you are to take upon you so tedious a Journey; and yet are like to have nothing but your Travel for your Pains. They reason Chr. Why man? Ho you think ive together, sliall nat he received? 224 THE PTLGRUrS PROGRESS Atheist. Received! There is no sneh place as you dream of in all this World. Chr. But there is in the World to come. Atheist. AA^hen I was at home in mine own Coun- try, I heard as you now affirm, and from tliat hearing went out to see, and have been seeking this City Ter 22 12 twenty years, but find no more of it I'cci. 10. 1*5. than I did the first day I set out. Chr. We have both heard, and believe that there is such a place to be found. Atheist. Had not I when at home believed, I had not come thus far to seek; but finding none, (and yet I should, had there been such a place to be found, for I have gone to seek it fur- Iil'ifef'ul^his ^^^^ ^^^^^ you) I ^^^ going back again coneent in ^^id will scck to rcf rcsh my self with the tins World. •' things that I then cast away for hopes of that which I now see is not. Chr. Then said Christian to Hopeful, his Compan- „, . . , ion. Is it true which this man has saidf Christian pro- ^ i^kethhis Hope. Take heed, he is one of the Brother. '^ ' HopefuU Flatterers; remember what it has cost ^dnsweT. US oucc already for our hearkning to 2 Cor. 5.7. snch kind of Fellows. What! no *Aremem- Mouut Siouf did wc uot scc from th(^ former chas- delcctablc Mouutaius, the Gate of the lisements is an r-i- n k ^ n help against Citv ? Also are WC uot HOW to walk present temptation. ' . «> .^t ^ • j tt Prov. 19. 27. by Faith? '^Let us go on, said Hope- Heb. 10. 39- fill lest the man with the Whip overtake us again. TEE PILGBIM'S PROGRESS 225 You should have taught me that Lesson, which I will round you ^ in the ears withal : Cease my Son to hear the Instructions that causeth to err from the Words of Knowledge: I say, my Brother, cease to hear him, and let us believe to the saving of the Soul. Chr. My Brother, I did not put the question to thee, for that I doubted of the Truth of our Belief my self, hut 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 an honest by the God of this World: Let thee and I - go on, knowing that we have belief of the Truth, and no lye is of the Truth. Hope, Now do I rejoyce in hope of the glory of God: So they turned away from the man; and he laughing at them, went his way. I saw then in my Dream that they ^, •^ *' 1 hey are went till they came into a certain Coun- '^""f ^^ ^5^ •^ enchanted try, whose Air, naturally tended to make ground.^ one drowsie, if he came a stranger into Hopeful ^ *=■ begins to he it. And here Hopeful began to be very drowsie. dull, and heavy of Sleep; wherefore he said unto Christian, I now begin to grow so drowsie that I can scarcely hold up mine eyes : let us lie down here, and take one nap. Chr. By no means (said the other) lest sleeping we never aivake more. Hope. Why, my Brother? Sleep is Aw"!/nm . , ., , 1 . awake. sweet to the Jnbonnng man; we may be refreshed if we take a nap. 226 THE PILGRIM'S PROGRESS Chr. Do you not rememher, that one of the Shep- herds hid us beware of the enchanted ground? He meant by that, that we should beware les. 5- . ^^ sleeping; wherefore let us not sleep as do others, but let us watch and be sober. Hope. I acknowledge my self in a fault, and had I been here alone, I had by sleeping run He is thankful, the danger of death. I see it is true i:ccies. 4. 9. that the wise man saith, Two are better To prevent than ouc. Hitherto hath thy Company \iiey fall to been my mercy ; and thou shalt have a good discourse. -, -, p Good discourse good Tcward for thy labour. d7owsiness. Chr. Now then, said Christian, to prevent drowsiness in this place, let us fall inio good discourse. Hope. With all my heart said the other. Chr. Where shall we begin f Hope. Where God began with us, but do you be- gin if you please. Chr. / will Sing you first this Song. 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, 111 c Dreamers Thus to keep opc' their drowsie slum- bring eyes. Saints Fellowship, if it be managed wrlh Keeps them awake and ihat in spight of Hell. TEE PILGBnrS PROGRESS 227 Chr. Then Christian begau and said, / will ask you a question, How came you to think at first of doing what you do nowf at'tLhc-"' Hope. Do you mean, How came I at f/Theif 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 were seen and sold at our Fair; things, which I believe now, would have (had I con- tinued in them still) dro\\Tied me in perdition and destruction. Chr. What things are theyf Hope. All the Treasures and Riches of the World. Also I delighted much in Rioting, Revelling, Drink- ing, Swearing, Lying, Uncleanness, Sabbath-break- ing, and what not, that tended to destroy the Soul. But I found at last, by hearing and considering of things that are Divine, which indeed I heard of you, as also of beloved Faithful, that was put to death for his Faith and Good-living in Vanity- Fair, That the end of these things is 22, 22. ' ^^' death. And that for these things sake, Ephes. 5. 6. the wrath of God cometh upon the Children of Diso- bedience. 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 Hopeful at follows upon the commission of it; but tifeyef endeavoured, when my Mind at first tuTiight. 228 THE riLGRnrS PROGRESS lH'jL?;m to be shaken witli tlie Word, to shut mine eyes against the light thereof. Chr. But what was the cause of your carrijing of it thus to the first workings of Gods blessed Spirit upon you? Hope. The Causes were, 1. I was ignorant that this was the Work of God upon nie, the resisting I uever thought that by awakenings for ^^ ^ * sin, God at first begins the Conversion of a sinner. 2. Sin was yet very sweet to my fiesh, and I was loath to leave it. 3. I 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 troublesome, and such heart-affrighting hours, that I could not bear, no not so much as the remembrance of them upon my heart. Chr. Then as it seems, sometimes you got rid of your trouble, Hope. Yes verily, but it would come into my mind again ; and then I should 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, 1. *If I did but meet a good man in the Street ; or, * When he 2. If I havc heard an}^ read in the had lost his "RiVilo . nv sense of sin, JJlDie ; Or, Tt^gX''''^'' 3. If mine head did begin to ake ; or, THE PILGBUrS PROGRESS 229 4. If I were told that some of my Neighbours were sick; or, 5. If I heard the Bell toll for some that were dead; or, 6. If I thought of dying my self; or, 7. If I heard that sudden death hapned to others. 8. But especially, when I thought of mj^ self, that I must ciuickly come to Judgment. Chr. And could you at any time with ease get off the guilt of sin, when hy any of these ways it came upon you? Hope. No, not I, for then they got faster hold of my Conscience. And then, if I did but think of going back to sin (though my mind was turned against it) it would be double torment to me. Chr. And hoiv did you do thenf Hope, I thought I must endeavour to mend my life; or else, thought I, I am sure to be damned. Chr. And did you endeavour to when he could no amend? longer shake Hope. Yes, and fled from not only by sinful my sins, but sinful company too, and then he en- betook me to religious Duties, as Pray- to mend. ing. Beading, Weeping for sin, speaking Truth to my Neighbours, &c. These things did I, with many other too much here to relate. Chr. And, did you think your self well then? Hope. Yes, for a while, but at the last my trouble came tumbling upon me again, and that Then he over the neck of all my Reformation. iWeii"'"' 230 TBE PILGRIM'S PROGRESS Chr. How came that about, since you were now J. r ,. reformed f Reformation •' nJiHeir^"^ Hope. There were several things and why. brought it upon me ; especially such say- Gai. 2.16. ii^gs as these; All our Righteousnesses Luke 17. 10. dy^Q dg filthy rags. By the works of the Law no man shall he justified. When you have done all things, say, We are unprofitahle; with many more such like. From whence I began to reason with my self thus: If All my righteousnesses are filthy rags; if by the deeds of the Law, no man can be justified; and if when we have done All we are yet unprofita- ble: Then 'tis but a folly to think of Heaven by the * His being Law. I further thought thus; *If a b'^^th^Law lo^SiJi ruus 100 I. iuto the Shopkeeper's troubled him. ^lebt, and after that shall pay for all that he shall fetch; yet if this old debt stand still in the Book uncrossed, for that the Shopkeeper may sue him, and cast him into Prison, till he shall jiay the debt. Chr. Well, and how did you apply this to your selff Hope. Why, I thought thus with my self; I have by my sins run a great way into God's Book, and that my now reforming will not pay off that score; therefore I should sink still under all my present amendments: But how shall I be freed from that damnation that I brought my self in danger of by my former transgressions? THE PILGRIM'S PROGRESS 231 Chr. A very good Application: hut pray go on, Hope. Another thing that hath troubled me, even since my late amendments, is that If I look narrowly into the best of what I do now, I still see sin, new sin mixing it self with the Hiscsf^yin^ ' ^ baa things in best of that I do. So that now I am hi^ best duties troubled him. forced to conclude, that notwithstanding my former fond conceits ^ of my self and Duties, I have committed sin enough in one Duty - to send me to hell, though my former Life had been fault- less. Chr. And what did you do then? Hope. Do ! I could not tell what to do, till I brake my mind to Faithfid; for he and I were well acquainted. And he told me, I'm break that unless I could obtain the Righteous- fa?thfui'^-iL ness of a man that never had sinned, t'ay)7bf'^ neither mine own, nor all the Righteous- '^"^^^* ness of the World could save me. Chr. And did you think he spake true? Hope. Had he told me so when I was pleased and satisfied with mine own amendment, I had called him Fool for his pains; but now since I see mine own infirmity, and the sin that cleaves to my best per- formance I have been forced to be of his Opinion. Chr. But did you think when at first he suggested it to yoUy that there was such a man to he found, of whom it might justly he said. That he never com- mitted Sin? 232 THE PILGRIM'S PKOGKESS Hope. I must confess the words at first sounded strangely; but after a little more talk At which he and company with him, I had full con- started at . . present. VlCtlOU about it. Rom ^°' ^^^- ^''^^ ^^^ y^^^ ^^^ ^^'^^ what man Col. I. tills was, and hoiv you must bo justified 'Jf-'' by him f * A more ^ particular Hopc. Ycs, and he told me it was the discovery ut ^ ' the way to Lord Jcsus, that dwelleth on the right be sav d. ' ". hand of the ]\Iost 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 suffered when he did hang on the Tree. I asked him further, how that man's Eighteousness could be of that Efficacy, to justifie another before God? And he told me, he was the mighty God, and did what he did; and died the Death also, not for himself but for me : to whom his doings, and the worthiness of them should be imputed if I believed on him. Chr. And what did you do then? Hope. I made my Objections against my believ- ing; for that I thought he was not will- He doubts of jnoj to savc me. acceptation. *^ Chr. And what said Faithful to you Mat. II. 28. '^ \\He is better then? instructed. Hope. He bid me go to him and see: Then I said it was Presumption. He said. No; for I was invited to come. ||Then he gave me a Book of Jesus his inditing,^ to incourage me the more freely THE PILGBUrS PROGRESS 233 to come. And he said concerning that Book, that every jot and tittle thereof stood firmer than Heaven and Earth. Then I asked l^"^^- ~^- ^5- Psa. 95. 6. him, what I must do when I came? Dan. 6. lo. And he told me, I must intreat upon my Jf^- ^^- ^'' ^^• Exo. 25. 22. knees, with all my heart and Soul, the Lev. 16. 2. Father to reveal him to me. Then I Num. 7. 89. Heb. 4. 16. asked 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 say to ^ ^^ .^ ^.^ this effect, God he merciful to me a sin- '^ P^°y- tier, and make me to know and believe in Jesus Christ: For I see, that if liis Righteousness had not been, or I have not Faith in that Righteousness, I am utterly cast away: Lord, I have heard that thou art a merciful God, and hast ordained that thy Son Jesus Christ should he the Saviour of the World. And moreover that thou art ivilling to hestow him upon such a poor sinner as I am, {and I am a sinner indeed) Lord, take therefore this opportunity, and magnifie thy Grace in the Salvation of my Soul, through thy Son Jesus Christ, Amen. Chr. And did you do as you were hidden? Hope, Yes, over, and over, and over. Chr. And did the Father reveal the ^"^''"^"• Son to you? Hope. Not at the first, nor second, nor third, nor 234 THE PILGRIM'S PROGRESS 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 leav- II He thought . /r 7-> ' o» to leave off tuQ off Praying ? praying. ^^^^^ 1 1 ^^g^ ^^^ j ^qq ^- ^^^^^^ ^^,j^^, ^,,|^ 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 * He durst Rightcousness of this Christ all the not leave off ^ praying and World could not savc me: and there- why? j^^^ gg fore thought I with my self, if I leave off, I die; and I can but die at the Throne of Grace. And wdthal this came into my mind, If it tarry^ wait for it, because it will surely come, and will not tarry. So I continued praying un- til the Father shewed me his Son. Chr. And how was he revealed unto you f Hope. I did not see him with my Bodily eyes, but with the eyes of my understanding ; and Eph. 1. 1 8, ^jj^g -^ ^^^g Qj^g ^^y J ^^g ^gj.y g^^ Christ is I think sadder than at any one time of to him my life ; and this sadness was through a fresh sight of the greatness and vileness of my Sins: And as I was then looking for nothing but hell, and the everlasting 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 sin- THE PILGRUrS PROGRESS 235 ner : And he answered, My Grace is sufficient for thee. Then I said, But Lord, what is believ- Acts i6. ing? And then I saw from that saying. 30, 31. [He that cometh to me shall never Jo^i- 6. 35. hunger, and he that helieveth on me, shall never thirst.] that believing and coming was all one; and that he that came, that is, ran out in his heart and affections after Salvation by Christ, he indeed believed in Christ. Then the water stood in mine eyes, and I asked further, But Lord, may such a great sinner as I am, be indeed accepted of thee, and be saved by thee? and I heard him say, And him that cometh to me, I ivill in no tvise cast ° ' ' ^^' out. Then I said, But hpw, Lord, must I consider of thee in my coming to thee, that my Faith may be placed aright upon thee? Then he said, Christ Jesus came into the World to save sinners. He is the end of the Laiv for righteous- l^^"^- ^- ^^^ Rom. 10. 4. ness to every one that believes. He died chap. 4. for our sins, and rose again for our justi- ^^^- ''• ^'^' 25. fication: he loved us and washed us from our sins in his oivn Blood. He is Mediator betwixt 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 Fathers Law, and in submitting to the penalty thereof; was not for himself, but for him that will accept it for his Salvation, and be thankful. And now was my heart full of joy, mine eyes full of tears, 230 TEE PILGRUrS PROGRESS and mine affections rnnnin^ over with love to the name, Peoi:>le, and Ways of Jesus Christ. Chr. This was a Revelation of Christ to your Soul indeed: hut tell me particularly ivliat ejfect this had upon your spirit. Hope. It made me see that all the world, notwith- standing all the Righteousness thereof, is in a state of eondenniation. It made me see that God the Father, though he be^ just, can justly justifie the coming sinner: It made me greatly ashamed of the vileness of my former life, and confounded me with the sense of mine own ignorance ; for there never came thought into my heart before now, that shewed me so the beauty of Jesus Christ. It made me love a holy life, and long to do something for the Honour and Glory of the Lord Jesus. Yea, I thought that had I now 1000 gallons of blood in my body, I could spill it all for the sake of the Lord Jesus. I saw then in my Dream, that Hopeful looked back, and saw Ignorance^ whom they had left behind, com- ing after : Look, said he to Christian, how far yonder youngster loitereth behind. Chr, Ay, ay, I see him ; he caretli not for our Com- pany. Hope. But I tro it u'ould not have hurt him; had he hept pace with us hitherto. Chr. That's true, but I warrant you. Ignorance lie thinkctli othcrwisc. again. Hopc. That I think he doth, hut Jiow- TEE PILGRIM'S PROGRESS 237 Then C/tristia)i said tu him, Come aicaij Man, why do you slay so behind f Ign. I take my pleasure in walking alone, even more a great deal than in company, unless I like it tiie better. Then said Christian to Hopeful, (but softly) Did I not tell you he cared not for our company f But how- ever, said he, come up and let us talk away the time in this solitary place. Then directing his speech to Ignorance, he said. Come, how do youf how stands it between God and your Soul now? 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 f pray tell .,(, * iRiiorante'-y "'^' hope, and the Ignor. Why, I think of God and f^ound of u. Prov, 28. 29. Heaven. Chr. So do the Devils and damned Souls. Ign. But I think of them, and desire them. 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 an hard matter; yea, a harder matter than many are aware of. But why, or by what, art thou perswaded that thou hast left all for God and Heaven? Ignor. My heart tells me so. Chr. The wise man says. He that . , T • r, J. • e ^ Prov. 28. 26. trusts his own heart is a tool. 238 TEE PILGRnrS PROGRESS Ignor. That is spokeu 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 he through its deceitfuhiess ; [or a mans heart may minister comfort to him in the hop< s of that thing, for which he yet has no ground to hope. Ign. But my heart and life agree together, and therefore my hope is well grounded. Chr. Who told thee that thy heart and life agrc< together? Ignor, My heart tells me so, Chr. Ask my fellow if I he a thief :^ Thy heart tell thee so; Except the Word of God beareth witness in this matter, other testimony is of no value. Ign. But is it not a good heart that has good thoughts ? And is not that a good life, that is accord- ing to Gods commandments? Chr. Yes, that is a good heart that hath good thoughts, and that is a good life that is according to Gods Commandments : But it is one thing indeed to have these, and another thing, only to think so. Ign. Pray, what count you good thoughts and a life according to Gods commandments? Chr. There are good thoughts of divers kinds, some respecting our selves, some God, some Christ, and some other things. Ign. What be good thoughts respecting our selves ? Chr. Such as agree with the Word of God. TEE PILGRIM'^ PB OGRESS 239 Ignor. When do our thoughts of our selves agree with the Word of God? Chr. When we pass the same Judg- ^J^f°^^ tnent upon our selves which the Word thoughts? passes. To explain my self ; The Word ^om. 3. of God saith of persons in a natural con- dition, There is none righteous, there is none that doth good, It saith also, That every imagination of the heart of a man is only evil, and that continually. And again, The imagination of mans heart is evil from his Youth, Now then, tvhen we think thus of our selves, having sense thereof, then are our thoughts good ones, because according to the Word of God. Ignor. I u'ill never believe that my heart is thus had. Chr, Therefore thou never hadst one good thought concerning thy self in thy life. But let me go on: As the word passeth a Judgment upon our hearts, so it passeth a Judgment upon our w^ays, and when our thoughts of our hearts and ways agree with the Judg- ment which the word giveth of both, then are both good, because agreeing thereto. Ign. Make out your meaning. Chr, Why, the word of God saith, That mans ways are crooked ways, not good, but per- Psal. 125. 5. verse; It saith they are naturally out of Prov. 2. 15. the good Avay, that they have not known ^°'"' ^' it. Now when a man thus thinketh of his Avays, I say, when he doth sensibly and with heart-humiliation 240 TEE PILGRIM'S PROGRESS thus think, then hath he good thoughts of his own ways, because his thoughts now agree with the judg- ment of the word of God. Ign. What are good thoughts concerning Godf Chr. Even (as I have said concerning our selves) when our thoughts of God do agree with what the word saith of him. And that is, when we think of his Being and Attributes as the word hath taught : of which I cannot now discourse at large. But to speak of him in reference to us, then we have right thoughts of God, when we think that he knows us better than Ave know our selves, and can see sin in us, when and where we can see none in our selves; when we think he knows our inmost thoughts, and that our heart, with all its depths, is always open unto his eyes : Also when we think that all our righteousness stinks in his nostrils, and that therefore he cannot abide to see us stand before him in any confidence, even in all our best performances. Ign. Do you think that I am such a fool, as to think God can see no farther than If or that I woyld come to God V th' test of my performances? Chr, "Why how dost thou think in this matter? Ign. Why, to he short, I think I must believe in Christ for Justification.^ Chr. How! Think thou must believe in Christ, when thou seest not thy need of him! Thou neither seest thy original nor actual Infirmities, but hast such an Opinion of thy self, and of what thou doest, as plniul}^ renders thee to be one that did never see a THE PILGRIM'S PROGRESS 241 necessity of Christs personal Righteousness to justifie thee hefore God. How then doest thou say, I believe in Christ? Ign. / believe well enough for all tliat. Chi\ How dost thou believe? Ign. I believe that Christ died for sinners, and that I shall be justified before God from the Curse, through his gracious acceptance of my obedience to his Law. Or thus, Christ makes my Duties that are Religious, acceptable to his Father by virtue of his Merits, and so shall I be justified. Chr. Let us give an answer to this confession of thy Faith, 1. Thou believest with a fan- „, , .,, , •^ ' The faith of tastical ^ faith, for this faith is no where isnorance. described in the Word. 2. Thou believest with a false Faith, because it taketh Justification from the personal Eighteousness 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 th}^ person for thy actions sake, which is false. 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 con- dition by the Law) upon flying for refuge unto Christs Righteousness: (which Righteousness of his is not an act of grace, by which he maketh for Justifica- tion, thy obedience accepted of God ; but his personal obedience to the Law in doing and suffering for us, what that required at our hands.) This righteous- ness, I say, true faith aceepteth ; under the skirt of 242 THE PILGRIM'S PROGRESS which the soul being shrouded, and by it, presented as spotless before God, it is accepted, and acquit ^ from condemnation. Ign, What! would you have us trust to what Christ in his own person has done without usf This conceit would loosen the reins of our lust, and tol- erate us to live as we list.^ For what matter how we live if we may he justified by Christs personal right- eousness 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 right- eousness is, and, as ignorant how to secure thy Soul through the faith of it from the heavy wrath of God. Yea, thou also art ignorant of the true effects of sav- ing 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 imaginest. Hope. Ask him if ever he had Christ revealed to him from heaven? Ign. What? you are a man for Revelations! I believe that what both you, and all the jangles with rcst of yoii 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 the flesh, that he cannot ])y any man be savingly known, unless God the Father reveals him to them. Ign. TJiat is your Faith, but not mine; yd mine, THE PILGRIM'S PROGRESS 243 / doubt not, is as good as yours: though I have not in my head so niaiiy whimsies as He streaks re- proachfully gOU. ofzi'hathe Chr. Give me leave to put in a word : ^"^"'^ ""'• You ought not so slightly to speak of ^ cor.V2^3. this matter : For this I will boldly af- Eph. i. is. ig. firm (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 la^-eth hold upon Christ (if it be right) must be wrought by the exceeding greatness of his Mighty Power; the w^orking of which Faith, I perceive, poor Ignorance, thou art ignorant of. Be awakened then, see thine own wretchedness, and fly to the Lord Jesus ; and by his righteousness, which is the righteousness of God (for he himself is God) thou shalt be delivered from condemnation. „, ^ ,^ The Talk Ignor. You go so fast, I cannot keep ^''^^^ "^• pace with you: do you go on before, I must stay a while behind. Then they said; Well, Ignorance, wilt thou yet foolish he. To slight good Counsel, ten times given theef And if thou yet refuse it, thou shalt hnow EWe long the evil of thy doing so. Remember, Man, in time, stoop, do 7iot fear, Good counsel taken well, saves: therefore hear: But if thou yet shalt slight it, thou wilt be The loser (Ignorance) I'll warrant thee. 244 TEE PILGRIM'S PROGRESS Then Ciiristian addressed thus himself to liis i'eUow. Chr. Well, come my good Hopeful, I perceive that thou and I must walk by our selves again. So I saw in my Dream, that they went on a pace before, and Ignorance he came hobling 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 this condition; whole Families, yea, whole Streets, (and that of Pilgrims too;) and if there be so many in our parts, how many think you must there be in the place where he was born? Chr. Indeed the word saith, He hath blinded their eyes, lest they should see, &c. But now we are hy our selves, what do you think of such Men? have they at no time, think you, convic- tions of sin, and so consequently fear that their state is dangerous f Hope. Nay, do you answer that question your self, for you are the elder man. Chr. Then I say, sometimes (as I think) they may, but they heing naturally ignorant, understand not that such convictions tend to their good; and there- fore they do desperately seek to stifle them, and pre- sumptuously continue to flatter themselves in the way of their own hearts. Hope. I do believe, as you say. that fear tends The good use much to mcus good, and to make them ot fear. *^ ^ TEE PILGRIM'S PROGRESS 245 right, at their beginning to go on Pilgrimage. Chr. Without all doubt it doth, if it job 28. 29. he right; For so says the Word, The fear Prov. i. ?■ of the Lord is the beginning of Wisdom. Right Fears. Hope. How will you describe right fear? Chr. True or right fear is discovered hy three things. 1. By its rise. It is caused by saving convictions for sin. 2. It driveth the Soul to lay fast hold of Christ for Salvation. 3. It begetteth and continueth in the Soul a great Reverence of God, his Word, and Ways, keeping it tender, and making it afraid to turn from them, to the right hand, or to the left, to any thing that may dishonour God, break its Peace, grieve the Spirit or cause the enemy to speak reproachfully. Hope. Well said,' I believe you have said the truth. Are we now almost got past the Inchanted Ground. Chr. Why art thou weary of this discourse? Hope. No verily, but that I would know where we are. Chr. We have not now above two Miles further to no thereoyi. But let us return to our ,„, . i^ Why tgnorant matter. ^Noiv the ignorant know not Persons stuje •^ con-i'ictions. that such convictions that tend, to put ^ j^ ^^^^^^ them in fear, are for their good, and ^^ p^^_ therefore they seek to sfiflr them. ticuiar. Hope, How do they seek to stifle them? 246 ^ THE PlLGRUrS PROGRESS CJir. *1. They think that those fears are wrought by the Devil (though indeed they are wrought of God), and thinking so, they resist them, as things that directly tend to their Overthrow. 2. They also think that these fears tend to the spoiling of their Faith, when, (alas for them, poor men that they are they have none at all) and therefore they harden their hearts against them. 3. They presume they ought not to fear, and therefore, in despite of them, wax presumptuously confident. 4. They see that those fears tend to take away from them their pitiful old self-holiness, and therefore they resist them with all their might. Hope. I know something of this my self; for be- fore I knew my self it was so with me. Chr. Well, we will leave at this time our Neigh- hour Ignorance hy 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 yo.ur parts, who one Tern- was « fovward man in Religion then? mterehe Hope. Kuow him! yes, he dwelt in ^^^^^** Graceless, a Town about two miles off of Honesty, and he dwelt next door to one Turnback. Chr. Right, he dwelt under the same roof tvith him. Well, that man was much awak- tozmrlh'' ened once.* I believe that then lie ]iad ^^^^^' some sight of his sins, and of the wages that were due thereto. THE PILGKUrS PROGRESS 247 Hoijc. I Hin of your mind ; for (my house not being above tliree miles from him) he would oft times 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 . 3. Designed. Had in view. 184, 1. A delicate Plain. Delicate in earlier times was used of anything agreeable or delightful. 2. Lucre. Gain, advantage. 3. Demas. II Tim. iv: 10. 185, 1. A hundred to one. Mofi'att has suggested that this betting expression may be a reminiscence of Bunyan's un- godly youth. 2. Roundly. Bluntly. 3. One of his Majesties Judges. The apostle Paul. II Tim. iv: 10. 187, 1. A Pillar. In the Middle Ages it was commonly believed that the pillar of Lot's wife could still be seen and Sir John Mandeville mentions it in his wonderful travels. 189, 1. Cut purses. When purses were worn suspended from belts, thieves, who cut the purses to secure the contents, were called cut purses instead of pickpockets. 190, 1. Eat. The past tense, pronounced et. 2. Surfeits. Illnesses caused by overeating. 3. Sell all. Matt, xiii: 44. 191, 1. Meadow. Such pleasant meadows with by-paths entered by stiles were common sights in Bedfordshire. Haw- thorne has remarked on this passage, "An American Avould never understand the passage about Christian and Hopeful going astray along a by-path into the grounds of Giant De- spair, from there being no stiles or by-paths in our country." English 'Note Booh, I, 147. 2. A Stile. A series of steps for ascending and descending a fence. 3. Not like. Not probable, or likely. 193, 1. Eminent. Imminent. 2. Had liked to have been drowned. Were likely to have been drowned. Such a confusion of tenses is common to-day. The expression had liked is a vulgarism. 194, 1. A very dark Dungeon. Bunyan is probably writ- ing from his knowledge of English prisons, which were in a disgraceful condition in his day. Macaulay says: "The NOTES 285 prisons were hells on earth, seminaries of every crime and every disease." Hist, of Eng. Ch., Ill, p. 333. 2. Wednesday Morning till Saturday Night. What is the effect of such circumstantial details? 195, 1. Rating. Scolding. 198, 1. Swound. Swoon. 199, 1. They have pick-locks. Why is Mrs. Diffidence's fear mentioned? 200, 1. The door flew open. Compare Paul's escape de- scribed in Acts xii: 7-10. 2. Damnable hard. Another example of an adjective used as an adverb. 201, 1. Consented. Agreed. 203, 1. Error. It is worthy of note as an evidence of Bunyan's modesty and freedom from bigotry that he con- demns no errors without the authority of the Scriptures. 205, 1. Esau. Gen. xxv: 27. "Then again I began to com- pare my sin with the sin of Judas, that, if possible, I might find if mine differed from that which, in truth, is unpardonable; . . . all this while I was tossed to and fro like the Locusts . . . hearing always the sound of Esau's fall in mine ears, and of the dreadful consequences thereof." G. A., 159. 2. Judas. Matt. xxvi. 3. Alexander. II Tim. iv: 14, 15. 4. Ananias and Saphira. Acts v. 206, 1. Perspective Glass. A telescope. 207, 1. So I awoke from my Dream. Dr. Brown thinks that Bunyan was released from prison when he had reached this point in his story, and that the remainder was written at a time subsequent to his deliverance. 209, 1. Ignorance, he. This pleonastic usage of the pro- noun, which is a fault not to be imitated, though it still survives in careless speech, was very frequent in Elizabethan writers. Compare Rich. Ill, III, 1, 10 : "God he knows." 210, 1. Wanton. Dissolute. 2. Clout. See note on 44, 2, p. 267. 211, 1. His spending money. His small change, which was of little value as compared with his jewels. In Grace Abounding Bunyan says after his conversion, "I should reckon that all those Graces of God that now were green on me, were yet but like those crackt-groats and four pence-half-pennies that rich men carry in their purses, when their gold is in their trunks at home." Sect. 233. 286 THE pilgrim: ti PROGRESS 212, 1. Poor heart. Formerly a coinmon phrase to express pity, oquivalont to our "Poor fellow." 213, 1. Upon whose head is the shell. Like a newly hatched chick. Compare Hamlet, V, 2, 194, where Hamlet says of Osric, "This lapwing runs away with the shell on his head." 2. (In the margin.) Snibbeth. Reproves. 3. Caitiff. Though now this word signifies a cowardly wretch, it originally meant only a captive. 214, 1. Typical. Symbolic, emblematic. 215, 1. Brush. Encounter. 2. Stomach. Courage. 216, 1. Journeymen Thieves. Journeymen are ordinary day-laborers working for a master. 2. Have given my Life for a penny. Another expression transferred from the daily conversation of Bunyan's neigh- bors. 3. The King's Champion. At the coronation of an Eng- lish king it is the custom for a man called the King's Cham- pion, to ride up Westminster Hall and challenge anyone who disputes the right of succession. 217, 1. Went to the walls. Succumbed to circumstances. 2. If they get within him. If their attack pierces his guard. 3. Throw up his heels. Trip him up. Compare As You Like It, III, 2, 224: "Young Orlando that tripped the wrestler's heels." 4. He should say.. He would say. Distinctions between should and icould were not carefully observed by Bunyan. 5. Heman. See dedication of Ps. Ixxxviii. 6. Hezekiah. II Chron. xxix-xxxii. 7. Sorry Girl. Matt, xxvi: 69, 71. Sorry means out- wiardly unattractive. 8. At their whistle. Ready to come when called. 218, 1. Habergeon. A sleeveless jacket of mail. 2. Footmen. Foot-soldiers. One of Bunyan's books is en- titled, The Heavenly Footman. 219, 1. Leviathan. A marine animal of great size men- tioned in the Old Testament. Job xli: 1; Isa. xxvii: 1. 2. Brunts. Assaults. 220, 1. The Lion and the Bear. I Sam. xvii: 37, "David »aid moreover, the Lord that delivered me out of the paw of the lion and out of the paw of the bear, he; will deliver me out of the liand of this Philistine," NOTES 287 223, 1. To boot. In addition. 225, 1. Round you. Whisper in your ears. 2. Let thee and I go on. After and where grammar re- quires me, Shakespeare also frequently used /, perhaps for euphony; but such mistakes in pronouns are common in colloquial language. 3. (In the margin.) The enchanted ground. The text on p. 226 suggests that Bunyan meant by the enchanted ground a state of forgetfulness of religion, of indolent security in worldly prosperity. 227, 1. The good of my Soul. This account of Hopeful's conversion corresponds closely with Bunyan's own spiritual experience recounted in Grace Abounding. 228, 1. I should be. I would be — continued action is evi- dently meant here. See note on 217, 4, p. 286. 231, 1. Conceits of. Satisfaction with. Compare Bun- yan's self-approval. Introd., p. 12. 2. In one Duty. \Yhile performing one duty. 234, 1. I saw the Lord Jesus. Compare Bunyan's fre- quent visions described in Grace Abounding. Sects. 22 and 230. "And methought withal, I saw with the Eyes of My Soul, Jesus Christ at God's right hand." 230. 236, 1. Be. Though is here followed by the subjunctive, although this is obviously the statement of a fact. See Ab- bott, 298. 238, 1. Ask my fellow if I be a Thief. "A proverbial expression, derived from one member of a company of thieves appealing to another to testify to his honesty." Venables. 240, 1. Justification. Another current phrase of Puritan theology. Its meaning is sufficiently expounded by Christian. 241, 1. A fantastical faith. A fanciful belief, one de- rived from one's own imagination or fancy. 242, 1. Acquit. This form of the participle was in good iise in the sixteenth century and survived in colloquial lan- guage to the seventeenth. Compare Rich. Ill, V, 5, 3: "Well hast thou acquit thee." 2. List. Please. 244, 1. It pities me much. In Old and Middle English there were many more impersonal verbs than in the language of to-day. Bunyan here, as often, follows the literary usage of the preceding century. Compare Spenser's Faery Queene, I, 6, 43: "It would pity any. living eye." 246, 1. (In the margin.) Was towardly. Was docile, promising. 288 THE PILGRIM'S PROGRESS 250, 1. Colour. Pretext. 2. The Country of Beulah. This is goneially interpreted as the state of blessed peace and content attained by believers toward the close of their lives. See Isa. Ixii: 4. ;i. Turtle. The turtle-dove. Hong of ISoL, 11, 12. 252, 1. Sick of love. 8ick with or because of love. 2. Addressed themselves. Made preparations. 253, 1. Enoch and Elijah. Both were taken up into Heaven while still alive. Heb. xi: 5; II Ki. ii: 11. 254, 1. Selah. A Hebrew word often found in the Psalms. It probably was a direction to the musicians. Bunyan em- ployed it here, perhaps, in the sense of farewell. 259, 1. The Bells. Bunyan seems to have been extraor- dinarily fond of the sound of bells. See Grace Abounding, 33: "Before this I had taken much delight in ringing; but my conscience beginning to be tender, I thought such practice was but vain, and therefore forced myself to leave it. Yet my mind hanckered; wherefore I should go to the Steeple- house and look on, though I durst not ring." 263, 1. Dream again. Here we have a hint of the second part of Pilgrim's Progress. BUXYAX'S SPELLING In general, Bimyan spelled phonetically, and for that rea- son a number of his spellings are the same as are now being advocated by the Simplified Spelling Board. Although many of the differences between Bunyan's spelling and ours are due to his ignorance of the forms correct in his time, more are the result of changes that have taken place in English or- thography since the seventeenth century. Some of the chief peculiarities of Bunyan's spelling are: 1. The phonetic spelling of the past tense and the past participle when they end with the sound of t ; * as in kist, mist. 2. The dropping of e before r in the past tense and the present participle of such verbs as hinder; as in hindrcd. 3. The use of final ie where we have y ; as in testifie. 4. The use of y where we have i; as in trt/al. 5. The use of k after c at the end of a word; as in traffick. 6. The use of a single consonant where we double it, and, contrariwise, the doubling of a consonant where we use a single letter; as in galopping. Lest the student should become confused by Bunyan's or- thography, the following spelling table has been compiled. In it the preferred modern forms of words differently spelled in this edition of the Pilgrim's Progress are given in heavy type. Xo effort has been made to distinguish in Bunyan's spellings between incorrect and obsolete forms. Favored by the Simplified Spelling Board. 289 SPELLING TABLE (Based upon the Century Dictionary.)' bunyan's MODERN bunyan's MODERN SPELLING FORM SPELLING FORM accoutred accoutered chuse choose administred administered clapt clapped ai aye cloathed clothed ake ache coelestial celestial alass alas combate combat alwayes always complement compliment angerly angrily complyanee compliance askt asked countrey country authentick authentic eryed cried bad bade dazle dazzle battel battle defie defy bedabled bedabbled denyed denied bee be desarts deserts Belzebub Beelzebub desireable desirable bewitcht bewitched despight despite bosome bosom develishly devilishly breath breathe disswade dissuade brest breast drownd drowned brestplate breastplate drowsie drowsy Brittan Britain drowziness drowsiness burthen burden dunghil dunghill carkass carcass dye die chear cheer easie easy choaked choked entred entered christal crystal everybodies everybody's 290 SPELLING TABLE 291 bunyan's MODERN bunyan's MODERN SPELLIXG FORM SPELLING FORM exprest expressed jealousie jealousy extreamly extremely journies journeys faining feigning joyn join falsly falsely joynts joints fat vat joyntly jointly fetcht fetched judg judge flattred flattered justifie justify galopping galloping kist kissed gardner gardener knockt knocked girle girl lauched launched goal (for gaol jjail lightned lightened Goliah Goliath lillies lilies gratifie gratify linage lineage gyant giant lye lie happines happiness lyon lion hapned happened magnifie magnify hardned hardened majesties majesty's harkned hearkened medling meddling harnest harnessed melancholick melancholy hazzard hazard merchaiidice } merchandise hearkning hearkening merchandize ^ heretick heretic ministring ministering hindred hindered misenterpreting misinterpreting hobgoblings hobgoblins mist missed hobling hobbling mountaines mountains humane human musick music hungred hungered ought aught Hypocrisie Hypocrisy oyl oil ignomy ignominy pedegree pedigree imploy employ peices pieces inchanted enchanted pen'd penned incling inkling perswade persuade intangled entangled physick physic intollerable intolerable plaidst playdst THE PlLGRnrS PROGRESS BUXYAX'S MOUEllX JJl XYAX 8 MODERN SPELLING FOKAI (SPELLING FORM plaies plays stcddincss steadiness phickt plucked slept stepped inactickf practical J stile style prest pressed stopt stopped l)rickt pricked stradled straddled profest professed streight [ strait prophane profane straight pub lick public stript stripped quagg quag surprizing surprising ratleth rattleth swadling swaddling re Joyce rejoice tempred tempered reliefe relief testifie testify remembred remembered thorow thorough rciidring rendering threatned threatened mine ruin thundring thundering sales )*,o,rc traffick traffic sayes (says travel travail Sallys sallies traytor traitor Saphira Sapphira tro trow satisfyd satisfied tryal trial sence sense tryd tried servents servants initill until shameful! shameful vertue virtue shew show villifying vilifying signifie Sion signify Zion waies wayes ?ways slumbring slumbering wearisomness wearisomeness smoaky smoky wholsom wholesome spight spite withall withal spue spew wo woe stedily I steadily wondred wondered stoddily ) t Obsolete. I Modern equivalent. QUESTIONS AND TOPICS FOR STUDY I. Preliminary. A careful study of Bunyan's life as given in the Introduc- tion should precede the first reading of the allegory. This account may be supplemented by the assignment for reports of passages from Macaulay's history or Green's, or by talks from the teacher upon the Puritans and the religious dis- sensions of Bunyan's time. The nature of an allegory should also be thoroughly un- derstood. II. For the First Reading. THE author's apology. 1. What reasons does Bunyan give for writing this alle- gory? (See pp. 39, 40.) 2. Why did some of his friends advise him not to print it? (See Introd., p. 24, and observe what feature of the book he spends the most space in defending.) 3. W^hat definite objections did his friends urge? (See p. 42.) 4. By what arguments does Bunyan justify his method ? 5. In what lines does he state the purpose of the book? f). What does he say of the language he uses? 7. In what respects is this a good preface? THE pilgrim's PROGRESS. 1 . Distinguish between the real subject of the story and the [tretended subject. 293 294 THE PILGRIM'S PROGRESS 2. Can you think of anything else besides a pilgrimage to which life has been frequently compared? 3. For Bunyan's purpose what are the advantages of tlio comparison to a journey? 4. Why did he call the storv a dr eam 5. What traits of character did Pliable show in joining Christian and in turning back? 6. Show why Christian deserved Evangelist's severe rebuke for taking the counsel of Mr. Worldly Wiseman. 7. By what method was he instructed in the Interpreter's house ? 8. What is the meaning of the Valiant Man's struggle and success ? 9. On p. 89 find a striking metaphor and an especially sug- gestive descriptive phrase, 10. Why did Simple, Sloth, and Presumption refuse to join Christian ? 11. What sort of men are represented by Formalist and Hypocrisy ? 12. What is the significance of the Palace Beautiful? 13. The lions were placed in the way " for tryal of Faith." Where had Christian's faith been tried and found wanting previously ? 14. Why did Bunyan insert the rehearsal of Christian's ex- periences found on pp. 103-105? 15. How does he justify Christian's leaving his wife and children? 16. What are the Bible stories to which reference is made on p. 112? 17. What experience in Bunyan's own life corresponds to Christian's struggle with Apollyon? Whom does the latter represent ? 18. Whal touch on p. 129 shows Christian's human nature? 19. What difference existed between Talkative's " conver- sntion " and his "Mouth-profession"? 20. What does Vanity-Fair represent? QUESTIONS FOR STUDY 295 21. Compare the indictment of Christian and Faithful with the actual indictment of Bunyan. (See Introd., p. 15.) 22. What sort of people to-day resemble Mr. By-ends? 23. What expressions in the description of him are par- ticularly vivid? 24. Who are represented by those that follow Demas? 25. What is the effect of the precise, circumstantial state- ment on p. 194, " from Wednesday morning until Saturday night"? What other specific details on pp. 195-200 con- tribute to the same effect? 26. Where before p. 201 have the Delectable Mountains been mentioned? Why were they mentioned there? 27. What are the Bible stories to which reference is made on p. 205? 28. What effect is produced by the description of the view^ seen through the perspective glass? 29. For what purpose is the caution of the shepherds on p. 209 introduced? 30. What was Christian's feeling toward Ignorance? 31. What specific details give reality to the description of Temporary on pp. 246, 247? 32. What does the country of Beulah represent? 33. What is the purpose of the conclusion? III. Review Questions. PURPOSE. 1. What did Bunyan aim to accomplish by this book? 2. Why was the form of allegory well suited to his purpose? 3. Examine the story to see whether he has included any- thing that does not bear upon his purpose, and be ready to defend the conclusion at which you arrive. 4. Has he presented the difficulties in the path of a Chris- tian fairly, or has he made them appear fewer and smaller than they are? 296 THE PILGRIM'S PROGRESS Materials. 1. Has Biinyan drawn the materials used in his allegory chiefly from the world of nature or from the world of man ? 2. Give five instances in which liis material is from llio world of nature. 3. For what purpose has he used objects from nature? 4. What attributes of human character (as love, hate, fear, jealousy, etc.) has he pictured most vividly? 5. What institutions with which Bunyan was familiar are described in The Pilgrim's Prof/ressf 6. To what extent did he make use of literature ? Setting. 1. Wlien and where are the events of the story supposed to have taken place? 2. What descriptions suggest English scenery? (See pp. 191, 208, etc.) 3. What scenes and animals are unmistakably not English? (See pp. 95, 100, 113, 121.) What land do they suggest? 4. Does it matter at all whether there is any such country as is described? Give reasons for your answer. Plot. 1. Bearing in mind that the plot is the chain of incidents without which the story could not exist, summarize this plot in a hundred and fifty words. 2. Has the plot unity, consistency, interest, relief, and cli- max? Does it seem probable while being read? 3. What is the point of climax? 4. Is the movement slow or rapid? Give instances where events follow one another in quick succession and where they come slowly? 5. How is the progress of the story delayed? 6. Mention several incidents that are dramatic. QUESTIOXS FOR :STUDY 297 7. P'ind cases in which Bunyan arouses our expectation of an event before it occurs. 8. What keeps up our interest to the end? Characters. 1. Name the chief merits and the chief faults in Christian's character, and give instances in which they are shown. 2. Is he better or worse than an ordinary man? 3. Does he seem like a mere abstraction or a real person? 4. Point out several instances in w^hich his conduct is true (o human nature. 0. How is the chief trait of each of the other characters suggested ? 6. Are the characters true to life, or are they idealized; i. e., made braver, more fortunate, better, or happier than people are commonly? 7. Mention acts of theirs that resemble something you have known in real life? 8. Where did Bunyan find the models for his character- portraits? (See note on Evangelist, p. 269, and on Lord Hate- good, p. 281.) 9. Which way of revealing character predominates: (1) By the author's own description; (2) by. the acts and words of the character; (3) by what others say of the character? 10. Are any characters contrasted? 11. What ideals of character are held up for admiration? Method. 1. Who tells the story, the author himself or one of the characters ? 2. How does Bunyan contrive to show" us Christian's thoughts ? 3. Would it be easy to rearrange the story so that Chris- tian should teH it? 4. Why is so much dialogue introduced? 298 THE PILGRIM'S PROGRESS Style. 1. Are the words in The Pilgrim's Proqresa mostly of Anglo-Saxon or of Latin origin ; general or specific ? 2. Are there many unfamiliar words? 3. Is the language literary or colloquial? 4. Can you discover any principle governing Bunyan's use of capitals? 5. Why is his spelling so different from ours? 6. Are his sentences chiefly long or short, periodic or loose? 7. Find three long sentences that a modern writer would divide into two or more. 8. Is the talk of his characters stiff and bookish, or simple and like that of real people? Defend your answer by citing passages. 9. How should the conversation on p. 53 be paragraphed by modern standards? 10. Does the whole book conform Avith the requirements for unity, mass, and coherence? Defend your answer. 11. Why does Bunyan repeat "Then I saw in my Dream," so often? (See pp. 57, 60, 79, 89, 112, 140, 205.) 12. What device for securing clearness does he use on pp. 08-9, 125-6, 161-2, 169, 180-1, etc.? 13. Is his language figurative or matter of fact? Support your answer by citations. 14. What kinds of figures does he use most? Quote some of these. 15. From what sources are they drawn? 16. Why are they easily understood? 17. Select five that are especially vivid and forcible. 18. Find examples of alliteration. (See pp. 65, 187, 189, 195, etc.) 19. Collect five other examples of proverbial expressions such as: *' A bird in the hand is worth two in the bush," p. 80. QUESTIONS FOR STUDY 299 Verse. 1. Why did Bunyan write parts of his book in verse? 2. What quality of a poet did he possess in large measure? 3. What are the merits and the defects of his verses ? Give definite reasons and mention specific passages in support of your opinions. 4. What metre did Bunyan use? 5. Find examples of imperfect rhymes. 6. Which passage in verse do you like best? Why? General. 1. Does the charm of the story depend upon the plot, the setting, the characters, the style, the hidden meaning, or upon all taken together? 2. What incidents in the story correspond to happenings in Bunyan's life? 3. Why is the Pilgrim's Progress as popular to-day as it was in Bunyan's time? 4. In what sense may it be called true? 5. What does this book show us about the author's knowl- edge, tastes, and ideals? COMPOSITION SUBJECTS 1. Bunyan's Defense of His Allegorical Method. 2. Modern Counterparts of Some Characters in the Pil- grim's Progress. 3. Allegorical Characters that Might be Added to the Pilgrim's Progress. 4. The Most Realistic Incident in Bunyan's Allegory. 5. Bunyan's Use of the Bible. G. The Parallel between the Incidents of tlie Pilgrim" s Progress and the Experiences of Bunyan's Life. 7. An Original Adventure of Christian in His Pilgrimage. 8. Bunyan's Decision to Go to Prison Rather than Obey the Law. 9. Memorable Scenes in the Pilgrim's Progress. 10. The Personality of Bunyan As Revealed in the Pil- grim's Progress. 300 INDEX TO NOTES (Numbers refer to pages.) Abide on yon, 280. Acquit, 287. Adam the first, 278. Addressed themselves, 288. Ad infinitum, 265. A doing of, 276. Affront, 277. Against, 270. Agone, 280. Alexander, 285. Allegory, 265. All prayer, 276. Amain, 267, 274. Ananias, 285. And things, 267. Angles, 266. Apollyon, 277. Are got in, 270. A Saint abroad, 279. As high as Trees, 267. Ask my fellow, 287. A sleep, 275. A sought, 272. As the mother, 279. At a clap, 283. At a. stand. 271. At their whistle, 286. Author's Apology, 265. Avenger of Blood, 278. A wide field, etc., 274. Barbarians, 281. Bare, 269. Be, 267, 287. Be burned, 278. Bedlams. 280. Beelzebub, 272. Begun, 265. Bells, 288. Benefice, 283. Benighted, 275. Beshrew, 270. Besides, 270. Best on't, 281. Beulah, 2g7^- - Bid, 270. Bite and gnaw, 273. Book, 268. . Bottle of Wine, 277. Bottom, 274. Brake, 268. Bravadoes, 279. Brave, 267, 279. Brought to examination, 281. Brunts, 286. Brush, 286. Burden, 268, 272. But, 265. But a while, 273. BUTT down upon, 272. But they, 274. Bv-ends, 282. By that, 272. Caitiff, 286. Call, 283. Canaan, 281. Candle, 272. 301 302 TEE PILGBUrS PROGRESS Carnal cogitations, 27 G. Carnal Policy, 270. Carper, 267. Carpeth not, 26(i. Carriages, 2(i9. Carry it, 28;i. Cast up, 272, 278. Catcht, 266. Chalketh, 267. Chariot, 282. Children, 273. Clnirle, 279. Clout, 285. Colour, 287. Come to a point, 269. Conceits, 287. Concluded, 281. Condole, 269. Congee, 283. Consented, 275, 285. Contemptible, 282. Conversation, 276. Conviction, 260. Cozenage, 283. Crazed, 271. Crown, 265. Cut in pieces, 269. Cut purses, 284. Damnable hard, 285. Dark, 267. Dark clouds, 266. Dark Dungeon, 284. David, 276. Delectable Mountains, 276. Delicate Plain, 283. Demas, 284. Den, 267. Designed, 283. Discovereth itself, 280. Discovers, 271. Discovery, 279. Dispose, 281. Doleful Creatures, 275. Done despite to. 273. Doubt, 274. Dragons of the Pit, 277. Dream again, 288. Dumps, 272. Dwell in tents of .Sliem, 275. Eat, 284. Edification, 280. Elijah, 288. Eminent, 284. Enchanted ground, 287. Engines, 266. Enlarge my testimony, 281. Enoch, 288. Error, 285. Esau, 285. Evangelist, 269, 280. Every fat. 274. Except it be, 279. Experimental confession, 280, Fact, 274. Faining, 283. Fancy by the end, 269. Fantastical, 269, 287. Feigned, 267. Figures, 273. Footmen, 286. Forgot, 279. For me, 270. For receiving of, 275. For that, 269. For their Lord, 281. For to, 265. Foul Fiend, 277. Frenzy Distemper, 269. Friend, 268. Frighted, 274. Fruit, 279. Furniture, 276. Get within him, 286. Gideon, 276. INDEX TO NOTES 303 Gins, 278. Given us the back, 269. Goes, 268. Going, 274. Good of my Soul, 287. Gotten, 275. Governour, 273. Grace, 279. Gracious, 273. Grop'd for, 266. Habergeon, 286. Had like to have, 278. Had liked to have, 284. Had made an end, 278. Happily, 272. Harness out, 276. Have began, 274. Hazarding . . . Perdition, 271. Hazards, 272. He, 279. Hectoring. 279. Heman, 286. Heretick, 282. Hezekiah, 286. Himself, 273. His, 282. His Majesties Surveyors, 270. Hob-goblins, 277. Holy Writ, 267. Hundreds, 270. Hundred to one, 284. I, 270. I dreamed, 273. Ignorance, he, 285. I had been here, 275. Immanuel's Land, 277. In a Mystery, 271. Incling, 270. In Credit, 271. In his kind, 279. Inkhorn, 273. In my Dream, 270, 274. In one Duty, 287. In order to their condemna- tion, 281. Interpreter, 272. I passed by, 279. I saw the Lord Jesus, 287. Is like to be, 271. Is there hopes, 271. It pities me, 287. I was driven, 275. I was not so fond, 279, I will fear none ill, 278. Jael, 276. Job says, 283. Journeyman Thieves, 286. Judas, 283, 285. Jump in judgement, 283. Justification, 287. King's Champion, 286. King's High-way, 277. Knowledge and knowledge, 280. Laid the Reins, 273. Lamentable Cry, 268. Lay at me hard, 278, Leered away, 278. Legion, 280. Let, 281. Let myself to, 277. Let slip, 278. Let thee and I, 286. Leviathan, 286. Lie at the catch, 280. Lies a couple, 274. Lift, 275. Light, 269. Light and Bell, 266. Like to be, 271, 275. Lime-twigs, 266. Lion and Bear, 286. 304 TEE PILGRUrS PROGBESS Lions in the way, 274. List, 287. Loaden, 27 L Loosed, 274. Lucre, 284. Lusty, 280. Man in an Iron Cage, 273. Man of Sin, 276. May, 267. May I get out, 269. Meadow, 284. Michael, 277. Minister, 283. Miscarriage, 275. Mr. Worldly Wiseman, 270. Morality, 271. Moses' Rod, 276. My chance was, 283. My Life for a penny, 286. Myself, 268. Next, 270. New Birth, 279. Nonage, 277. Nothing, 267. Not like, 284. Of, 278. Of a long time, 282. Of my good Name, 271. Of proof, 277. Old-Man, 282. Old Wives Fable, 267. O my dear Wife, 268. One of his Majesties Judges, 284. On which . . . overthrow, 268. Original, 276. Outlandish, 281. Paintings, 267. Palace, 275. Pearl in a Toad's-head, 266. Peevish, 280. Pen, 265. Perspective Glass, 285. Pestilent, 281. Pickthank, 281. Pillar of Salt, 284. Pillory, 281. Pins and Loops, 267. Pipe and Whistle, 266. Plat, 270. Plight, 268. Poor heart, 285. Practick, 279. Preferments, 280. Presently, 271, 278. Pretty, 271. Prince of Princes, 280. Professor, 273. Promotion, 279. Put off the old Man, 278. Put on, 267. Puts down all wit, 267. Put to it, 278. Quagg, 278. Rack, 273. Rags, 268. Railing, 272. Rating, 284. Records of Antiquity, 276. Red Sea, 275. Refrained himself, 268. Review, 274. Roundly, 284. Round you, 286. Runagate, 282. Sampson, 276. Sate, 273. Satyrs, 277. Savoureth, 271. Selah, 288. INDEX TO NOTES 305 Sell all, 284. Seraplnms, 269. Set him on work, 278. Settle, 275. Shamgar, 276. Shift, 275. Should. 286. 287. Shrewd brushes, 278. Sick of love, 287. _ Silver shrines, 267. Sirrah, 282. Slough of Despond, 269. Snibbeth. 285. So I awoke. 285. So I none abuse, 267. Sorry. 279. Sorry girl, 286. Sorry scrub, 282. Sound words, 267. Spake, 278. Speculation, 280. Speed. 269. Spendino- money, 285. Spill, 277. Stalking Horse, 283. Steps, 270. Stile, 284. Still, 271. Still as I pull'd, 266. Stomach, 286. Straight. 266. Strain hard but, 280. Stript, 276. Such an one, 283. Supper, 275. Surfeits. 284. Swadling clouts, 267. Sweet discourse, 278. Swound. 284. That, 279. That way as, 277. The door flew open, 28;" Their. 279. The Judge, his, 282. Them, 272. The man, 272. The Man of Sin. 276. The man overtook, 278. Then did Christian, 277. _ There are houses, etc.. 271. There is no l>etterment. 272. Tliere needs, 283. There was . . . wayc; 274. They have pick locks, 284. Thev that sat, 281. The whick^268. Thorow, 277. Three things, 271. Throw up his heels, 286. Tickled, 266. To boot. 286. To his son, 271. Took. 275. Tophet, 269. To purpose, 270. To speak on, 271. Towardly, 287. Trespass, 274. Tro, 267. Trod, 275. Turn Coat, 278. Turned their Tales, 270. Turtle, 287. Typical, 286. Undone, 268. Upon my life, 278. Upon the place, 282. Upon whose head, etc., 285, Vain, 276. Vallev of Shadow, 277. Vanity-Fair, 280. Wanton. 285. Ward, 274. 306 THE PILGRIM'S PROGRESS Ware of Rome, 280. Wholesome Instructions, 270. Was fair for, 273. Wicket-Gate, 2G9. Way and race of Saints, 2G5. Wife and children, 270. Wearisomness, 271. Witch, 283. Wednesday morning, 284. With Pleasure. 273. Went to walls, 28G. Worser, 205. What had become, 272. Wotted, 271. What s matter, 274. Writ, 273. What's the matter, etc., 274. Which he, etc., 278. ^ Zion, 272. Merriirs English Texts Complete Editions For Uniform College Entrance Examinations Addison, Steele, and Budgell — The Sir Roger de Cover- ley Papers in "The Spectator" 30 Browning — Poems (Selected) .25 Bunyan — Pilgrim's Progress, Part I .40 Coleridge — The Rime of the Ancient Mariner, and other Poems 25 Coleridge — The Rime of the Ancient Mariner, and Low- ell — The Vision of Sir Launfal, Combined 40 Defoe — Robinson Crusoe, Part 1 50 De Quincey — Joan of Arc, and The English Mail Coach.. .25 Dickens — A Tale of Two Cities 50 Eliot, George — Silas Marner 40 Emerson — Essays (Selected) 40 Goldsmith — The Deserted Village, and other Poems 25 Goldsmith— The Vicar of Wakefield 30 Gray — Elegy in a Country Churchyard, and Goldsmith — *■ The Deserted Village, Combined .30 Hawthorne — The House of the Seven Gables .40 Lamb — Essays of Elia 50 Lincoln — Selections 25 Lowell — The Vision of Sir Launfal, and other Poems 25 Macaulay — Essays on Lord Clive and Warren Hastings. .40 Macaulay — Lays of Ancient Rome, and Arnold — Sohrab and Rustum, Combined .30 Milton — Lycidas, Comus, L'Allegro, II Penseroso, and ot jer Poems .25 Poe — The Raven, Longfellow — The Courtship of Miles Standish, and Whittier — Snow Bound, Combined 25 Stevenson — An Inland Voyage and Travels with a Donkey .40 Stevenson — Treasure Island 40 Thoreau — Waldeu 50 (Xovember, 1909) Complete List of Books Required for Uniform College Entrance Examinations in English for the Years 1909-1915 Books listed at 12 cents are bound in stiff paper covers; all others are bound in cloth. M.E.T. — Merrill's English Texts. M.E.C.S. — Maynard's English Classic Series. A star (*) following a title indicates that the book is not yet published in either series. 1909-1912 READING AND PRACTICE GROUP I (Two to be selected) Per copy Shakespeare— As You Like It (M.E.C.S.) $0.30 Shakespeare — Henry V (M.E.C.S.) 30 Shakespeare — Julius Caesar (M.E.C.S. ) 30 Shakespeare — Merchant of Venice (M.E.C.S.) 30 Shakespeare— Twelfth Night (M.E.C.S.) 30 GROUP II (One to be selected) Bacon— Essays (M.E.C.S. ) 12 Bunyan — Pilgrim's Progress, Part I (M.E.T.) 40 Addison, Steele, and Budgell — The Sir Roger de Coverley Papers in "The Spectator" (M.E.T.) .30 Franklin— Autobiography (M.E.C.S.) .25 GROUP III (One to be selected) Chaucer — Prologue (M.E.C.S.) 35 Spenser — Faerie Queene (Selections) (M.E.C.S.) 12 1912 — Book I of Spenser's Faerie Queene required for this year in place of the "Selections." Spenser — Faerie Queene, Book I. (M.E.C.S.) 12 Pope— Rape of the Lock (M.E.C.S.) 12 Goldsmith— The Deserted Village (M.E.T.) 25 Palgrave — Golden Treasury (First Series), Books II and III, with especial attention to Dryden, Collins, Gray, Cowper, and Bums * GROUP IV (Two to be selected) Goldsmith— The Vicar of Wakefield (M.E.T.) 30 Scott— Ivanhoe (M.E.C.S.) 40 Scott — Quentin Durward * Hawthorne— The House of the Seven Gables (M.E.T.)... .40 Thackeray — Henry Esmond * Gaskell (Mrs.)— Cranford * Dickens— A Tale of Two Cities (M.E.T.) 50 Eliot, George— Silas Marner (M.E.T.) 40 Blackmore — Lorna Doone * 1909-1912 -Continued GROUP V (Two to be selected) Per copj 1912 — One only required to be se- lected from tills §roup for this year. Imnff— Sketch Book (M.E.C.S.) $0.40 Lamb— Essays of Elia (M.E.T.) 50 De Quincey — Joan of Arc, and The English Mail Coach (M.E.T.) 25 Carlyle — Heroes and Hero Worship * 1912 — The following selections are required for this year in place of Carlyle's Heroes and Hero Worship: Carlyle — The Hero as Poet, The Hero as Man of Letters, and The Hero as King * Emerson — Essays (Selected) (M.E.T.) 40 Ruskin — Sesame and Lilies (M.E.C.S. ) 25 GROUP VI (Two to be selected) Coleridge — The Rime of the Ancient Mariner (M.E.T.)... .25 Scott— The Lady of the Lake (M.E.C.S.) 30 Byron — Mazeppa, and The Prisoner of Chillon (M.E.C.S.) .12 Palgrave — Golden Treasury (First Series), Book IV, with especial attention to Wordsworth, Keats, and Shelley * Macaulay — Lays of Ancient Rome (M.E.C.S.) .25 Poe — Poems * Lowell— The Vision of Sir Launf al (M.E.T. ) 25 Arnold — Sohrab and Rustum (M.E.C.S.) 12 Longfellow — The Courtship of Miles Standish (M.E.C.S.) .12 Tennyson — Gareth and Lynette, Lancelot and Elaine, and The Passing of Arthur (M.E.C.S.) 30 1912 — In place of Tennyson's Gareth and Lynette, Lancelot and Elaine, and The Passing of Arthur, "The Princess" is required for this year. Tennyson — The Princess (M.E.C.S.) .25 Browning — Cavalier Tunes, The Lost Leader, How They Brought the Good News from Ghent to Aix, Evelyn Hope, Home Thoughts from Abroad, Home Thoughts from the Sea, Incident of the French Camp, The Boy and the Angel, One Word More, Herve Riel, Pheidip- pides (M.E.T.) 25 STUDY AND PRACTICE Shakespeare— Macbeth (M.E.C.S. ) 30 Milton — Lycidas, Comus, L'Alleffro, and II Penseroso (M.E.T.) 25 1912 — For this year either the above Milton selec- tions, exclusive of "Lycidas," or Tennyson's Gareth and Lynette, Lancelot and Elaine, and The Passing of Arthur required. Tennyson — Gareth and Lynette, Lancelot and Elaine, and The Passing of Arthur (M.E.C.S.) 30 Burke — Speech on Conciliation with America (M.E.C.S.) .25 or Washington — Farewell Address, and Webster— First Bunker Hill Oration (M.E.C.S.) 25 X4 i 1909-1912— Continued Per copy Macaulay— Life of Johnson (M.E.C.S.) $0.12 or Carlyle — Essay on Burns (M.E.C.S.) 12 1913-1915 READING (Two books to be selected from each of the following' groups) GROUP I (For any unit of tins group a unit from any other group may be substituted) Old Testament, The. Comprising the chief narrative epi- sodes in Genesis, Exodus, Joshua, Judges, Samuel, Kings, and Daniel, together with the books of Ruth and Esther * Homer — The Odyssey. (English translation) With the omission, if desired, of Books I, II, III. IV, V, XV. XVI, XVII * Homer — The Iliad. (English translation) With the omission, if desired, of Books XI, XIII, XIV, XV, XVII, XXI * Virgil — ^neid. (English translation) * GROUP II Shakespeare — Merchant of Venice (M.E.C.S.) 30 Shakespeare — Midsummer Night's Dream (M.E.C.S.) 30 Shakespeare — As You Like It (M.E.C.S.) 30 Shakespeare— Twelfth Night (M.E.C.S.) 30 Shakespeare— Henry V (M.E.C.S.) 30 Shakespeare — Julius Caesar (M.E.C.S.) 30 GROUP III Defoe — Robinson Crusoe, Part I (M.E.T.) 50 Goldsmith— The Vicar of Wakefield (M.E.T.) 30 Scott— Ivanhoe (M.E.C.S.) 40 or Scott — Quentin Durward * Hawthorne — The House of the Seven Gables (M.E.T.)... .40 Dickens — David Copperfield * or Dickens — A Tale of Two Cities (M.E.T.) 50 Thackeray — Henry Esmond * Gaskell (Mrs. ) — Cranf ord * Eliot. George — Silas Marner (M.E.T.) 40 Stevenson — Treasure Island (M.E.T. ) 40 GROUP IV Bunyan — Pilgrim's Progress, Part I (M.E.T.) 40 Addison, Steele, and Budgell — The Sir Roger de Coverley Papers in "The Spectator" (M.E.T.) 30 Franklin — Autobiography (Condensed) (M.E.C.S.) 25 Irving— Sketch Book (M.E.C.S. ) 40 Macaulay — Essays on Lord Clive and Warren Hastings (M.E.T.) 40 Thackeray — English Humourists * -•'■•• A° ^ *•"'' -y %■ "■• „f . -s.^ r^V* o " o , ■'o .4.^ ° .-^°-o/-^/^.,0 _,, " V ^ ^ Deacidified using the Bookkeeper process. <^ ,«•'»<, ' Neutralizing agent: Magnesium Oxide ^ ^^ *-r/^ * * \^ "*^ Deacidified using the Bookkeeper process. " *^ ^^ •••'»♦ ' Neutralizing agent: Magnesium Oxide ,*ssv^ * * ^ ^ *'^/(f??p2^ Treatment Date: Feb. 2009 '"^^^^fe" **S^ '"*^^^' PreservationTechnologies " ^^^^^^m9l i- '^ * ^^^^^ *= * ''^°'"-° ^""^^ "* COLLECTIONS PRESERVATION * *^^^^€/jlr^ * f\ ^ *^^^!S$^*«* IHThomson Park Drive *-~^«^*' » -.J rlA_ ''^ ^"^^o Cranberry TownshlD. PA 16066 V AT . 111 Thomson Park Drive Cranberry Township, PA 16066 (724)779-2111 •^«*?:, * ^A-' '^. > /. •J- -S^ * =-'^^^^- .^^ "'^^ ". '^t^.c^ « ' ^h' ^°^ c\ *■ o,. *.in»^ ^0 'O^*^ ^. ^c ^^<^'