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THE 
 
 PILGRIM'S PROGRESS. 
 
 BY 
 
 JOHN BUNTAN 
 
 WITH EXI>r,A.N-ATORY NOTES, 
 
 THOMAS SCOTT, D.D 
 
 I hare uoed similitudes. — Hosja It : 10. 
 
 ILLUSTKATED BY CHAELES BENNETT. 
 
 Sftfo-goih: 
 
 ROBERT CARTER & BROTHERS, 
 
 No. 680 Broadway. 
 
 1866. 
 
THE 
 
 P 
 
 AUTHOR'S M OR HIS BOOK. 
 
 When at the first I took my pen in hand, 
 Thus for to write, I did not understand 
 That I at all should make a little book 
 In such a mode : nay, I had undertook 
 To make another; which when almost done, 
 Before I was aware, I this begun. 
 
 And thus it was : I, writing of the way 
 And race of saints in this our gospel-day, 
 Fell suddenly into an allegory 
 About their journey, and the way to glory, 
 In more than twenty things, which I set down 
 This done, I twenty more had in my crown ; 
 And they again began to multiply, 
 Like sparks that from the coals of fire do fly. 
 Nay then, thought I, if that you breed so fast, 
 I '11 put you by yourselves, lest you at last 
 Should prove ad infinitum, and eat out 
 The book that I already am about. 
 
 Well, so I did ; but yet I did not think 
 To show to all the world my pen and ink 
 In such a mode ; I only thought to make 
 I knew not what ; nor did I undertake 
 Thereby to please my neighbor ; no, not 1 ; 
 ^/ I did it mine own self to gratify. 
 
 M&68O09 
 
THE AUTHOR S APOLOGY. 
 
 Neither did I but vacant seasons spend 
 In this my scribble ; nor did I intend 
 But to divert myself, in doing this, 
 From worser thoughts which make me do amiss. 
 
 Thus I set pen to paper with delight, 
 And quickly had my thoughts in black and white. 
 For having now my method by the end, 
 Still as I pulled, it came ; and so I penned 
 It down ; until at last it came to be, 
 For length and breadth, the bigness which you see. 
 
 Well, when I had thus put my ends together, 
 I showed them others, that I might see whether 
 They would condemn them, or them justify; 
 And some said, Let them live : some, Let them die ; 
 Some said, John, print it ; others said, Not so ; 
 Some said, It might do good ; others said, No. 
 
 Now was I in a strait, and did not see 
 Which was the best thing to be done by me : 
 At last I thought, Since you are thus divided, 
 I print it will ; and so the case decided. 
 For, thought I, some I see would have it done, 
 Though others in that channel do not run : \ 
 To prove, then, who advised for the best. 
 Thus I thought fit to put it to the test. 
 
 I further thought, if now I did deny 
 Those that would have it thus to gratify, 
 I did not know but hinder them I might 
 Of that which would to them be great delight ; 
 For those which were not for its coming forth, 
 I said to them, Offend you I am loath ; 
 Yet, since your brethren, pleasod with it be, 
 Forbear to judge, till you do further see. 
 
THE AUTHORS APOLOGY. 
 
 If that thou wilt not read, let it alone ; 
 Some love the meat, some love to pick the bone ; 
 Yea, that I might them better palliate, 
 I did too with them thus expostulate : 
 
 May I not write in such a style as this ? 
 In such a method too, and yet not miss 
 My end, thy good ? Why may it not be done ? 
 Dark clouds bring waters, when the bright bring none. 
 Yea, dark or bright, if they their silver drops 
 Cause to descend, the earth, by yielding crops, 
 Gives praise to both, and carpeth not at either, 
 But treasures up the fruit they yield together ; 
 Yea, so commixes both, that in their fruit 
 None can distinguish this from that ; they suit 
 Her well when hungry ; but, if she be full, 
 She spews out both, and makes their blessing null. 
 
 You see the ways the fisherman doth take 
 To catch the fish ; what engines doth he make ! 
 Behold ! how he engageth all his wits ; 
 Also his snares, lines, angles, hooks, and nets : 
 Yet fish there be, that neither hook nor line, 
 Nor snare, not net, nor engine, can make thine ; 
 They must be groped for, and be tickled too, 
 Or they will not be catched, whate'er you do. 
 How does the fowler seek to catch his game ? 
 By divers means, all which one cannot name : 
 His guns, his nets, his lime-twigs, light, and bell : 
 He creeps, he goes, he stands ; yea, who can tell 
 Of all his postures ? Yet there 's none of these 
 Will make him master of what fowls he please. 
 Yea, he must pipe and whistle to catch this, 
 Yet, if he does so, that bird he will miss. 
 
THE AUTHORS APOLOGY. 
 
 If that a pearl may in a toad's head dwell, 
 And may be found too in an oyster shell : 
 If things that promise nothing do contain 
 What better is than gold, who will disdain, 
 That have an inkling of it, there to look, 
 That they may find it ? Now, my little book 
 (Though void of all these paintings, that may make 
 It with this or the other man to take) 
 Is not without those things that do excel 
 What do in brave but empty notions dwell. 
 
 Well, yet I am not fully satisfied 
 That this your book will stand, when soundly tried. 
 
 Why, what 's the matter ? It is dark ! What though ? 
 But it is feigned. What of that ? I trow 
 Some men, by feigned words, as dark as mine, 
 Make truth to spangle, and its rays to shine ! 
 But they want solidness. Speak, man, thy mind ! 
 They drown the weak ; metaphors make us blind. 
 
 '— Solidity , indeed, becomes the pen 
 
 Of him that writeth things divine to men : 
 
 But must I needs want solidness, because 
 
 By metaphors I speak ? Were not God's laws, 
 
 His gospel laws, in olden time held forth 
 
 By shadows, types, and metaphors ? Yet loath ' 
 
 Will any sober man be to find fault 
 
 With them, lest he be found for to assault 
 
 The Highest Wisdom. No, he rather stoops, 
 
 And seeks to find out what by pins and loops, 
 
 By calves, and sheep, by heifers and by rams, 
 
 By birds and herbs, and by the blood of lambs,' 
 
 God speaketh to him ; and happy is he 
 
 That finds the light and grace that in them be. 
 
THE AUTHORS APOLOGY. 
 
 Be not too forward, therefore, to conclude 
 That I want solidness, that I am rude : 
 All things s olid in show, not solid be ; 
 AV. things in parable despise not we, 
 Lest things most hurtful lightly we receive, 
 And things that good are, of our souls bereave. 
 My dark and cloudy words, they do but hold 
 The truth, as cabinets enclose ine gold. 
 
 The prophets used much by metaphors 
 To set forth truth ; yea, whoso considers 
 Christ, his apostles too, shall plainly see 
 That truths to this day in such mantles be. 
 
 Am I afraid to say, that holy writ, 
 Which for its style and phrase puts down all wit, 
 Is everywhere so full of all these things, . 
 (Dark figures, allegories,) yet there springs 
 From that same book, that lustre, and those rays 
 Of light, that turn our darkest nights to days. 
 
 Come, let my carper to his life now look, 
 And find there darker lines than in my book 
 He findeth any ; yea, and let him know, 
 That in his best things there are worse lines too. 
 
 May we but stand before impartial men, 
 To his poor one I dare adventure ten, 
 That they will take my meaning in these lines 
 Far better than his lies in silver shrines. 
 Cojn e^ truth , although in swaddling-clouts I find, 
 Informs the judgment, rectifies the mind ; 
 Pleases the understanding, makes the will 
 Submit ; the memory too it doth fill 
 With what doth our imagination please ; 
 Likewise it tends our troubles to appease. 
 
THE AUTHORS APOLOGY, 
 
 Sound words, I know, Timothy is to use, 
 And old wives' fables he is to refuse ; 
 But yet grave Paul him nowhere did forbid 
 The use of parables, in which lay hid 
 That gold, those pearls, and precious stones, that were 
 Worth digging for, .and that with greatest care. 
 
 Let me add one -word more : O man of God 
 Art thou offended ? Dost thou wish I had 
 Put' forth my matter in another dress ? 
 Or that I had in things been more express ? 
 To those that are my betters, as is fit, 
 Three things let me propound, then I submit : 
 
 1. I find not that I am denied the use 
 Of this my method, so I no abuse . 
 
 Put on the words, things, readers, or be rude 
 In handling figure or similitude, 
 In application ; but all that I may 
 Seek the advance of truth, this or that way 
 Denied, did I say ? Nay, I have leave, 
 (Examples too, and that from them that have 
 God better pleased, by their words or ways, 
 Than any man that breatheth now-a-days,) 
 Thus to express my mind, thus to declare 
 Things unto thee that excellentest are. 
 
 2. I find that men as high as trees will write 
 Dialogue-wise ; yet no man doth them slight 
 For writing so: indee^,jf_they_abuse 
 
 Truth, cursed bethey^nd Jhe_craft they use 
 To that intent ; but yet let truth be free 
 To make her sallies upon thee arid me, 
 Which way it pleases God ; for who knows how, 
 Better than He that taught us first to plough, 
 
THE AUTHORS APOLOGT. 
 
 To guide our minds and pens for his design ? 
 And He makes base things usher in divine. 
 
 3. I find that holy writ, in many places, 
 Hath semblance with this method, where the cases 
 Do call for one thing to set forth another : 
 Use it I may then, and yet nothing smother 
 Truth's golden beams : nay, by this method may 
 Make it cast forth its rays as light as day. 
 
 And now, before I do put up my pen, 
 I '11 show the profit of my book ; and then 1 
 Commit both me jmdjyuntojjrat hand 
 That pulls the strong down^ and makes weak ones, stand. 
 
 This book it chalketh out before thine eyes 
 The man that seeks the everlasting prize : 
 It shows you whence he comes, whither he goes ; 
 What he leaves undone ; also what he does : 
 It also shows you how he runs and runs, 
 Till he unto the Gate of Glory comes. 
 
 It shows too who set out for life amain, 
 As if the lasting crown they would obtain. 
 Here also you may see the reason why 
 They lose their labor, and like fools do die. 
 
 This book will make a traveller of thee, 
 If by its counsel thou wilt ruled be ; 
 It will direct thee to the Holy Land, 
 If thou wilt its direction understand ; 
 Yea, it will make the slothful active be ; 
 The blind also delightful things to see. 
 
 Art thou for something rare and profitable ? 
 Or wouldst thou see a truth within a fable ? 
 Art thou forgetful ? Wouldest thou remember 
 1* 
 
10 THE AUTHOR'S APOLOGY. 
 
 From New-year's day to the last of December ? 
 Then read my fancies ; they will stick like burs, 
 And may be to the helpless, comforters. 
 
 This book is writ in such a dialect 
 As may the minds of listless men affect : 
 It seems a novelty, and yet contains 
 Nothing but sound and honest gospel strains. 
 
 Wouldst thou divert thyself from melancholy 1 
 Wouldst thou be pleasant, yet be far from folly ? 
 Wouldst thou read riddles and their explanation ? 
 Or else be drowned in thy contemplation ? 
 Dost thou love picking meat ? or wouldst thou see 
 A man i' the clouds, and hear him speak to thee ? 
 Wouldst thou be in a dream, and yet not sleep ? 
 Or wouldst thou in a moment laugh and weep ? 
 Wouldst thou lose thyself and catch no harm, 
 And find thyself again without a charm ? 
 Wouldst read thyself, and read thou know'st not what, 
 And yet know whether thou art blest or not, 
 'By reading the same lines ? O then come hither ! 
 And lay my book, thy head, and heart together. 
 
 JOHN BUNYAN. 
 
CHRISTIAN. 
 
 Bunyan- 
 
 p. 11 
 
THE PILGRIM'S PROGRESS. 
 
 PART I. 
 
 WHEREIN ARE DISCOVERED THE MANNER OF HIS SETTING 
 
 OUT; HIS DANGEROUS JOURNEY J AND SAFE 
 
 ARRIVAL AT THE DESIRED COUNTRY. 
 
 As I walked through the wilderness of this world, I 
 lighted on a certain place where was a den,* and laid 
 me down in that place to sleep ; and as I slept, I 
 dreamed a dream. I dreamed, and, behold, I sawf a 
 man clothed with rags standing in a certain place, with 
 his face from his own house, a book in his hand, and a 
 
 * Mr. Bunyan was confined, at different times, about twelve years in Bed- 
 ford jail, for exercising his ministry contrary to the statutes then in force. 
 This was 'the den, in which he slept and dreamed:' here he penned this 
 instructive allegory, and many other useful works, which evince that he 
 was neither soured nor disheartened by persecution. The Christian, who 
 understands what usage he ought to expect in this evil world, comparing 
 our present measure of religious liberty with the rigors of that a<:e, will 
 see abundant cause for gratitude ; but they who are disposed to complain, 
 can never be at a loss for topics, while so much is amiss among all ranks 
 and orders of men, and in the conduct of every individual. 
 
 t The allegory opens with a descripti on of the principal characte r to 
 which it relates?" x ne view, which the author in his dream ha d of him, a a 
 ' cl o thed ' IS rags,' i mplws that all men are B l mmw, 111 ffltJlf dispos itions , 
 affections and conduct ; that their supposed virtues arc radically defective, 
 and w^JTtnWsnh the sight of God ; that the pilgrim has discovered this in 
 his own case, so that he perceives his own righteousness to be insufficient 
 
12 ' THE PILGRIM'S PROGRESS. 
 
 great burden upon his back. a I looked, and saw him 
 open the book, and read therein ; and, as he read, he 
 wept and trembled ; and, not being able longer to con- 
 tain, he brake out with a lamentable cry, saying, " What 
 shall I do r* 
 
 In this plight,* therefore, he went home, and re- 
 
 a Isaiah lxiv. 5. Luke xiv. 33. Psalm xxxviii. 4. Hab. ii. 2. b Acts ii. 37. 
 
 for justification, even as sordid rags would be unsuitable raiment for those 
 who stand before kings. His 'face turned from his own house' represents 
 the sinner convinced that it is absolutely necessary to subordinate all other 
 concerns to the care of his immortal soul, and to renounce everything 
 which interferes with that grand object : this makes him lose his former 
 relish for the pleasures of sin, and even for the most lawful temporal satis- 
 factions, while he trembles atihe thought of impending destruction. (Heb. 
 xi. 8, 24—27.) ' The book in his hand,' &c, instructs us, that sinners dis- 
 cover their real state and character, by reading and believing the Script- 
 ures ; that their first attention is often directed to the denunciations of the 
 wrath to come contained in them, and that such persons cannot but con- 
 tinue to search the word of God, though their grief and alarm be increased 
 by every perusal. The ' burjleji upon his book? represents that distressing 
 sense of guilt, and fear of wrath, which deeply-convinced sinners cinnot 
 jsKSkeoff: 'the remembrance of their sin»i* grievous to- them-, -the-burden 
 of them is intolerable;' their consciences are oppressed with, guilt, even on 
 account .of those actions in which their neighbors perceive no, harm ; their 
 hearts tremble at the prospect of "dangers of which others have no appre- 
 hension ; and they see an absolute necessity of escaping from a situation in 
 which others live most securely; for true faith, from the vif'Y firfiL '_firf*n 
 things that are invisible.' In one way or other, therefore, they soon mani- 
 fest the earnestness of their minds, in inquiring ' what they must do to be 
 saved.' The circumstances of these humiliating convictions exceedingly 
 vary; but the life of faith and grace always begins with them; and they, 
 who are wholly strangers to this experience, are Christians only in name 
 and form : — 
 
 'He knows no hope, who never knew a fear.' 
 
 Cowper. 
 * Tho contempt or indignation which worldly people express towards 
 those who are distressed in conscience, commonly induces them to conceal 
 their inquietude as long as they can, even from their relatives ; but this 
 soon becomes impracticable. Natural affection also, connected with a view 
 of the extreme danger to which a man sees the objects of his most tender 
 attachments exposed, but of which they have no apprehensions, will extort 
 such earnest representations, warnings, and entreaties, as are here ex- 
 pressed. The citjurf-Deetruetion (as it is afterwards called) signifies this 
 
THE PILGRIM'S PROGRESS. 13 
 
 strained himself as long as he could, that his wife and 
 children should not perceive his distress ; but he could 
 not be silent long, because that his trouble increased. 
 Wherefore, at length, he brake his mind to his wife and 
 children ; and thus he began to talk to them : my 
 dear wife, said he, and you the children of my bowels, 
 I, your dear friend, am in myself undone by reason of 
 a burden that lieth hard upon me ; moreover, I am 
 certainly informed that this our city will be burnt with 
 fire from heaven ; in which fearful overthrow, both my- 
 self, with thee'my wife, and you my sweet babes, shall 
 miserably come to ruin, except (the which yet I see 
 not) some way of escape can be found, whereby we 
 
 sinners, immersed in secular p ur s u i t s wnd pl e asur e s, u e gl e tMug et e rn al 
 thi ngs, gnaliixposed to t *» vjio,iip,n'->™i''e fl ™ n f ^pH, ' »t thp day nf judg- 
 ment arid perdition of ungodly men.' They who are ignorant of the 
 Scriptures, and unaccustomed to compare their own conduct with the 
 Divine law, will be amazed at such discourse; and, instead of duly re- 
 garding the warnings given them, will commonly ascribe them to enthu- 
 siasm jjrjnsaaijx* and as prophets, apostles, and the Son of God himself, 
 were looked upon in this light by their contemporaries, we may be sure 
 that no prudence, excellence, or benevolence, can exempt the consistent 
 believer from the trial. Near relations will generally be the first to form 
 this opinion of his case; and will devise various expedients to quiet his 
 mind: diversions, company, leastings, absence from serious friends or 
 books, will be prescribed : and by these means a false peace often succeeds 
 a transient alarm. But when a genuine humiliating discovery of the 
 evil and desert of sin has been made to the soul, such expedients will not 
 alleviate, but increase, the anguish : and will be followed by still greater 
 earnestness about a man's own salvation, than that of others. This com- 
 monly strengthens prejudice, and induces obduracy; and .contemptuous. 
 pity gives place to resentment, ill usage, derision, or neglect. The dis- 
 consolate "believer will then be driven into retirement, and relieve his 
 burdened mind by reading the Scriptures, and meditating on his doleful 
 case, with compassionate prayers for his despisers : and thus he sows in tears 
 tha„ seed from which the harvest of his future joy will surely be produced. 
 
14 THE PILGRIM S PROGRESS. 
 
 may be delivered. At this his relations were sore 
 amazed ; not for that they believed that what he had 
 said to them was true, but because they thought that 
 some frenzy distemper had got into his head. There- 
 fore, 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, Worse 
 and worse. He also set to talking to them again ; but 
 they began to be hardened. They also thought to 
 drive away his distemper by harsh and surly carriage 
 to him : sometimes they would deride, sometimes they 
 would chide, and sometimes they would quite neglect 
 him. Wherefore he began to retire himself to his 
 chamber, to pray for and pity them, and also to condole 
 his own misery. He would also walk solitary 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 was wont) reading in his 
 
 * The Scriptures are indeed sufficient to make us wise unto salvation, as 
 well as to show us our guilt and danger ; yet the Lord commonly uses the 
 ministry of his servants to direct, into the way of peace, even those who 
 have previously discovered their lost condition. Though convinced of the 
 necessity of escaping from impending ruin, they hesitate, not knowing whnt 
 to do, till Providence brings them acquainted with some faithful preacher 
 of the Gospel, whose instructions afford an explicit answer to their secret 
 inquiries after the way of salvation. 
 
l AV£RY-S\ 
 
 EVANGELIST. 
 
 p. 16 
 
THE PILGRIM S PROGRESS. 15 
 
 book, and greatly distressed in his mind ; and as he 
 read, he burst out, as he had done before, crying, 
 " What shall I do to be saved ?"» 
 
 I saw also that he looked this way, and that way, as 
 if he would run : yet he stood still, because (as I per- 
 ceived) he could not tell which way_to go. I looked 
 then, and saw a man named ^vangelisj^oming to him, 
 and he asked, Wherefore dost thou cry ? 
 
 He answered, Sir, I perceive, by the book in my hand, 
 that I am condemned to die, and after that to come to 
 judgment ; and I find that I am not wijling to do the 
 first, nor able to do the second. b 
 
 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. 6 And, sir, if I be not fit to go to 
 prison, I am not fit to go to judgment, and from thence 
 to execution : and the thoughts of these things make 
 me cry. 
 
 Then said Evangelist,* If this be thy condition, why 
 
 a Acts xvi. 30, 31. bHeb.ix.27. Jobxvi.21,22. Ezek.xxil.ll. 
 
 c Isa. xxx. 33. 
 
 * The able minister of Christ will deem it necessary to enforce the 
 warning, ' flee from the wrath to come,' ev en upon thp sg. w h.o ar , e , fllar mnrl 
 
 about their semis ; because this is the proper way of exciting them to dili- 
 gence and decision, and of preserving them from procrastination. They, 
 therefore, who would persuade such persons, that their fears are groundless, 
 their guilt far less than they suppose, and their danger imaginary, use the 
 most effectual means of soothing them into a fatal security. Nor can any 
 
16 
 
 THE PILGRIM S PROGRESS. 
 
 standest thou still ? He answered, Because I know- 
 not whither to go. Then he gave him a parchment 
 roll; and there was written within, "Flee from the 
 wrath to come."* 
 
 The man therefore read it, and looking upon Evan- 
 gelist very carefully, said, Whither mus t I flee ?* Then 
 said Evangelist, pointing with his finger over a very- 
 wide field. Pnjnji, nnm yondai urirjrrf ~nfr ? b The 
 man said,; No. Then said the other, Do you see yon- 
 der shining light ? c He said, I think I do. Then said 
 Evangelist, Keep that light in your eye, and go up di- 
 ectly thereto, so shalt thou see the gate ; at which, 
 when thou knockest, it shall be told thee what thou 
 
 a Matt. iii. 7. b Matt. vii. 13, 14. 
 
 c Psalm cxix. 105. 2 Pet. i. 19. 
 
 discoveries of heinous guilt or helpless ruin in themselves produce de- 
 spondency, provided the salvation of the Gospel be fully exhibited, and 
 proposed to them. 
 
 * The awakened sinner maybe incapable for a time of perceiving the 
 way of salvation by faith in Christ; for divine illumination is often very 
 gradual. Thus, though the pilgrim, could not see the pate, when Evan- 
 gelist pointed it out to him, he thought he could discern the shining light. 
 Upright inquirers attend to the general instructions and encouragements 
 of Scripture, and the declarations of the pardoning mercy of God ; which 
 by degrees lead them to the knowledge of Christ, and to faith in him : for, 
 as our author says in a marginal note, ' Christ, and the way to him, cannot 
 be found without the word.' Thus instructed, the pilgrim ' began to run ;' 
 for no persuasions or considerations can induce the man, who is duly in 
 earnest about salvation, to neglect those things which he knows to be his 
 present duty : but it must be expected that carnal relations will oppose 
 this, especially as it appears to them destructive of all their prospects of 
 worldly advantage. The following lines are here subjoined to a very rude 
 engraving : — 
 
 'Christian no sooner leaves the world, but meets 
 
 Evangelist, who lovingly him greets 
 
 With tidings of another ; and doth show 
 
 Him how to mount to that from this below. 
 
OBSTINATE 
 
 Bunyan 
 
 P 17 
 
THE PILGRIM'S PROGRESS. 17 
 
 shalt do. So I saw in my dream, that the man began 
 to run. Now he had not run far from his own door, 
 when his wife and children perceiving it, began to cry- 
 after him to return ; a but thejnan put his fingers in his 
 ears, and ran on, crying, ' Life ! life ! eternal life !' So 
 he looked not behind him, b but fled towards the mid- 
 dle of the plain. 
 
 The neighbors* also came out to see him run: and, 
 as he ran, some mocked, others threatened, and some 
 cried after him to return ; and among those that did 
 so, there were two that were resolved to fetch him 
 back by force. The name of the one wa^Obstinate, 
 
 a Luke xiv.26. b Gen. xix. 17. 
 
 *. The attention of numbers is in general excited when one of their 
 companions in sin and vanity engages in religion and forsakes the party. 
 He soon becomes the topic of conversation among them: their minds are 
 variously affected : some ridicule, others rail, threaten, attempt force, or 
 employ artifice, to withdraw him from his purpose ; according.to their dif- 
 ferent dispositions, situations, or relations to him. Most of them, however, 
 soon desist, and leave him to his choice. But two characters are not so 
 easily shaken off: these our author has named Qbstinate and Pliable, to 
 denote their opposite propensities. The former, thrTrtig'h a resolute p ride 
 and stoutness of heart, persists in attempting to bring back the new con- 
 vert to his worldly pursuits; the latter, from a natural easiness of temper 
 and susceptibility of impression, is pliant to persuasion, and readily con- 
 sents to make a profession of religion. 
 
 The subsequent dialogue admirably illustrates the ;haract«rs of the 
 speakers. Chrislias^orso he is henceforth called) te.&Sla di&jd.e.d^.bold, 
 and sanguine :— Obstinate is profane, scornful, self-sufficient* and disposed 
 to contemn God's word, when it interferes with his worldly interests:— 
 Pjiable*is yielding, and easily induced to engage in things of which he 
 understands neither the nature nor the consequences. Christian's plain 
 warnings and earnest entreaties; Obstinate's contempt of believers, as 
 'crazy-headed coxcombs,' and his exclamation when Pliable inclines to be 
 a pilgrim, ' What, more fools still V are admirably characteristic ; and show 
 that such things are peculiar to no age or place, but always accompany 
 serious godliness, as the shadow does the substance. 
 
18 THE PILGRIM S PROGRESS. 
 
 and the name of the other Pliable. Now by this time 
 the man was got a good distance from them ; but, 
 however, they were resolved to pursue him ; which 
 they did, and in a little time they overtook him. Then 
 said the man, Neighbors, wherefore are you come ? 
 They said, To persuade you to go back with us. But 
 he said, That can by no means be. You dwell, said 
 he, in the city of Destruction ; the place also where I 
 was born ; I see it to be so ; and dying there, sooner 
 or later, you will sink lower than the grave, into a 
 place that burns with fire and brimstone : be content, 
 good neighbors, and go along with me. 
 
 What, said Obstinate, and leave our friends and our 
 comforts behind us ? 
 
 Yes, said Christian, (for that was his name,) because 
 that all which you shall forsake, is not worthy to be 
 compared with a little of that which I am seeking to 
 enjoy ; a and if you will go along with me, and hold it, 
 you shall fare as I myself ; for there, where I go, is 
 enough and to spare. b Come away, and prove my 
 words. 
 
 Obst. What are the things you seek, since you leave 
 all the world to find them ? 
 
 Chr. I seek an inheritance incorruptible, undefiled, 
 and that fadeth not away ; and it is laid up in heaven, 6 
 
 a 2 Cor. iv. 18. b Luke xv. 17. c 1 Pet. i. 4—6. Heb. xi. 6, 16. 
 
THE PILGRIM'S PROGRESS. 19 
 
 and safe there, to be bestowed, at the time appointed, 
 on them that diligently seek it. Read it so, if you will, 
 in my book. 
 
 Tush, said Obstinate, away with your book; will 
 you go back with us, or no ? 
 
 No, not I, said the other, because I have laid my 
 hand to the plough.* 
 
 Obst. Come then, neighbor Pliable, let us turn 
 again, and go home without him : there is a company 
 of these crazy-headed coxcombs, who, when they take 
 a fancy by the end, are wiser in their own eyes than 
 seven men that can render a reason. 
 
 Then said Pliable, Do n'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 
 neighbor. 
 
 Obst. What ! more fools still ! Be ruled by me, and 
 go back ; who knows whither such a brain-sick fellow 
 will lead you ? Go back, go back, and be wise. . 
 
 Chr. Nay, but do thou come with thy neighbor 
 Pliable ; there are such things to be had which I spoke 
 of, and many more glories besides. If you believe not 
 me, read here in this book ; and, for the truth of what 
 is expressed therein, behold, all is confirmed by the 
 blood of Him that made it. b 
 
 a Luke ix. 62. b Heb. ix. 17-22. 
 
20 THE PILGRIM'S PROGRESS. 
 
 Well, neighbor Obstinate, said Pliable, I begin to 
 come to a point ; I intend to go along with this good 
 man, and to cast in my lot with him : but, my good 
 companion, do you know the way to this desired place ? 
 
 Chr. I am directed by a man, whose name is Evan- 
 gelist, to speed me to a little gate that is before us, 
 where we shall receive instructions about the way. 
 
 Pli. Come then, good neighbor, let us be going. 
 Then they went both together. 
 
 And I will go back to my place, said Obstinate : I 
 will be no companion of such misled, fantastical fellows. 
 
 Now I saw in my dream,* that when Obstinate was 
 
 * This conversation between Christian and Pliable marks the difference 
 in their characters, as well as the measure of the new convert's attain- 
 ments. The want of a due apprehension of eternal things is evidently the 
 primary defect of all who oppose or neglect religion ; but more maturity 
 of judgment and experience is requisite to discover, that many professors 
 are equally strangers to a realizing view ' of the powers and terrors of what 
 is yet unseen.' The men represented by Pliable disregard these subjects; 
 they inquiro-eagerly about the good things to be enjoyed, but not in any 
 due proportion about the way of salvation, the difficulties to be encountered, 
 or the danger of coming short ; and new converts, being zealous, sanguine, 
 and unsuspecting, are naturally led to enlarge on the descriptions of heav- 
 enly felicity given in Scripture. As these are generally figurative or nega- 
 tive, such unhumbled professors, annexing carnal ideas to them, are 
 greatly delighted ; and, not being retarded by any distressing remorse and 
 terror, or feeling the opposition of corrupt nature, they are often more 
 zealous, and seem to proceed faster in external duties, than true converts. 
 They take it for granted that all the privileges of the Gospel belong to 
 them ; and, being very confident, zealous, and' Joyful, they often censure 
 those who are really fighting the good fight of faith. There are also sys- 
 tems diligently propagated, which marvellously encourage this delusion, 
 excite a high flow of false affections, especially of a mere selfish gratitude 
 to a supposed benefactor for imaginary benefits, which is considered as a 
 very high attainment: till the event proves them to be like the Israelites at 
 the Red Sea, who ' believed the Lord's words, and sang his praise ; but 
 soon forgat his works, and waited not for his counsel.' (Psalm cvi. 12—24.) 
 
THE PILGRIM S PROGRESS. 21 
 
 gone back, Christian and Pliable went talking over the 
 plain ; and thus they began their discourse. 
 
 Chr. Come, neighbor Pliable, how do you do ? I 
 am glad you are persuaded to go along with me. Had 
 even Obstinate himself but felt what I have felt of the 
 powers and terrors of what is yet unseen, he would not 
 thus lightly have given us the back. 
 • Pli* Come, neighbor Christian, since there are none 
 but us two here, tell me now farther, what the things 
 are, and how to be enjoyed, whither we are going. 
 
 Chr. I can better conceive of them with my mind, 
 than speak of them with my tongue : but yet, since 
 you are desirous to know, I will read of them in my 
 book. 
 
 Pli. And do you think that the words of your book 
 are certainly true ? 
 
 Chr. Yes, verily ; for it was made by Him that can- 
 not lie.* 
 
 Pli. Well said ; what things are they ? 
 
 Chr. There is an endless kingdom to be inhabited, 
 and everlasting life to be given us, that we may inhabit 
 that kingdom forever.* 
 
 Pli. Well said ; and what else ? 
 
 Chr. There are crowns of glory to be given us ; and 
 
 a Tit. i. 2. b Isa. lxv. 17. John x. 27—29. 
 
22 the pilgrim's progress. 
 
 garments that will make us shine like the sun in the 
 firmament of heaven. a 
 
 Pli. This is very pleasant ; and what else ? 
 
 Ciir. There shall be no more crying, nor sorrow ; 
 for He that is owner of the place will wipe all tears 
 from our eyes. b 
 
 Pli. And what company shall we have there ? 
 
 Chr. There we shall be with seraphims and cheru- 
 bims, creatures that will dazzle your eyes to look on 
 them. 6 There also you shall meet with thousands and 
 ten thousands that have gone before us to that place ; 
 none of them are hurtful, but loving and holy ; every 
 one walking in the sight of God, and standing in his 
 presence with acceptance forever. In a word, there we 
 shall see the elders with their golden crowns ; d there 
 we shall see the holy virgins with their golden harps; 
 there we shall see men that by the world were cut in 
 pieces, burnt in flames, eaten of beasts, drowned in 
 the seas, for the love they bare to the Lord of the 
 place, all well, and clothed with immortality as with a 
 garment/ 
 
 Pli. The. hearing of this is enough to ravish one's^ 
 heart. But are these things to be enjoy'd ? How shall 
 we get to be sharers thereof? 
 
 a 2 Tim. iv. 8. Rev. xxii. 5. Matt. xiii. 43. 
 
 b Isa. xxv. 8. Rev. vii. 16, 17 ; xxi. 4. 
 
 c Isa. vi. 2. 1 Thess. iv. 16, 17. d Rev. iv. 4. 
 
 e Rev. xiv. 1—5. f John xii. 25. 2 Cor. v. 2—4. 
 
THE PILGRIM S PROGRESS. 23 
 
 Chr. The Lord, the governor of the country, hath 
 recorded that in this book, the substance of which is, 
 If we be truly willing to have it, he will bestow it upon 
 us freely."* 
 
 Pli. Well, my good companion, 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 upon my back. 
 
 Now I saw in my dream, that just as Jjiejdiad ended 
 this talk, they drew nigh to a veifr mi ry slo ugh J' that 
 
 a Isa. lv . 1— 8. J ohn vi. 37 ; vii. 37. Rev. xxi. 6, 7 ; xxii. 17. 
 
 * The elough of Despond represents those discouraging fears which often 
 harass new"<SUlivei'lS. H"Ts distinguished from the alarms which induced 
 Christian to leave the city, and 'flee from the wrath to come:' for the 
 anxious apprehensions of one who is diligently seeking salvation are very 
 different from those which excited him to inquire after it. -The latter are 
 reasonable and useful, and arise from faith in God's word; but the former 
 are groundless; they result from remaining ignorance, inattention, and un- 
 belief, and greatly retard the pilgrim in his progress. They should also be 
 carefully distinguished from those doubts and discouragements, which 
 assault the established Christian ; for these are generally the consequence 
 of jaegligence, or yielding to temptation ; whereas new converts fall into 
 their despondings, when most diligent, according to the light they have re- 
 ceived : and if some conscientious persons seem to meet with this slough in 
 every part of their pilgrimage, it arises from an 'immature' Judgment, erro- 
 neous sentiments, or peculiar temptations. When the diligent student of 
 the Scriptures obtains such an acquaintance with the perfect holiness of 
 God, the spirituality of his law, the inexpressible evil of sin, and^his own 
 obligations and transgressions, as greatly exceeds the measure in which he 
 discerns the free and full salvation of the Gospel, his humiliation will verge 
 nearer and nearer to despondency. This, however, is not essential to re- 
 pentance, but arises fromonisapprehension ; though few in proportion 
 wholly escape it. The mire of the slough represents that idea which de- 
 sponding persons .entertain of Themselves and their situation, as altogether 
 vile and loathsome; and their confessions and self-abasing complaints, 
 which render them contemptible in the, opinion of others. .As every at- 
 tempt to rescue themselves discovers to them more of the latent evil of 
 their hearts, they seem to grow worse and worse ; and,4j or want of a clea r 
 understanding of the Gospel, they have no firm groundto tread on, and 
 

 24 the pilgrim's progress. 
 
 was in the midst of the plain ; and they, being heedless, 
 did both fall suddenly into the bog. The name of the 
 slough was Despond, Here, therefore, they wallowed 
 for a time, being grievously bedaubed with the dirt ; 
 and Christian, because of the burden that was on his 
 back, began to sink in the mire. 
 
 Then said Pliable, Ah, neighbor Christian, where are 
 you now ? 
 
 Truly, said Christian, I do not know. 
 
 At that Pliable began to be offended, and angrily 
 said to his fellow, Is this the happiness you have told 
 me of all this while ? If we have such ill speed at our 
 first setting out, what may we expect between this and 
 our journey's end ? May I get out again with my life, 
 you shall possess the brave country alone for me. And 
 
 know neither where they are, or what they must do. BuUhow could Pli- 
 able fall into this slough, seeing he had no such views of God or his law, 
 of himself, or of sin, as this condition seems to presuppose? To this it 
 may be answered that men can hardly associate with religious persons, and 
 hear their discourse, confessions, and complaints, or become acquainted 
 with any part of Scripture, without making some alarming and mortifying 
 discoveries concerning themselves. These transient convictions taking 
 place when they fancied they were about to become very good, and suc- 
 ceeding tg great self-complacency, constitute a grievous disappointment; 
 and they ascribe their uneasiness to the new doctrine they have heard. 
 But, though Pliable fell into the slough, Christian, ' by reason of his burden' 
 sank the deepest ; for the true believrr's humiliation for sin tends gwiatly 
 to increase his fear of wrath. Superficial professors, expecting the prom- 
 ised happiness without trouble or suffering, are often very angry at those 
 who were the means of inducing them to think of religion ; as if they had 
 deceived them : and, being destitute of true faith, their only object is, at 
 any rate to get rid of their uneasiness. This is a species of stony-ground 
 hearers abounding in every part of the chinch, who are offended and fall 
 away, by means of a little inward disquietude, before any outward tribula- 
 lation arises because of the word. 
 
THE PILGRIM S PROGRESS. 25 
 
 with that he gave a desperate struggle or two, and got 
 out of the mire on that side of the slough which was 
 next to his own house; so away he went, and Chris- 
 tian saw him no more. 
 
 Wherefore Christian was left to tumble in the slough 
 of Despond alone ; but still he endeavored to struggle 
 to that side of the slough that was farthest from his 
 own house, and next to the Wicket-gate ;*. the which 
 he did, but could not get out because of the burden 
 that was upon his back. But I beheld in my dream 
 that a man came to him, whose nam^was Helpj and 
 asked him, What he did there ? 
 
 Sir, said Christian, I was bid to go this way by a 
 man called Evangelist, who directed me also to yon- 
 der gate, that I might escape the wrath to come. And 
 as I was going thither, I fell in here. 
 
 Help. But why did not you look for the steps ? 
 
 * Christen dreaded the doom of Ins city more than the slough. Many 
 persons, under deep distress of conscience, are afraid of relief, lest it should 
 prove delusive. Deliverance from wrath and the blessings of salvation 
 appear to them so valuable, that all else is comparatively trivial.- Despond- 
 ing fears may connect with their religious diligence ; but despair would 
 be the consequence of a return to their former course of sin. If they perish, 
 therefore, it shall be whilst earnestly struggling, under deep discourage- 
 ment, after that salvation for which their souls even faint within them. 
 Their own efforts, indeed, fail to extricate them ; but in due time the Lord 
 will send them assistance. This is described by the allegorical person 
 named Help, who may represent the instruments by which they receive 
 encouragement: a service in which it is a privilege to be employed!— 
 Fearisjalso personified: in the midst of the new convert's discourse en 
 the joys of heaven, fears of wrath often cast him into despondency, while 
 he so thinks of the terrors of the Lord, as to overlook his preciow 
 promises. 
 
 --! -w 2 
 
26 the pilgrim's progress. 
 
 Chr. Fear followed me so hard, that I fled the next 
 way, and fell in. 
 
 Then said he, Give me thy hand ; so he gave him 
 his hand, and he drew him out, and set him upon 
 sound ground, and bid him go on his way.* 
 
 Then I stepped to him that plucked him out, and 
 said, Sir, wherefore, since over this place is the way 
 from the city of Destruction to yonder gate, is it, that 
 this plat is not mended, that poor travellers might go 
 thither with more security ? And he said unto me,* 
 This miry slough is such a place as cannot be mended : 
 
 a Tsalm xl. 2. 
 
 * This account of the slough, which our author in his vision received 
 from Help, coincides with the preceding explanation. Increasing knowl- 
 edge produces deeper self-abasement ; hence discouraging fears arise in 
 men's minds, lest they should at last perish ; and objections against them- 
 selves continually accumulate till they fall into habitual despondency, un- 
 less they constantly attend to the encouragements of the scripture, or, in 
 the apostle's language, have their ' feet shod with the preparation of the 
 Gospel of peace.' As this state of mind is distressing and enfeebling in 
 itself, and often furnishes enemies with a plausible objection to religion, 
 the servants of God have always attempted to preserve humble inquirers 
 from it, by various scriptural instructions and consolatory topics: yet their 
 success is not adequate to their wishes ; for the Lord is pleased to permit 
 numbers to be thus discouraged, in order to detect false professors, and to 
 render the upright more watchful and humble. Our author, in a marginal 
 note, explains the steps to mean, ' the promises of forgiveness and accept- 
 ance to life by faith in Christ ;' which includes the general invitations, and 
 the various encouragements given in Scripture to all who seek the salvation 
 of the Lord, and diligently use the appointed means. It was evidently his 
 opinion, that the path from destruction 4o-Kfe~liaa-by"tHls slough ; and that 
 none are indeed in the narrow way, who had neither struggled through it, 
 nor gout «ver It by means of the steps. The * change of Weather' seems to 
 denote those seasons when peculiar temptations, exciting sinful passions, 
 perplex the minds of new converts ; and so, losing sight of the promises, 
 they sink into despondency during humiliating experiences: but faith in 
 Christ, and the mercy of God through him, sets the pilgrim's feet on good 
 ground. 
 
THE PILGRIM'S PROGRESS. 27 
 
 it is the descent whither the scum and filth that attends 
 conviction for sin doth continually run, and therefore it 
 is called the slough of Despond ; for still, as the sin- 
 ner- is awakened about his lost condition, there arise in 
 his soul many fears and doubts, and discouraging ap- 
 prehensions, which all of them get together, and settle 
 in this place. And this is the reason of the badness 
 of this ground. 
 
 It is not the pleasure of the King that this place 
 should remain so bad. a His laborers also have, by the 
 direction of his Majesty's surveyors, been for above 
 these sixteen hundred years employed about this patch 
 of ground, if perhaps it might have been mended : yea, 
 and to my knowledge, said he, here have been swal- 
 lowed up at least twenty thousand cart loads, yea, 
 millions of wholesome instructions, that have at all 
 seasons been brought from all places of the King's do- 
 minions, (and they that can tell, say, they are the best 
 materials to make good ground of the place,) if so be 
 it might have been mended ; but it is the slough of 
 Despond still, and so will be when they have done 
 what they can. 
 
 True, there are, by the direction of the £ awgiver^ 
 certain good and substantial steps, placed even through 
 the very midst of this slough ; but at such time as this 
 
 a Isa. xxxv. 3, 4, 8. 
 
28 ' THE PILGRIM S PROGRESS. 
 
 place doth much spew out its filth, as it doth against 
 change of weather, these steps are hardly seen ; or if 
 they be, men, through the dizziness of their heads, step 
 beside ; and then they are bemired to purpose, not- 
 withstanding the steps be there :* but the ground is 
 good when they are once got in at the gate. 
 
 Now I saw in my dream, that by this time Pliable 
 was got home to his house. So his neighbors came to 
 visit him ; and some of them called him wise man for 
 coming back,* and some called him fool for hazarding 
 himself with Christian : others again did mock at his 
 cowardliness, saying, Surely, since you begun to venture, 
 I would not have been so base as to have given out for 
 a few difficulties : so Pliable sat sneaking among them. 
 But at last he got more confidence, and then they all 
 turned their tales and began to deride poor Christian 
 behind his back. And thus much concerning Pliable. 
 
 Now as Christian was walking solitarily by himself, he 
 espied one afar off, come crossing over the field to meet 
 him; and their hap was to meet just as they were 
 crossing the way of each other. The gentleman's name 
 that met him was Mr. Worldly Wiseman :f l^ie dwelt in 
 
 a 1 Sam. xii. 21. 
 
 * They who affect to despise real Christians, often both express and feel 
 t great contempt for those that cast off their profession ; such men are unable, 
 for a time, to resume their wonted confidence among their former compan- 
 ions ; and this excites them to pay court to them by reviling and deriding 
 those whom they have forsaken. 
 
 t The wise men of this world carefully notice those who begin to turn 
 
MR. WORLDLY WISEMAN. 
 
 |Juny»ti. 
 
THE PILGRIM S PROGRESS. 29 
 
 i lia t^ T jp nfj HArnal Policy, a very great town, and also 
 hard by from whence Christian came. This man then, 
 meeting with Christian, and having some inkling of him, 
 (for Christian's setting forth from the city of Destruc- 
 tion was much noised abroad, not only in the town 
 where he dwelt, but also it began to be the town-talk 
 in some other places,) — Mr. Worldly Wiseman, there- 
 fore, having some guess of him, by beholding his labo- 
 rious going, by observing his sighs and groans, and the 
 like, began thus to enter into some talk with Christian. 
 World. How now, good fellow, whither away after 
 this burdened manner?"* 
 
 their thoughts to religion, and attempt to counteract their convictions be- 
 fore the case becomes desperate : from their desponding fears they take 
 occasion to insinuate that they are deluded or disordered in their minds ; 
 that they make too much ado about religion ; and that a decent regard to 
 it (which is all that is requisite) consists with the enjoyment, of this life, 
 and even conduces to secular advantage. Worldly Wiseman, therefore, is 
 a person of consequence, whose superiority gives him influence over poor 
 pilgrims; he is a reputable and successful man j.prudemV sagacious, and 
 acquainted with mankind; moral and religious in his way, and qualified 
 to give the very best council to those who wish to serve both God and 
 Mammon: but he is decided in his judgment againstall kinds and degrees 
 of religion, which interfere with a man's worldly interest, disquiet his 
 mind, or spoil his relish for outward enjoyments. He resides at CarnalPolicy, 
 a great town near the city of Destruction: for worldly prudence, modelling 
 a man's religion, is as ruinous a3 open vice and impiety ; though it be very 
 prevalent among decent and virtuous people. Such men attend to the re- 
 ports that are circulated about the conversion of their neighbors, and 
 often watch their opportunity of entering into discourse with them. 
 
 * There is great beauty in this dialogue, arising from the exact regard 
 to character preserved throughout. Indeed this forms one of our author's 
 peculiar excellencies ; as it is a very difficult attainment, and always man- 
 ifests a superiority of genius. The self-satisfaction of Worldly Wiseman, 
 his contempt of Christian's capacity, sentiments, and pursuits ; his affected 
 sneering compassion, and his censure of Evangelist's advice ; his represent- 
 ation of the dangers and hardships of the way, and of ' the desperate vent- 
 
30 THE PILGRIMS PROGRESS. 
 
 Chr. A burdened manner indeed, as ever I think 
 poor creature had ! And whereas you ask nie, 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. 
 
 World. Hast thou a wife and children ? 
 
 Chr. Yes ; but I am so laden with this burden, that 
 I cannot take that pleasure in them as formerly: me- 
 thinks I am as if I had none. 8. 
 
 U] 
 
 •^ is 
 
 a 1 Cor. vii. 29. 
 
 ures of religious people to obtain they know not what :' and his confident 
 assumption that Christian's concern arose from weakness of intellect, 
 meddling with things too high' for him, hearkening to bad counsel (that 
 is, reading the wordTaf God, ami attending to the preaching of the Gospel,) 
 and from distraction, as the natural consequence, are most admirably char- 
 acteristic. His arguments also are very specious, though wholly deduced 
 from worldly considerations. He. does not say, that Evangelist had not 
 pointed out the way of salvation, or that wicked men are not in danger of 
 future misery ; but he urges, that so much concern about sin and the eter- 
 nal world takes men off" from a proper regard to their secular interests, to 
 the injury of their families; that it prevents their enjoying comfort in 
 domestic life, or in other providential blessings ; that it leads them into 
 perilous and distressing situations, of which their first terrors and despond- 
 ings are only an earnest ; that a troubled conscience may be quieted in a 
 more expeditious and easy manner; and that they may obtain credit, com- 
 fort, and manifold advantages, by following prudent counsel. On the other 
 hand, Christian not only speaks according to his name, but consistently 
 with the character of a young convert. He makes no secret of his dis- 
 quietude and terrors, and declares, without reserve, the method in which 
 he sought relief. He owns, that he had lost his relish for every earthly 
 comfort, and he desires to receive good counsel : but while he is prepared 
 to withstand all persuasions to return home, he is not upon his guard 
 against the insidious proposal of his carnal counsellor. He fears the wrath 
 to come more than all the dreadful things which had been mentioned : but 
 his earnestness to get present relief exposes him to the danger of seeking 
 it in an unwarranted way. He has obtained from the Scriptures a conyic- 
 tionof his guilt and danger ; but, not having also learned the instructions 
 of life, he does not discern the fatal tendency of the plausible advice given 
 him by so reputable a person. Every one, who has been in the way of 
 making observations on these matters, must perceive how exactly this suits 
 the case of numbers, when first brought to mind the one thing needful. 
 
THE PILGRIM S PROGRESS. 31 
 
 World. Wilt tliou hearken to me, if I give thee 
 counsel ? 
 
 Chr. If it be good, I will ; for I stand in need of 
 good counsel. 
 
 World. I would advise thee, then, that thou with 
 all speed get thyself rid of thy burden ; for thou wilt 
 never be settled in thy mind till then : nor canst thou 
 enjoy the benefits of the blessings which God hath be- 
 stowed upon thee, till then. 
 
 Chr. That is that which I seek for, even to be rid 
 of this heavy burden : but get it off myself I cannot ; 
 nor is there any man in our country that can take it 
 off my shoulders ; therefore am I going this way, as I 
 told you, that I may be rid of my burden. 
 
 World. Who bid thee go this way to be rid of thy 
 burden ? 
 
 Chr. A man that appeared to me to be a very 
 great and honorable person : his name, as I remember, 
 is Evangelist. 
 
 World. I beshrew him for his counsel! there is 
 not a more dangerous and troublesome way in the 
 world than is that into which 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 -beginnings of the 
 sorrows that do attend those that go on. in that way. 
 

 32 the pilgrim's progress. 
 
 Hear me ; I am older than thou : thou art like to meet 
 with, in the way which thou goest, wearisomeness, 
 painfulness, hunger, perils, nakedness, sword, lions, 
 dragons, darkness, and, in a word, death, and what not. 
 These things are certainly true, having been confirmed 
 by many testimonies. And .should a man so carelessly 
 cast away himself, by giving heed to a stranger ? 
 
 Chr. Why, sir, this burden upon my back is more 
 terrible to me than are all these things which you have 
 mentioned : nay, methinks I care not what I meet with 
 in the way, if so be I can also meet with deliverance 
 from my burden. 
 
 World. How earnest thou by thy burden at first ? 
 
 Chr. By reading this book in my hand. 
 
 World. I thought so ; and it is happened unto thee 
 
 to other weak men, who, meddling with things too 
 high for them, do suddenly fall into thy distractions ; 
 which distractions do not only unman men, as thine I 
 perceive have done thee, but they run them upon des- 
 perate ventures, to obtain they know not what. 
 
 Chr. I know what I would obtain; it is ease from 
 my heavy burden. 
 
 World. «But why wilt thou seek for ease this way, 
 seeing so many dangers attend it? especially since 
 (hadst thou but patience to hear me) I could direct 
 thee to the obtaining of what thou desirest, without the 
 dangers that thou in this way wilt run thyself into. 
 
THE PILGRIM S PROGRESS. 33 
 
 Yea, and the remedy is at hand. Besides, I will add, 
 that, instead of those dangers, thou shalt meet with 
 much safety, friendship, and content. 
 
 Chr. Sir, I pray open this secret to me. 
 
 World. Why, in yonder village* (the village is 
 named Morality) tjiere dwells a gentleman whose name 
 
 * The village Morality, is the emblem of that large company, who in 
 nations favored with revelation abstain from scandalous vices, and practise 
 reputable duties, without any true. fear or love of God,_or regard to his au- 
 thority or glory. _ThiS»jconnected with a system of notions, and a stint of 
 external worship, is substituted in the place of Christianity : but it is faulty 
 in its principle, measure, and object; it results wholly from self-love ; is 
 restricted to the outward observance of some precepts selected from the 
 Scriptures ; and aims principally at the acquisition of reputation, distinction, 
 or temporal advantages, with no more than a subordinate respect even to 
 the interests of eternity : it is destitute of humility, delight, impartiality, 
 and universality in obedience ; it leaves the heart in the possession of some 
 worldly idol, and never advances a man to the rank of a spiritual worship- 
 per, or renders him meet for the peculiar pleasures of heaven. Yet this 
 mutilated kind of religion draws multitudes off from attending either to the 
 holy requirements of the law, or to the humbling doctrines of the GespeTN" 
 The most noted inhabitant of this village does not derive his name Legal- 
 ity, from making the law of God the rule of his conduct (for '4>y the law -la- 
 the knowledge of sin,' which tends to increase the convinced sinner's dis- 
 tress,) but from his teaching men to depend on a defective obedience to a 
 small part of the law, explained and lowered, according to the method of 
 the scribes and pharisees. Such teachers, however, are admired by the 
 wise men of this world, and are deemed very skilful in relieving troubled 
 consciences, and recovering men from religious distractions. His son 
 Civility ia the emblem of those who persuade themselves and others that 
 a decent, benevolent, and obliging behavior, will secure men from all 
 future punishment, and insure an inheritance in heaven, if indeed there be 
 any such place! Such counsellors can ease the consciences of ignorant 
 persons, when superficially alarmed, almost as well as those who superadd 
 a form of godliness, a few doctrinal opinions, and a regard to some precepts 
 of the Gospel. Both are nigh at hand in every place ; and the wise men 
 of this world are ever ready to direct convinced sinners to seek relief from 
 them : they allow, that it is better for those who have been immoral and 
 profligate to reform their lives ; for this will meet with the approbation of 
 their relatives, and conduce to their advantage, while the strait gate and 
 narrow way would prove their ruin. Most pilgrims are assailed by such 
 counsellors ! and many are not able to detect the fallacy of their reasonings 
 till their own folly corrects them. 
 
 2* 
 
34 the pilgrim's progress. 
 
 is Legality a very judicious man, and a man of a very 
 gootLflrame, that has skill to help men off with such 
 burdens as thine is from their shoulders ; yea, to my 
 knowledge, he hath done a great deal of good this way ; 
 aye, and besides, he hath skill to cure those that are 
 somewhat crazed in their wits with their burdens. To 
 him, as I said, thou mayst go, and be helped presently. 
 His house is not quite a mile from this place ; and if he 
 should not be at home himself, he hath ^pretty young 
 man to his son, whose name is Civility,/xhat can do it 
 (to speak on) as well as the old "gentleman himself: 
 there, I say, thou mayst be eased of thy burden ; and 
 if thou art not minded to go back, to thy former habi- 
 tation, (as indeed I would not wish thee,) thou mayst 
 send for thy wife and children to thee to this village, 
 where there are houses now standing empty, one of 
 which thou mayst have at a reasonable rate : provision 
 is there also cheap and good; and that which will 
 make thy life the more happy is, to be sure there 
 thou shalt live by honest neighbors, in credit and good 
 fashion. 
 
 Now was Christian somewhat at a stand ; but pres- 
 ently he concluded, If this be true which this gentle- 
 man hath said, my wisest course is to take his advice : 
 and with that he thus further spake. 
 
 Che. Sir, which is my way to this honest man's 
 house ? 
 
LEGALITY. 
 
 Bonyftn. 
 
 p. 34 
 
THE PILGRIM S PROGRESS. 35 
 
 "World. Do you see yonder high hill ?* 
 
 Chr. Yes, very well. 
 
 World. By that hill you must go, and the first house 
 you come at is his. 
 
 So Christian turned out of his way to go to Mr. 
 Legality's house for : but help behold, when he was 
 go t ^no w foard bv the hill, it seemed so high, and also 
 that sidfiLof. it that was next the way-side did~hang so 
 much over, that Christian was afraid to venture further, 
 lest the hill should fall on his head ; wherefore there he 
 stood still, and wist not what to do. Alsojbis^ burden _ 
 now seemed heavier to him thaa while he was in his 
 way. There came also flashes of fire out of the hill, 
 that made Chri stian afraid tha * frfi fih™dd H burnt ,a 
 here therefore he did sweat, and quake for fear. And 
 now he began to be sorry that he had taken Mr. 
 
 a Exod. xix. 16—18. Heb. xii. 21. 
 
 * Christian must go past mount Sinai to the village Morality; not that 
 such men as depend on their own reformation and good works pay a due 
 regard to the holy law which was delivered from that mountain (for ' they 
 arc alive without the law') ; but because they substitute their own scanty 
 obedience in the place of Christ's righteousness and atonement. They, 
 who are not duly humbled and enlightened, perceiving little danger, pass 
 on quietly and securely; but the sinner, who is deeply convinced of his 
 guilt, finds every attempt 'to establish his own righteousness' entirely 
 abortive: the more narrowly he compares his conduct and character with 
 the holy law, the greater is his alarm: and he trembles lest its curses 
 should immediately fall upon him, with vengeance more tremendous than 
 the most awful thunder. Then the counsels of worldly wisdom appear in 
 their true light, and the sinner is prepared to welcome the Gospel of free 
 salvation : but if the minister, whose instructions he had forsaken, meet 
 him, kis terror will unite with conscious shame ; and he will even be 
 tempted to shun his faithful friend, through fear of his merited reproofs. 
 
36 the pilgrim's progress. 
 
 Worldly Wiseman's counsel; and with that he saw 
 I Evangelist coming to meet him, at the sight also c ? 
 whom he began to blush for shame. So Evangelist 
 drew nearer and nearer; and coming up to him, he 
 looked upon him with a severe and dreadful counte- 
 nance, and thus began to reason with Christian. 
 
 What dost thou here, Christian ? said he : at which 
 words Christian knew not what to answer ; wherefore 
 at present he stood speechless before him. Then said 
 Evangelist further, Art not thou the man that I found 
 crying without the walls of the city of Destruction ? 
 
 Chr. Yes, dear sir* I am the man. 
 
 Evan. Did I not direct thee the way to the little 
 wicket-gate ? 
 
 Yes, dear sir, said Christian. 
 
 Eva.n. How is it then that thou art so quickly 
 turned aside ? for thou art now out of the way. 
 
 Chr. I met with a gentleman so soon as I had got 
 over the slough of Despond, who persuaded me that I 
 might, in the village before me, find a man that could 
 take off my burden, 
 
 Evan. What was he ? 
 
 Chr. He looked like a gentleman, and talked much 
 to me, and got me at last to yield ; so I came hither ; 
 but when I beheld this hill, and how it hangs over the 
 way, I suddenly made a stand, lest it should fall on 
 my head. 
 
THE PILGRIM'S PROGRESS. 37 
 
 Evan. What said that gentleman to you ? 
 
 Chr. Why, he asked me whither I was going ; and 
 I told him, 
 
 Evan. And what said he then ? 
 
 Chr. He asked me if I had a family; and I told 
 him. But, said I, I am so laden with the burden that 
 is on ray back, that I cannot take pleasure in them as 
 formerly. 
 
 Evan. And what said he then ? 
 
 Chr. He bid me with speed get rid of my burden ; 
 and I told him it was ease that I sought. And, said I, 
 I am therefore going to yonder gate, to receive further 
 direction how I may get to the place of deliverance. 
 So he said that he would show me a better way, and 
 short, not so attended with difficulties as the way, sir, 
 that you set me. in; which way, said he, will direct 
 you to a gentleman's house that hath skill to take off 
 these burdens ; so I believed him, and turned out of 
 that way into this, if haply I might be soon eased of 
 my burden. But when I came to this place, and be- 
 held things as they are, I stopped, for fear, as I said, 
 of danger : but I now know not what to do. 
 
 Then said Evangelist, Stand still a little, that I may 
 show thee the words of God.* So he stood trembling. 
 
 < 
 
 * Our author judged it right, in dealing with persons under great terror 
 of conscience, to aim rather at preparing them for solid peace, than hastily 
 
38 THE PILGRIMS PROGRESS. 
 
 Then said Evangelist, " See that ye refuse not Him 
 that speaketh : for if they escaped not who refused him 
 that spake on earth, much more shall not we escape, if 
 we turn away from Him that speaketh from Heaven."* 
 \^ ^ He said, moreover, " N.pw the just shall live by faith ; 
 but if any man draw back, my soul shall have no pleas- 
 ure in him?" b He also did thus apply them: Thou 
 art the man that art running into this misery; thou 
 hast begun to reject the counsel of the Most High, and 
 to draw back thy foot from the way of peace, even 
 almost to the hazarding of thy perdition. 
 
 ^^~ a Heb. xii. 25. b Heb. x. 38. 
 
 to give them comfort. Men may be greatly dismayed, and in some degree 
 truly humbled, yet not be duly sensible of the aggravation and degree of 
 their guilt. In this case, further instructions, as to the nature and hei- 
 nousness of their offences, are needful to excite them to proper diligence and 
 self-denial, and to prepare them for solid peace and comfort. Whereas, a 
 well-meant, compassionate, but injudicious, method, of proposing consola- 
 tory topics indiscriminately to all under trouble of conscience, lulls many 
 into a fatal sleep ; and gives others a transient peace, which soon terminates 
 in deep despondency: like a wound, hastily skinned over by an ignorant 
 practitioner, instead of being soundly cured by the patient attention of a 
 skilful surgeon. The communication of more knowledge may, indeed, 
 augment a man's terror and distress ; but it will produce deeper humil- 
 iation, and thus effectually warn him against carnal counsellors and legal 
 dependences. Whatever may be generally thought of ' turning aside' from 
 \ ,/ ' the Gospel, it is a direct refusal to hearken to Christ ; and they who do so, 
 run into misery, and leave the way of peace, to the hazard of their souls ; 
 even though moral decency and formal piety be the result. (Gal. v. 4.) Such 
 denunciations are despised by the stout-hearted, but the contrite in spirit, 
 when conscious of this guilt, are cast by them into the deepest distress ; so 
 that they would fall into despair did not the ministers of Christ encourage 
 them by evangelical topics. The following lines are here inserted, as before, 
 in the old editions :-^ 
 
 ' When Christians unto carnal men give ear, 
 Out of their way they go, and pay for 't dear : 
 For Master Worldly Wiseman can but show 
 A saint the way to bondage and to woe.' 
 
THE PILGRIM'S PROGRESS. 39 
 
 Ilien Christian fell down at his feet as dead, crying, 
 Woe is me, for I am undone ! At the sight of which 
 Evangelist caught him by the right hand, saying, " All 
 manner of sin and blasphemies shall be forgiven unto 
 men." " Be not faithless, but believing." Then did 
 Christian again a little revive, and stood up trembling, 
 as at first, before Evangelist. 
 
 Then Evangelist proceeded, saying, Give more earn- 
 est heed to the things that I shall tell thee of. I will 
 now show thee who it was that deluded thee, and who 
 it was also to whom he sent thee. The man that met 
 thee is one Worldly Wiseman, and rightly is he so 
 called; partly because he savoreth only of the doc- 
 trine of this world, a (therefore he always goes to the 
 town of Morality to church ;*) and partly because he 
 loveth that doctrine best, for it saveth him best from 
 the cross : b and because he is of this carnal temper, 
 therefore he seeketh to pervert my ways, though right. 
 Now there are three things in this man's counsel that 
 thou must utterly abhor. 
 
 1. His turning thee out of the way. 
 
 a 1 John iv. 5. b Gal. vi. 12. 
 
 * Worldly Wiseman goes to church at the town of Morality : for such 
 men support their confidence and reputation for religion by attending on 
 those preachers who substitute a proud scanty morality in place of the 
 Gospel. This coincides with their secular views, dispositions, and inter- " 
 ests ; they avoid the cross, verily thinking they have found out the secret 
 of reconciling the friendship of the world with the favor of God; and then 
 theyset up for teachers of the same convenient system to their neighbors ! 
 
40 THE PILGRIM'S PROGRESS. 
 
 2. His laboring to render the cross odious to thee. 
 
 3. And his setting thy feet in that way that leadeth 
 unto the administration of death. 
 
 First, Thou must abhor his turning thee out of the 
 way ; yea, and thine own consulting thereto ; because 
 this is to reject the counsel of God for the sake of 
 the counsel of a Worldly Wiseman. The Lord says, 
 "Strive to enter in at the strait gate," the gate to 
 which I send thee ; "for strait is the gate that leadeth 
 unto life, and few there be that find it."* From this 
 little wicket-gate, and from the way thereto, hath this 
 wicked man turned thee, to the bringing of thee almost 
 to destruction : hate, therefore, his turning thee out of 
 the way, and abhor thyself for hearkening to him. 
 
 Secondly, Thou must abhor his laboring to render 
 the cross odious unto thee ; for thou art to prefer it 
 before the treasures of Egypt. b Besides, the King of 
 glory hath told thee, that he that will save his life shall 
 lose it. And he that comes after him, and hates not 
 his father, and mother, and wife, and children, and 
 brethren, and sisters, yea, and his own life also, he 
 cannot be his disciple." 5 I say, therefore, for man to 
 labor to persuade thee that that shall be thy death, 
 without which, the truth hath said, thou canst not have 
 eternal life ; this doctrine thou must abhor. 
 
 a Luke xiii. 24. Matt. vii. 13, 14. b Heb. xi. 25, 26. 
 
 c Matt. x. 37—39. Mark viii. 34, 35. Luke xiv. 26, 27. John xii. 25. 
 
THE PILGRIM'S PROGRESS. 41 
 
 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 
 Regality,* is the son of the bond-woman which now is, 
 and is in bondage with her children; 4 and is, in a 
 mystery, this mount Sinai, which thou hast feared will 
 fall on thy head. Now, if she and her children are in 
 bo ndage, how can st iha\\ e jpftftt. hy them to be made 
 free? This Legality, therefore, is not able to set thee 
 free from thy burden. No man was as yet ever rid 
 of his burden by him ; no, nor ever is like to be. Ye 
 cannot be justified by the works of the law; for by the 
 
 a Gal. iv. 21—27. 
 
 * When Christ had finished his work on earth, the Sinai covenant with 
 Israel was abrogated. The Jews, therefore, by cleaving to the Mosaic law, 
 as a complex covenant of works, were left in bondage and under con- 
 demnation ; and all professed Christians, who thus depend on notions, 
 sacraments, religious duties, and morality, to the neglect of Christ and the 
 new covenant in his blood, are entangled in the same fatal error. Legality 
 can only lead a man to a false peace : it can never deliver a sinner from 
 guilt, or quiet the conscience of one who is really humbled and enlightened. 
 TFTe Scriptures adduced by Evangelist are so pertinent and conclusive 
 against the fashionable religion, which has at present almost superseded 
 the Gospel, that they can never be fairly answered : nay, the more any man 
 considers them as the testimony of God, the greater must be his alarm 
 (even as if he heard the voice from Mount Sinai out of the midst of the 
 fire ;) unless he be conscious of having renounced every other confidence, 
 to 'flee for refuge to lay hold on the hope set before us' in the GospeL 
 Such alarms prepare-men to attend to the counsel of those who preach 
 salvation by faith in Christ alone, provided there may yet be hope ; of 
 which there is no reason to doubt. 
 
42 
 
 THE PILGRIM S PROGRESS. 
 
 de eds of theJ awno man living can be rid of his burden : 
 therefore Mr. Worldly Wiseman is an alien, and Mr. 
 Legality is a cheat ; and for his son Civility, notwith- 
 standing his simpering looks, he is but a hypocrite, and 
 cannot help thee. Believe me, there is nothing in all 
 this noise that thou hast heard of these sottish men, 
 but 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 written, 
 Cursed is every one that continueth not in all things 
 which are written in the book of the law to do them."* 
 Now Christian looked for nothing but death, and 
 began to cry out lamentably ; even cursing the time in 
 which he met with Mr. Worldly Wiseman ; still calling 
 himself a thousand fools for hearkening to his counsel. 
 He also was greatly ashamed to think that this gentle- 
 man's arguments, flowing only from the flesh, should 
 have the prevalency with him so far as to cause him to 
 forsake the right way. This done, he applied himself 
 again to Evangelist in words and sense as follows : 
 
 a Gal. iii. 10. 
 
THE PILGRIM'S PROGRESS. 43 
 
 Chr. Sir, what think you, is there any hope ? May 
 I now go back, and go up to the wicket-gate ? Shall 
 I not be abandoned for this, and sent back from thence 
 ashamed ? I am sorry I have hearkened to this man's 
 counsel : but may my sin be forgiven ? 
 
 Then said Evangelist to him . Thy sin is very great.* 
 for by it thou hast committed two evils ; thou hast 
 forsaken_.tk& j&ajLJthat j& .. gooxU.tcL iteawL i» Joriaiddga 
 paths. Yet will the man at the gate receive thee, for 
 he has good-will for men ; only, said he, take heed that 
 thou turn not aside again, " lest thou perish from the 
 way, when his wrath is kindled but a little." a 
 
 Then did Christian address himself to go back ; and 
 Evangelist, after he had kissed him, gave him one smile, 
 and bid him God speed. So he went on with haste, 
 neither spake he to any man by the way ; nor if any 
 man asked him, would he vouchsafe them an answer. 
 He went like one that was all the while treading on 
 forbidden ground, and could by no means think himself 
 
 a Psalm ii. 12. 
 
 * In attempting to encourage those who despond, we should by no means 
 persuade them that their sins are few or trivial, or even that they judge too 
 hardly of their own conduct ; nay, we should endeavor to convince them, 
 that their guilt is even far greater than they suppose ; though not too great 
 to be pardoned by the infinite mercy of God in Christ Jesus ; for this tends 
 to take them off more speedily from every vain attempt to justify them- 
 selves, and renders them more unreserved in relying on Christ for accept- 
 ance. In the midst of the most affectionate encouragements, the faithful 
 minister must also solemnly warn young converts not to turn aside ; nor 
 can the humble ever find confidence or comfort, till they are conscious of 
 having regained the way they had forsaken. 
 
 n 
 
44 
 
 THE PILGRIMS PROGRESS. 
 
 safe till again he was got into the way which he had 
 left to follow Mr. Worldly Wiseman's counsel. So in 
 process of time Christian got up to the gate.* Now 
 over the gate there was written, " Knock, and it shall 
 be opened unto you." a 
 
 a Matt. vii. 8. 
 
 * The gate, at which Christian desired admission, represents Christ him- 
 self, as received by the penitent sinner in all his offices, and for all the pur- 
 poses of salvation, according to the measure of his explicit knowledge ; by 
 which he actually enters into a state of acceptance with' God. The Script- 
 ures referred to were spoken by our Lord himself, previous to the full 
 revelation of his character and redemption ; and may be very properly ex- 
 plained of a man's finally and decidedly renouncing his worldly and sinful 
 pursuits, and engaging with diligence and self-denial in a life of devoted- 
 ness to God. ' The broad road leads to destruction ;' the gate by which 
 men enterinto it is wide ; for we are all ' born in sin and the children of 
 wrath,' and ' turn every one to his own way' of folly and transgression : but 
 the strait gate opens into • the narrow w»y that leadeth unto life ; and at 
 this the penitent finds admission with difficulty and conflict. As it is strait, 
 (or in the language of the allegory, a wicket, or a little gate,) the convert 
 cannot carry along with him any of his sinful practices, ungodly compan- 
 ions, worldly idols, or carnal confidences, when he strives to enter in at it ; 
 nor can he effectually contend with those enemies that obstruct his passage, 
 unless he wrestle continually with God in prayer, for his gracious assist- 
 ance. But, while we advert to these things, we must not forget, that the 
 sinner returns to God by faith in Christ : genuine repentance comes from 
 him and leads to him ; and the true believer not only trusts in the Lord for 
 salvation, but also seeks his liberty and happiness in his service. To enter 
 in this manner, by Christ the door, is so contrary to man's pride and lusts, 
 to the course of the world, ajud to the temptations of the devil, that 
 striving or wrestling is more necessary in this than it can be conceived to 
 be. in any other kind of conversion. Various things commonly precede this 
 unreserved acceptance of Christ, in the experience of those who are born 
 .of God ; but they are not easily distinguishable from many temporary con- 
 victions, impressions, and starts of devotion, which evidently vanish and 
 come to nothing. Yet even this is judiciously distinguished by our author 
 from that view of the cross by which Christian was delivered from his bur- 
 den, for reasons which will speedily be stated. The following lines are 
 here inserted, under an engraving : — 
 
 'He that would enter in, must first without 
 Stand knocking at the gate, nor need he doubt 
 That is a knocker, but to enter in ; 
 For God can love him, and forgive his sin.' 
 
THE PILGRIM'S PROGRESS. 45 
 
 He knocked, therefore, more than once or twice, 
 
 saying, 
 
 " May I now enter here 1 Will he within 
 Open to sorry me, though I have been 
 An undeserving rebel 1 Then shall I 
 Not fail to sing his lasting praise on high." 
 
 At last there came a grave person to the gate, named 
 Good-will,* wJio asked Who was there ? and w T hence 
 he came ? and what he would have ? 
 
 Chr. Here is a poor burdened sinner. I come from 
 the city of Destruction,. but am going to Mount Zion, 
 that I may be delivered from the wrath to come. I 
 would, therefore, sir, since I am informed that by this 
 gate is the way thither, know if you are willing to let 
 me in. ' 
 
 I am willing with all my heart, said he ; and with 
 that he opened the gate. 
 
 * Good-will seems to be an allegorical person, th e emblem of the co m- 
 passionate love of God, to sinners, ia and through. Jesus Christ (Luke ii. 14). 
 He ' came from heaven to do the will of him that sent him,' and ' he will 
 in no wise cast out any that come to him,' either on account of their former 
 sins, or their present mistakes, infirmities, evil propensities and habits, or 
 pecidiar temptations. < He waits to be gracious,' till sinners apply by earn- 
 est persevering prayer for his salvation ; and even the preparation of heart 
 Which leads to this is not requisite to induce the Lord to receive them, but 
 to -make them willing to apply to him. Numbers give themselves no con- 
 cern about their souls ; •there, after convictions, turn back with Pliable, or 
 finally cleave to the counsels of Worldly Wisdom : but all, who come to 
 Christ with a real desire of his whole salvation, are cordially welcomed ; 
 over them angels rejoice, and in. them the Redeemer ' sees of the traY.aU 
 of his soul and is satisfied.' S<> that inquirers are greatly mistaken when 
 they fear lest Christ should reject them ; since they need only dread bei ng 
 tempted to reject him, or being partial and hypocritical in their applica- 
 tion to him. 
 
46 the pilgrim's progress. 
 
 So when Christian was stepping in, the other gave 
 him a pull.*- Then said Christian, What means that ? 
 The other told him, A little distance from this gate 
 there is erected a strong castle, of which Beelzebub is 
 the captain : from thence both he, and they that are 
 with him, shoot arrows at those that come up to this 
 gate, if haply they may die before they can enter in. 
 
 Then said Christian, I rejoice and tremble. So when 
 he was got in, the man at the gate asked him, who di- 
 rected him thither ? 
 
 Chr. Evangelist bid me come hither and knock, as 
 I did ; and he said, that you, sir, would tell me what I 
 must do. 
 
 Good. An open door is set before thee, and no man 
 can shut it. 
 
 Chr. Now I begin to reap the benefit of my haz- 
 ards. 
 
 Good. But how is it that you came alone ? 
 
 * As sinners become more decided in applying to Christ, and assiduous 
 in the means of grace, Satan, if permitted, will be more vehement in his 
 endeavors to discourage them ; that, if possible he may induce them to de- 
 sist, and so to come short of the prize. Indeed, the Lord will accomplish 
 the good work which he hath begun by his special grace ; but probably 
 the powers of darkness cannot exactly distinguish between those impres- 
 sions which are the effect of regeneration, and such as result from the 
 excitement of natural passions. It is, however, certain, that they attempt 
 to disturb those who earnestly cry for mercy, by various suggestions, to 
 which they were wholly strangers, while satisfied with a form of godliness : 
 and that the Christian's grand conflict, to the end of his course, consists in 
 surmounting the hindrances and opposition that he experiences, in keep- 
 ing near to the throne of grace, by fervent, importunate and persevering 
 prayer. 
 
THE PILGRIM'S PROGRESS. 47 
 
 Chr. Because none of my neighbors saw their dan- 
 ger, as I saw mine. 
 
 Good, Did any of them know of your coming ? 
 
 Chr. Yes, my wife and children saw me at the first, 
 and called after me to turn again : also some of my 
 neighbors stood crying, and calling after me to return ; 
 but I put my fingers in my ears, and so came on my 
 way. 
 
 Good. But did none of them follow you, to persuade 
 you to go back ? 
 
 Chr. Yes, both Obstinate and Pliable : but when 
 they saw that they could not prevail, Obstinate went 
 railing back, but Pliable came with me a little way. 
 
 Good. But why did he not come through ? 
 
 Chr. We indeed came both together, until we came 
 to the slough of Despond, into the which we also sud- 
 denly fell. And then was my neighbor Pliable dis- 
 couraged, and would not adventure further. Where- 
 fore, getting out again on the side next to his own 
 house, he told me, I should possess the brave country 
 alone for him : so he went his way, and I came mine ; 
 he after Obstinate, and I to this gate. 
 
 Then said Good-will, Alas, poor man ! is the celes- 
 tial glory of so little esteem with him, that he counteth 
 it not worth running the hazard of a few difficulties to 
 obtain it ? 
 
 Truly, said Christian, I have said the truth of Pli- 
 
48 THE PILGRIM S PROGRESS. 
 
 able, and if I should also say all the truth of myself, 
 it will appear there is no' betterment* betwixt him and 
 myself. It is true, he went back to his own house, 
 but I also turned aside to go into the way of death, 
 being persuaded thereto by the carnal argument of 
 one Mr. Worldly Wiseman. 
 
 Good. Oh, did he light upon you ? What, he would 
 have had you seek for ease at the hands of Mr. Le- 
 gality ! they are both of them a very cheat. But did 
 you take his counsel ? 
 
 Chr. Yes, as far as I durst. I went to find out 
 Mr. Legality, until I thought that the mountain that 
 stands by his house would have fallen upon my head ; 
 wherefore there was I forced to stop. 
 
 Good. That mountain has been the death of many,, 
 and will be the death of many more : it is well you 
 escaped being by it dashed in pieces. 
 
 Chr. Why, truly, I do not know what had become 
 of me there, had not Evangelist happily met me again 
 as I was musing in the midst of my dumps : but it was 
 God's mercy that he came to me again, for else I had 
 
 * Our author here puts a very emphatical word into Christian's mouth, 
 (' there is no betterment betwixt him and myself,') which later editors have 
 changed for difference. This is far from an improvement, though the word 
 be moro classical; for grace had made an immense difference b etwee n 
 Christian and Pliable ; but the former thought his conduct equally criminal, 
 and therefore, in respect to their deservings, there was no betterment be- 
 twixt them. There are many alterations of a similar nature, in which the 
 old copies have been generally followed ; but it would preclude more use- 
 ful matter were they constantly noted. 
 
THE PILGRIMS PROGRESS. 49 
 
 never come hither. But now I am come, such a one 
 as I am, more fit indeed for death by that mountain, 
 than thus to stand talking with my Lord. But, oh J 
 what a favor is this to me, and yet I am admitted 
 entrance here. 
 
 Good. We make no objections against any, not- 
 withstanding all that they have done before they come 
 hither ; they in no wise are cast out. a And therefore, 
 good Christian, come a little way with me, and I will 
 teach thee about the way thou must go. Look before 
 thee ; dost thou see this narrow way ?* that is the way 
 
 a John vi. 37. 
 
 * Christian, being admitted at the strait gate, is directed in the narrow 
 way. In the broad road every man may choose a path suited to his incli- 
 nations, shift about to avoid difficulties, or accommodate himself to circum- 
 stances ; and he will be sure of company agreeable to his taste. But 
 Christians must follow one another in the narrow way, along the same 
 track, surmounting difficulties, facing enemies, and bearing hardships, 
 without any room to evade them : nor is any indulgence given to different 
 tastes, habits, or propensities. It is, therefore, a straitened, or, as some 
 render the word, an afflicted way ; being indeed an habitual course of re- 
 pentance, faith, love, self-denial, patience, and mortification to sin and the 
 world, according to the rule of the Holy Scriptures. Christ himself is the 
 way, by which we come to the Father and walk with him ; but true faith 
 works by love, and ' sets us in the way of his steps.' (Psalm Ixxxv. 13.) 
 This path is also straight, as opposed to the crooked ways of wicked men 
 (Psalm cxxv. 5) ; for it consists in a uniform regard to piety, integrity 
 sincerity, and kindness, at a distance from all hypocrisies, frauds, and arti- 
 fices by which ungodly men wind about, to avoid detection, keep up their 
 credit, deceive others, or impose on themselves. The question proposed 
 by Christian Implies that believers are more afraid of missing the way, 
 than encountering hardships in it: and Good-will's answer, that many 
 ways butted down on it, or opened into it, in various directions, shows, 
 that the careless and self-willed are extremely liable to be deceived : but 
 it follows, that all these ways are crooked and wide ; they turn aside from 
 the direct line of living faith and holy obedience, and are more soothing, 
 indulgent, and pleasing to corrupt nature than the path of life ; which lies 
 straight forward, and is everywhere contrary to the bias of the carnal 
 mind. 
 
 3 
 
50 THE PILGRIM'S PROGRESS. 
 
 thou must go. It was cast up by the patriarchs, pro- 
 phets, Christ, and his apostles, and it is as straight as 
 a rule can make it : this is the way thou must go. 
 
 But, said Christian, are there no turnings nor wind- 
 ings, by which a stranger may lose his way ? 
 
 Good. Yes, there are many ways butt down upon 
 this, and they are crooked and wide : but Jthus thou 
 mayest distinguish the right from the wrong, the right 
 only being straight and narrow.* 
 
 Then I saw in my dream, that Christian asked him 
 further, if he could not help him off with his burden 
 that was upon his back,* for as yet he had not got rid 
 thereof, nor could he by any means get it off without 
 help. 
 
 He told him, As to thy burden, be content to bear 
 it, until thou comest to the place of deliverance ; for 
 there it will fall from thy back of itself. 
 
 Then Christian began to gird up his loins, and to 
 
 a Matt. vii. 14. 
 
 * A general reliance on the mercy of God by faith in Christ, accompanied 
 ■with consciousness of sincerity in applying for this salvation, gives some 
 encouragement to the convinced sinner's hope; and transient joys are 
 often vouchsafed in a large proportion to unestablished believers ; but more 
 distinct views of the glory of the gospel are necessary to abiding peace. 
 The young convert's consolations resemble the breaking forth of the sun in 
 a cloudy and tempestuous day ; those of the experienced Christian, the 
 sun's more constant light in settled weather, which is not long together in* 
 terrupted, though it be sometimes dimmed by intervening clouds. Be- 
 lievers should not, therefore, rest in such transient glimpses, but press for- 
 ward to more abiding peace and joy : and, as Christ, does not in general 
 bestow this blessing on the unestablished, the endeavors of ministers to do 
 so must be vain. -..»«• ■*• 
 
 \ 
 
THE PILGRIM S PROGRESS. 51 
 
 address himself to his journey. So the other told him, 
 that by that he was gone some disjaaic&.from the gate, 
 he would come at the house of thd Interpreter, at whose 
 door he should knock, and he would show him excellent 
 things. Then Christian took his leave of his friend, 
 and he again bid him God speed. 
 
 Then he went on, till he came at the house of the 
 Interpreter,* Vhere he knocked over and over. At 
 last one came to the door, and asked who was there. 
 
 Chr. Sir, here is a traveller, who was bid by an 
 acquaintance of the good man of this house to call here 
 for my profit ; I would therefore speak with the master 
 of the house. 
 
 So he called for the master of the house, who, after 
 a little time, came to Christian, and asked him what 
 he would have. 
 
 * We continually meet with fresh proofs of our author's exact acquaint- 
 ance with the Scriptures, his sound judgment, deep experience, and exten- 
 sive observation. With great propriety he places the house of the Inter- 
 preter beyond the strait gate: for the knowledge of divine things, which 
 precedes conversion to God by faith in Christ, is very scanty, compared 
 with the diligent believer's subsequent attainments. A few leading truths 
 deeply impressed on the heart and producing efficacious fears, hopes, de- 
 sires, and affections, characterize the state of a new-born babe : but reliance 
 on the. mercy of God through Jesifs Christ prepares him to receive further 
 instruction : and, ' having tasted that the Lord is gracious, he desires the 
 Bincere milk of the word, that he may grow thereby.' The Interpreter is an 
 emblem of the teaching of the. Holy Spirit, according to the Scripture, by 
 IneaBToT reading, hearing, praying, and meditating, accompanied by daily 
 experience and observation. Believers depend on this continual teaching, 
 and are not satisfied with human instruction, but look to the fountain of 
 wisdom, that they may be delivered from prejudice, preserved from error, 
 and enabled to profit by the ministry of the word. 
 
52 the pilgrim's progress. 
 
 Sir, said Christian, I am a man that am come from 
 the city of Destruction, and am going to the mount 
 Zion ; and I was told by the man that stands at the 
 gate at the head of this way, that, if I called here, you 
 would show me excellent things, such as would be help- 
 ful to me on my journey^ 
 
 Then said the Interpreter, Come in ; I will show thee 
 that which will be profitable to thee.* So he com- 
 manded his man to light the candle, and bid Christian 
 follow him ; so he had him into a private room, and bid 
 
 * The condescending love of the Holy Spirit, in readily granting the 
 desires of those who apply for his teaching, notwithstanding their sins, 
 prejudices, and slowness of heart to understand, can never sufficiently be 
 admired. (Psalm cxliii. 10.) He employs men as his instruments, who, 
 by explaining the Scriptures, maybe said to 'light the candle:' but he 
 alone efficaciously opens the mind to instruction. 'The secret of the Lord 
 is with them that fear him.' (Psalm xxv. 14.) The Interpreter leads them 
 apart to communicate to them heavenly wisdom, which is hidden from the 
 most sagacious of worldly men. The first lesson here inculcated relates to 
 the character of the true minister : for nothing can be more important to 
 every one who inquires the way to heaven, than to be able to distinguish 
 faithful pastors from hirelings, blind guides, and false teachers; who are 
 Satan's principal agents in deceiving mankind, and in preventing the sta- 
 bility, consistency, and fruitfulness of believers. This portrait and its key 
 need no explanation : but all Who sustain, or mean to assume the sacred 
 office, should seriously examine it, clause by clause, with the Scriptures 
 from which it is deduced : inquiring impartially how far they resemble it, 
 and praying earnestly for more exact conformity ; and every one should be 
 extremely careful not to entrust his soul to the guidance of those who are 
 wholly unlike this emblematic representation. For surely a slothful, friv- 
 olous, dissipated, licentious, ambitious, profane, or contentious man, in the 
 garb of a minister, cannot safely be trusted as a guide in the way to heaven ' 
 He who never studies, or studies anything in preference to the Bible, can- 
 not be qualified to ' unfold dark things to sinners !' and he who is abun- 
 dantly more careful about his income, ease, or consequence, than about 
 the souls of his flock, cannot be followed without the most evident danger 
 and the most inexcusable folly ! For who would employ an ignorant, in- 
 dolent, or fraudulent lawyer, or physician, merely because he happened to 
 live in the same parish ? 
 
THE INTKRPRETER. 
 
 Banyan. 
 
 p. 51 
 
THE PILGRIM S PROGRESS. 53 
 
 his man open a door ; the which when he had done, 
 Christian saw the picture o£ji jer^grM^person hang 
 up against the wall ; and this was the fashion of it : he 
 had eyes lifted up to heaven, the best of books in his 
 hand, the law of truth was written upon his lips, the 
 world was behind his back ; he stood as if he pleaded 
 with men, and a crown of gold did hang over his head. 
 
 Then said Christian, What meaneth this ? 
 
 Inter. The man whose picture this is, is one of a 
 thousand ; he can beget children, 11 travail in birth with 
 children, b and nurse them himself when they are born. 
 And w hereas thou seest him with his eyes lift up to 
 heaven, the best of books in his hand, and the law of 
 truth writ on his lips : it is to show thee, that his work 
 is to know and unfold dark things to sinners ; even as 
 also thou seest him stand as if he pleaded with men : 
 and whereas thou seest the world as cast behind him, 
 and that a crown hangs over his head ; that is to show 
 thee, that slighting and despising the things that are 
 present forTheTlove that he hath to his Master's ser- 
 vice, he is sure in the world that comes next, to have 
 glory for his reward. Now, said the Interpreter, I 
 have showed thee this picture first, because the man 
 whose picture this is, is the only man whom the Lord 
 of the place whither thou art going hath authorized to 
 
 a 1 Cor. iv. 15. b Gal. iv. 19. 
 
54 
 
 THE PILGRIM S PROGRESS. 
 
 be thy guide in all difficult places thou may est meet 
 with in the way. Wherefore take good heed to what 
 I have showed thee, and bear well in thy mind what 
 thou hast seen ; lest in thy journey thou meet with 
 some that pretend to lead thee right, but their way 
 goes down to death. 
 
 Then he took him by the hand, and led him into a 
 very large parlor, that was full of dust, because never 
 swept ; the which after he had reviewed a little while, 
 the Interpreter called for a man to sweep. Now, 
 when he began to sweep, the dust began so abundantly 
 to fly about, that Christian had almost therewith been 
 choked.* Then said the Interpreter to a damsel that 
 
 * All true believers desire sanctification, of which the moral law is the 
 standard : yet every attempt to produce conformity in heart and life to that 
 standard, by regarding the precepts, apart from the truths and promises, 
 of Scripture, excites and discovers the evils which before lay dormant in 
 the heart ; according to the significant emblem here adduced. Mere moral 
 preaching, indeed, has no such effect: because in the place of the"dm«e. 
 law, it substitutes another rule, which is so vague, that self-flattery will en- 
 able almost any man, who is not scandalously vicious, to deem himself just- 
 ified according to it: so that, instead of enmity being excited in the heart, 
 he allows the rule by which he is approved : and loves his idea of God, be- 
 cause it accords so well with his own character. But, when the holy law 
 is brought with energy to the conscience, its strictness, spirituality, and 
 severity, awaken the latent enmity of the heart : the absolute self-denial it 
 dej»ands, even in the most plausible claims of self-love, its express prohi- 
 bition of the darling sin, with the jexperienoed impracticability of adequate 
 obedience, and the awful sentence it denounces against every transgressor, 
 concur in exciting opposition to it, and even to him who gave it. Moreover, 
 the consciousness of a hankering after things prohibited, and a conviction 
 of the evil of such concupiscence, induce a man to conclude that he is viler 
 than ever; and, indeed, clearer knjcrjyjedgejn ust aggraya,te_jhe-ff«ilt of 
 every sin. A little discouragement of this kind prevails with numbers to 
 cease from all endeavors, at least for a season; supposing. that. at present 
 it ia impossible" for them to serve God; but others, being more deeply 
 humbled, and taken off* from all self-confidence, are thus prepared to under- 
 
THE PILGRIM S PROGRESS. 55 
 
 stood by, Bring hither water, and sprinkle the room, 
 the which when she had done, it was swept and 
 cleansed with pleasure. 
 
 Then said Christian, What means this ? 
 
 The Interpreter answered, This parlor is the heart 
 of a man that was never sanctified by the sweet grace 
 of the gospel : the dust is his original sin, and inward 
 corruptions that have defiled the whole man. He that 
 began to sweep at first is the law; but she that brought 
 water, and did sprinkle it, is the gospel. Now, whereas 
 thou sawest that so soon as the first began to sweep, 
 the dust did so fly about that the room by him could 
 not be cleansed, but that thou wast almost choked 
 therewith ; this is to show thee, that the law, instead, 
 of cleansing the heart (by its working) from sin, doth 
 revive, put strength into, and increase it in the soul, 
 even as it doth discover and forbid it ; for it doth not 
 give power to subdue. a 
 
 Again, as thou sawest the damsel sprinkle the room 
 with water, upon which it was cleansed with pleasure ; 
 
 a Rom. v. 20 ; vii. 7—11. 1 Cor. xv. 56. 
 
 stand and welcome the free salvation of the Gospel. The law then appears 
 disarmed" oTItl'cdrsej'as Hue rule and standard of holiness; while righteous- 
 ness and strength are sought by faith in Je&us Christ ; ibe. believer is en- 
 couraged by the truths and promises of the Gospel, excited by its motives, 
 and inclined by the Holy Spirit, to degire_adva,nc,,ing sanflificatifin ', while 
 by the prevalence of hope and love his inward enmity is subdued, and he 
 delights in 'cleansing himself from ah filthiness of flesh and spirit, and 
 perfecting holiness in the fear of God.' 
 
56 the pilgrim's progress. 
 
 this is to show thee, that when the gospel comes in tjie 
 sweet and precious influences thereof to the heart, 
 then, I say, even as thou sawest the damsel lay the 
 dust by sprinkling the floor with water, so is sin van- 
 quished and subdued, and the soul made clean, through 
 the faith of it, and consequently fit for the King of 
 glory to inhabit.* 
 
 I saw moreover in my dream, that the Interpreter took 
 him by the hand, and had him into a little room, where 
 sat two little children, £a,ch one in his chair. The name 
 of the eldest was^Passiony and the name of the other 
 Patience.* Passion seemed to be much discontented, 
 
 a John xiv. 21—23 ; xv. 3. Acts xv. 9. Rom. xvi. 25, 26. Eph. v. 26. 
 
 * In this instructive emhlem, Passion represents the prevalence of the 
 carnal affections over reason and religion. Whatever be the object, this 
 dominion of the passions produces fretfulness and childish perverseness, 
 when a man cannot obtain the imagined good his heart is set upon, which 
 wholly relates to the present life. But this impatience of delay or disap- 
 pointment is succeeded by pride, insolence, contempt of others, and" inor- 
 dinate momentary delight, if he be indulged with the possession of his idol. 
 Snch men may scorn believers as foolish and wretched : but they soon grow 
 dissatisfied with success, and speedily lavish away their good things. On 
 the other hand, Patience4s the emblem of those who quietly and meekly 
 wait for future happiness, renouncing present things for the sake of it. 
 True riches, honors, and pleasures are intended for them, but not here ; 
 and, as well-educated little children, they -simply wait for them till the 
 appointed season, in the way of patience and obedience. Reason determines, 
 that a greater or a more permanent good hereafter is preferable to a less 
 and fleeting enjoyment at present: faith realizes, as attainable, a felicity 
 infinitely more valuable than all which this world can possibly propose to 
 us: so that in this respect the life of faith Is the reign of reason over pas- 
 sion, while unbelief makes way for the triumph of passion over reason. 
 Nor can anything be more essential to practical religion than an abiding 
 conviction, that it is the only true wisdom, uniformly and cheerfully to part 
 with every temporal good, whenever it interferes with the grand concerns 
 of eternity. 
 
THE PILGRIM'S PROGRESS. 57 
 
 but Patience was very quiet. Then Christian asked, 
 What is the reason of the discontent of Passion ? The 
 Interpreter answered, The governor of them would 
 have him stay for his best things till the beginning of 
 the next year ; but he will have all now. But Patience 
 is willing to wait. 
 
 Then I saw that one came to Passion, and brought 
 him a bag of treasure, and poured it down at his feet : 
 the which he took up, and rejoiced therein, and withal 
 laughed Patience to scorn. But I beheld but a while, 
 and he had lavished all away, and had nothing left 
 him but rags. 
 
 Then said Christian to the Interpreter, Expound this 
 matter more fully to me. 
 
 So he said, These two lads are figures, Passion of 
 the men of this world, an4 Patience of the men of that 
 which is to come : for, as here thou seest, Passion will 
 have all now, this year, that is to say, in this world ; 
 so are the men of this world : they must have all their 
 good things now ; they cannot stay till the next year, 
 that is, until the next world, for their portion of good. 
 That proverb, " A bird in the hand is worth two in the 
 bush," is of more authority with them, than are all the 
 divine testimonies of the good of the world to come. 
 But as thou sawest that he had quickly lavished all 
 away, and had presently left him nothing but rags ; so 
 will it be with all such men at the end' of this world. 
 
58 THE PILGRIM S PROGRESS. 
 
 Then said Christian, Now I see that Patience has 
 the best wisdom, and that upon many accounts. I. Be- 
 cause he stays for the best things. 2. And also because 
 he will have the glory of his, when the other has 
 nothing but rags. 
 
 Inter. Nay, you may add another, to wit, the glory 
 of the next world will never wear out ; but these are 
 suddenly gone. Therefore Passion had not so much 
 reason to laugh at Patience, because he had his good 
 things at first, as Patience will have to laugh at Passion, 
 because he had his best things last; for first must 
 give place to last, because last must have his time to 
 come : but last gives place to nothing, for there is not 
 another to succeed. He, therefore, that hath his por- 
 tion first, must needs have a time to spend it : but he 
 that hath his portion last, «nust have it lastingly : 
 therefore it is said of Dives, "In thy life-time thou re- 
 ceivedst thy good things, and likewise Lazarus evil 
 things; but now he is comforted, and thou art tor- 
 mented."* 
 
 Chr. Then I perceive it is not best to covet things 
 that are now, but to wait for things to come. 
 
 Inter. You say truth, for the things that are seen 
 are temporal, but the things that are not seen are eter- 
 nal. 1 ' But though this be so, yet since things present 
 
 a Luke xvi. 19—31. b 2 Cor. iv. 18. 
 
THE PILGRIM 8 PROGRESS. 59 
 . S. 
 
 and our fleshly appetite are such near neighbors one to 
 another ; and again, because things to come and carnal 
 sense are such strangers one to another ; therefore it is, 
 that the first of these so suddenly fall into amity, and 
 that distance is so continued between the second. • 
 
 Then I saw in my dream, that the Interpreter took 
 Christian by the hand, and led him into a place where 
 was a fire burning against a wall, and one standing by 
 it, always casting much water upon it to quench it : 
 yet did the fire burn higher and hotter. 
 
 Then said Christian, What means this? 
 
 The interpreter answered, This fire is the work of 
 grace that is wrought in the heart ; he that casts water 
 upon it, to extinguish and put it out, is the devil : but 
 in that thou seest the fire, notwithstanding, burn higher 
 and hotter, thou shalt also see the reason of that. So 
 he had him about to the back side of the wall, where he 
 saw a man with a vessel of oil in his hand of the which 
 he did also continually cast (but secretly) into the fire. 
 
 Then said Christian, What means this ? 
 
 The Interpreter answered, This is Christ, who con- 
 tinually, with the oil of his grace, maintains the work 
 already begun in the heart ; by the means of which, 
 notwithstanding what the devil can do, the souls of 
 his people prove gracious still.* And in that thou 
 
 a 2 Cor. xii. 9. 
 
60 " THE PILGRIM'S PROGRESS. 
 
 * : 
 
 sawest, that the man stood behind the wall to maintain 
 the fire ; this is to teach thee, th at it is h ard for the 
 tempted to see how this work of grace is maintained 
 in the soul.* 
 
 I saw also that the Interpreter took him again by 
 the hand, and led him into a pleasant place, where was 
 built a stately palace, beautiful to behold, at the sight 
 of which Christian was greatly delighted : he saw also 
 upon the top thereof certain persons walking, who 
 were clothed all in gold.f 
 
 * The doctrine of the true believer's final perseverance is here stated in 
 so guarded a manner as to preclude every abuse of it. The emblem implies, 
 that the soul is indeed quickened by special grace, and endued with holy 
 affections; and this heavenly flame is not almost extinguished or covered 
 with ashes for many years, and then revived a little at the closing scene ; 
 but it ' burns brighter and hotter,' notwithstanding the opposition of de- 
 praved nature, and the unremitted efforts of Satan to quench it ; for the 
 Lord secretly feeds it with the oil of his grace. Unbelievers can persevere 
 in nothing but impiety or hypocrisy : when a professor remarkably loses the 
 vigor of his affections, the reality of his conversion becomes doubtful, and 
 he can take no warranted encouragement from the doctrine in question ; but 
 when any one grows more spiritual, zealous, humble, and exemplary, in the 
 midst of harassing temptations, while he gives the whole glory to the Lord, 
 he may take comfort from the assurance, that 'he shall be kept by his 
 power, through faith, unto salvation.' Yet the way, in which the tempted 
 are preserved, often so far exceeds their expectations, that they are a wonder 
 to themselves: everything seems to concur in giving Satan advantage 
 against them, and his efforts appear very successful ; yet they continue from 
 year to year, 'cleaving with purpose of heart unto the Lord,' trusting in 
 his mercy, and desirous of living to his glory. The instruction especially 
 inculcated by this emblem is, an entire reliance on the secret but powerful 
 influence of divine grace, to maintain and carry on the sanctifying work 
 that has been begun in the soul. 
 
 t Many desire, the joys and glories of heaven (according to their carnal 
 ideas of them,) but few are willing to ' fight the good fight of faith :' yet, 
 without this fixed purpose of heart, the result of Divine grace, profession 
 will end in apostasy :— ' the man began to build, but was not able to finish.' 
 This is emphatically taught us by the next emblem. Salvation is altogether 
 free and without price : but we must learn to value it so highly as to venture 
 
THE PILGRIM'S PROGRESS. 61 
 
 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 distance 
 from the door, at a table-side, with a book and his ink- 
 horn before him, to take the names of them that 
 should enter therein ; he saw also that in the door- way 
 stood many men in armor to keep it, being resolved 
 to do to the men that would enter what hurt and mis- 
 chief they could. Now was Christian somewhat in 
 amaze. At last when every man started back for fear 
 of the armed men, Christian saw a man of a very 
 stout countenance come up to the man that sat there 
 to write, saying, Set down my name, sir ; the which 
 when he had done, he saw the man draw his sword, 
 and put a helmet upon his head, and rush toward the 
 door upon the armed men, who laid upon him with 
 deadly force ; but the man, not at all discouraged, fell 
 to cutting and hacking most fiercely. So after he had 
 
 or suffer ' the loss of all things that we may win Christ ;' or we shall not be 
 able to break through the combined opposition of the world, the flesh, and 
 the devil. If we fear any mischief that our enemies can attempt against 
 us, more than coming short of salvation, we shall certainly perish, notwith- 
 standing our notions and convictions. We should, therefore, count our 
 cost, and pray for courage and constancy, that we may give in our names 
 as in earnest to win the prize : then, ' putting on the whole armor of God, 
 and relying on his grace, we must fight our way through with patience and 
 resolution ; while many, ' being harnessed and carrying bows,' shamefully 
 turn back in the day of battle.' 
 
L> 
 
 62 the pilgrim's progress. 
 
 received and given many wounds to those that attempt- 
 ed to keep him out, he cut his way through them all, 
 and pressed forward into the palace ; at which there 
 was a pleasant voice heard from those that were with- 
 in, even those that walked upon the top of the palace, 
 saying, 
 
 " Come in, come in ; 
 Eternal glory thou shalt win." 
 
 So he went in, and was clothed with such garments as 
 they. Then Christian smiled, and said, I think verily 
 I know the meaning of this. 
 
 ^gx^id-nbristi^TTj let »w gtt h*?n^,* Nay, stay, 
 said the Interpreter, till I have showed thee a little 
 more, and after that thou shalt go on thy way. So he 
 
 * The time, spent in acquiring knowledge, and sound judgment, is not 
 lost, though if may seem to retard a man's progress, or interfere with his 
 more active services : and the next emblem is admirably suited to teach 
 the young convert watchfulness and caution. Christian's discourse with the 
 man in the iron cage sufficiently explains the author's meaning ; but it has 
 been observed by several persons, that the man's opinion of his own case, 
 does not prove that it was indeed desperate. Doubtless these fears prevail 
 in some cases of deep despondency, when there is every reason to conclude 
 them groundless ; and we should always propose the free grace of the Gos- 
 pel to those that have sinned in the most aggravated manner, when they 
 become sensible of their guilt and danger: yet it is an awful fact, that some 
 are thus 'shut up under despair,' beyond relief; and 'it is impossible to 
 renew them to repentance.' No true penitent, therefore, can be in this 
 case : and we are commanded ' in meekness to instruct those that oppose 
 themselves, if peradventure God will give them repentance.' But, at the 
 same time, we should leave the doom of apparent apostates to God ; and 
 improve their example, as a warning to ourselves and others, not to venture 
 one step in so dangerous a path. This our author has judiciously attempted, 
 and we should be careful not to counteract his obvious intention. 
 
THE PILGRIM'S PROGRESS. 63 
 
 took him by the hand again, and led him into a very- 
 dark room, where there sat a man in an iron cage. 
 
 Now the man, to look on, seemed very sad : he sat 
 with his eyes looking down to the ground, his hands 
 folded together : and he sighed as if he would break 
 his heart. Then said Christian, What means this? 
 At which the Interpreter bid him talk with the man. 
 
 Then said Christian to the man, What art thou? 
 The man answered, I am what I was not once. 
 
 Chr. What wast thou once ? 
 
 The man said, I was once a fair and nourishing pro- 
 fessor, both in mine own eyes, and also in the eyes of 
 others : I once was, as I thought, fair for the celestial 
 city, and had then even joy at the thoughts that I should 
 get thither.* 
 
 Chr. Well, but what art thou now ? 
 
 Man. I am now a man of despair, and am shut up 
 in it, as in this iron cage. I cannot get out. O now I 
 cannot ! 
 
 Chr. But how earnest thou into this condition ? 
 
 Man. I left off to watch and be sober ; I laid the 
 reins upon the neck of my lusts; I sinned against the 
 light of the word, and the goodness of God ; I have 
 grieved the Spirit, and he is gone ; I tempted the devil, 
 and he is come to me ; I have provoked God to anger, 
 
 a Luke viii. 13. 
 
64 the pilgrim's progress. 
 
 and he has left me : I have so hardened my heart, that 
 t cannot repent. 
 
 Then said Christian to the Interpreter, But is there 
 no hope for such a man as this ? Ask him, said the 
 Interpreter. 
 
 Then said Christian, Is there no hope, but you must 
 be kept in the iron cage of despair ? 
 
 Man. No, none at all. 
 
 Chr. Why ? the Son of the Blessed is very pitiful. 
 
 Man. I have crucified him to myself afresh ; I have 
 despised his person, I have despised his righteousness, 
 I have counted his blood an unholy thing ; I have done 
 despite to the Spirit of grace : a therefore I have shut 
 myself out of all the promises, and there now remains 
 to me nothing but threatenings, dreadful threat enings, 
 faithful threatenings, of certain judgment and fiery in- 
 dignation, which shall devour me as an adversary. 
 
 Chr. For what did you bring yourself into this con- 
 dition ? 
 
 Man. For the lusts, pleasures, and profits of this 
 world ; in the enjoyment of which I did then promise 
 myself much delight : but now every one of those things 
 also bite me, and gnaw me like a burning worm. 
 
 Chr. But canst thou not now repent and turn? 
 
 M A Tf ^•"' LJaatk. .denied k me repentanc e. His word 
 
 a Luke xix. 14. Heb. vi. 4—6 ; x. 28, 29. 
 
THE PILGRIM S PROGRESS. 65 
 
 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 ! 
 
 Then said the Interpreter to Christian, Let this man's 
 misery be remembered by thee, and be an everlasting 
 caution to thee. 
 
 Well, said Christian, this is fearful ! God help me 
 to watch and be sober, and to pray that I may shun the 
 cause of this man's misery. Sir, is it not time for me 
 to go on my way now ? 
 
 Inter. Tarry till I shall show thee* one thing more, 
 and then thou shalt go on thy way. 
 
 So he took Christian by the hand again, and led him 
 into a chamber, where there was one rising out of bed ; 
 and as he put on his raiment, he shook and trembled. 
 Then said Christian, Why doth this man thus tremble ? 
 The Interpreter then bid him tell to Christian the rea- 
 son of his so doing. 
 
 So he began, and said, This night, as I was in my 
 sleep, I dreamed, and behold the heavens grew exceed- 
 ing black : also it thundered and lightened in most fear- 
 ful wise, that it put me into an agony. So I looked 
 up in my dream, and saw the clouds rack at an unusual 
 rate ; upon which I heard a great sound of a trumpet, 
 and saw also a man sitting upon a cloud, attended with 
 
66 
 
 THE PILGRIM S PROGRESS. 
 
 the thousands of heaven : they were all in naming jire, 
 also the heavens were on a burning flame. I heard 
 then a voice, saying, " Arise, ye dead,, and come to 
 judgment ;" and with that the rocks rent, the graves 
 opened, and the dead that were therein came forth. 11 
 Some of them were exceeding glad, and looked upward ; 
 and some sought to hide themselves under the moun- 
 tains : b then I saw the man that sat upon the cloud 
 open the book, and bid the world draw near. Yet 
 there was, by reason of a fierce flame that issued out 
 and came from before him, a convenient distance betwixt 
 him and them, as betwixt the judge and the prisoners 
 at the bar. c I heard it also proclaimed to them that 
 attended on the man that sat on the cloud, " Gather 
 together the tares, the chaff, and stubble, and cast them 
 into the burning lake ;" and with that the bottomless 
 pit opened, just whereabout I stood, out of the mouth 
 of which there came, in an abundant manner, smoke 
 and coals of fire, with hideous noises. It was also said 
 to the same persons, " Gather my wheat into the gar- 
 ner." d And with that I saw many catched up and car- 
 ried away into the clouds, e but I was left behind. I 
 also sought to hide myself, but I could not, for the Man 
 
 a John v. 28, 29. 1 Cor. xv. 51—58. 2 Thesa. i. 7—10. Jude 14, 15. 
 Rev. xx. 11—15. 
 b Psalm 1. 1—3, 22. Isa. xxvi. 20, 21. Mic. vii. 16, 17. 
 c Dan. vii. 9, 10. Mai. iii. 2, 3. 
 d Mai. iv. 2. Matt. iii. 12 ; xiii. 30. Luke iii. 17. e 1 Thess. iv. 13-18. 
 
THE PILGRIM'S PROGRESS. 67 
 
 that sat upon the cloud still kept his eye upon me : my 
 sins also came into my mind, and my conscience did 
 accuse me on every side.* Upon this I awoke 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 conscience too afflicted me ; and, 
 as I thought, the Judge had always his eye upon me, 
 showing indignation in his countenance. 
 
 Then said the Interpreter to Christian, Hast thou 
 considered all these things ? 
 
 Chr. Yes, and they put me in hope and fear.* 
 
 a Rom. ii. 14, 15. 
 
 * Our safety consists in a due proportion of hope and fear : when devoid 
 of hope, we resemble a ship without an anchor ; when unrestrained by fear, 
 we are like the same vessel under full sail, without ballast. (1 Pet. i. 13 — 17.) 
 Indiscriminate censures of all fear as the result of unbelief, and unguarded 
 commendations of strong confidence, without respect to the spirit and con- 
 duct of professors, not only lead to much self-deception, but also tend to 
 make believers unstable, unwatchful, and even uncomfortable; for the 
 humble often cannot attain to that confidence, that is represented almost as 
 essential to faith ; and true comfort is the effect of watchfulness, diligence, 
 and circumspection. Upon the whole, what lessons could possibly have 
 been selected of greater importance, or more suited to establish the new 
 convert, than these are, which our author has most ingeniously and agree- 
 ably inculcated, under the emblem of the Interpreter's curiosities ? They 
 are indeed the principal subjects which faithful ministers enforce, publicly 
 and in private, on all who begin to profess the Gospel ; and which every 
 true disciple of Christ daily seeks to have more clearly discovered to his 
 mind, and more deeply impressed upon his heart. 
 
68 the pilgrim's progress. 
 
 Inter. 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 began 
 to gird up his loins, and to address himself to his jour- 
 ney. Then said the Interpreter, The Comforter be al- 
 ways with thee, good Christian, to guide thee in the 
 way that leads to the city. So Christian went on his 
 way, saying, 
 
 " Here I have seen things rare, and profitable, 
 Things pleasant, dreadful, things to make me stable 
 In what I have begun to take in hand ; 
 Then let me think on them, and understand 
 Wherefore they showed me were, and let me be 
 Thankful, O good Interpreter, to thee." 
 
 Now I saw in my dream, that the highway up which 
 Christian was to go, was fenced on either side with a 
 wall, and that wall was called Salvation.* Up this way 
 therefore, did burdened Christian run, but not with- 
 out great difficulty, because of the load on his back.* 
 
 a Isaiah xxvi. 1. 
 
 * Divine illumination in many respects tends to quicken the believer's 
 hopes and fears, and to increase his earnestness and diligence ; but nothing 
 can finally relieve him from his burden, except the clear discovery of the 
 nature and glory of redemption. With more general views of the subject, 
 aud an implicit reliance on God's mercy through Jesus Christ, the humbled 
 sinner enters the way of life, which is walled by salvation : yet he is op- 
 pressed with an habitual sense of guilt, and often bowed down with fears, 
 till ' the Comforter, who glorifies Christ, receives of his, and shows it to 
 him.' (John xvi. 14.) When in this divine light the soul contemplates the 
 Redeemer's cross, and discerns more clearly his love to lost sinners in thus 
 dying for them ; the motive and efficacy of his intense sufferings ; the glory 
 
THE PILGRIM'S PROGRESS. 69 
 
 He ran thus till he came at a place somewhat as- 
 cending; 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 contin- 
 ued 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 sor- 
 row, and life by his death. Then he stood still awhile 
 to look and wonder, for it was very surprising to him 
 
 of the Divine perfections harmoniously displayed in this surprising expe- 
 dient for saving the lost ; the honor of the Divine law and government, and 
 the evil and desert of sin, most energetically proclaimed in this way of par- 
 doning transgressors and reconciling enemies ; and the perfect freeness and 
 sufficiency of this salvation; then 'his conscience is purged from dead 
 works to serve the living God,' by a simple reliance on the atoning blood 
 of Emmanuel. This deliverance from the burden of guilt is in some respects 
 final, as to the well-instructed and consistent believer; his former sins arc 
 buried, no more to be his terror and distress. He will indeed be deeply 
 humbled under a sense of his guilt, and sometimes he may question his 
 acceptance ; but his distress, before he understood the way of deliverance, 
 was habitual, except in a few transient seasons of relief, and often oppressed 
 him when most diligent and watchful; but now he is only burdened when 
 he has been betrayed into sin, or when struggling with peculiar temptations ; 
 and he constantly finds relief by looking to the cross. Many indeed never 
 attain to this habitual peace : this is the effect of remaining ignorance, error, 
 or negligence, which scriptural instructions are the proper means of obvi- 
 ating. But it was not probable that our author should, so to speak, draw 
 the character of his hero from the lowest order of hopeful professors ; it 
 may rather call for our admiration, that, in an allegory (which is the pecu- 
 liar effort of a vigorous imagination) he was preserved, by uncommon 
 strength of mind and depth of judgment, from stating Christian's experience 
 above the general attainments of consistent believers, under solid instruc- 
 tions. 
 
70 THE PILGRIM'S PROGRESS. 
 
 that the sight of the cross should thus ease him of 
 his burden. He looked/* therefore, and looked again, 
 even till the springs that were in his head sent the wa- 
 
 * Christian's tears, amidst his gladness, intimate that deliverance from 
 guilt, by faith in the atoning sacrifice of Christ, tends to increase humilia- 
 tion, sorrow for sin, and abhorrence of it ; though it mingles even those af- 
 fections with a sweet and solid pleasure. ' By the three shining ones,' the 
 author might allude to the ministration of angels as conducive to the com- 
 fort of the heirs of salvation ; but he could not mean to ascribe Christian's 
 confidence to any impressions, or suggestions of texts to him by a voice, or- 
 in a dream ; any more than he intended, by his views of the cross, to sanc- 
 tion the account that persons of heated imagination have given, of their 
 having seen one hang on a cross, covered with blood, who told them their 
 sins were pardoned ;. while it has been evident, that they never understood 
 the spiritual glory, or the sanctifying tendency of the doctrine of a crucified 
 Saviour. Such things are the mere delusions of enthusiasm, from which 
 our author was remarkably free : but the nature of an allegory led him to 
 this method of describing the happy change that takes place in the pilgrim's 
 experience, when he obtains peace and joy in believing. His uniform 
 doctrine sufficiently shows that he considers spiritual apprehensions of the 
 nature of the atonement as.ihe only .source of genuine peace and comfort. 
 And, as the 'mark in the forehead' plainly signifies the renewal of the soul 
 to holiness, so that the mind of Christ may appear in the outward conduct, 
 connected with an open profession of faith, while the ' roll with a seal upon 
 it' denotes such an assurance of acceptance, as appears most clear and sat- 
 isfactory, when the believer most attentively compares his views, experi- 
 ences, desires, and purposes, with the Holy Scriptures ; so he could not 
 possibly intend to ascribe such effects to any other agent than the Holy 
 Spirit ; who by enabling a man to exercise all filial affections towards God 
 in an enlarged degree, as ' the Spirit of adoption bears witness' with his 
 conscience, that God is reconciled to him, having pardoned all his sins ; 
 that he is justified by faith in the righteousness of Emmanuel ; and that he 
 is a child of God, and an heir of heaven. These things are clear and intel- 
 ligible to those who have experienced this happy change ; and the abiding 
 effects of their joy in the Lord, upon their dispositions and conduct (like 
 the impression of the seal after the wax is cooled) distinguish it from the 
 confidence and comforts of hypocrites and enthusiasts. It must, however, 
 continue to be ' the secret of the Lord, with them that fear him,' ' hidden 
 manna,' and ' a white stone, having in it a new name written, which no 
 man knoweth saving he that receiveth it.' (Psalm xv. 14 ; Rev. ii. 17.) 
 Here again we meet with an engraving, and the following lines:— 
 
 1 Who 's this ? The Pilgrim. How 7 'Tis very true : 
 Old things are past away ! all 's become new. 
 Strange ! he 's another man, upon my word ; 
 They be fine feathers that make a fine bird.' 
 
THE PILGRIM'S PROGRESS. 71 
 
 ters down his cheeks.* Now as he stood looking and 
 weeping, behold, three shining ones came to him, and 
 saluted him with "Peace be to thee :" so the first said 
 to him, " Thy sins be forgiven thee ;" b the second 
 stripped him of his rags, and clothed him with change 
 of raiment; the third also set a mark on his forehead, 
 and gave him a roll with a seal upon it, c which he bid 
 him look on as he ran, and that he should give it in 
 at the celestial gate ; so they went their way. Then 
 Christian gave three leaps for joy, and went on singing, 
 
 " Thus far did I come laden with my sin, 
 Nor could aught ease the grief that I was in, 
 Till I came hither : What a place is this ! 
 Must here be the beginning of my bliss % 
 Must here the burden fall from off my back '< 
 Must here the strings that bound it to me crack 1 
 Blest cross ! blest sepulchre ! blest rather be 
 The man that there was pp t to shame for me !" 
 
 I saw then in my dream,* that he went on thus, even 
 
 a Zech. xii. 10. b Mark ii. 5. c Zech. iii. 4. Eph. i. 14. 
 
 * We were before informed, that other ways' butted down upon' the 
 straight way ; and the connection of the allegory required the introduction 
 of various characters, besides that of the true believer. Many may out- 
 wardly walk in the ways of religion, and seem to be pilgrims, who are des- 
 titute of those ' things which accompany salvation.' The three allegorical 
 persons next introduced are nearly related ; they appear to be pilgrims, 
 but are a little out of the way, asleep, and fettered. Many of this descrip- 
 tion are found, where the truth is preached, as well as elsewhere : they 
 hear and learn to talk about the Gospel ; have transient convictions, which 
 are soon quieted; cleave to the world, and rest more securely in the bond- 
 age of sin and Satan, by means of their profession of religion. They reject 
 or pervert all instruction, hate all trouble, yet are confident that everything 
 
72 THE PILGRIM'S PROGRESS. 
 
 until he came at a bottom, where he saw, a little out 
 of the way, three men fast asleep, with fetters upon 
 their heels. The name of the one was Simple, another 
 Sloth, and the third Presumption. 
 
 Christian then seeing them lie in this case, went to 
 them, if perad venture he might awake them, and cried, 
 You are like them that sleep on the top of a mast,* 
 for the Dead Sea is under you, a gulf tfcat hath no 
 bottom : awake, therefore, and come away ; be willing 
 also, and I will help you off with your irons. He also 
 told them, If he that goeth about like a roaring lion 
 comes by, you will certainly become a prey to his teeth. b 
 With that they looked upon him, and began to reply 
 in this sort : Simple said, I see no danger. Sloth said, 
 Yet a little more sleep. And Presumption said, Every 
 tub must stand upon its own bottom. And so they lay 
 down to sleep again, and Christian went on his way. 
 
 Yet he was troubled to think,* that men in that 
 
 a Prov. xxiii. 34 b 1 Pet. v. 8 1 
 
 is and will be well with them, while teachers, after their own hearts, lull 
 them with a syren's song, by confounding the form with the power of god- 
 liness ; and if any one attempt, in the most affectionate manner, to warn 
 them of their danger, they answer (according to the tenor of the words here 
 used,) ' Mind your own business ; we see no danger ; you shall not disturb 
 our composure, or induce us to make so much ado about religion : see to 
 yourselves, and leave us to ourselves.' Thus they sleep on till death and 
 judgment awake them. 
 
 * The true Christian will always be troubled when he thinks of the vain 
 confidence of many professors : but he is more surprised by it at first than 
 afterward*? for he sets out with the idea, that all apparently religious 
 people sincerely seek the salvation of God : but at length experience draws 
 his attention to those parts of Scripture which mention tares among the 
 
THE PILGRIM'S PROGRESS. 73 
 
 danger should so little esteem the kindness of him that 
 so freely offered to help them, both by awakening of 
 them, counselling of them, and proffering to help them 
 off with their irons. And as he was troubled therea- 
 bout, he espied two men come tumbling over the wall, 
 on the left hand of the narrow way ; and they made 
 up apace to him. The name of the one was Formalist 
 and the name of the other Hypocrisy. So, as I said, 
 they drew up unto him, who thus entered with them 
 into discourse. 
 
 Chr. Gentlemen, whence came you, and whither do 
 you go ? 
 
 Form, and Hyp. We were born in the land of "Vain- 
 glory, and are going for praise to mount Zion. 
 
 Chr. Why came you not in at the gate which stand- 
 eth at the beginning of the way ? Know ye not that 
 it is written, that " he that cometh not in by the door, 
 
 w,heat, and foolish virgins among the wise. Formalist and Hypocrisy soon 
 come in his way ; these near relations represent such as by notions and 
 external observances deceive themselves, and such as more grossly attempt 
 to impose "upon others. They are both actuated by vain glory, and seek 
 the applause of men in their religious profession and most zealous per- 
 formances; while the credit thus acquired subserves also their temporal 
 interest : but repentance, conversion, and the life of faith, would not only 
 cost them too much labor, but destroy the very principle by which thej 
 are actuated. By a much ' shorter cut,' they become a part of the visible 
 church, are satisfied with a form of godliness, and kept in countenance 
 by great numbers among every description of professing Christians, and 
 the example of multitudes in' every age. Their confidence, however, will 
 not bear the light of Scripture ; they therefore shrink from investigation, 
 and treat with derision and reproaches all who would convince them of 
 their fatal mistake, or show them the real nature of evangelical religion. 
 
74 
 
 THE PILGRIMS PROGRESS. 
 
 but climbeth up some other way, the same is a thief 
 and a robber ?" a 
 
 They said, That to go to the gate for entrance was 
 by all their countrymen counted too far about ; and . 
 that, therefore, itheir usual way ^wasjtojgaake a short 
 cut of it, and to climb over the wall as they had done. 
 
 Chr. But will it not be counted a trespass against 
 the Lord of the city whither we are bound, thus to vio- 
 late his revealed will ? 
 
 They told him, That as for that, he needed not to 
 trouble his head thereabout ; for what they did they 
 had custom for, and could produce, if need were, testi- 
 mony that would witness it, for more than a thousand 
 years. 
 
 But, said Christian, will your pmnliino fiitaiuLn trial at 
 law? 
 
 They told him, That custom, it being of so long 
 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 
 matter is it which way we get in ? If we are in, we 
 are in : thou art but in the way, who, as we perceive, 
 came in at the gate ; and we also are in the way, that 
 came tumbling over the wall ; wherein now is thy con- 
 dition better than ours ? 
 
 a John x. 1. 
 
THE PILGRIM'S PROGRESS. 75 
 
 Chr. I walk by the rule of my Master: you walk 
 by the rude working of your fancies. You are counted 
 thieves already by the Lord of the way ; therefore I 
 doubt you will not be found true men at the end of the 
 way. You, come in. by yourselves. without his direc- 
 tion, and shall go out by yourselves, without his mercy. 
 
 To this they made him but little answer ; only they 
 bid him look to himself. Then I saw that they went 
 on, every man in his way, without much conference one 
 with another, save that these two men told Christian, 
 that, as to laws and ordinances, they doubted not but 
 that they should as conscientiously do them as he. 
 Therefore, said they, we see not wherein thou differest 
 from us, but by the coat that is on thy back, which 
 was, as we trow, given thee by some of thy neighbors, 
 to hide the shame of thy nakedness. 
 
 Chr. By laws and ordinances you will not be saved, 1 j 
 since you came not in by the do or. Anfl 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 I 
 kindness to me, for I had nothing but rags before! 
 And, besides, thus I comfort myself as I go. Surely, 
 think I, when I come to the gate of the city, the Lord 
 thereof will know me for good, since I have his coat on 
 
 a Gal. ii. 16. 
 
16 THE PILGRIM'S PROGRESS. 
 
 my back ; a coat that he gave me freely in the day 
 that he stripped me of my rags. I have, moreover, 
 a mark in my forehead, of which perhaps you have 
 taken no notice, which one of my Lord's most intimate 
 associates fixed there in the day that my burden fell off 
 my shoulders. I will tell you, moreover, that I had 
 then given me a roll sealed, to comfort me, by reading 
 as I go on the way : I was also bid to give it in at the 
 celestial gate, in token of my certain going in after it : 
 all which things I doubt you want, and want them be- 
 cause 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 all went on, save that Christian kept before, 
 who had no more talk but with himself, and that some- 
 times sighingly^.* and sometimes comfortably : also he 
 would be often reading in the roll that one of the shin- 
 ing ones gave him, by which he was refreshed. 
 
 I beheld then, that they all went on till they came 
 to the foot of the hill Difficulty,! a ^ ^ ne bottom of 
 
 * Even such Christians as are most assured of their acceptance, and com- 
 petent to perceive the awful delusions of false professors, find cause for 
 sighs amidst their comforts, when employed in serious retired self-reflection. 
 Nothing can exclude the uneasiness which arises from indwelling sin, with 
 its unavoidable effects, and from the crimes and miseries they witness 
 around them. 
 
 t The hill Difficulty represents those circumstances which require pecu- 
 liar self-denial and exertion, that commonly prove the believer's sincerity, 
 after he has first obtained ' a good hope through grace. 1 The opposition 
 of the world, the renunciation of temporal interests, or the painful task of 
 
THE PILGRIM'S PROGRESS. 77 
 
 which was a spring. There were also in the same 
 place two other ways, besides that which came straight 
 from the gate : one turned to the left hand, and the 
 other to the right, at the bottom of the hill ; but the 
 narrow, way lay right up the hill, and the name of the 
 going up the side of the hill is called Difficulty. Christ- 
 ian now went to the spring, and drank thereof to re- 
 fresh himself," and then he began to go up the hill, 
 saying, f 
 
 " The hill, though high, I covet to ascend ; 
 The difficulty will not me offend ; 
 For I perceive the way to life lies here : 
 Come, pluck up heart, let 's neither faint nor fear. 
 Better, though difficult, the right way to go, 
 Than wrong, though easy, where the end is woe.'" 
 
 a Isaiah xlix. 10—12. 
 
 overcoming inveterate evil habits or constitutional propensities (which 
 during his first anxious earnestness seemed perhaps to be destroyed, though 
 in fact they were only suspended) : these and such like trials prove a severe 
 test; but there is no hope, except in pressing forward; and the encourage- 
 ments received under the faithful ministry of the Gospel, prepare the soul 
 for every conflict and effort. There are, however, by-ways ; and the diffi- 
 culty may be avoided without a man's renouncing his profession: he may 
 decline the self-denying duty, or refuse the demanded sacrifice, and find 
 some plausible excuse to his own conscience, qr among his neighbors. But 
 the true believer will be suspicious of these easier ways, on the right hand 
 or the left : his path lies straight forward, and cannot be travelled without 
 ascending the hill: which he desires to do, because his grand concern is to 
 be found right at last. On the contrary, they who chiefly desire, at a cheap 
 rate, to keep up their credit and confidence, will venture into perilous or 
 ruinous paths, till they either openly apostatize, or get entangled in some 
 fatal delusion, and are heard of no more among the people of God. These 
 lines are hero inserted— 
 
 ' Shall they who wrong begin yet rightly end ? 
 Shall they at all have safety for their friend ? 
 No, no ; in headstrong manner they set out, 
 And headlong they will fall at last, no doubt.' 
 
IB THE PILGRIM'S PROGRESS. 
 
 The other two also came to the foot of the hill, but 
 when they saw that the hill was steep and high, and 
 that there were two other ways to go ; and supposing 
 also that these two ways might meet again with that 
 up which Christian went, on the other side of the hill : 
 therefore they were resolved to go in those ways. 
 Now the name of one of those ways was Danger, and 
 the name of the other Destruction. So the one took 
 the way which is called Danger, which led him into a 
 great wood ; and the other took directly up the way 
 to Destruction, which led him into a wide field, full of 
 dark mountains, where he stumbled and fell, and rose 
 no more. 
 
 I looked then after Christian, to see him go up the 
 hill, where I perceived he fell from running to going, 
 and from going to clambering upon his hands and his 
 knees because of the steepness of the place.* Now 
 
 * The diffic ultie s of believ ers ofteh seem to increase as they proceed ; 
 thia damps their spirits, and they find more painful exertion requisite in 
 pressing forward, than they expected, especially when they were rejoicing 
 in the Lord : he however helps them, and provides for their refreshment, 
 that they may not faint. But, whether their trials be moderated, or remark- 
 able divine consolations be vouchsafed, it is, alas ! very common for them 
 to presume too much on their perseverance hitherto, and on the privileges 
 to which they have been admitted: thus their ardor abates, their diligence 
 and vigilance are relaxed, and they venture to allow themselves some res- 
 pite from exertion. Then drowsiness steals upon them, darkness envelops 
 their souls, the evidences of their acceptance are obscured or lost, and the 
 event would be fatal, did not the Lord excite them to renewed earnestness 
 by salutary warnings and alarms. Nor are believers at- any time more_ex- 
 posed to this temptation, than when outward ease has succeeded to great 
 hardships, patiently and conscientiously endured; for at such a crisis they 
 
TIMOROUS. 
 
 Bunynn. 
 
 p. 7il 
 
THE PILGRIM S PROGRESS. 
 
 ?9 
 
 about the midway to the top of the hill was a pleasant 
 arbor, made by the Lord of the hill, for the refresh- 
 ment of weary travellers. Thither, therefore, Christ- 
 ian got, where also he sat down to rest him : then he 
 pulled his roll out of his bosom, and read therein to his 
 comfort ; he also now began afresh to take a review of 
 the coat or garment that was given to him as he stood 
 by the cross. Thus pleasing himself awhile, he at last 
 fell into a slumber, and thence into a fast sleep, which 
 detained him in that place until it was almost night ; 
 and in his sleep his roll fell out of his hand. Now, as 
 he was sleeping, there came one to him, and awaked 
 him, saying, " Go to the ant, thou sluggard, consider 
 her ways, and be wise."* And with that, Christian 
 suddenly started up, and sped him»on his way, and 
 went apace till he came to the top of the hill. 
 
 Now when he was got up to the top of the hill, there 
 came two men running amain; the name of llle" One 
 was Timorous, and of the other Mistrust : to whom 
 Christian said, Sirs, what 's the matter ? you run the 
 wrong way. Timorous answered, That they were 
 going to the city of Zion r and had got up that difficult 
 place : but, said he, the farther we go, the more dan- 
 
 a Prov. vi. 6. 
 
 are least disposed to question their own sincerity ; and Satan is sure to 
 employ all his subtlety to lull them int o such a security as isin fact an 
 abuse of the Lord's special goodness vouchsafed to them. 
 
80 THE PILGRIM S PROGRESS. 
 
 ger we meet with, wherefore we turned, and are going 
 back again.* ~ : »> N 
 
 Yes, said Mistrust, for just before us lie a couple of 
 lions in the way, whether sleeping or waking we know 
 not ; and we could not think, if we came within reach, 
 but they would presently pull us in pieces. 
 
 Then said Christian, You make me afraid : but 
 whither shall I fly to be safe ? If I go back to mine 
 own country, that is prepared for fire and brimstone, 
 and I shall certainly perish there ; if I can get to the 
 celestial city, I am sure to be in safety there ; I must 
 venture. To go back is nothing but death ; to go for- 
 
 * Some persons are better prepared to struggle through difficulties, than 
 to face dangers; alarming convictions will induce them to exercise a tem- 
 porary self-denial, and to exert themselves with diligence ; yet the very 
 appearance of persecution will drive them back to their forsaken courses 
 and companions. Through unbelief, distrust, and timidity, they fear the 
 rage of men more than the wrath of God ; and never consider how easily 
 the Lord can restrain or disarm the fiercest persecutors. Even true Christ- 
 ians are sometimes alarmed by the discourse of such persons ; but, as they 
 believe the word of God, they are ' moved by fear' to go forward at all 
 hazards : such terrors, as induce mere professors to apostasy, excite upright 
 souls to renewed self-examination by the Holy Scriptures, that they may 
 'rejoice in hope' amidst their perils and tribulations ; and this often fends 
 to discover to them those decays and losses, in respect to the vigor of holy 
 affection, and the evidences of their acceptance, which had before escaped 
 their notice. Christian's perplexity, fear, sorrow, remorse, redoubled earn- 
 estness, complaints, and self-reproachings, when he missed his roll, and 
 went back to seek it, exactly suit the experience of humble and conscien- 
 tious believers, when unwatchfulness has brought their state into uncer- 
 tainty ; but they do not at all accord to that of professors, who strive against 
 all doubts indiscriminately, more than against any sin whatever, which is 
 not connected with open scandal ; who strive hard to keep up their confi- 
 dence against evidence, amidst continued negligence and allowed sins ; and 
 exclaim against sighs, tears, and tenderness of conscience, as legality and 
 unbelief. Bunyan would have excluded such professors from the company 
 of his pilgrims, though they often pass muster in modern times. 
 
THE PILGRIM'S PROGRESS. 81 
 
 ward is fear of death, and life everlasting beyond ii . 
 Iwill yet go forward. So Mistrust and Timorous ran 
 down the hill, and Christian went on his way. But 
 thinking again of what he had heard from the men, he 
 felt in his bosom for his roll, that he might read therein 
 and be comforted: but he felt, and found it not. 
 Then was Christian in great distress, and knew not 
 what to do : for he wanted that which used to relieve 
 him, and that which should have been his pass into the 
 celestial city. Here, therefore, he began to be much 
 perplexed, and knew not what to do. At last he be- 
 thought 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 forgivness, for that foolish fact, 
 and then went back to look for his roll. But all the 
 way he went back, who can sufficiently set forth the 
 sorrow of Christian's heart? Sometimes he sighed, 
 sometimes he wept, and oftentimes he chid himself for 
 being so foolish to fall asleep in that place, which was 
 erected only for a little refreshment for his weariness. 
 Thus, therefore, he went back, carefully looking on this 
 side and on that, all the way as he went, if happily he 
 might find his roll, that had been his comfort so many 
 times in his journey. He went thus till he came again 
 within sight of the arbor where he sat and slept ; but 
 that sight renewed his sorrow the more, by bringing 
 
 again, even afresh, his evil of sleeping into his mind. 
 
 4* -- ■ — - » » 
 
82 the pilgrim's progress. 
 
 Thus, therefore, he now went on, bewailing his sinful 
 sleep, saying, wretched man that I am ! that I 
 should sleep in the day-time ! a that I should sleep in 
 the midst of difficulty ! that I should so indulge the 
 flesh, as to use that rest for ease to my flesh, which the 
 Lord of the hill hath erected only for the relief of the 
 spirits of pilgrims ! How many steps have I taken in 
 vain ! Thus it happened to Israel ; for their sin they 
 were sent back again by the way of the Red Sea ; and 
 I am made to tread those steps with sorrow, which I 
 might have trod with delight, had it not been for this 
 sinful sleep. How far might I have been on my way 
 by this time ! 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 down and wept ; but at last, 
 
 a 1 Thess. v. 7, 8. Rev. ii. 4, 5. 
 
 * By means of extraordinary diligence, with renewed application to the 
 blood of Christ, the believer will in time recover his warranted confidence, 
 and God will 'restore to him the joy of his salvation:' but he must, as it 
 were, pass repeatedly over the same ground with sorrow, which, had it not 
 been for his negligence, he might have-passed at once with comfort. 
 
 Instead of the words, ' as God would have it,' all the old copies read, ' as 
 Christian would have it;' which must mean, that the Lord fully granted 
 his desires. But modern editors have substitued, ' as Providence would 
 have it,' which is indeed clear sense, but not much in our author's manner, 
 who perhaps would rather have ascribed Christian's success to special 
 grace ; yet, as some mistake seems to have crept into the old editions, I 
 have ventured my conjecture in the emendation of it, of which the reader 
 may judge for himself. 
 
THE PILGRIM S PROGRESS. 83 
 
 (as God would have it,) looking sorrowfully down under 
 the settle, there he espied his roll, the which he with 
 trembling and haste catched up and put into his bosom. 
 But who can tell how joyful this man was when he had 
 gotten his roll again ! For this roll was the assurance 
 of his life, and acceptance at the desired haven. There- 
 fore he laid it up in his bosom, gave thanks to God for 
 directing his eye to the place where it lay, and with joy 
 and tears betook himself again to his journey. But 
 how nimbly did he go up the rest of the hill ! Yet 
 before he got up, the sun went down upon Christian ; 
 and this made him again recall the vanity of his sleep- 
 ing to his remembrance ; and thus he again began wO 
 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, darkness must cover the 
 path of my feet, and I must hear the noise of the dole- 
 ful creatures, because of my sinful sleep ! Now also 
 he remembered the story that Mistrust and Timorous 
 told him of, how they were frighted with the sight of 
 the lions. Then said Christian to himself again, These 
 
 * Believers may recover their evidences of acceptance, and yet suffer 
 many troubles as the effects of their past un watchfulness. The Lord re- 
 bukes and chastens those whom he loves : genuine comfort springs imme- 
 diately from the vigorous exercise of holy affections in communion with 
 God, which maybe suspended even when no doubts are entertained of final 
 salvation ; and the true penitent is least disposed to forgive himself, when 
 most satisfied that the Lord hath forgiven him. 
 
84 THE PILGRIM S PROGRESS. 
 
 beasts range in the night for their prey : and if they 
 should meet with me in the dark, how should I shift 
 them? how should I escape being by them torn in 
 pieces ? Thus he went on his way. But while he was 
 bewailing his unhappy miscarriage, he lift up his eyes 
 and behold there was a very stately palace before him, 
 the name of which was Beautiful, and it stood by the 
 highway-side.* 
 
 So I saw in my dream, that he made haste, and 
 went forward, that if possible he might get lodging 
 there. Now before he had gone far, he entered into a 
 very narrow passage, which was about a furlong off of 
 the Porter's lodge ; and. looking very narrowly before 
 him as he went, he espied two lions in the way.^ Now, 
 thought he, I see the dangers that Mistrust and Timo- 
 rous were driven back by. (The lions were chained, 
 but he saw not the chains.) Then he was afraid, and 
 
 * Hitherto Christian had been a solitary pilgrim ; but we must next con- 
 sider him as admitted to the communion of the faithful, and joining with 
 them in the most solemn public ordinances. This is represented under 
 the emblem of the house Beautiful, and the pilgrim's entertainment in it. 
 
 t A public profession of faith exposes a man to more opposition from 
 relatives and neighbors than a private attention to religion ; and in our 
 author's days, it waf commonly the signal for persecution; for which reason 
 he places the lions in the road to the house Beautiful. Sense perceives the 
 danger to which an open profession of religion may expose a man, and the 
 imagination, through the suggestions of Satan, exceedingly magnifies them ; 
 faith alone can discern the secret restraints which the Lord lays on the 
 minds of opposers ; and even believers are apt to be fearful and distrustful 
 on such occasions. But the vigilant pastors of the flock obviate their fears, 
 and by seasonable admonitions animate them to press forward, assured 
 that nothing shall do them any real harm, and that all shall eventually 
 prove beneficial to them. We meet with the following lines in the old 
 
THE PILGRIM S PROGRESS. 
 
 85 
 
 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, perceiv- 
 ing that Christian made a halt as if he would go back, 
 cried unto him, saying, ,]>> thy strength m smnll ? a Fear 
 not the lions, for they: are chained, and are placed 
 there for trial of faith where it is ; and for discovery of 
 those that have none ; keep in the midst of the path, 
 and no hurt shall come unto thee. 
 
 Then I saw that he went on, trembling for fear of 
 the lions ; but taking good heed to the directions of 
 the Porter, he heard them roar, but they did him no 
 harm. Then he clapped his hands, and went on till he 
 came and stood before the gate where the Porter was. 
 Then said Christian to the Porter, Sir, what house is 
 this ? and may I lodge here to-night ? The Porter an- 
 swered, This house was built by the Lord of the hill, 
 and he built it for the relief and security of pilgrims. 
 The Porter also asked whence he was, and whither he 
 was going?* • °""" T~™ 
 
 a Mark iv. 40. 
 
 copies, which, though misplaced in most of them, may refer to the pilgrim's 
 present situation. 
 
 'Difficulty is behind, fear is before, 
 
 Though he 's got on the hill, the lions roar : 
 
 A Christian man is never long at ease ; 
 
 When one fright 's gone, another doth him seize.* 
 
 * The porter's inquiries and Christian's answers exhibit our author's sen- 
 timents on the caution with which members should be admitted into the 
 communion of the faithful ; and it very properly shows, how ministers, by 
 
86 the pilgrim's progress. 
 
 Chr. I am come from the city of Destruction, and 
 am going to Mount Zion ; but because the sun is now 
 set, I desire, if I may, to lodge here to-night. 
 
 Port. What is your name ? 
 
 Chr. My name is now Christian, but my name at 
 the first was Graceless ; I came of the race of Japheth,* 
 whom God will persuade to dwell in the tents of Shem. 
 
 Port. But how doth it happen that you come so 
 late ? the sun is set. 
 
 Chr. I had been here sooner, but that, wretched man 
 that I am ! I slept in the arbor that stands on the hill- 
 side ! Nay, I had, notwithstanding that, been here 
 much sooner, but that in my sleep I lost my evidence 
 
 a Gen. ix. 27. 
 
 private conversation, may form a judgment of a man's profession, whether 
 it be intelligent and the result of experience, or notional and formal. Christ- 
 ian assigned his sinful sleeping as the cause of his arriving so late : when 
 believers are oppressed with prevailing doubts of their acceptance, they 
 are backward in joining themselves to God's people; and this often tempts 
 them to sinful delays, instead 4?f exciting them to greater diligence. The 
 subsequent discourse of Discretion with the pilgrim represents such pre- 
 cautions and inquiries inftj-the 'Character and views of a professor, as may 
 be made use of by any body of Christians, In order to prevent the intrusion 
 of improper persons. The answers given to the several questions proposed, 
 constitute the proper external qualifications for admission to the Lord's 
 table, when there is nothing in a man's principles and conduct inconsistent 
 with them : the Lord alone can judge how far they accord to the inward 
 dispositions and affections of the heart. By the little discourse of others 
 belonging to the family with Christian previous to his admission, the author 
 probably meant, that members should be admitted into Christian societies 
 with the approbation, at least, of the most prudent, pious, and candid part 
 of those that constitute them ; and according to the dictates of those graces 
 or endowments here personified. By giving him ' something to eat before 
 supper,' he probably referred to those preparatory sermons and devotions 
 by which the administration of the Lord's supper was then frequently and 
 with great propriety introduced. 
 
THE PILGRIM'S PROGRESS. 87 
 
 and came without it to the brow of the hill ; and then 
 feeling for it, and not finding it, I was forced with sor- 
 row of heart to go back to the place where I slept my 
 sleep ; where I found it, and now I am come. 
 
 Port. Well, I will call out one of the virgins of this 
 place, who will, if she likes your talk, bring you in to 
 the rest of the family, according to the rules of the 
 house. So "Watchful the Porter rang a bell, at the 
 sound of which came out of the door of the house a 
 grave and beautiful damsel, named Discretion, and asked 
 why she was called ? 
 
 The Porter answered, This man is on a journey from 
 the city of Destruction to Mount Zion ; but being weary 
 and benighted, he asked me if he might lodge here to- 
 night : so I told him I would call for thee, who, after 
 discourse had with him, mayest do as seemeth thee 
 good, even according to the law of the house. 
 
 Then she asked him whence he was and whither he 
 was going ? and he told her. She asked him also, how 
 he got into the way ? and he told her. Then she asked 
 him what he had seen and met with in the way ? and he 
 told her. And at last she asked his name ? So he said, 
 It is Christian ; and I have so much the more a desire 
 to lodge here to-night, because, by what I perceive, this 
 place was built by the Lord of the hill for the relief 
 and security of pilgrims. So she smiled, but the water 
 stood in her eyes ; and after a little pause she said, I 
 
88 the pilgrim's progress. 
 
 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 mofe discourse with him, 
 had him into the family ; and many of them meeting 
 him at the threshold of the house, said, Come in, thou 
 blessed of the Lord ; this house was built by the Lord 
 of the hill, on purpose to entertain such pilgrims in. 
 Then he bowed his head, and followed them into the 
 house. So when he was come in and sat down, they 
 gave him something to drink, aud consented together 
 that, until supper was ready, some of them should have 
 some particular discourse with Christian, for the best 
 improvement of time ; and they appointed Piety, Pru- 
 dence, and Charity to discourse with him : and thus 
 they began. 
 
 Piety. Come, good Christian,* since we have been 
 so loving to you to receive you into our house this night, 
 let us, if perhaps we may better ourselves thereby, talk 
 with you of all things that have happened to you in 
 your pilgrimage. 
 
 Chr. With a very good will ; and I am glad that you 
 are so well disposed. 
 
 * The further conversation of Piety and her companions with Christian 
 was subsequent to his admission, and represents the advantage of thei com- 
 munion of the saints, and the best method of conducting to it. To lead be-, 
 lievers to a serious review of the way in which they havaheea led hitherto 
 is every way profitable, as it tends to increase humiliation, gratitude, faith, 
 and hope ; and must, therefore, proportionably conduce to the glory of God, 
 and the edification of their brethren. 
 
THE PILGRIMS PROGRESS. 89 
 
 Piety. What moved you at first to betake yourself 
 to a pilgrim's life ? 
 
 Chr. I .was driven out of my native country by a 
 dreadful sound that was in mine ears ; to wit, that un- 
 avoidable destruction did attend me, if I abode in that 
 place where I was. 
 
 Piety. But how did it happen that you came out of 
 your country this way ? 
 
 Chr. It was as God would have it ; for when I was 
 under the fears of destruction, I did not know whither 
 to go ; but by chance there came a man, even to me, as 
 I was trembling and weeping, whose name is Evangelist, 
 and he directed me to the wicket-gate, which else I 
 should never have found, and so set me into the way 
 that hath led me directly to this house. 
 
 Piety. But did you not come by the house of the 
 Interpreter? 
 
 Chr. Yes, and did see such things there, the remem- 
 brance of which will stick by me as long as I live, es- 
 pecially three things ; to wit, how Christ, in despite of 
 Satan, maintains his work of grace in the heart ; how 
 the man had sinned himself quite out of hopes of God's 
 mercy ; and also the dream of him that thought in his 
 sleep the day of judgment was come. 
 
 Piety. "Why, did you hear him tell his dream ? 
 
 Chr. Yes, and a dreadful one it was, I thought ; it 
 
90 THE PILGRIM'S. PROGRESS. 
 
 made my heart ache as he was telling of it. but yet I 
 am glad I heard it. 
 
 Piety. Was this all you saw at the house of the In 1 
 terpreter ? 
 
 Chr. Ho ; he took me, and had me where he showed 
 me a stately palace, and how the people were clad in 
 gold that were in it ; and how there came a venturous 
 man, and cut his way through the armed men that stood 
 in the door, to keep him out ; and how he was bid to 
 come in, and win eternal glory. Methought those things 
 did ravish my heart. I would have stayed at that good 
 man's house a twelvemonth, but that I knew I had fur- 
 ther to go. 
 
 Piety. And what saw you else in the way ? 
 
 Chr. Saw ? Why, I went but a little further, and I 
 saw one, as I thought in my mind, hang bleeding upon 
 a tree ; and the very sight of him made my burden fall 
 off my back ; for I groaned under a very heavy burden, 
 but then it fell down from off me. It was 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 stripped me of my rags, and gave me this 
 broidered coat which you see ; and the third set the 
 mark which you see in my forehead, and gave me 
 
THE PILGRIM'S PROGRESS. 91 
 
 this sealed roll (and with* that he plucked it out of his 
 bosom). 
 
 Piety. But you saw more than this, did you not ? 
 
 Chr. The things that I have told you were the best ; 
 yet some other matters I saw, as, namely, I saw three 
 men, Simple, Sloth, and Presumption, lie asleep, a little 
 out of the way as I came, with irons upon their heels ; 
 but do you think I could awake them ? I also saw 
 Formality and Hypocrisy come tumbling over the wall, 
 to go, as they pretended, to Zion ; but they were quickly 
 lost, even as I myself did tell them, but they would not 
 believe. But, above all, I found it hard work to get up 
 this hill, and as hard to come by the lions' mouths ; and 
 truly, if it had not been for the good man the Porter, 
 that stands at the gate, I do not know but that, after 
 all, I might have gone back again : but I thank God I 
 am here, and I thank you for receiving of me. 
 
 Then Prudence thought good to ask him a few ques- 
 tions, and desired his answer to them.* 
 
 * Men may learn by human teaching 1 to profess any doctrine, and relate 
 any experience ; nay, general convictions, transient affections, and distinct 
 notions may impose upon the man himself, and he may mistake them for 
 true conversion. The best method of avoiding this dangerous rock consists 
 in daily self-examination, and constant prayer to be preserved from it ; and, 
 as far as we are concerned, to form a judgment of others, in order to per- 
 form our several duties towards them, prudence is especially required, and 
 will suggest such questions as follow in this place. The true Christian's 
 inmost feelings will best explain the answers, which no exposition can elu- 
 cidate to those who are unacquainted with the conflict to which they refer. 
 The golden hours (fleeting and precious) are earnests of the everlasting 
 holy felicity of heaven. 
 
92 THE PILGRIM S PROGRESS. 
 
 Pru. Do you not think sometimes of the country 
 from whence you came ? 
 
 Chr. Yes, but with much shame and detestation ; 
 truly, if I had been mindful of that country from whence 
 I came out, I might have had opportunity to have re- 
 turned ; but now I desire a better country, that is an 
 heavenly. 11 
 
 Pru. Do you not yet bear away with you some of 
 the things that then you were conversant withal ? 
 
 Chr. Yes, but greatly against my will : especially 
 my inward and carnal cogitations, with which all my 
 countrymen, as well, as myself, were delighted ; but 
 now all those things are my grief ; and might I out 
 choose mine own things, I would choose never to think 
 of those things more : but when I would be a doing of 
 that which is best, that which is worst is with me. b 
 
 Pru. Do you not find .sometimes as if those things 
 were vanquished, which at other times are your per- 
 plexity ? 
 
 Chr. Yes, but that is but seldom ; but they are to 
 me golden hours in which such things happen to me. 
 
 Pru. Can you remember by what means you find 
 your annoyances at times as if they were vanquished ? 
 
 Chr. Yes: when I think what I saw at the cross, 
 that will do it; and when I look upon my broidered 
 
 a Heb. lx. 15, 16. b Rom. vii. 21. 
 
THE PILGRIM S PROGRESS. 93 
 
 coat, that will do it ; and when I look into the roll that 
 I carry in my bosom, that will do it ; and when my 
 thoughts wax warm about whither I am going, that 
 will do it. 
 
 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 hope to be rid of 
 all those things that to this day are in me an annoy ante 
 to me : there they say there is no death,* and there I 
 shall dwell with such company as I like best. For, to 
 tell you the truth, I love him, because I was by him 
 eased of my burden ; and I am weary of my inward 
 sickness. I would fain be where I shall die no more, 
 and with the company that shall continually cry, Holy, 
 holy, holy. -— ~^_ 
 
 Then said Charity to Christian, Have you a family ? 
 are you a married man ?* 
 
 Chr. I have a wife and four small children. 
 
 a Isa. xxv. 8. Rev. xxi. 4. 
 
 * When a man knows the value of his own soul, he will become greatly 
 solicitous for the souls of others. It is, therefore, a very suspicious circum- 
 stance, when a professor shows no earnestness in persuading those ho loves 
 best to seek salvation also ; and it is absurd to excuse this negligence by 
 arguments taken from God's secret purposes, when these have no influence 
 on the conduct of the same persons in their temporal concerns. Charity's 
 discourse with Christian shows what our author thought to be the duties 
 of believers in this most important concern, and what he understood to be 
 the real reasons why carnal men reject the GoapflT. "' ' \tmmm^** 
 
94 the pilgrim's progress. 
 
 Cha. And why did not you bring them along with 
 
 Then Christian wept, and said, Oh! how willingly 
 would I have done it, but they were all of them utterly 
 averse to my going on pilgrimage. 
 
 Cha. But you should have talked to them, and have 
 endeavored to show them the danger of staying be- 
 hind. 
 
 Chr. So I did ; and told them also what God had 
 shown to me of the destruction of our city : but I 
 seemed to them as one that mocked, and they believed 
 me not.* 
 
 Cha. And did you pray to God that he would bless 
 your counsel to them ? 
 
 Chr. Yes, and that with much affection; for you 
 must think that my wife and poor children were very 
 dear to me. 
 
 Cha. But did you tell them- of your own sorrow, 
 and fear of destruction ? for I suppose that destruction 
 was visible enough to you. 
 
 Chr. Yes, over, and over, and over. They might 
 also see my fears in my countenance, in my tears, and 
 also in my trembling under the apprehension of the 
 judgment that did hang over our heads ; but all was 
 not sufficient to prevail with them to come with me. 
 
 a Geu, xlx. 14. 
 
THE PILGRIM'S PROGRESS. 95 
 
 Cha. But what could they say for themselves why 
 they came not ? 
 
 Chr. Why, my wife was afraid of losing this world, 
 and my children were given to the foolish delights of 
 youth : so, what by one thing, and what by another, 
 they left me to wander in this manner alone. 
 
 Cha. But did you not, with your vain life, damp all 
 that you by words used by way of persuasion to bring 
 them away with you ? 
 
 Chr. Indeed, I cannot commend my life, for I am 
 conscious to myself of many failings therein. I know 
 also, that a man by his conversation may sodn over- 
 throw what, by argument or persuasion, he doth labor 
 to fasten upon others for their good. Yet, this I can 
 say, I was very wary of giving them occasion, by any 
 unseemly action, to make them averse to going on pil- 
 grimage. Yea, for this very thing, they would tell me 
 I was too precise, and that I denied myself of things, 
 for their sakes, in which they saw no evil. Nay, I 
 think I may say, that if what they saw in me did hin- 
 der them, it was my great tenderness in sinning against 
 God, or of doing any wrong to my neighbor. 
 
 Cha. Indeed, Cain hated his brother, because his 
 own works were evil, and his brother's righteous ; a and 
 if thy wife and children have been offended with thee 
 
 a 1 John iii. 12. 
 
THE PILGRIM S PROGRESS. 
 
 for this, they hereby show themselves to be implacable 
 to good : and thou hast delivered thy soul from their 
 blood.* 
 
 Now I saw in my dream, that thus they sat talking 
 together until supper was ready.* So when they had 
 made ready, they sat down to meat. ISTow the table 
 was furnished with fat things, and with wine that was 
 well refined ; and all their talk at the table was about 
 the Lord of the hill ; as, namely, about what he had 
 done, and wherefore he did what he did, and why he 
 had builded that house : and by what they said, I per- 
 ceived that he had been a great warrior, and had 
 fought with, and slain him that had the power of death : b 
 but not without great danger to himself, which made 
 me love him the more. 
 
 For, as they said, and .as I believed, said Christian, 
 he did it with the loss of much blood. But that which 
 
 /. 
 
 a Ezek. iii. 19. b Heb. ii. 14. 
 
 The administration of the Lord's supper is here emblematically de- 
 scribed. In it the person, humiliation, sufferings, and death of Christ, with 
 the motive and event of them, are kept in perpetual remembrance. By 
 seriously contemplating these interesting subjects, with the emblems of hia 
 body wounded, and his blood shed, before our eyes ; and by professing our 
 cordial acceptance of his purchased salvation, and surrender of ourselves 
 to his service, we find every holy affection revived and invigorated, and our 
 souls melted into deep repentance, inspired with calm confidence, animated 
 to thankful, zealous, self-denying obedience, and softened into tender affec- 
 tion for our fellow Christians, with compassionate forgiving love of our most 
 inveterate enemies. The believer will readily apply the allegorical repre- 
 sentation of ' the Lord of the hill' (Isa. xxv. 6, 7) to the love of Christ for 
 lost sinners, which no words can adequately describe, for it ' passeth knowl- 
 edge.' 
 
THE PILGRIMS PROGRESS. 97 
 
 put the glory of grace into all he did, was, that he did 
 it out of pure love to his country. And, besides, there 
 were some of them of the household that said, they 
 had been and spoke with him since he did die on the 
 cross ; and they have attested that they had it from his 
 own lips, that he is such a lover of poor pilgrims, that 
 the like is not to be found from the east to the west. 
 
 They, moreover, gave an instance of what they af- 
 firmed, and that was, he had stripped himself of his 
 glory, that he might do this for the poor ; and that 
 they heard him say and affirm, that he would not dwell 
 in the mountain of Zion alone. They said, moreover, 
 that he had made many pilgrims princes, though by na- 
 ture they were beggars born, and their original had 
 been the dunghill. 11 
 
 Thus they discoursed together till late at night ; and, 
 after they had committed themselves to their Lord for 
 protection, they betook themselves. to rest: the_pilgrim 
 they laid in a large upper, chamber, whose window 
 opened towards the sunrising : the name of the chamber 
 was Peace,* where he slept till break of day, and then 
 he awoke and sang — 
 
 Where am I now 1 Is this the love and care 
 Of Jesus, for the men that pilgrims are 
 
 a 1 Samuel, ii. 8. Psalm cxiii. 7. 
 * That peace of conscience and serenity of mind, which follow an hum- 
 ble upright profession of faith in Christ, and communion with him and his 
 5 
 
98 the pilgrim's progress. 
 
 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 depart 
 till they had shown him the rarities of that place. 
 And first they had him into the study, * where they 
 showed him records of the greatest antiquity : in which, 
 as I remember my dream, they showed him the pedigree 
 of the Lord of the hill, that he was the Son of the 
 Ancient of days, and came by an eternal generation. 
 Here also were more fully recorded the acts that he 
 had done, and the names of many hundreds that he 
 had taken into his service; and how he had placed 
 them in such habitations, that could neither by length 
 of days, nor decays of nature, be dissolved. 
 
 Then they read to him some of the worthy acts that 
 some of his servants had done ; as how they had sub- 
 dued kingdoms, wrought righteousness, obtained prom- 
 ises, stopped the mouths of lions, quenched the violence 
 of fire, escaped the edge of the sword, out of weakness 
 
 people, is not the effect of a mere outward observance ; but of that inward 
 disposition of the heart which is thus cultivated, and of the Lord's blessing 
 on his own appointments. This is here represented by the chamber Peace : 
 it raises the soul above the care and bustle of this vain world, and springs 
 from the healing beams of the Sun of righteousness. 
 
 * Christian communion, properly conducted, tends to enlarge the be- 
 liever's acquaintance with the Holy Scriptures : and this conduces to the 
 increase of faith, hope, love, patience, and fortitude ; to animate the soul in 
 emulating the illustrious examples there exhibited, and to furnish instruc- 
 tion for every good work. 
 
THE PILGRIMS PROGRESS. 
 
 were made strong, waxed valiant in fight, and turned 
 to flight the armies of the aliens.* 
 
 Then they read again in another part of the records 
 of the house, where it was shown how willing their 
 Lord was to receive into his favor any, even any, though 
 they in time past had offered great affronts to his per- 
 son and proceedings. Here also were several other 
 histories of many other famous things, of all which 
 Christian had a view; as of things both ancient and 
 modern, together with prophecies and predictions of 
 things that have their certain accomplishment, both to 
 the dread and. amazement of enemies, and the comfort 
 and solace of pilgrims. 
 
 The next day they took him, and had him into the 
 armory,* where they showed him ^^m"anneFoi r *Furni- 
 tufe, which their Lord had provided for pilgrims, as 
 sword, shield, helmet, breast-plate, all-prayer, and shoes 
 that would not wear out. And there was here enough 
 
 ^g»-««==- ■ ■ a Hob . xi. 33, 34... 
 
 * The provision, which is made in Christ and his fulness, for maintaining 
 and increasing, in the hearts of his people, those holy dispositions and 
 affections, by the vigorous exercise of which victory is obtained over all 
 their enemies, is here represented by the armory. (Eph. vi. 10—18. 
 1 Thess. v. 6.) This suffices for all who seek to be supplied from it, how 
 many soever they be. We ought, therefore, ' to take to ourselves the whole 
 armor of Cod,' and ' put it on,' by diligently using all the means of grace ; 
 and we may assist others, by our exhortations, counsels, example, and 
 prayers, in doing the same. The following allusions to the Scripture liis- 
 tory, which have a peculiar propriety in an allegory, intimate, that the 
 means of grace are made effectual by the power of God, which we should 
 depend on, in implicit obedience to his appointments. 
 
100 THE PILGRIM'S PROGRESS. 
 
 of this to harness out as many men for the service of 
 their Lord, as there be stars in the heaven for multitude. 
 
 They also showed him some of the engines with 
 which some of his servants had done wonderful things. 
 They showed him Moses's rod ; the hammer and nail 
 with which Jael slew Sisera ; the pitchers, trumpets, 
 and lamps too, with which Gideon put to flight the 
 armies of Midian. Then they showed him the ox's 
 goad wherewith Shamgar slew six hundred men. They 
 showed him also the jaw-bone with which Sampson did 
 such mighty feats: they showed him moreover the 
 sling and stone with which David slew Goliah of Gath ; 
 and the sword also with which the Lord will kill the 
 man of sin, in the day that he shall rise up to the 
 prey. They showed him besides many excellent things, 
 with which Christian was much delighted. This done, 
 they went to their rest again. 
 
 Then I saw in my dream, that on the morrow he got 
 up to go forwards, but they desired him to stay till 
 the next day also ; And then, said they, we will, if the 
 day be clear, show you the Delectable Mountains ;* 
 
 * The Delectable Mountains, as seen at a distance, represent those dis- 
 tinct views of the privileges and consolations attainable in this life, with 
 which believers are sometimes favored, when attending on divine ordi- 
 nances, or diligently making a subsequent improvement of them. The 
 hopes thus inspired prepare them for meeting and pressing forward through 
 dangers and hardships; this is the pre-eminent advantage of Christian 
 communion, and can only be enjoyed at some special seasons, when the 
 Sun of righteousness vmines upon the soul. . . ■ — ~ 
 
THE PILGRIM'S PROGRESS. 101 
 
 which, they said, would yet further add to his com- 
 fort, because they were nearer the desired haven than 
 the place where at present he was ; so he consented, 
 and staid. 
 
 When the morning was up, they had him to the top 
 of the house, and bid him look south : so he did : and 
 behold, at a great distance," he saw a most pleasant 
 mountainous country, beautified with woods, vineyards, 
 fruits of all sorts, flowers also, with springs and fount- 
 ains, very delectable to behold. Then he asked the 
 name of the country. They said it was Immanuel's 
 Land; And it is as common, said they, as this hill is, 
 to and for all the pilgrims. And when thou comest 
 there, from thence thou mayest see to the gate of the 
 celestial city, as the shepherds that live there will make 
 appear. 
 
 Now he bethought himself of setting forward,* and 
 they were willing he should. But first, said they, let 
 us go again into the armory. So they did ; and when 
 he came there, they harnessed him from head to foot, 
 with what was of proof, lest perhaps he should meet 
 
 a Isaiah xxxiii. 16, 17. 
 
 * The ordinances of public or social worship are only the means of being 
 religious, not the essence of religion itself. Having. renewed our strength 
 by waiting on the Lord, we must go forward, by attending with increasing 
 diligence to the duties of our several station snntd preparing to resist 
 temptations, which often assault us after special seasons of divine conso- 
 lation. Ministers, therefore, and experienced believers should warn young 
 converts to expect trials and conflicts, and recommend to them such com- 
 panions as may be a comfort and help in their pilgrimage. 
 
102 THE PILGRIM'S PROGRESS. 
 
 with assaults in the way. He being therefore thus ac- 
 coutred, walked out with his friends to the gate, and 
 there he asked the Porter, if he saw any pilgrim pass 
 by ? Then the Porter answered, Yes. 
 
 Pray, did you know him ? said he. 
 
 Por. I asked his name, and he told me it was* 
 Faithful. 
 
 Oh, said Christian, I know him ; he is my townsaia?^ 
 my near neighbor, he comes from the place where I 
 was born. How far do you think he may be before ? 
 
 Por. He has got by this time below the hill. 
 
 Well, said Christian, good Porter, the Lord be witl* 
 thee, and add to all thy blessings much increase, for 
 the kindness that thou hast showed to me. ^-~— 
 
 Then he began to go forward; but Discretion, 
 Piety, Charity, and Prudence would accompany him 
 down to the foot of the hill.* So they went on to- 
 
 * The humiliation requisite for receiving Christ, obtaining peace, and 
 making a good confession of the faith, is general and indistinct, compared 
 with that which subsequent trials and conflicts will produce ; and the Lord 
 commonly dispenses comfort and humiliating experiences alternately, that 
 the believer may neither be elated nor depressed above measure (2Cor.xii. 
 1—5) ; the valley of Humiliation, therefore, is very judiciously placed be- 
 yond the house Beautiful. Some explain it to signify a Christian's outward 
 circumstances, when reduced to poverty, or subjected to great temporal loss 
 by professing the Gospel : and perhaps the author had this idea in his mind ; 
 yet it could only be viewed as the means of producing inward humiliation. 
 In going down into the valley, the believer will greatly need tho assistance 
 of discretion, piety, charity, and prudence, and the recollection of the in- 
 structions and counsels of such Christians as are eminent for these endow- 
 ments: for humiliating dispensations and experiences excite the latent evils 
 of the heart, and often cause men to speak and act unadvisedly; so that, 
 
THE PILGRIM'S PROGRESS. 103 
 
 gether,* reiterating their former discourses, till they 
 came to go down the hill. Then said Christian, As it 
 was difficult coming up, so, so far as I can see, it is 
 dangerous going down. Yes, said Prudence, so it is ; 
 for it is a hard matter for a man to go down into the 
 "Valley of Humiliation, a& thou art now, and to catch 
 no slip oy The way ; therefore, said they, we are come 
 out to accompany thee down the hill. So he began to 
 go down, but very warily, yet he caught a slip or two. 
 Then I saw in my dream, that these good compan- 
 ions, when Christian was got down to the bottom of 
 the hill, gave him a loaf of bread, a bottle of wine, and 
 a cluster of raisins ; and then he went on his way. 
 
 Whilst Christian is among his godly friends, 
 Their golden mouths make him sufficient mends 
 For all his griefs ; and when they let him go, 
 He 's clad with northern steel from top to toe. 
 
 But now in this Valley of Humiliation, poor Christ- 
 ian 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 Apollyon.* Then did 
 
 notwithstanding every precaution, the review will commonly discover many 
 things, which demand the remorse and sorrow of deep repentance. 
 
 * Under discouraging circumstances the believer will often be tempted 
 to murmur, despond, or seek relief from the world. Finding that his too 
 sanguine expectations are not answered, that he grows worse rather than 
 better in his own opinion of himself, that his comforts aM transitory, and 
 that much reproach, contempt, and loss, are incurred by his profession of 
 
104 
 
 THE PILGRIM S PROGRESS, 
 
 Christian begin to be afraid, and to cast in his mind 
 whether to go back 0£ to stand his ground. But he 
 considered again, that he had no armor for his back, 
 and therefore thought that to turn the back to him 
 might give him greater advantage, with ease to pierce 
 him with his darts, therefore he resolved to venture 
 and stand his ground ; for, thought he, had I no more 
 in my eye than the saving of my life, it would be the 
 best way to stand. 
 
 So he went on, and Apollyon met him. Now the 
 monster was hideous to behold : he was clothed with 
 
 religion, discontent will often rise up in his heart, and weakness of faith 
 will expose him to sharp conflicts. Mr. Bunyan, having experienced, in an 
 uncommon degree, the most dreadful temptations, was probably led by that 
 circumstance to speak on this subject in language not very intelligible to 
 those who have been exempted from such painful exercises of mind. The 
 nature of his work required, that they should be described under outward 
 emblems ; but the inward suggestions of evil spirits are especially intended. 
 These seem to have peculiar access to the imagination, and are able to paint 
 before that illusive faculty the most alluring or terrifying representations, as 
 if they were realities. Apollyon signifies the destroyer (Rev. ix. 11) ; and 
 in carrying on the work of destruction, fallen angels endeavor by various 
 devices to deter men from prayer, and render them afraid of those things, 
 without which the life of faith cannot be maintained ; in order that, after 
 convictions, they may be led to give up religion, as the only method of 
 recovering composure of mind. Many, ' having no root in themselves,' thus 
 gradually fall away ; and others are greatly retarded : but the well-instructed 
 believer sees no safety, except in facing his enemy. If there appears to be 
 danger in persevering, ruia is inevitable if he desist (for Christian ' had no 
 armor for his back') ; even fear, therefore, will in that case induce a man 
 to stand his ground, and the more resolutely he resists temptation, the sooner 
 will he regain his tranquillity : for when the suggestions of Satan excite us 
 to pray more fervently, and to be more diligent in every service, that enemy 
 will 'flee from us.' Perhaps some may remember a time when they were 
 so harassed as almost to despair of relief ; who have since been so entirely 
 delivered, that, were it not for the recollection of their own past experience, 
 they would be ready to ascribe all such things to disease or enthusiasm, 
 notwithstanding all that the Scripture, contains on the subject. 
 
THE PILGRIMS PROGRESS. 105 
 
 scales like a fish, and they are his pride ; he had wings 
 like a dragon, feet like a bear, and out of his belly 
 came fire and smoke, and his mouth was as the mouth 
 of a lion.* When he was come up to Christian, he 
 
 * The description of Apollyon implies, that the comhat afterwards re- 
 corded particularly represented the terrors by which evil spirits attempt to 
 drive professors out of their path. Other temptations, though perhaps more 
 dangerous, are not so distressing: 'Satan can transform himself into an 
 angel of light ;' and indeed he is a very Proteus, who can assume any form, 
 as best suits his purpose. As all have been overcome by the temptations 
 of the devil, and ' of whom a man is overcome, of the same is he brought 
 into bondage ;' so by usurpation, he is become the god and prince of this 
 world, and we have all been his slaves. But believers, having been re- 
 deemed by the blood of Christ, ' are made free from sin and become the 
 servants of God :' and the abiding conviction, that all the subjects of sin 
 and Satan must perish, concurs with their experience of its hard bondage, 
 in fortifying them against every temptation to return to it. Sensible of their 
 obligations to God as their Creator and Governor, they have deeply repented 
 of their past rebellions ; and having obtained mercy, feel themselves bound 
 by gratitude and the most solemn engagements to cleave to him and his 
 service. Their difficulties and discouragements cannot induce them to 
 believe that they ' have changed for the worse ;' nor will they be influenced 
 by the numbers who apostatize, from love of the world and dread of the 
 cross ; for they are ' rooted and grounded in love,' and not merely moved by 
 fears and hopes. They are sure that the Lord is able to deliver them from 
 their enemies ; and should the wicked be permitted to prosper in their 
 malicious devices, they know enough of his plan, to rely on his wisdom, 
 truth, and love in the midst of sufferings. Thus they have answers ready 
 for every suggestion ; even such answers as Christian had been furnished 
 with at the house of the Interpreter. If such temptations prove ineffectual, 
 Satan will perhaps assault the believer, by representing to his mind, with 
 every possible aggravation, the several instances of his misconduct, since 
 he professed the Gospel, in order to heighten his apprehensions of being 
 found at last a hypocrite : when the soul is discouraged and gloomy, he will 
 be as assiduous in representing every false step to be a horrid crime incon- 
 sistent with a state of grace, as he is at other times in persuading men, 
 that the most flagrant violations of the Divine law are mere trifles. In 
 repelling such suggestions, the well-instructed believer will neither deny 
 the charge, nor extenuate his guilt ; but he will flee for refuge to the free 
 grace of the Gospel, and take comfort from the consciousness that he now 
 hates, and groans under the remains of those evils, which once he wholly 
 lived in without remorse ; thence inferring, that ' his sins, though many, are 
 forgiven.* 
 
 5* 
 
106 THE PILGRIM S PROGRESS. 
 
 beheld him with a disdainful countenance, and thus 
 began to question him. 
 
 Apol. Whence came you: and whither are you 
 bound ? 
 
 Chr. I am come from the city of Destruction, which 
 is the place of all evil, and am going to the city of 
 Zion. 
 
 Apol. By this I perceive that thou art one of my 
 subjects ; for all that country is mine, and I am the . 
 prince and god of it. How is it then that thou hast 
 run away from thy king ? Were it not that I hope 
 thou mayest do me more service, I would strike thee 
 now at one blow to the ground. 
 
 Chr. I was indeed born in your dominions, but your 
 service was hard, and your wages such as a man could 
 not live on ; for the wages of sin is death : a therefore 
 when I was come to years, I did as other considerate 
 persons do, look out if perhaps I might mend myself. 
 
 Apol. There is no prince that will thus lightly lose 
 his subjects, neither will I as yet lose thee ; but since 
 thou complainest of thy service and wages, be content 
 to go back ; what our country will afford, I do here 
 promise to give thee. 
 
 Chr. But I have let myself to another, even to the 
 
 a Rom. vi. 23. 
 
THE PILGRIM S PROGRESS. 
 
 107 
 
 King of princes ; and how can I with fairness go back 
 with thee ? 
 
 Apol. Thou hast done in this according to the pro- 
 verb, " changed a bad for a worse :" but it is ordinary 
 for those that have professed themselves his servants, 
 after a while to give him the slip, and return again to 
 me. Do thou so to, and all shall be well. 
 
 Chr. I have given him my faith, and sworn my alle- 
 giance to him : how then can I go back from this, and 
 not be hanged as a traitor? 
 
 Apol. Thou didst the same by me, and yet I am 
 willing to pass by all, if now thou wilt yet turn again, 
 and go back. 
 
 Chr. What I promised thee was in my nonage ; and 
 besides, I count that the Prince under whose banner 
 now I stand is able to absolve me ; yea, and to pardon 
 also what I did as to my compliance with thee : and 
 besides, thou destroying Apollyon, to speak truth, 
 I like hisr service, his wages, his servants, his govern- 
 ment, his company, and country, better than thine ; and 
 therefore leave off to persuade me further ; I am his 
 servant, and I will follow him. 
 
 Apol. Consider again, when thou art in cool blood, 
 what thou art like to meet with in the way that thou 
 goest. Thou knowest that, for the most part, his ser- 
 vants come to an ill end, because they are transgressors 
 against me and my ways. How many of them have 
 
108 THE PILGRIM'S PROGRESS 
 
 been put to shameful deaths ! And besides, thou count- 
 est his service better than mine ; whereas, he never yet 
 came from the place where he is, to deliver any that 
 served him out of their hands : but as for me, how 
 many times, as all the world very well knows, have I 
 delivered, either by power or fraud, those that have 
 faithfully served me, from him and his, though taken 
 by them : and so will I deliver thee. 
 
 Chr. His forbearing at present to deliver them is on 
 purpose to try their love, whether they will cleave to 
 him to the end; and as for the ill end thou sayest they 
 come to, that is most glorious in their account : For, 
 for present deliverance, they do not much expect it ; 
 for they stay for their glory, and then they shall have 
 it, when their Prince comes in his, and the glory of 
 the angels. 
 
 Apol. Thou hast already, been unfaithful in thy ser- 
 vice to him ; and how dost thou think to receive wages 
 of him? t 
 
 Chr. Wherein, O Apollyon, have I been unfaithful 
 to him ? 
 
 Apol. Thou didst faint at first setting out, when 
 thou wast almost choked in the gulf of Despond. Thou 
 didst attempt wrong ways to be rid of thy burden, 
 whereas thou shouldest have staid till thy Prince had 
 taken it off. Thou didst sinfully sleep, and lose thy 
 choice things. Thou wast also almost persuaded to go 
 
THE PILGRIM S PROGRESS. 109 
 
 back at the sight of the lions : and when thou talkest 
 of thy journey, and of what thou hast heard and seen, 
 t.Timi nrf. jpwarrily d esirou s of vainglory in all that thou 
 sayest or doest. 
 
 Chr. All this is true, and much more which thou 
 hast left out ; but the Prince wh om I serve and honor 
 is merciful, and ready to forgive. But, besides, these 
 infirmities possessed me in thy country, for there I 
 sucked them in ; and I have groaned under them, being 
 sorry for them, and have obtained pardon of my Prince. 
 
 Then Apollyon broke out into a grievous ragei* say- 
 
 * Thus far Christian's contest with Apollyo n_iair' fol1i g ;hl0 OT> f* '"^trilfiti Y " 
 to every experienced believer : w hat folio wsis more difficult. But if we 
 duly reflect upon the Lord's permission to Satan, in respect of Job, with the 
 efforts and effects that followed ; and If We 'compare It with'IBe tempter's 
 desire of sifting Peter and the Other apostles as wheat— we shall not be 
 greatly at a loss about our author's meaning. This enemy is sometimesj 
 / gratified with such an arrangement of outward dispensations as most favors / 
 ' his assaults ; so that the believer's path seems to be wholly obstructed. 
 ' The Lord himself appears to have forsaken him, or even to fight against 
 ^him; and his appointments are deemed contrary to his promises. This 
 -gtves-Satan an opportunity of suggesting hard thoughts of God and his 
 ways, doubts about the truth of the Scriptures, and desponding fears of a 
 fatal event to a self-denying course of religion. Many such 'fiery darts' 
 may be repelled or quenched by the shield of faith ; but there are seasons 
 (as some of us well know) when they are poured in so incessantly, and 
 receive such plausibility from facts, and when they so interrupt a man 
 while praying, reading, or meditating, that he is tempted to intermit religious 
 duties, to avoid their horrid concomitants. The evils of the heart, sd»ich 
 seem ed b efore tobe subdue.d, are at these times so excited by means of the 
 imagination, thafthiey apparently prevail more than ever, ^e1na*ering*e very 
 service an abomination, as well as a "burden- ;~b o - t hft t-the~har3s3i5rrsoul, 
 alarms d, baffled,-dealed y eeif-detested; and thinking that God and his ser- 
 vants unite in abhorring him, is ready to give up all hope, to doubt all his 
 f )rmer principles, to seek refuge in some heretical or antinomian system, 
 or to attempt the dissipation of his melancholy gloom, by joining again in the 
 vanities of the world. Thus the enemy 'wounds him in his understanding, 
 faith, and conversation,' (according to the author's marginal interpretation 
 
110 
 
 THE PILGRIM S PROGRESS. 
 
 ing, I am an enemy to this Prince ; I hate his person, 
 his laws, and people : I am come out on purpose to 
 withstand thee. 
 
 Chr. Apollyon, beware what you do, for I am in the 
 
 of his meaning,) yet he-ca»net find relief in this manner ; but ia-inwardly 
 constrained* with renewed efforts, to return to the conflict. Rut when such 
 temp tationa oro long continu ed,- TestsT S I iC tj wi tt-graduaHy become more 
 feeble ; the distressed believer will be ready to give up everything : and 
 when the rnr mj pljrs him ii""»y "nth infjd p1 an<ygpgtir>Tig. to which his 
 circumstances give a specious occasion, he may be tHroWn tlown, a nd 'his 
 Bwrad-m iiji fl> iaiiL i.if h'n 1 IT! ltd :' so that for a time he may be unable to give 
 any credit to the truth of the Scriptures, by which alone he was before 
 enabled to repel the tempter. This is a dreadful case : and could true faith 
 thus finally and entirely fail, even real Christians must perish. Satan hath 
 succeeded against many professors, with half these advantages ; and he may 
 be supposed at least, to boast that he is sure of such as are thus ca§t down. 
 But the advocate above ' prays' for his disciples, ' that their faith should 
 not fail.' (Luke xxii. 31, 32.) So that, though Peter fell with Judas, he was 
 not left to perish with him. The Christian, therefore, thou gh ' almost pressed 
 to death,' and ready ' to despair of life,' will, by the special grace of God, 
 be helped again to seize his sword, and to use it with more effect than ever. 
 The Holy Spirit will bring to his mind, with the most convincing energy, 
 the evidences of the divine inspiration of the Scripture, and enable him to 
 rely on the promises : and fhtis^ at length, the enemy will be put to flight, 
 by testimonies of holy writ pertinently adduced, and more clearly nnder- 
 stood than be fore. Experience will teach some readers to understand these 
 things, and they will know how to compassionate and make allowances for 
 the mistakes of the tempted : and others, who have been graciously ex- 
 empted from, perhaps, the deepest anguish known on earth (though com- 
 monly not of long duration,) should learn from the testimony of their 
 brethren, to allow the reality of these distresses, and sympathize with the 
 sufferers ; and not (like Job's friends) to join with Satan in aggravating 
 their sorrows. We may allow, that constitution, partial disease, and errors 
 in judgment, expose-some men more than others to such assaults ; yet these 
 are only occasions, and evil spirits are assuredly the agents in thus harassing 
 serious persons. It is indeed of the grea|gst _importance to be w ell estab- 
 lished in th e , fr ith; t hay , inltn l r r Tif3iTifl^*wrMaSa ilFffWSf.is'l^H with general 
 convictions and comfortable feelings, without being able to give a reason 
 for their hope, may be driven to the most tremendous extremities, should 
 God permit them to be thus assaulted : for *hey have no fixed principles to 
 which they may resort in such an^ej^eigett(^;.jaruL perhaps some degree 
 of mistake always gives Satan-his principal advantage on these occasions. 
 Yet men of the most sober mindeattd sound judgment, when in a better 
 state of bodily health than usual, and in all other respects more rational, 
 
THE PILGRIMS PROGRESS. Ill 
 
 King's highway, the way of holiness ; therefore take 
 heed to yourself. 
 
 Then Apollyon straddled quite over the whole breadth 
 of the way, and said, I am void of fear in this matter. 
 Prepare thyself to die ; for I swear by my infernal den 
 that thou shalt go no farther : here will I spill thy soul. 
 And with that he threw a naming dart at his breast ; 
 but Christian had a shield in his hand, with which he 
 caught it, and so prevented the danger of that. 
 
 Then did Christian draw, for he saw it was time to 
 bestir him ; and Apollyon as fast made at him, throw- 
 ing darts as thick as hail ; by the which, notwithstand- 
 ing all that Christian could do to avoid it, Apollyon 
 wounded him in his head, his hand, and fo ot. This 
 made Christian give a little back : Apollyon, therefore, 
 followed his work amain, and Christian again took cour- 
 age, and resisted as manfully as he could. This sore 
 combat lasted for above half a day, even until Christ- 
 ian was almost quite spent ; for you must know that 
 Christian, by reason of his wound s, must neeeds ^ grow 
 weaker and weaker. 
 
 have experienced such distressing temptations of this kind, as they could 
 spji.rp.Rly havft bej'"Yrif1 nn ttl^ ropm't f>f others ; and when delivered ? th ey 
 cannot look back on the past without the greatest consternation. Besides 
 the verses, by which Christian gave thanks to his great deliverer, we meet 
 in the old copies with these lines : — 
 
 ' A more unequal match can hardly be, 
 Christian must fight an angel ; but you see, 
 The valiant man by handling sword and shield, 
 Doth make him, though a dragon, quit the field.' 
 
112 THE PILGRIM'S PROGRESS. 
 
 Then Apollyon, espying his opportunity, began to 
 gather up close to Christian, and, wrestling with him, 
 gave him a dreadful fall ; and with that Christian's sword 
 flew out of his hand. Then said Apollyon, I am sure 
 of thee now : and with that he had almost pressed him 
 to death, so that Christian began to despair of life. 
 But, as God would have it, while Apollyon was fetch- 
 ing his last blow, thereby to mako a full end of this 
 good man, Christian nimbly reached out his hand for 
 his sword, and caught it, saying, Rejoice not against me, 
 mine enemy ! when I fall, I shall arise ! a and with 
 that gave him a deadly thrust, which made him give 
 back, as one that had received his mortal wound. Christ- 
 ian, perceiving that, made at him again, saying, Nay, 
 in all these things we are more than conquerors, through 
 him that loved us. b And, with that, Apollyon spread 
 forth his dragon's wings, and sped him away, that 
 Christian saw him no more. 
 
 In this combat no man can imagine, unless he had 
 seen and heard, as I did, what yelling and hideous roar- 
 ing Apollyon made all the time of the fight : he spake 
 like a dragon ; and, on the other side, what sighs and 
 groans burst from Christian's heart. I never saw him 
 all the while give so much as one pleasant look, till he 
 perceived he had wounded Apollyon with his two-edged 
 
 a Mic. vii. 8. b Rom. viii. 37, 39 James iv. 7. 
 
THE PILGRIM'S PROGRESS. 113 
 
 sword ; then, indeed, he did smile and look upward 
 But it was the dreadfullest sight that ever I saw. 
 
 So when the battle was over, Christian said, I will 
 here give thanks to him that hath delivered me out of 
 the mouth of the lion, to him that did help me against 
 Apollyon. And so he did, saying — 
 
 Great Beelzebub, the captain of this fiend, 
 Designed my ruin ; therefore to this end 
 He sent him harnessed out ; and he with rage 
 That hellish was, did fiercely me engage : 
 But hlpggp/jjvri^hpgl-hplpp^ ™ e , and I, 
 By dint of sword, did quickly make him fly : 
 Therefore to him let me give lasting praise, 
 And thank and bless his holy name always. 
 
 Then there came to him a hand with some of the 
 leaves of the tree of life, the which Christian took and 
 applied to the wounds that he had received in the bat- 
 tle, and was healed immediately.* He also sat down 
 
 * When the believer has obtained the victory over temptation, the Lord 
 will graciously heal all the wouhdsh^recetved in the'conflict ; pardoning 
 his sins, rectifying his mistakes, and renewing his strength arid comfort, 
 through the mediation of Christ, and by the influences of the Holy Spirit: 
 so that the most distressing experiences are often succeeded by the sweetest 
 confidence and serenity of mind, and the greatest alacrity 111 the Ways of 
 God. -The leaves of the tree of life' (Rev. xxit. %) represent the present 
 benefits of the redemption of Christ: ' the hand' may be. the emblem of 
 those whom the Lord employs, astnstruments in restoring to his discouraged 
 servants ' the joy of his salvation.' The believer thus healed and refreshed, 
 by meditation on the death of Christ, and other religious exercises, rests 
 not in one victory, but presses forward, prepared for new conflicts ; yet the 
 enemy, once decidedly put to flight, seldom repeats the same assaults, at 
 least for some time ; because he will generally find the victor upon his 
 guard on that side, though he may be surprised in some other way. 
 
114 THE PILGRIMS PROGRESS. 
 
 in that place to eat bread, and to drink of the bottle 
 that was given him a little before : so being refreshed, 
 he addressed himself to his journey with his sword 
 drawn in his hand ; for he said, I know not but some 
 other enemy may be at hand. But he met with no other 
 affront from Apollyon quite through this valley. 
 s Now, at the end of this valley ^as another, called 
 the valley of the Shadow of Death ;* "and Christian 
 
 * The Valley of the Shadow of Death seems intended to represent a va- 
 ria tion of inwnrri dis tress, conflict, i^d fllfliTTli wFt 1, "" '*""> frnm prr"" ;K "r 
 darkness and insensibility of mindj rendering a man reluctant to religious 
 duties, and dull in the performance of them, which makes way for manifold 
 apprehensions and temptations. The words, quoted from the prophet, de- 
 scribe the waste howling wilderness through which Israel journeyed to 
 Canaan; which typified the believer's pilgrimage through this world to 
 heaven. From this we may infer, that the author meant in general, that 
 such dreary seasons may be expected, as very few believers wholly escape 
 them : but we must not suppose, that he intended to convey an idea, that all 
 experience these trials in the same order or degree as Christian did. While 
 men rest informs and notions, they generally expect nothing in religious 
 ordinances but to finish a task, and to enjoy the satisfaction of having done 
 their supposed duty ; but the spiritual worshipper, at some times, finds his 
 soul filled with clear light and holy affection ; ' it is good for him to draw 
 nigh to God ;' and ' his soul is satisfied with marrow and fatness, while he 
 praises his God with joyful lips :' at other times, dulness and heaviness op- 
 press him ; he feels little exercise of faith, hope, desire, reverence, love, or 
 gratitude ; he seems to address an unknown or absent God, and rather to 
 mock than to worship him ; divine things appear obscure and almost unreal ; 
 and every returning season of devotion, or reiterated effort to lift up his 
 heart to God, ends in disappointment ; so that religion becomes his burden 
 instead of delight. Evils before unnoticed are now perceived to mingle 
 with his services ; for his self-knowledge is advanced ; his remedy seems to 
 increase his disease ; he suspects, that all his. former joy was a delusion, and 
 is ready to conclude, that ' God hath forgotten to be gracious, and hath shut 
 up his loving-kindness in displeasure.* These experiences, sufficiently 
 painful in themselves, are often rendered more distressing, by erroneous 
 expectations of uninterrupted comfort, or by reading books, or hearkening 
 to instructions, which state things unscripturally ; representing comfort as 
 the evidence of acceptance, assurance as the essence of faith, impressions 
 or visions as the witness of the Spirit ; or perfection as attainable in this 
 
THE PILGRIM'S PROGRESS. 115 
 
 must needs go through it, because the way to the Ce- 
 lestial City lay through the midst of it. Now, this 
 valley is a very solitary place. The prophet Jeremiah 
 thus describes it : " A wilderness, a land of deserts and 
 of pits ; a land of drought, and of the shadow of 
 death ; a land that no man (but a Christian) passeth 
 through, and where no man dwelt." 4 
 
 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 to the borders of the Shadow of Death, there met 
 him two men* Children of them that brought up an 
 
 a Jer. ii. 6. 
 
 life, nay, actually attained by all the regenerate ; as if this were the church 
 triumphant, and not the church militant. The state of the body also, as 
 disordered by nervous or hypochondriacal affections, gives energy to the 
 distressing inferences which men often draw from their dark frame of mind ; 
 and indeed indisposition may often operate as a direct cause of it ; though 
 the influences of the Holy Spirit will overcome this, and all other impedi- 
 ments to comfort, when ' he sheds abroad the love of God in the heart.' 
 Evil spirits never fail, when permitted, to take advantage of a disordered 
 state, whether of body or mind, to mislead, entangle, perplex, or defile the 
 soul. Persons of a melancholic temperature, when not awaxe.oX the parti- 
 cular causes whence their gloom originates, are apt to ascribe it wholly to 
 desertion, which exceedingly enhances their distress; and, as our author 
 had been greatly harassed in this way, he has given, us a larger proportion 
 of this shade than is generally met with by consistent believers, or than the 
 Scriptures give us reason to expect: and probably he meant to state the 
 outlines of his own experience in the pilgrimage of Christian. 
 
 * Th s§e men werer spfeg, "not pilgrims : they re Med what they had ob- 
 served at a disTanee, but bad never experienced. They represent those who 
 have been conversant with godly people ; and ' bring an evil report on the 
 good land,' to prejudice the minds of numbers against the right ways of the 
 Lord. Such men pretejjd tahave made trial of religion, and found it to be 
 a comfortless and dreary pursuit ; they give a caricatured description of the 
 sighs, groans, terrors, and distresses of pious persons, and of all the dreadful 
 things to be seen and heard among them : they avail themselves of every 
 
116 
 
 THE PILGRIM S PROGRESS. 
 
 evil report of the good land, a making haste to go back ; 
 to whom Christian spake as follows. 
 
 Chr. Whither are you going ? 
 
 They said, Back ! back ! and we would have you do 
 so too, if either life or peace is prized by you. 
 
 Why, what 's the matter ? said Christian. 
 
 Matter ! said they : we were going that way as you 
 are going, and went as far as we durst ; and indeed we 
 were almost past coming back : for had we gone a little 
 further, we had not been here to bring the news to 
 thee. 
 
 But what have you met with ? said Christian. 
 
 Men. Why, we were almost in the valley of the 
 Shadow of Death ; b but that by good hap we looked 
 before us, and saw the danger before we came to it. 
 
 But what have you seen ? said Christian. 
 
 Men. Seen ! why, the valley itself, which is as dark 
 as pitch : we also saw there the hobgoblins, satyrs, and 
 
 Numb. xiii. 
 
 b Psalm xliv. 19. 
 
 unguarded or hyperbolical expression, which escapes a tempted believer ; 
 of the enthusiastic representations which some people give of their expe- 
 rience ; and even of the figurative language, which is often employed in 
 speaking of inward conflicts under images taken from external fnings. 
 Thus they endeavor to excuse their own apostasy, and to expose to con- 
 tempt the cause which they have deserted. Nothing they can say, however, 
 concerning the disorder or confusion to which religion may sometimes 
 give occasion, can induce the believer to conclude that he has mistaken 
 his way, or that it would be advisable for him to turn back, or deviate into 
 any by-path: though they will excite him to vigilance and circumspection. 
 As those spies do so much mischief by their misrepresentations, we should 
 be careful to give them as little occasion as we possibly can. 
 
THE PILGRIM'S PROGRESS. 117 
 
 dragons of the pit : we heard also in that valley a con- 
 tinual howling and yelling, as of a people under unut- 
 terable misery, who there sat bound in affliction and 
 irons: and over that valley hang the discouraging 
 clouds of confusion ; death also doth always spread 
 his wings over it. a In a word, it is every whit dread- 
 ful, being utterly without order. 
 
 Then said Christian, I perceive not yet, by what you 
 have said, but that this is my way to the desired haven. 
 
 Men. Be it thy way : we will not choose it for ours. 
 
 So they parted ; and Christian went on his way, 
 but still with his sword drawn in his hand, for fear lest 
 he should be assaulted. 
 
 I saw then in my dream, so far as this valley reached 
 there was on the right hand^very deep ditch :/ that 
 
 £ 
 
 a Job iii. 5 ; x. 22. 
 
 * The fatal presumpUorviuto-whichmen are soothed, through ignorance 
 and various kinds of false doctrine, so that they conclude themselves safe 
 without any warrant from Scripture, is intended by the ' deep ditch,' into 
 which the blind lead the blind and perish with them. This isjjften done 
 by men who reciprocally criminate and despise each other. < ' The danger- 
 ous quag,'/ on the other side of the narrow way represents the opposite ex- 
 treme—despair of God's mercy ; and the mire of it agrees with that of the 
 slough of Despond. In these opposite ways multitudes continually perish ; 
 some concluding that there is no fear, others that there is no hope. But 
 the danger to which a real believer is exposed, of verging towards one of 
 these extremes in times of inward darkness and disconsolation, is especially 
 implied. They, who have had much opportunity of conversing with pro- 
 fessors of the Gospel, have met with many persons who once were zealous 
 and comfortable, but their religious affections have declined ; their duties 
 are comparatively scanty, formal, and joyless ; their walk unsteady, and 
 their hearts dark, cold, and barren ; they call themselves backsliders and 
 complain of desertion, yet they have no hearts to use proper means of re- 
 vival, but love to be soothed in their present condition ; and quiet them- 
 selves by presuming that they are true believers, and abusing the doctrine 
 
118 
 
 THE PILGRIM S PROGRESS. 
 
 ditch is it into which the blind have led the blind in all 
 ages, and have, both there miserably perished., Again, 
 behold, on the left hand there was a verj/dangerous 
 quag,lnto which if even a good man falls, he finds no 
 bottom for his foot to stand on : into that quag king 
 David once did fall, and had, no doubt, therein have 
 smothered, had not he that is able, plucked him out. a 
 The pathway was here also exceeding narrow, and 
 
 a Psalm lxix. 14. 
 
 of final perseverance. Many of this cast are wholly deceived ; others par- 
 tially, and will be recovered by severe but salutary discipline. Even the 
 true Christian, when greatly discouraged, may be powerfully tempted to 
 seek peace of mind, by arguing with himself on the safety of his state, or 
 trying to be satisfied without his former spiritual affections and holy conso- 
 lations: and Satan will find prompters to suggest to him, that this is the 
 case of all experienced believers, and that fervency of love belongs only to 
 young converts, who are strangers to their own hearts. This is the more 
 plausible, because the increase of sound judgment and abiding spiritual 
 affections abates that earnestness (often indiscreet and disproportioncd,) 
 which sprang from mere selfish principles : and, when rel igious professio n 
 is cheap and common? many retain it, who have scarce any appearance of 
 spirituality, and who infect others with their contagious converse and ex- 
 ample. But while the conscientious believer, amidst his deepest discourage- 
 ments, dreads and shuns this presumption, he is liable to sink into despond- 
 ency ; and may be led to condemn all his past experience as unreal ; to 
 rank himself among stony-ground hearers ; to conclude that it is useless for 
 him to pray or seek any more ; and to lie down in enfeebling dejection. 
 Again, perceiving this danger, he finds it very difficult, in the present dark 
 state of his soul, to avoid it, without seeming to abuse the free grace of the 
 gospel. This experience must create much distress, perplexity, and con- 
 fusion ; and makes way for many dark and terrifying temptations ; so that, 
 though a man be not harassed with doubts about the truth of the Scriptures, 
 he will be unable to make much use of them for his direction and comfort ; 
 and earnest, instant prayer must be his only resource. Cases sometimes 
 occur, in which, through a concurrence of circumstances, this alarming and 
 perplexing experience continues and increases for some time : but the true 
 Christian will be, as it were, constrained to press forward, and by faith will 
 at length put his enemies to flight. Some have thought, that the general 
 notions of apparitions maybe alluded to, as giving the tempter an occasion 
 of increasing the terror of such persons as are in that respect credulous and 
 timorous. 
 
THE PILGRIM S PROGRESS. 
 
 119 
 
 therefore good Christian was the more put to it ; for 
 whejLjie 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 
 above, the pathway was here so dark, that ofttimes, 
 when he lifted up his foot to go forward, he knew not 
 where, or upon what, he should set it next. 
 
 About the midst of this valley, I perceived the 
 mouth of hell to be, and it stood also hard by the 
 wayside. Now, thought Christian, what shall I do ? 
 And ever and anon the flame and smoke would come 
 out in such abundance, with sparks and hideous noises, 
 (things that cared not for Christian's sword as did 
 Apollyon before,) that he was forced to put up his 
 sword, and betake himself to another weapon, called 
 oill- prayer}? so he cried in my hearing, "0 Lord, I 
 beseech thee, deliver my soul." a 
 
 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 ^rodden down 
 like mire in the streets. This frightful sight was seen, 
 
 a Psalm cxvi. 4. Eph. vi. 18. 
 
 S [6*4 
 
120 THE PILGRIM S PROGRESS. 
 
 and these dreadful noises were heard by him, for sev- 
 eral miles together ; and coming to a place where he 
 thought he heard a company of fiends coming forward 
 to meet him, he stopped, and began to muse what he 
 had best to do. Sometimes he had half a thought to 
 go back ; then again he thought he might be half way 
 through the valley; he remembered also how he had 
 already vanquished many a danger; and that the 
 danger of going back might be much more than for to 
 go forward. So he resolved to go on : yet the fiends 
 seemed to come nearer and nearer; but, when they 
 were come even almost at him, he cried out with a 
 most vehement voice, " I will walk in the strength of 
 the Lord God ;" so they gave back, and came no 
 furth er. X*. 
 
 .'One thing I would not let slip :* I took notice, that 
 
 * The case here intended is not uncommon among conscientious persons 
 under urgent temptations. Imaginations are suddenly excited in their 
 minds, with which their previous thoughts had no connection, even as if 
 words were spoken to them : these often imply hard censures of God, his 
 service or decrees, which they abhor as direct blasphemy ; or harass them 
 with other hateful ideas : yet, instead of considering, that such suggestions 
 distress them, in exact proportion as they are opposite to the prevailing 
 disposition of their hearts, and that their dread and hatred of them are evi- 
 dences of love to God, they consider them as unpardonably crimlnat, Incon- 
 sistent with a state of grace, and a mark of final reprobation. Whereas, had 
 such things coincided with the state of their minds, they would have been 
 defiling but not cflstressing ; and instead of rejecting them at once with 
 decided abhorrence, they would have given them entertainment, and em- 
 ployed their minds about them, as much as they dared: 'for the carnal 
 mind is enmity against God,' and can only be deterred from blasphemy, on 
 many occasions, by the dread of his vengeance. Our author had been so 
 much baffled by this stratagem of the tempter, that it would have been ex- 
 
THE PILGRIM S PROGRESS. 
 
 121 
 
 now poor Christian was so confounded, that he did not 
 know his own voice ; and thus I perceived it : when he 
 was come over against the mouth of the burning pit, 
 one of the wicked ones got behind him, and stepped 
 up softly to him, and whisperingly suggested many 
 grievous blasphemies to him, which he verily thought 
 had proceeded from his own mind. This put Christ- 
 ian more to it than anything that he met with before, 
 even to think that he should now blaspheme Him that 
 he loved so much before ; yet if he could have helped 
 it, he would not have done it : but he had not the dis- 
 cretion either to stop his ears, or to know from whence 
 those blasphemies came. 
 
 When Christian had travelled in this disconsolate 
 condition some considerable time, he thought he heard 
 the voice of a man, as ffoinpr before him,* saying 
 
 traordinary had he omitted it: for the subsequent discovery he made of his 
 mistake, and of the way of resisting the devil in this case, qualified him to 
 give suitable caution to others. The intrusion of such thoughts should 
 excite us to greater earnestness in prayer, pious meditations, or adoring 
 praises; for this, above all other things, will in the event be found to close 
 the mind most effectually against them. — The following lines come in here, 
 as before— "* " ' ■■ i ■■ ' 
 
 ' Poor man ! where art thou now ? thy day is night : 
 Good man^ be not cast down, thou yet art right, 
 The way to heaven lies by the gates of hell : 
 Cheer up, hold out, with thee it shall go well.' 
 
 * Nothing more effectually supports the tempted thaa.iQ. .learn, that 
 others, whom they consider as believers, have been or are in similar cir- 
 cums tances: fo r the idea, that such a state of mind as th a> i M*p u riimct ia ' 
 inconsistent with true faith, gives the enemy his principal advantage against 
 them. Indeed this often proves the means of their deliverance ; for in due 
 season that light, affection, and consolation, for which they have long 
 6 
 
 
122 the pilgrim's progress. 
 
 " Though I walk through the valley of the Shadow of 
 Death, I will fear no ill, for thou art with me." a 
 
 Then was he glad, and that for these reasons : 
 
 First, Because he gathered from thence, that some 
 who feared God were in this valley as well as himself. 
 Secondly, For that he perceived God was with 
 them, though in that dark and dismal state : and why 
 not, thought he, with me ; though, by reason of the 
 impediment that attends this place, I cannot per-, 
 ceive it? b 
 
 Thirdly, For that he hoped (could he overtake them) 
 to have company by and by. 
 
 So he went on, and called to him that was before ; 
 but he knew not what to answer, for that he also 
 thought himself to be alone. And by and by the day 
 broke: then said Christian, He hath "turned the 
 shadow of death into the morning." c 
 
 Now morning being come, he looked back, not out 
 of desire to return, but to see, by the light of the day, 
 what hazards he had gone through in the dark : so he 
 saw more perfectly the ditch that was on the one hand, 
 and the quag that was on the other ; also how narrow 
 
 a Psalm xxiii. 4. b Job ix. 11. c Amos v. 8. 
 
 mourned, thirsted, prayed, and waited, will be vouchsafed them : and the 
 review of the dangers they have escaped, now more clearly discerned than 
 before, will enlarge their hearts with admiring gratitude to their great 
 and gracious Deliverer; 
 
THE PILGRIM S PROGRESS. 123 
 
 the way was which led betwixt them both : also now 
 he saw the hobgoblins, 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 discovereth deep things 
 out of darkness, and bringeth out to light the shadow 
 of death." a 
 
 Now was Christian much affected with this deliver- 
 ance from all the dangers of his solitary way ; which 
 danrrp.rs. though „hp. fpared them, munh hfiforft r yftt T fa 
 saw them more clearly now, because the light of the 
 day made them conspicuous to him. And about this 
 time the sun was rising, and this was another ^mercy to 
 Christian ; for you must note, that, though the first 
 part of the valley of the^hadow^fJQ£aJJijKaS-„dan- 
 gerous, yet this second part, * which he was yet to go, 
 was, if possible, far more dangerous ; for, from the place 
 
 • a Job xii. 22. 
 
 * Various interpretations are given to this second part of the valley, 
 which only show, that the author's precise idea in it lies more remote from 
 general apprehension than in other passages : for they all coincide with 
 some of the difficulties or dangers that are clearly described under other 
 emblems. I would not indeed be too confident, but, I apprehend, in general 
 we are taught by it, that believers are not most in danger when under the 
 deepest distress ;Jhat the snares and devicesof the enemy are so many 
 and various^ through the several stages of our pilgrimage, as to baffle all 
 description or enumeration ; and that all the emblems of the valley of hu- 
 miliation, and of the shadow of death, could not fully represent the thou- 
 sandth part of them. Were it not, therefore, that the Lord undertakes to 
 guide his people, by the light of his word and Spirit, they never could 
 possibly escape them all. OT **~- w --~~-~~^-«»-. 
 
124 the pilgrim's progress. 
 
 where he now stood, even to the end of the valley, 
 the way was all along set so full of snares, traps, gins, 
 and nets, here, and so full of pits, pitfalls, deep holes, 
 and shelvings-down there, that, had it now been dark, 
 as it was when he came the first part of the way, had 
 he had a thousand souls, they had in reason been cast 
 away* hat, as I said, just now the sun was rising. 
 Then said he, " His candle shineth on my head, and by 
 his light I go through darkness."* 
 
 In this light, therefore, he came to the end of the 
 valley. Now I saw in my dream, that at the end of 
 the valley lay blood, bones, ashes, and mangled bodies 
 of men, even of pilgrims that had gone this way for- 
 merly ; and while I was musing what should be the 
 reason, I espied a little before me a cave, where two 
 giantfc, Pope and (Pagan^welt in old times, by whose 
 power and tyranny the men, whose bones, blood, ashes, 
 &c, lay there, were cruelly put te-death. But by this 
 place Christian went without much danger, whereat I 
 somewhat wondered; but I have learned since, that 
 Pagan has been dead many a day ; and as for the other, 
 though he be yet alive, he is, by reason of age, and 
 also of the many shrewd brushes that he met with in 
 his younger days, grown so crazy and stiff in his joints, 
 that he can now do little more than sit in his cave's 
 
 b Job xxix. 3. 
 
THE PILGRIM'S PROGRESS. 125 
 
 mouth, grinning at pilgrims as they go by, and biting 
 his nails because he cannot come at them. 
 
 So I saw that Christian went on his way : yet, at 
 the sight of the old man that sat at the mouth of the 
 cave, he could not tell what to think, especially because 
 he spoke to him, though he could not go after him, 
 saying, You will never mend till more of you be burnt. 
 But he held his peace, and set a good face on it ; and so 
 went by, and catched no hurt. Then sang Christian — 
 
 O world of wonders ! (I can say no less,^ 
 
 That I should be preserved in that distress 
 
 That I have met with here ! O blessed be 
 
 That hand that from it hath delivered me ! 
 
 Dangers in darkness, devils, hell, and sin, 
 
 Did compass me while I this vale was in : 
 
 Yea, snares, and pits, and traps, and nets did lie 
 
 My path about, that worthless silly I 
 
 Might have been catched, entangled, and cast down : 
 
 But since I live, let Jesus wear the crown. 
 
 Now, as Christian went on his way, he came to a 
 l ittle a sc ent, which was cast up on purpose that pil- 
 grims might see before them :* up there, therefore, 
 
 * This may represent those moments of encouragement, in which tempted 
 believers rise superior to their difficulties ; and are animated to desire the 
 company-of thfiir brethren, whom dejection under btrmTHatiug experiences 
 disposes them to shun. The conduct of Christian intimates, that believers 
 are sometimes ready to hinder one another, by making their own attain- 
 ments and progress a Standard for their brethren ; but the lively exercise 
 of faith-renders men intent on pressing forward, and more apt tcrfear the 
 society of such as would influence them to loiter, than to stop for them. 
 
126 
 
 THE PILGRIM S PROGRESS. 
 
 Christian went : and looking forward, he saw Faithful 
 before him upon his journey. Then said Christian 
 aloud, Ho, ho ! so-ho ! stay, and I will be your com- 
 panion. At that Faithful looked behind.him ; to whom 
 Christian cried again, Stay, stay, till I come up to you. 
 But Faithful answered, No, I am upon my life, and the 
 avenger of blood is behind me. 
 
 At this Christian was somewhat moved, and, putting 
 to all his strength, he quickly got up with Faithful, and 
 did also overrun him ; so the last was first. Then did 
 C hristian vain^lorj ^nnly g ™ ;1 ^, Hirmy .e he had go tten 
 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 happened to them in their pilgrimage ; and thus 
 Christian began. __ 
 
 Chr. My honored and well-beloved brother Faithful,* 
 
 This tends to excite a useful emulation ; but while it promotes diligenee, 
 it often gives occasion to those risings of vain glory and self-preference, 
 which are the forerunners of some humiliating fall : thus believers often 
 are lefnTrfeeMheu: auud of lii'ip irom the very persons whom they have 
 foolishly undervalued. Such experiences, however, give occasion to those 
 mutual good offices, which unite liiem more closely in the nearest ties of 
 tender affection. 
 
 * This episode, so to speak, with others of the same kind, gives our au- 
 thor a happy advantage of varying the characters and experiences of 
 Christians, as found in real life ; and of thus avoiding the common fault 
 of making one man a standard for others, in the circumstances of his re- 
 ligious progress. It often happens, that thny who have been acquainted 
 
THE PILGRIM'S PROGRESS. 127 
 
 I am glad that I have overtaken you, and that God has 
 so tempered our spirits, that we can walk as companions 
 in this so pleasant a path. 
 
 Faith. I had thought, dear friend, to have had your 
 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 Destruc- 
 tion, before you set out after me on your pilgrimage ? 
 
 Faith. Till I could stay no longer ; for there was a 
 great talk presently after you were gone out, that our 
 city would in a short time, with fire from heaven, be 
 burned down to the ground. 
 
 Chr. What ! did your neighbors talk so ? 
 
 Faith. Yes, it was for a while in everybody's mouth. 
 
 Chr. What ! and did no more of them but you come 
 out to escape the danger? 
 
 Faith. Though there was, as I said, a great talk 
 thereabout, yet I do not think they did firmly believe 
 it ; for, in the heat of the discourse, I heard some of 
 
 before their conversion, and hear little of each other for some time after, 
 find at length that they were led to attend to religion about the same period, 
 without having opportunity or courage to confer together about it. The 
 decided separation of a sinn ej frp™ ^ii nlfl irrnfrp-rmnn, injjLrin avowed 
 dreadTiTTnTTwrath to come, frequently excites alarms and serious thoughts 
 in the minds of others, Which they are not able wholly to shake off. In 
 many indeed this is a mere floating, transient notion, msTinYcTeiuV. to over- 
 come the propensities of the carnal mind; but when it arises from a real 
 oelief of God's testimony it will at length produce a happy change. 
 
128 the pilgrim's progress. 
 
 them deridingly speak of you and of your desperate 
 journey (for so they called this your pilgrimage). But 
 I did believe, and do still, that the end of our city will 
 be with fire and brimstone from above ; and therefore I 
 have made my escape. 
 
 Chr. Did you hear no talk of neighbor Pliable ? 
 
 Faith. Yes, Christian, I heard that he followed you 
 till he came to the slough of Despond, where, as some 
 said, he fell in ; but he would not be known to have so 
 done ; but I am sure he was soundly bedabbled with 
 that kind of dirt. 
 
 Chr. And what said the neighbors to him ? 
 
 Faith. He hath, since his going back, been had 
 greatly in derision, and that among all sorts of people ; 
 some do mock and despise him, and scarce will any 
 set him on work. He is now seven times worse than if 
 he had never gone out of the city.** 
 
 Chr. But why should they be so set against him, 
 since they also despise the way that he forsook ? 
 
 Faith. Oh, they say, Hang him ; he is a turncoat ; 
 he was not true to his profession ! I think God has 
 
 / 
 
 * Apostates are often ashamed to own they have had convictions : their 
 careless companions assume a kind of superiority over them ; they do not 
 think them hearty in the cause of ungodliness, and they despisa.th.eir cow- 
 ardice and versatility : on the other hand such persons feel that they want 
 an apology, and have recourse to contemptible lies and slander^ with ab- 
 ject servility ; while they shun religious people, as-afraid of their arguments, 
 warnings, and expostulations. 
 
THE PILGRIM'S PROGRESS. 129 
 
 stirred up even his enemies to hiss at him, and make 
 him a proverb, because he hath forsaken the way. a 
 
 Chr. Had you no talk with him before you came 
 out? 
 
 Faith. I met him once in the streets, but he leered 
 away on the other side, as one ashamed of what he 
 had done : so I spake not to him. 
 
 Chr, "Well, at my first setting out, I had hopes of 
 that man ; but now I fear he will perish in the over- 
 throw of the city. For it has happened to him ac- 
 cording to the true proverb, " The dog is turned to his 
 vomit again, and the sow that was washed to her wal- 
 lowing in the mire." b 
 
 Faith. These are my fears of him too : but who can 
 hinder that which will be ? 
 
 Well, neighbor Faithful, said Christian, let us leave 
 him, and talk of things that more immediately concern 
 ourselves. Tell me now what you have met with in the 
 way as you came ; for I know you have met with some 
 things, or else it may be writ for a wonder. 
 
 Faith. I esc aped t he slough thajj^ercejyed you fell 
 into, and got up to the gate without that danger ;* only 
 
 a Jer. xxix. 18, 19. b 2 Pet. ii. 22. 
 
 * Some men are preserved from desponding fears, and ■the..JH3^^ii.QI ia 
 
 of worldly wisdom, by receiving more distinct vi#w* of the general truths 
 
 of the Gospel ; and thus they proceed with less hesitation and interruption 
 
 in applying to Christ for salvation ; yet, perhaps, their temperature, turn 
 
 — £♦— —* 
 
130 THE PILGRIM'S PROGRESS. 
 
 _ __. 
 
 I met with one whose name wais Wanton, that had like 
 to have done me a mischief. % 
 
 Chr. It was well you escaped her net : Joseph was 
 hard put to it by her, and he escaped her as you did ; 
 but it had liked to have cost him his life. a But what 
 did she do to you ? 
 
 Faith. You cannot think, but that you know some- 
 thing, what a nattering 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 her : ** the ab- 
 horred of the Lord shall fall into her pit." b 
 
 Faith. Nay, I know not whether I did wholly escape 
 her, or no. 
 
 Chr. "Why, I trow you did not consent to her desires. 
 
 Faith. No, not to defile myself, for I remembered 
 an old writing that I had seen, which said, " her steps 
 
 a Gen. xxxix. 11—13. b Prov. xxii. 14. 
 
 of mind, habits of life, and peculiar situation, render them more accessible 
 to temptations of another kind ; and they may be more in danger from the 
 fascinations of fleshly lusts. Thus in different ways the Lord makes his 
 people sensible of their depravity, weakness, and exposed situation ; while 
 he so moderates the temptation, or interposes for their deliverance, that 
 they are preserved, and taught to ascribe all the glory to his name. 
 
THE PRIDE OF LIFE. 
 
 Banyan. 
 
 p 131 
 
THE PILGRIM 3 PROGRESS. 131 
 
 take hold of hell." a So I shut mine eyes, because I 
 would not be bewitched with her looks : — then she 
 railed on me, and I went my way. 
 
 Chr. Did you meet with no other assault as you 
 came? 
 
 Faith. When I came to the foot of the hill called 
 Difficulty, I met with a very aged man, who asked me 
 what I was, and whither bound ? I told him that I was 
 a pilgrim going to the Celestial City. Then said the 
 old man, Thou lookest like an honest fellow : wilt thou 
 be content to dwell with me, for the wages that I shall 
 give thee ? Then I asked his name, . and where he 
 dwelt. He said, his name was ^dam the Firsl", and 
 that he dwelt in the town of v Deceit.V I asked him then 
 what was his work, and what the wages that he would 
 give. He told me, that his work was many delights ; 
 and his wages, that I should be his heir at last. I fur- 
 ther asked him, what house he kept, and what other 
 servants he had. So he told me, that his house was 
 maintained with all the dainties of the world, and that 
 his servants were those of his own begetting. Then I 
 asked how many 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 ;" c and that I should 
 marry them if I would. Then I asked how long time 
 
 a Prov. v. 5. Job xxxi. 1. b Epb. iv. 22. c 1 Jobn ii. 16. 
 
132 the pilgrim's progress. 
 
 he would have me 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 myself somewhat in- 
 clinable to go with the man, for I thought he spoke 
 very fair;* but looking in his forehead as I talked with 
 him, I saw there written, "Put off the .old .. man with 
 his deeds." 
 
 Chr. And how then ? 
 
 Faith. Then it came burning hot into my mind, 
 whatever he said, and however he flattered, when he 
 got me home to his house, he would sell me for a slave. 
 So I bid him forbear to talk, for I would not come 
 near the door of his house. Then he reviled me, and 
 told me that he would send such a one after me, that 
 should make my way bitter to my soul. So I turned 
 to go away from him ; but just as I turned myself to 
 
 * Those Christiana, who by strong faith or assured hope, endure hard- 
 ships more cheerfully than their brethren, are often exposed to greater 
 danger from the allurements Of outward objects, exciting the remaining 
 propensities of corrupt nature. Deep humiliation and great anxiety about 
 the event, in many instances, tend to repress the lusts of the heart, by sup- 
 plying a continual succession of other thoughts and cares; while constant 
 encouragement, readily attained, too often leaves a man to experience them 
 more forcibly. Nay, the same persons, who under pressing solicitude seem 
 to be entirely delivered fromaomje peculiar corruptions, find them revive 
 and become very troublesojne, wlieo^tbey have obtained more confidence 
 about their salvation. Thft^old Adamjthe corrupt nature^^rpygs a con- 
 stant snare to many believers, by its hankering -after the pleasures, riches, 
 honors, and pride of the world ; nor can the victory be secured without 
 great difficulty and trouble, and strong faith and fervent prayer. 
 
Bunynn. 
 
 THE LUST OF THE FLESH. 
 
 p. 131 
 
THE PILGRIMS PROGRESS. 133 
 
 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 made me cry, 
 wretched man ! a — 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. 
 
 Just there, said Christian, did I sit down to rest me ; 
 but being overcome with sleep, I there lost this roll 
 out of my bosom. 
 
 Faith. But, good brother, hear me out : — So soon 
 as the man overtook me, he was but a word and a blow, 
 for down he knocked me, and laid me for dead. But 
 when I was a little come to myself again, I asked him 
 wherefore he served me so ? He said, because of my 
 secret inclining to Adam the First; and with that he 
 struck me another deadly blow on the breast, and beat 
 me down backward : so I lay at his foot as dead as 
 before. So when I came to myself again, I cried him 
 mercy : but he said, I know not how to show mercy ; . 
 and with that knocked me down again. He had doubt- 
 less made an end of me, but that one came by, and 
 bid him forbear. 
 
 Chr. Who was that that bid him forbear ? 
 
 a Rom. vii. 24. 
 
134 
 
 THE PILGRIM S PROGRESS. 
 
 
 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 to show mercy 
 to those that transgress his law. 
 
 . Faith. I know it very well ; it was not the first 
 time that he has met with me. It was he that came 
 to me when I dwelt securely at home, and that told 
 me he would burn my house over my head if I staid 
 there. 
 
 Chr. But did you not see the house that stood there 
 on the top of the hill, on the side of which Moses met 
 you? 
 
 Faith. Yes, and the lions too, before I came at it : 
 
 * The doctrine of Moses did not essentially differ from that of Christ : 
 but the giving of the law, that ministration of condemnation to all sinners, 
 formed so prominent a part of his dispensation, in which the Gospel was 
 exhibited under types and shadows, that ' the law' is said to have been 
 ' given by Moses,' While ' grace and truth came by Jesus Christ ;' especially, 
 as the shadows were of no further use when the substance was come. 
 Even such hankerings after worldly objects, as are effectually opposed and 
 repressed, being contrary to the spirituality of the precept, • Thou shalt not 
 covet,' often greatly discourage the new convert ; who does not duly recol- 
 lect, that the Gospel brings relief to those who feel themselves justly con- 
 demned by the law. Yet these terrors produce deeper humiliation, and 
 greater simplicity of dependence on the mercy of God in Christ Jesus, as 
 'the end of the law for righteousness to every one that belie veth.' Many 
 for a time escape discouragement, because they are but superficially ac- 
 quainted with their own hearts ; yet it is proper they should be further in- 
 structed by such experiences as are here described, in order to their greater 
 stability, tenderness of conscience, and compassion for their brethren, in 
 the subsequent part of their pilgrimage. 
 
DISCONTENT. 
 
 Bimj-ftn 
 
 p. 135 
 
THE PILGRIM S PROGRESS. 135 
 
 — 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 by ; 
 but I wish that you had called at the house, for they 
 would have showed you so many rarities, that you 
 would scarce have forgot them to the day of your 
 death. — But pray tell me, did you meet nobody in the 
 valley of Humility ? ^^*+ \ - ^ 
 
 Faith. Yes, I met with one Discontent,! who would 
 willingly have persuaded me to go back again with 
 
 * This circumstance seems to imply, that, in our author's judgment, even 
 eminent believers sometimes decline entering into communion with their 
 brethrea- according to his views of it; and that very lively affections and 
 strong consolanonTm ay pr o bably have rendered 4hem less attentive to these 
 externals. Indeed he deemed this a disadvantge and a mistake (which is 
 perhaps also intimated by Faithful's not calling at the house of the Inter- 
 preter,) but not a sufficient reason why other Christians should not cordially 
 unite with them. This is a beautiful example of that candor, in respect 
 of those things about which pioiis persons differ, that consists with decided 
 firmness in the great essentials of faith and holiness. 
 
 t While some believers are most tried with inward fears and conflicts, 
 others are more tempted to repine at the outward degradation, reproach, 
 ridicule, and loss to which religion exposes them. A man, perhaps, at first, 
 may flatter himself with the hope of avoiding the peculiarities and ©ocen- - 
 tricities, which have brought enmity or contempt on' some professors of the 
 Gospel ; and of ensuring respect and affection, by caution, uprightness, and 
 benevolence ; but further experience and knowledge constrain him to adopt 
 and avow sentiments, and associate with persons, that the world despises ; 
 and, seeing himself invincibly impelled by his conscience, to a line of con- 
 duct which ensures the reproach of enthusiasm and folly, the loss of friends, 
 and manifold mortifications, he is powerfully assaulted by discontent ; and 
 tempted to repine, that the way to heaven lies through such humiliation 
 and worldly disappointments ; till the considerations, adduced in Faithful's 
 answer, enable him at length to overcome his assailant, and to * seek the 
 honor that cometh from God only.' 
 
136 the pilgrim's progress. 
 
 him ; his reason was, for that the valley was altogether 
 without honor. He told me, moreover, that there to 
 go was the way to disoblige all my friends, as Pride, 
 Arrogancy, Self-conceit, Worldly-glory, with others, 
 who he knew, as he said; would be very much offended 
 if I made such a fool of myself, as to wade through 
 this valley. 
 
 Chr. Well, and how did you answer him ? 
 
 Faith. I told him, that although all these that he 
 named might claim a kindred of me, and that rightly, 
 (for indeed they were my relations according to the 
 flesh ;) yet since I became a pilgrim, they have dis- 
 owned me, and I also have rejected them, and therefore 
 they were to me now no more than if they had never 
 been of my lineage. I told him, moreover, that as to 
 this valley, he had quite misrepresented the thing; 
 for " ^eJOTeJionjarJaJhumility," and " a haughty^spmt 
 before a fall." Therefore, said I, I had rather go 
 through this valley to the honor that was so accounted 
 by the wisest, than choose that which he esteemed 
 most worthy of our affections. 
 
 Chr. Met you with nothing else in that valley ? 
 
 Faith. Yes, I met with Shame;* but of all the 
 
 * Persons of a peculiar turn of mind, when enabled to overcome tempt- 
 ations to discontent about worldly degradation, are exceedingly prone to be 
 influenced by a false shame, and to profess religion iryi timid and cautious 
 manner; to be afraid of speaking all their mind in some places and com- 
 
- _^-, 
 
 f ( / 
 WW 
 
 mm 
 
 
 suWv 
 
 fa S i,: ff '" % 
 
 
 
 PRIDE. 
 
 Bunyan. 
 
 p. 136 
 
THE PILGRIM'S PROGRESS. .' 137 
 
 men that I met with on my pilgrimage, he, I think, 
 bears the wrong name. The other would be said nay, 
 after a little argumentation and somewhat else : but 
 this bold-faced Shame would never have done. 
 
 Chr. Why, what did he say to you ? 
 
 Faith. What ! why he objected against religion it- 
 self : he said, it was a pitiful, low, sneaking business, 
 for a man to mind religion. He said, that a tender 
 conscience was an unmanly thing ; and that for a man 
 
 panies, even when the most favorable opportunity occurs; to shun in part 
 the society of those whom they most love and esteem, lest they should be 
 involved in the contempt which is cast on them ; to be reserved and incon- 
 stant in attending on the ordinances of God, entering a protest against vice 
 and irreligion, bearing testimony to the truth, and in attempting to promote 
 the Gospel : being apprehensive lest these things should deduct from their 
 reputation for good sense, prudence, learning, or liberality of sentiment. 
 Men who are least exposed to those conflicts in which Christian was en- 
 gaged, are often most baffled by this enemy ; nor can others make proper 
 allowances for them in this case, any more than they can for such as expe- 
 rience those dark temptations of which they have no conception. Consti- 
 tution, habits, connections, extensive acquaintance with mankind, and an 
 excess of sensibility, united to that pride which is common to man, con- 
 tinually suggest objections to everything that the world despises, which 
 they can hardly answer to themselves, and excite such alarms as they can- 
 not get over ; while a delicate sense of propriety, and the specious name 
 of prudence, supply them with a kind of half-excuse for their timidity. 
 The excessive trouble which this criminal and unreasonable shame occa- 
 sions some persons, contrary to their judgment, convictions, arguments, en- 
 deavors, and prayers, gave our author the idea, that ' this enemy bears a 
 wrong name.' Many a suggestion made to the mind, in this respect, from 
 time to time, is so natural, and has so strong a party within (especially in 
 those who are more desirous of honor than of wealth or pleasure,) that 
 men can scarcely help feeling for the moment as if there were truth in it, 
 though they know, upon reflection, that it is most irrational. Nay, these 
 feelings insensibly warp men's conduct ; though they are continually self- 
 condemned on the retrospect. There are some who hardly ever get the 
 better of this false shame ; and it often brings their sincerity into doubt, 
 both with themselves and others : but flourishing Christians at length in 
 good measure rise superior to it, by such considerations as are here adduced, 
 and by earnest persevering prayer. 
 
138 the pilgrim's progress. 
 
 to watch over his words and ways, so as to tie up him- 
 self from that hectoring liberty that the brave spirits of 
 the times accustom themselves unto, would make him 
 the ridicule of the times. He objected also, that but 
 fewv&f the mighty, rich, or wise were ever of my opin- 
 ion ; nor any of them neither before they were per- 
 suaded to be fools, and to be of a voluntary fondness 
 to venture the loss of all for nobody knows what. a He 
 moreover objected the base and low estate and condi- 
 tion of those that were chiefly the pilgrims of the times 
 in which they lived ; also their ignorance, and want of 
 understanding in all natural science. Yea, he did hold 
 me to it at that rate also about a great many more 
 things than here I relate ; as, that it was a shame to sit 
 whining and mourning under a sermon, and a shame to 
 come sighing and groaning home ; that it was a shame 
 to ask my neighbor forgiveness for petty faults, or to 
 make restitution where I have taken from any. He 
 said also, that religion made a man grow strange to the 
 great, because of a few vices, which he called by finer 
 names : and made him own aud respect the base, because 
 of the same religious fraternity : And is not this, said 
 he, a shame ? 
 
 Chr. And what did you say to him ? 
 
 Faith. Say ? I could not tell what to say at first. 
 
 a John vii. 48. 1 Cor. i. 26 ; iii. 18. Phil. iii. 7—9. 
 
SHAME. 
 
 Bunyan 
 
 P 137 
 
THE PILGRIM .S PROGRESS. 139 
 
 Yea, he put me so to it, that my blood came up in my 
 face ; even this Shame fetched it up, and had almost 
 beat me quite off. But at last I began to consider, that 
 that which is highly esteemed among men is had in 
 abomination with God. a And I thought again, this 
 Shame tells me what men are, but it tells me nothing 
 what God, or the word of God is. And I thought, 
 moreover, that at the day of doom we shall not be 
 doomed to death or life according to the hectoring 
 spirits of the world, but according to the wisdom and 
 law of the Highest. Therefore, thought I, what God 
 says is best, indeed is best, though all the men in the 
 world are against it. Seeing, then, that God prefers 
 his religion ; seeing God prefers a tender conscience ; 
 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 sovereign 
 Lord ? how then shall I look him in the face at his 
 coming ? Should I now be ashamed of his ways and 
 servants, how can I expect a blessing ? b But indeed 
 this Shame was a bold villain ; I could scarcely shake 
 him out of my company ; yea, he would be haunting of 
 me and continually whispering me in the ear with some 
 
 a Luke xvi. 15. 3 Mars vtiL 38. 
 
140 THE PILGRIM'S PROGRESS. 
 
 one or other of the infirmities that attend religion. But 
 at last I told him that it was but in vain to attempt fur- 
 ther in this business ; for those things that he disdained, 
 in those did I see most glory : and so at last I got past 
 this importunate one. And when I had shaken him off, 
 then I began to sing — 
 
 The trials that those men do meet withal, 
 That are obedient to the heavenly call, 
 Are manifold, and suited to the flesh, 
 And come, and come, and come again afresh : 
 That now, or sometime else, we by them may 
 Be taken, overcome, and cast away. 
 O let the pilgrims, let the pilgrims then, 
 Be vigilant, and quit themselves like men. 
 
 Chr. I am glad, my brother, that thou didst with- 
 stand this villain so bravely ; for, of all, as thou sayest, 
 I think he has the wrong name ; for he is so bold as to 
 follow us into the streets, and to attempt to put us to 
 shame before all men ; that is, to make us ashamed of 
 that which is good. But if he was not himself auda- 
 cious, he would never attempt to do as he does : but 
 let us still resist him ; for, notwithstanding all his bra- 
 vadoes, he promoteth the fool, and none else. Thewi§e 
 shall inherit glory, said Solomon, but shame shall be 
 the promotion of fools* 
 
 a Prov. iii. 35. 
 
THE PILGRIM'S PROGRESS. 141 
 
 Faith. I think we must cry for help against Shame, 
 to Him that would have us to be valiant for truth 
 upon the earth. 
 
 CitrvO[ou say true ; but did you meet nobody else 
 in that valley ? 
 
 Faith. No, not I ; for I had sunshine all the rest of 
 the way through that, and also through the valley of 
 the Shadow of Death.* 
 
 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 entered into that valley, a dreadful combat 
 with that foul fiend Apollyon ; yea, I thought verily 
 he would have killed me, especially when he got me 
 down, and crushed me under him, as if he would have 
 crushed me to pieces ; for as he threw me, my sword 
 flew out of my hand : nay he told me he was sure of 
 me ; but I cried to God, and he heard me, and deliv- 
 ered me out of all my troubles. Then I entered into 
 the valley of the Shadow of Death, and had no light 
 
 * Christian, in great measure, escaped the peculiar temptations that 
 assaulted Faithful ; yet he sympathized with him : nor did the latter deem 
 the gloomy experiences of his brother visionary or imaginative, though he 
 had been exempt from such trials. One man, from a complication of 
 causes, is exposed to temptations of which another is ignorant ; in this 
 case he needs much sympathy, which he seldom meets with ; while they 
 who are severe on him, are liable to be harassed and baffled in another 
 way, which, for want of coincidence in habit, temperature, and situation, 
 he is equally prone to disregard. Thus believers are often led reciprocally 
 to censure, suspect, despise, or dislike each other, on those very grounds 
 which should render them useful and encouraging counsellors and com- 
 panions. """"■ '"— ' ■ wn;in» t i ) , l , , N , t 
 
142 THE PILGRIMS PROGRESS. 
 
 for almost half the way through it. I thought I should 
 have been killed there over and over : but at last day- 
 brake, and the sun rose, and I went through that 
 which was behind with far more ease and quiet. 
 
 Moreover, I saw in my dream, that, as they went on, 
 Faithful, as he chanced to look on one stde, saw a man 
 whose name was Talkative, walking at a distance be- 
 side them ;* for in this place there was room enough 
 for them all to walk. He was a tall man, and some- 
 thing more comely at a distance than at hand. To 
 this man Faithful addressed himself in this manner. 
 
 Faith. Friend, whither away ? Are you going to 
 the heavenly country ? 
 
 Talk. I am going to that same place. 
 
 * The character next introduced, under a most expressive name, is an 
 admirable portrait, drawn by a masterly hand from some striking original, 
 but exactly resembling numbers in every age and place, where the truths 
 of the Gospel are generally known. Talkative is riot "thus «alled merely on 
 account of his loquacity, but from the peculiarity of his religious profession, 
 which gave scope to his natural propensity, by furnishing him With a 
 copious subject, and'enabling him to display his talents, or seek credit in 
 the church, without the trouble and expense of experimental and practical 
 godliness. Such vain talkers especially appear when religious profession 
 is safe, cheap, and reputable ; numbers keeping one another in counte- 
 nance, preventing the odium of singularity, and even giving a prospect of 
 secular advantage by connection with religious societies. They may, 
 therefore, be expected in our age and nation, particularly in populous 
 places, where the preaching or profession of any doctrine excites little at- 
 tention or surprise, but ensures regard and favor from a numerous body 
 who hold the same opinions. Such men appear above others, pushing 
 themselves into notice, and becoming more conspicuous than humble be- 
 lievers ; but their profession, specious at tl distance, will not endure a near 
 and strict investigation. 
 
^^^ 
 
 TALKATIVE. 
 
 Butly»r.. 
 
 p. 142 
 
THE PILGRIM'S PROGRESS. 143 
 
 Faith. That is well : then I hope we shall have your 
 good company. 
 
 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. 
 
 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 who care thus to spend their time as they are in 
 their travels, but choose much rather to be speaking 
 things to no profit; and this hath been a trouble 
 to me. 
 
 Faith. That is, indeed, a thing to be lamented ; for 
 what things so worthy of the use of the tongue and 
 mouth of men on earth, as are the things of the God 
 of heaven? 
 
 Talk. I like you wonderfully well, for your saying is 
 full of conviction ; and I will add, what thing is so 
 pleasant, and what so profitable, as to talk of the things 
 of God ? What things so pleasant ? that is, if a man 
 hath any delight in things that are wonderful. For 
 instance : if a man doth delight to talk of the history 
 or the mystery of things ; or if a man doth love to 
 
144 the pilgrim's progress. 
 
 talk of miracles, wonders, or signs, where shall he find 
 things recorded so delightful, and so sweetly penned, 
 as in the holy Scripture ? 
 
 Faith. That *s true ; but to be profited by such 
 things in our talk, should be that which we design. 
 
 Talk. That is it that I said ; for to talk of such 
 things is most profitable ; for by so doing a man may 
 get knowledge of many things ; as, of the vanity of 
 earthly things, and the benefit of things above. Thus 
 in general : but more particularly, by this a man may 
 learn the necessity of the new birth, the insufficiency 
 of our works, the need of Christ's righteousness, &c. 
 Besides, by this a man may learn what it is to repent, 
 to believe, to pray, to suffer, or the like : by this also 
 a man may learn what are the great promises and 
 consolations of the gospel, to his own comfort. Fur- 
 ther, by this a man may learn to refute false opinions, 
 to vindicate the truth, and also to instruct the igno- 
 rant. 
 
 Faith. All this is true ; and glad am I to hear these 
 things from you. 
 
 Talk. Alas 1 the want of this is the cause that so 
 few understand the need of faith, and the necessity of 
 a work of grace in their souls, in order to eternal 
 life ; but ignorantly live in the.woxks-ef-the- law, by 
 which a man can by no- means obtain the kingdom of 
 heaven. 
 
THE PILGRIM'S PROGRESS. 145 
 
 Faith. But, by your leave,* heavenly knowledge of 
 these is the gift of God ; no man attaineth to them by 
 human industry, or only by the talk of them. 
 
 Talk. All that I know very well ; for a man can re- 
 ceive nothing, except it be given him from heaven ; all 
 is of grace, not of workssClJ^could give you a hundred 
 scriptures for the confirmation of this. "V, 
 
 Well, then, said Faithful, what is that one thing that 
 we shall at this time found our discourse upon ? 
 
 Talk. What you will ; I will talk of things heavenly, 
 or things earthly ; things moral, or things evangelical ; 
 
 * Zealous and lively Christians, who are not well established in judg- 
 ment and experience, are often greatly taken with the discourse of persons 
 who speak with great fluency and speciousness on various subjects, with a 
 semblance of truth and piety ; yet they sometimes feel, as it were, a defect 
 in their harangues, which makes them hesitate, though they are easily 
 satisfied with plausible explanations. Talkative's discourse is copied with 
 surprising exactness from that of numbers, who learn doctrinally to discuss 
 experimental subjects, of which they never felt the energy and efficacy in 
 their own souls. Men of this stamp can take up any point in religion with 
 great ease, and speak on it in a pompous, ostentatious manner ; but the 
 humble believer forgets himself, while from his inmost heart he expatiates 
 on topics which he longs to recommend to those whom he addresses. Hu- 
 mility and charity, however, dispose the possessors to make the best of 
 others, and to distrust themselves : so that, unless these graces be con- 
 nected with proportionable depth of judgment, and acuteness of discern- 
 ment, they render them open to deception, and liable to be deceived by 
 vain-glorious talkers. It would be conceited and uncandid, they think, to 
 suspect a man, who says so many good things, with great confidence and 
 zeal ; their dissatisfaction with the conversation or sermon they suppose 
 was their own fault ; if they disagreed with the speaker, probably they 
 were in error; if a doubt arose in their minds about his spirit or motives, 
 it might be imputed to their own pride and envy. Thus men are seduced 
 to sanction what they ought to protest against, and to admire those whom 
 they should avoid ; and that even by means of their most amiable disposi- 
 tions. What follows is peculiarly calculated to rectify such mistakes, and 
 to expose the consequences of this ill-judged candor. 
 
 7 
 
146 
 
 THE PILGRIM S ^PROGRESS. 
 
 things sacred, or things profane : things past, or things 
 to come ; things foreign, or things at home ; things 
 more essential, or things circumstantial, provided that 
 all be done to our profit. 
 
 Now did Faithful begin to wonder ; and stepping to 
 Christian, (for he walked all this while by himself,) he 
 said to him, but softly, What a brave companion have 
 we got ! Surely this man will make a very excellent 
 pilgrim. 
 
 At this Christian modestly smiled,* and said, This 
 man, with whom you are so taken, will beguile with 
 this tongue of his, twenty of them that know him 
 not. 
 
 Faith. Do you know him, then ? 
 
 Chr. Know him ! Yes, better than he knows himself. 
 
 Faith. Pray, what is he ? 
 
 * Those believers who have made the most extensive and. accurate ob- 
 servations on the state of religious profession in their own age and place, 
 and are most acquainted with the internal history of the church in other 
 lands, or former periods, may be deemed inferior in -charity to their breth- 
 ren ; because they surpass them in penetration, and clearly perceive the 
 mischiefs which arise from countenancing loose professors. They would 
 vie with them in ' doing good to all men,' ' bearing with the infirmities of 
 the weak,' ' restoring such as are overtaken in a fault,' or in making allow- 
 ances for the tempted ; but they dare not sanction such professors as talk 
 about religion and disgrace it, as mislead the simple, stumble the hopeful, 
 prejudice the observing, and give enemies a plausible objection to the 
 truth. Here charity constrains us to run the risk of being deemed unchar- 
 itable, by unmasking the hypocrite, and undeceiving the deluded. We 
 must not indeed speak needlessly against any one, nor testify more than 
 we know to be true, even against a suspected professor ; but we should 
 show, that vain talkers belong to the world, though numbers class them 
 among religious people, to the great discredit of the cause. 
 
THE PILGRIMS PROGRESS. 147 
 
 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 he ? and whereabout doth he 
 dwell? ^ ^ 
 
 Chr. He is the son of one Say-well, he dwelt in 
 Prating-row ; and he is known to all that are acquainted 
 with him by the name of Talkative, of Prating-row: 
 and, notwithstanding his fine tongue, he is but a sorry 
 fellow. 
 
 Faith. Well, he seems to be a very pretty man. 
 
 Chr. That is, to them that have not a thorough ac- 
 quaintance with him, for he is best abroad ; near home 
 he is ugly enough. Your saying that he is a pretty 
 man, brings to my mind what I have observed in the 
 work of the pai nter, wfrose p jcturfifl fi^w-W* at a dis- 
 tance ; but very near, more unpleasing. 
 
 Faith. But I am ready to think you do but jest, be- 
 cause you smiled. 
 
 Chr. God forbid that I should jest, though I smiled, 
 in this matter, or that I should accuse any falsely. I 
 will give you a further discovery of him. This man is 
 for any company, and for any talk : as he talketh now 
 witlTyorrpso-^witt ne 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 
 
148 THE PILGRIM S PROGRESS. 
 
 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. Remember 
 the proverbrflThey say, and do not :" Jbut the kingdom 
 of God is not in word, but in power.* He talketh of 
 prayer, of repentance, of faith, and of the new birth : 
 but he knows but only to talk of them. I have been 
 in his family, and have observed him both at home and 
 abroad ; and I know what I say of him is the truth. 
 His house is as empty of religion as the white of an 
 egg is of vavor. There is there neither prayer, nor 
 sign of pentance for sin ; yea, the brute, in his kind, 
 serves - od far better than he. He is the very stain, 
 repro'idi, and shame of religion to all that know him ; b 
 it can hardly have a good word in all that end of the 
 town where he dwells, through him. Thus say the 
 common people that know him, " A saint abroad, and 
 a devil at home." His poor family finds it so ; he is 
 such a churl, such a railer at, and so unreasonable with 
 his servants, that they neither know how to do for, or 
 to speak to him. Men that have any dealings with him 
 say, It is better to deal with a Turk than with him, for 
 fairer dealings they shall have at their hands. This 
 
 a Matt, xxiii. 8. 1 Cor. iv. 20. b Rom. ii. 23, 24. 
 
THE PILGRIM S PROGRESS. 149 
 
 Talkative, if it be possible, will go beyond them, defraud, 
 beguile, and overreach them. .Besides, he brings up 
 his sons to follow his steps ; and if he finds in any of 
 them a foolish timorousness, (for so he calls the first 
 appearance of a tender conscience,) he calls them fools 
 and blockheads, and by no means will employ them in 
 much, or speak to their commendation before others. 
 For my part, I am of opinion, that he has, by his 
 wicked life, caused many to stumble and fall ; and will 
 be, if God prevents not, the ruin of many more. 
 
 Faith. Well, my brother, I am bound to believe you, 
 not only because you say you know him, but also be- 
 cause like a Christian you make your reports of men. 
 For I cannot think that you speak these things of ill- 
 will, but because it is even so as you say. 
 
 Chr. Had I known him no more than you, I might, 
 perhaps, have thought of him as at the first you did ; 
 yea, had I received this report at their hands only that 
 are enemies to religion, I should have thought it had 
 been a slander, — a lot that often falls from bad men's 
 mouths upon good men's names and professions. But 
 all these things, yea, and a great many more as bad, 
 of my own knowledge, I can prove him guilty of. Be- 
 sides, good men are ashamed, of him : they can neither 
 call him brother nor friend ; the very naming of him 
 among them makes them blush, if they know him. 
 
 Faith. Well, I see that saying and doing are two 
 
150 
 
 THE PILGRIM S PROGRESS. 
 
 
 
 ft 
 
 
 things, and hereafter I shall better observe this dis- 
 tinction.* 
 
 Chr. They are two things indeed, and are as diverse 
 as are the soul and the body ; for, as the body without 
 the soul is but a dead carcass, so saying, if it be alone, 
 is but a dead carcass also. The soul of religion is the 
 practical part. "Pure religion and undefiled before 
 God and the Father, is this, to visit the fatherless and 
 widows in their affliction, and to keep himself unspotted 
 from the world." a This, Talkative is not aware of; he 
 thinks that hearing and saying will make a good Christ- 
 ian ; and thus he deceiveth his own soul. Hearing is 
 but as the sowing of the seed ; talking is not sufficient 
 
 
 a James i. 22—27. 
 
 * Talkative seems to have been introduced on purpose that the author 
 might have a fair opportunity of stating his sentiments concerning the prac- 
 tical nature of religion, to which numbers in his day were too. inattentive. 
 This admired allegory has fully established the important distinction, be- 
 tween a dead and a living faith, on which the whole matter depends. We 
 may boldly state every doctrine of grace, with all possible strength and 
 clearness, and every objection must ultimately fall to the ground, all abuses 
 be excluded, provided this distinction be fully and constantly insisted on : 
 for they arise without exception from substituting some false notion of faith 
 in the place of that living, active, and efficacious principle, which the Script- 
 ures so constantly represent as the grand peculiarity of vital godliness. 
 The language used in this passage is precisely the same as is now branded 
 with the opprobrious epithet of legal, by numbers who would be thought to 
 admire the pilgrim ; as any impartial person must perceive, uponjm atten- 
 tive perusal of it : and, indeed, some expressions are used which they, who 
 are accustomed to stand their trial before such as ' make a man an offender 
 for a word,' have learned to avoid. 'The practice part' is accurately de- 
 fined to be the unfailing effect of that inward life which is the soul of re- 
 ligion. True faith justifies indeed, as it forms the sinner's relation to, and 
 union with, Christ ; but it always ' works by love,' and influences to obe- 
 dience : hence the inquiry at the day of judgment will be rather about the 
 inseparable fruits of faith, than its essential properties and nature. 
 
THE PILGRIMS PROGRESS. 151 
 
 to prove that fruit is indeed in the heart and life. And 
 let us assure ourselves, that at the day of doom, men 
 shall be judged according to their fruits. a It will no' u 
 be said then, Did you believe ? "but, Were you doers, 
 or talkers only ? and accordingly shall they be judged. 
 The end of the world is compared to our harvest ; and 
 you know, men at harvest regard nothing but fruit. 
 Not that anything can be accepted that is not of faith ; 
 but I speak this to show you how insignificant the pro- 
 fession of Talkative will be at that day. 
 
 Faith. This brings to my mind that of Moses, by 
 which he describeth the beast that is clean. b He is 
 such an one that parteth the hoof, and cheweth the 
 cud; not that parteth the hoof only, or that cheweth 
 the cud only. The hare cheweth the cud, but yet is 
 unclean, because he parteth not the hoof. And this 
 truly resembleth Talkative ; he- cheweth the cud, he 
 seeketh knowledge ; he cheweth upon the word, but he 
 divideth not the hoof. He parteth not with the way 
 of sinners ; but, as the hare, he retaineth the foot of a 
 dog or bear, and therefore he is unclean. 
 
 Chr. You have spoken, for aught I know, the true 
 gospel sense of these texts ; and I will add another 
 thing : Paul calleth some men, yea, and those great 
 talkers too, sounding brass and tinkling cymbals ; that 
 ^^=^— — ■/-% — 
 
 a Matt. xiii. 23. b Lev. xi. Deut. xiv. 
 
152 the pilgrim's progress. 
 
 is, as he expounds them in another place, things with 
 out 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, as I am sick of it now. What shall we do to be 
 rid of him ?* 
 
 Chr. Take my advice, and do as I bid you, and you 
 
 a 1 Cor. xiii. 1—3; xir. 7. 
 
 * When we speak to loose professors, wo should always keep two things 
 in view; either to get rid of such ensnaring and dishonorable companions 
 or to use proper means to convice them of their fatal mistake. There is 
 indeed more hope of the most ignorant and careless sinners than of them : 
 yet 'with God all things are possible,' and we should not despair of any, 
 especially as the very dame method is suited to both the ends proposed ; 
 which the subsequent discourse most clearly evinces. Very plain and par- 
 ticular declarations of those things, by which true believers are distinguished 
 from the most specious hypocrites (whether in conversation or preaching) 
 are best calculated to undeceive and alarm false professors ; and form the 
 most commodious fan, by which the irreclaimable may be winnowed from 
 the society of godly persons. This is of great importance ; for they are 
 Achans in the camp of Israel, spots and blemishes to every company that 
 countenances them. Doctrinal or even practical discussions, if confined to 
 general terms, will not startle them ; they will mimic the language of ex- 
 perience, declaim against the wickedness of the world and the blindness 
 of pharisees, and strenuously oppose the opinions held by some rival sect or 
 party ; they will endure the most awful declarations of the wrath of God 
 against the wicked, supposing themselves to be unconcerned in them ; nay, 
 they will admit that they are backsliders, or inconsistent believers. But 
 when. the conversation or sermon compels them to complain, 'in so saying 
 thou condemnest us also,' they will bear no longer, but seek refuge under 
 more comfortable preachers, or in more candid company ; and represent 
 their faithful monitors as censorious, peevish, and melancholy men. 
 
THE PILGRIM S PROGRESS. 153 
 
 shall find that he will soon be sick of your company 
 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. 
 
 Then Faithful stepped forward again, and said to 
 Talkative, Come, what cheer ? how is it now ? 
 
 Talk. Thank you, well ; I thought we should have 
 had a great deal of talk by this time. 
 
 Faith. Well, if you will, we will fall to it now : and 
 since you left it with me to state the question, let it 
 be this : How doth the saving grace of God discover 
 itself when it is in the heart oi man? 
 
 Talk. .1 perceive, then, that our talk must be about 
 the power of things. Well, it is a veiy good question, 
 and I shall be willing to answer you; and take my 
 answer in brief thus : First, where the grace of God 
 is in the heart, it causeth there a great outcry against 
 sin. Secondly, — 
 
 Faith. Nay, hold : let us consider of one at once. I 
 think you should rather say, It shows itself by inclining 
 the soul to abhor its sin. 
 
 Talk. Why, what difference is there between crying 
 
 out against, and abhoring of sin ? 
 
 1* 
 
154 the pilgrim's progress. 
 
 Faith. Oh! a great deal. A mjm may cry out 
 against sin, of .j>olicy ; but he cannot abhor it but by 
 virtue of a godly antipathy against it. I have heard 
 many cry out against sin in Tfoe pulpit, who yet can 
 abide it well enough in the heart, house, and conver-. 
 sation. Joseph's mistress cried out with a loud voice, 
 as if she had been very holy ; but she would willing- 
 ly, not withstanding that, have committed uncleanness 
 with him.* Some cry out against sin even as the mo- 
 ther cries out against her child in her lap, when she 
 calls it slut and naughty girl, and then falls to hugging 
 and kissing it. 
 
 Talk. You lie at the catch, I perceive. 
 
 Faith. No, not I ; I am only for setting things right. 
 But what is the second thing whereby you would prove 
 a discovery of a work of grace in the heart ? 
 
 Talk. Great knowledge of gospel mysteries. 
 
 Faith. This sign should have been first : but, first 
 or last, it is also false; for knowledge^ great knowledge, 
 may be obtained in the mysteries of the gospel, and 
 yet no work of grace in the soul. b 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 
 ye know all these things ?" and the disciples had an- 
 swered, Yes, he added, "Blessed are ye, if ye do 
 
 a G© xxxix. 11—15. b 1 Cor. xiii. 2. 
 
THE PILGRIM S PROGRESS. 
 
 155 
 
 them." He doth not lay the blessing in the knowing 
 of them, but in the doing of them. For there is a 
 knowledge that is not attended with doing ; " he that 
 knoweth his master's will, and doeth it not." A man 
 may know like an angel, and yet be no Christian : there- 
 fore your sign of it is not true. Indeed, to know is a 
 thing that pleaseth, talkers and boasters ; but to do, is 
 that which pleaseth God. Not that the heart can be 
 good without knowledge, for without that the heart is 
 naught. There is, therefore, knowledge and knowl- 
 edge :* knowledge that resteth in the bare speculation 
 of things, and knowledge that is accompanied with the 
 grace of faith and love, which puts a man upon doing 
 even the will of God from the heart : the first of these 
 will serve the talker ; but without the other, the true 
 Christian is not content. " Give me understanding, 
 and I shall keep thy law ; yea, I shall observe it with 
 my whole heart." a 
 
 Talk. You lie at the catch again ; this is not for 
 edification. 
 
 Psalm cxix. 34. 
 
 {" Spiritual knowledge, obtained by an implicit belief of God's sure tes- 
 
 revealed truth, is always humbling, sanctifying and transforming: but 
 speculative knowledge is a mere notion of divine things, as distant from a 
 man's own concern in them, or any due apprehension of their excellency 
 and importance, which puffs up the heart with proud self-preference, feeds 
 carnal and malignant passions, and leaves the possessor under the power 
 of sin and Satan. 
 
156 
 
 THE PILGRIM S PROGRESS. 
 
 Faith. Well, if you please, propound another sign 
 how this work of grace disco vereth itself where it is. 
 
 Talk. Not I ; for I see we shall not agree. 
 
 Faith. Well, if you will not, will you give me leave 
 to do it ? 
 
 Talk. You may use your liberty. 
 
 Faith. A work of grace in the soul discovereth it- 
 self, either to him that hath it, or to standers-by. 
 
 To him that hath it, thus : It gives him conviction 
 of sin, especially of the defilement of his nature, and 
 the sin of unbelief,* for the sake of which he is sure to 
 be damned, if he findeth not mercy at God's hand, by 
 
 * Divine teaching convinces a man that he is justly condemned for his 
 transgressions of the law, and cannot be saved unless he obtains an interest 
 in the merits of Christ by faith ; and that unbelief, or neglect of this great 
 salvation, springs from pride, aversion to the character, authority, and law 
 of God, and love to sin and the world ; that it implies the guilt of treating 
 the truth of God as a lie, despising his wisdom and mercy, demanding hap- 
 piness as a debt from his justice, and defying his 'wrath revealed from 
 heaven against all ungodliness and unrighteousness of men.' This convic- 
 tion makes way for his discovering the suitableness to his case of a free salva- 
 tion by faith : he perceives the glory of the Divine perfections harmoniously 
 displayed in the person and redemption of Christ ; and his heart is inwardly 
 drawn to close with the invitations of the Gospel, and to desire above all 
 things the fulfilment of its exceedingly great and precious promises to his 
 soul. The expression ' revealed in him,' is taken from St. Paul's account 
 of his conversion (Gal. i. 16) ; but as that was extraordinary, without the 
 intervention of means or instruments, perhaps it is not accurately applied 
 to the ordinary experience of believers. Our author, however, evidently 
 meant no more than the illumination of the Holy Spirit enabling a man to 
 understand, believe, admire, and love the truths of the Bible respecting 
 Christ ; and not any new revelation, declaring his interest in the Saviour, 
 by a whisper, vision, or any such thing. These enthusiastic expectations 
 and experiences have deceived many and stumbled more ; and have done 
 greater harm to the cause of evangelical religion than can be conceived or 
 expressed. 
 
THE PILGRIM'S PROGRESS. 157 
 
 faith in Jeans flhrist T a This sight and sense of things 
 worketh in him sorrow and shame for sin ; he findeth, 
 moreover, revealed in him the Saviour of the world, 
 and the absolute necessity of closing with him for life ; 
 at the which he findeth hungerings and thirstings after 
 him ; to which hungerings, &c, the promise is made. b 
 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 itself thus unto him, yet it is but 
 seldom lhatjhe is able to conclude that this is a work 
 of grace ; because his corruptions now, and his abused 
 reason, make his mind to misjudge in this matter : 
 therefore in him that hath this work there is required 
 a very sound judgment, before he can with steadiness 
 conclude that this is a work of grace. 
 
 To others it is thus discovered : 
 
 First, By an experimental confession of his faith in 
 Christ. Secondly, By a life answerable to that con- 
 fession ; to wit, a life of holiness ; heart-holiness, fam- 
 ily-holiness, (if he hath a family,) and by conversation- 
 holiness in the world ; which in the general teach eth 
 him inwardly to abhor his sin, and himself for that, in 
 
 a Mark xvi. 16. John xvi. 8, 9. Rom. vii. 24. 
 
 b Psalm xxxviii. 18. Jer. xxxi. 19. Matt v. 6. Acts iv. 12. Gal. i. 15, 16. 
 Rev. xxi. 6. 
 
158 the pilgrim's progress. 
 
 secret ; to suppress it in his family, and to promote 
 holiness in the world : not by talk only, as an hypocrite 
 or talkative person may do, but by a practical subjec- 
 tion in faith and love to the power of the word. a And 
 now, sir, as to this brief description of the work of 
 grace, and also the discovery of it, if you have aught 
 to object, object ; if not, then give me leave to pro- 
 pound 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 the description of it ? and doth your life and con- 
 versation testify the same ? Or, standeth your religion 
 in word or tongue, and not in deed and truth ? Pray, 
 if you incline to answer me in this, say no more than 
 you know the God above will say Amen to ; and also 
 nothing but what your conscience can justify you in : 
 " for not he that commendeth himself is approved, but 
 whom the Lord commendeth." Besides, to say I am 
 thus and thus, when my conversation and all my neigh- 
 bors tell me I lie, is great wickedness. 
 
 Then Talkative at first began to blush ; but recover- 
 ing himself, thus he replied : You come now to expe- 
 rience, to conscience, and God ; and to appeal to him 
 
 a Psalm L 23. Ezek. xx. 43, 44. Matt. v. 8. John xiv. 15. Rom. x. 9, 10. 
 Phil. iii. 17—20. 
 
THE PILGRIM'S PROGRESS. 159 
 
 for justification of what is spoken. This kind of dis- 
 course I did not expect ; nor am I disposed to give an 
 answer to such questions : because I count not myself 
 bound thereto, unless you take upon you to be a cate- 
 chiser ; and though you should so do, yet I may refuse 
 to make you my judge. But, I pray, will you tell me 
 why you ask me such questions ? 
 
 Faith. Because I saw you forward to talk, and be- 
 cause I knew not that you had ought else but notion. 
 Besides, to tell you all the truth, I have heard of you, 
 that you are a man whose religion lies in talk, and that 
 your conversation gives this your mouth-profession the 
 lie. They say you are a spot among Christians ; and 
 that religion fareth the worse for your ungodly conver- 
 sation: that some have already stumbled at your 
 wicked ways, and that more are in danger of being 
 destroyed thereby : your religion and an ale-house, and 
 covetousness, and uncleanness, and swearing, and lying, 
 and vain company-keeping, &c, will stand together. 
 The proverb is true of you which is said of a harlot, to 
 wit, that " She is a shame to all women ;" so are you 
 a shame to all professors.* 
 
 * It is not enough to state practical and experimental subjects in the 
 plainest and most distinguishing manner: we ought also to apply. them to 
 men's consciences, by the most solemn and particular interrogat.ons. In 
 public, indeed, care must be taken, not to turn the thoughts of a congrega- 
 tion to an individual : yet we should aim to lead every one to reflect on his 
 own case, and excite his conscience to perform the office of a faithful mon- 
 
160 
 
 THE PILGRIM S PROGRESS. 
 
 Talk. Since you are so ready to take up reports, and 
 to judge so rashly as you do, I cannot but conclude 
 you are some peevish or melancholic man, not fit to be 
 discoursed with : and so, adieu. 
 
 Then came up Christian, and said to his brother, I 
 told you how it would happen ; your words and his 
 lusts could not agree. He had rather leave your com- 
 pany than reform his life ; but he is gone, as I said : 
 let him go, the loss is no man's but his own. He has 
 saved us the trouble of going from him ; for he continu- 
 ing (as I suppose he will do) as he is, would have been 
 but a blot in our company : besi4es, the apostle says, 
 "From such withdraw thyself."* \" 
 
 c 
 
 itor. But in private, when we have ground to suspect that men deceive 
 themselves, such plain dealing is the best evidence of disinterested love. 
 It is at present, alas ! much disused, and deemed inconsistent with polite- 
 ness; so that, in many cases, an attempt of this kind would be considered 
 as a direct outrage and insult : and perhaps in some circles, the language 
 of these plain Pilgrims might be exchanged for that which would be less 
 offensive, without deducting from its energy ; yet zeal for the honor of the 
 gospel, and love to the souls of men, are, no doubt, grievously sacrificed to 
 urbanity in this age of courteous insincerity. 
 
 * This apostolic rtrtets of the greatest importance. While conscientious 
 Christians, from a mistaken candor, tolerate scandalous professors, and 
 associate with them, they seem to allow that they belong to Ihe same 
 family; and the world will charge their immoralities on the doctrines of the 
 gospel, saying of those who profess them, ' They are all alike, if we could 
 find them out.' But did all who 'adorn the doctrine of God our Saviour' 
 withdraw from such men ; their crimes would rest with themselves, and the 
 world would be compelled to see the difference between hypocrites and real 
 Christians. This is also the most effectual method of exciting self-deceivers 
 or inconsistent professors to self-examination, and of thus bringing them to 
 be ashamed and humbled in true repentance : and, at the same time, it 
 tends to deprive such men of that influence, which they often employ to 
 mislead and pervert hopeful inquirers and unestablished believers. Even 
 the best conducted discipline would have but a partial effect in preventing 
 
THE PILGRIMS PROGRESS. 161 
 
 Faith. But I am glad we had this little discourse 
 with him ; it may happen that he will think of it again ; 
 however, I have dealt plainly with him, and so am clear 
 of his blood if he perisheth. 
 
 Chr. You did well to talk so plainly to him as you 
 did ; there is but little of this faithful dealing with men 
 now-a-days, and that makes religion to stink so in the 
 nostrils of many as it doth : for they are these talka- 
 tive fools, whose religion is only in word, and are de- 
 bauched and vain in their conversation, that, being so 
 much admitted into the fellowship of the godly, do 
 puzzle the world, blemish Christianity, and grieve the 
 sincere. I wish that all men would deal with such as 
 you have done ; then should they either be made more 
 conformable to religion, or the company of saints would 
 be too hot for them. Then did Faithful say — 
 
 How Talkative at first lifts up his plumes ! 
 How bravely doth he speak ! How he presumes 
 To drive down all before him ! But so soon 
 As Faithful talks of heart- work, like the moon 
 That 's past the full, into the wane he goes ; 
 And so will all but he that heart-work knows. 
 
 Thus they went on, talking of what they had seen 
 by the way, and so made that way easy, which would 
 
 these evils, if not followed up by this conduct of individuals ; and, where 
 the former cannot be obtained, the latter would produce happier eonse- 
 quences than believers in general would suppose. 
 
162 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 Ay, and my good friend too, said Faith- 
 ful, for it was he that set me in the way to the Gate. 
 Now was Evangelist come up unto them, 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 remembrance 
 thy ancient kindness and unwearied labors for my eter- 
 nal good. 
 
 And a thousand times welcome, said good Faithful ; 
 thy company, sweet Evangelist, how desirable is it 
 to us poor pilgrims ! 
 
 Then said Evangelist, How hath it fared with you, my 
 friends, since the time of our last parting ? What have 
 you met with, and how have you behaved yourselves ? 
 
 Then Christian and Faithful told him of all things 
 that had happened to them in the way ; and how, and 
 with what difficulty, they had arrived to that place. 
 
 Right glad am I, said Evangelist, not that you have 
 
THE PILGRIM'S PROGRESS. 163 
 
 met with trials, but that you have been victors, and 
 for that you have, notwithstanding many weaknesses, 
 continued in the way to this day. 
 
 I say, right glad am I of this thing, and that for 
 mine own sake and yours. I have sowed, and you 
 have reaped ; and the day is coming, when " both he 
 that soweth and they that reap shall rejoice together;" 
 that is, if you hold out ; "for in due time ye shall 
 reap if ye faint not." a _ The crown is before you, and 
 it is an incorruptible one ; " so run, that you may ob- 
 tain 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. " b 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 the things that are invisible : let nothing 
 that is on this side the other world get within you : and, 
 above* all, look well to your own hearts and to the 
 lusts thereof, for they are " deceitful above all things, 
 and desperately wicked." Set your faces like a flint ; 
 you have all power in heaven and earth on your side.* 
 
 a John iv. 36. Gal. vi. 9. a 1 Cor. ix. 24—27. Rev. iii. 11. 
 
 * The author, intending in the next place to represent his Pilgrims as 
 exposed to severe persecution, and to exhibit in one view what Christians 
 
164 the pilgrim's progress. 
 
 Then Christian thanked him for his exhortation ; but 
 told him withal, that they would have him speak fur- 
 ther to them for their help the rest of the way ; and 
 the rather, for that they well knew that he was a 
 prophet, and could tell them of things that might 
 happen unto them, 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 through many 
 tribulations enter into the kingdom of heaven." And 
 again, that " in every city bonds and afflictions abide 
 you ;" and therefore you cannot expect that you should 
 go long on your pilgrimage without them, in some sort 
 or other. You have found something of the truth of 
 these testimonies upon you already, and more will im- 
 mediately follow : for now, as you see, you are almost 
 out of this wilderness, and therefore you will soon 
 come into a town that you will by and by see before 
 you : and in that town you will be hardly beset with 
 
 should expect, and may be exposed to, from the enmity of the world, very 
 judiciously introduces that interesting scene by Evangelist's meeting them, 
 with suitable cautions, exhortations, and encouragements. The minister, 
 by whose faithful labors a man is first directed into the way of salvation, 
 commonly retains great influence, and is considered with special affection, 
 even when various circumstances have placed him at a distance under 
 some other pastor. The conversation, therefore, of such a beloved friend 
 tends to recall to the minds of believers their former fears, trials, and de- 
 liverances, which animates them to encounter further difficulties, and opens 
 the way for seasonable counsels and admonitions. 
 
t 
 
 THE PILGRIM'S PROGRESS. 165 
 
 enemies, who will strain hard but they will kill you : 
 and be you sure that one or both of you must seal the 
 testimony, which you hold, with blood ; but " be you 
 faithful unto death, and the King will give you a crown 
 of life." He that shall die there, although his death 
 will be unnatural, and his pain, perhaps, great, will yet 
 have the better of his fellow, not only because he will 
 be arrived at the Celestial City soonest, but because 
 he will escape many miseries that the other will meet 
 with in the rest of his journey. But when you are 
 come to the town, and shall find fulfilled what I have 
 here related, then 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 when they were got 
 out of the wilderness, they presently saw a town be- 
 fore them, and the name of that town is Vanity ; and 
 
 * The able and faithful minister can foretell many things, from his knowl- 
 edge of the Scriptures, and enlarged experience and observation, of which 
 his people are not aware. He knows beforehand, that 'through much 
 tribulation they must enter into the kingdom of God ;' and the circum- 
 stances of the times aid him in discerning what trials and difficulties more 
 especially await them. A retired life shelters a believer from the enmity 
 of the world : and timid men are often tempted on this account to abide in 
 the wilderness ; to choose obscurity and solitude for the sake of quiet and 
 safety, to the neglect of those active services for which they are qualified." 
 But when Christians are called forth to more public situations, they need 
 peculiar cautions and instructions ; for inexperience renders men inattentive 
 to the words of Scripture ; and they often do not at all expect, or prepare 
 for, the trials which are inseparable from those scenes on which they are 
 perhaps even impatient to enter. 
 
166 the* pilgrim's progress. 
 
 at the town there is a fair kept, called Vanity Fair. It 
 is kept all the year long : it beareth the name of Van- 
 ity Fair, because the town where it is kept is lighter 
 than vanity, and also because all that is there sold, or 
 that cometh thither, is vanity. As is the saying of the 
 wise, " All that cometh is vanity." 11 
 
 This fair is no new-erected business, but a thing of 
 ancient standing ; I will show you the original of it. 
 
 Almost five thousand years ago, there were pilgrims 
 walking to the Celestial City, as these two honest per- 
 sons are ; and Beelzebub, Apollyon, and Legion, with 
 their companions, perceiving by the path that the pil- 
 grims made, that their way to the city lay through this 
 town of Vanity, they contrived here to set up a fair ; 
 a fair wherein should be sold all sorts of vanity ; and 
 that it should last all the year long. Therefore, at this 
 fair are all such merchandise sold, as houses, lands, 
 trades, places, honors, preferments, titles, countries, 
 kingdoms, lusts, pleasures ; and delights of all sorts, 
 as harlots, bawds, wives, husbands, children, masters, 
 servants, lives, blood, bodies, souls, silver, gold, pearls, 
 precious stones, and what not. 
 
 And, moreover, at this fair there are at all times to 
 be seen jugglings, cheats, games, plays, fools, apes, 
 knaves, and rogues, and that of every kind. 
 
 a Eccles. i. 2, 14 ; ii. 11, 17 ; xi. 8. Isa. xl. 17. 
 
THE PILGRIM S PROGRESS. 
 
 107 
 
 Here are to* be seen too, and that for nothing, thefts, 
 murders, adulteries, false-swearers, and that of a blood- 
 red color. 
 
 And, as in other fairs of less moment, there are sev- 
 eral rows and streets under their proper names, where 
 such and such wares are vended ; so here, likewise, you 
 have the proper places, rows, streets, (viz. countries and 
 kingdoms,) where the wares of this fair are soonest to 
 be found. Here is the Britain-row, the French-row, 
 the Italian-row, the Spanish-row, the German-row, 
 where several sorts of vanities are to be sold. But, as 
 in other fairs, some one commodity is the chief of all 
 the fair, so the ware of Rome and her merchandise is 
 greatly promoted in this fair : only our English nation, 
 with some others, have taken a dislike thereat.* 
 
 * Our author evidently designed to exhibit in his allegory the grand out- 
 lines of the difficulties, temptations, and sufferings, to which believers are 
 exposed in this evil world : which, in a work of this nature, must be re- 
 lated as if they came upon them one after another in regular succession ; 
 though in actual experience several may meet together, many may molest 
 the same person again and again, and some harass him in every stage of 
 his journey. We should, therefore, singly consider the instruction conveyed 
 by every allegorical incident, without measuring our experience, or calcu- 
 lating our progress, by comparing them with circumstances, which might 
 be reversed or altered with almost endless variety. In general Vanity 
 Fair represents the wretched state of things, in those populous places es- 
 pecially where true religion is neglected and- persecuted, and indeed of 
 ' the whole world lying in wickedness,' as distinguished from the church 
 of redeemed sinners. This continues the same (in respect of the general 
 principles, conduct, and pursuits of mankind,) through all ages and nations ; 
 but Christians are called to mix more with It at some times than others ; 
 and Satan, the god and prince of it, is permitted to excite fierce .persecutiQa . 
 in some places, and on some occasions, while at other times he is restrained. 
 Many, therefore, seem to spend all their days in the midst of Vanity Fair, 
 
168 the pilgrim's progress. 
 
 Now, as I said, the way to the Celestial City lies just 
 through this town where this lusty fair is kept ; and he 
 that will go to the city, and yet not go through this 
 town, must needs go out of the world. The Prince of 
 princes himself, when here, went through this town to 
 
 and of continual insults or injuries ; while others are only sometimes thus 
 exposed, and pass most of their lives unmolested ; and a few are favored 
 with so obscure a situation, and such peaceable times, that they are very 
 little acquainted with these trials. Mr. Bunyan, living in the country, had 
 frequent opportunities of witnessing those Fairs, which are held first in one 
 town and then in another; and of observing the pernicious effects produced 
 on the principles, morals, health, and circumstances of young persons es- 
 pecially, by thus drawing together a multitude, from motives of interest, 
 dissipation and excess. He must also, doubtless, have found them to be a 
 very dangerous snare to serious or hopeful persons : so that his delineation 
 of this case under allusions taken from this scene, will be more interesting 
 and affecting to those who have been spectators of it, than to such as have 
 moved in higher circles, or dwelt chiefly in populous cities.— Worldly men 
 covet, pursue, grasp at, and contend for the things of time and sense, with 
 eagerness and violence, so that their whole conduct aptly resembles the 
 bustle, selfishness, artifice, dissipation, riot, and tumult of a large crowded 
 Fair. The profits, pleasures, honors, possessions, and distinctions of the 
 world, are as transient and frivolous as the events of the fair-day ; with 
 which the children are delighted, but which every man of sense contemns. 
 Solomon, after a complete experiment, pronounced the whole to be ' vanity 
 of vanities :' the veriest vanity imaginable, a complex vanity, an accumu- 
 lation of ciphers, a lottery consisting entirely of blanks ; every earthly ob- 
 ject being unsuitable to the wants of the rational soul, unsubstantial, unsat- 
 isfactory, and nerishiner.— Yet this traffic of vanitjiea^ifrKfepl up alt meirmr • 
 because the carnal mind always hankers after one worldly trifle or other, 
 and longs ' for change of follies and relays of joy ;' while objects suited to 
 its feverish thirst are always at hand to allure it, deriving their efficacy 
 from continually pressing, as it were, on the senses.— When our first parents 
 were fatally prevailed on to join Satan's apostasy, they ' forsook the fountain 
 of living waters, to hew out to themselves broken cisterns;' and the idol- 
 atry of seeking happiness from the creature instead of the Creator, has been 
 universal among all their posterity. Since the promise of a Saviour opened 
 to fallen men a door of hope, the tempter has continually tried to allure 
 them by outward objects, or induce them by the dread of pain and suffering 
 to ' neglect so great salvation.' Thus the prince of the devils sets up this 
 Fair; and by teaching men to abuse the good creatures of God to vile pur- 
 poses, or to expect from them such satisfaction as they were nevei meant to 
 afford, he has used them as baits to the ambition, avarice, levity, and sen- 
 
THE PILGRIM S PROGRESS. 
 
 169 
 
 his own country, and that upon a fair-day too : yea, 
 and, as I think, it was Beelzebub, the chief lord of this 
 fair, that invited him to buy of his vanities ; yea, would 
 have made him lord of the fair, would he but have 
 done him reverence as he went through the town : yea, 
 because he was such a person of honor, Beelzebub had 
 him from street to street, and showed him all the king- 
 doms of the world in a little time, that he might, if 
 possible, allure that blessed One to cheapen and buy 
 some of his vanities : but he had no mind to the mer- 
 chandise, and therefore left the town, without laying 
 out so much as one farthing upon these vanities.* This 
 fair, therefore, is an ancient thing, of long standing, and 
 
 a very great fair.* 
 
 a Matt. iv. 8, 9. Luke iv. 5—7. 
 
 suality of the carnal mind. No crime has ever been committed on earth, 
 or conceived in the heart of man, which did not arise from this universal 
 apostasy and idolatry ; from the excess to which the insufficiency of the 
 object to answer the proposed end gives rise ; and from the vile passions 
 which the jarring interests or inclinations of numberless competitors for 
 honor, power, wealth, and pleasure, cannot fail to excite. As the streams 
 of impiety and vice, which flow from this source, are varied, "according to 
 men's constitutions, educations, habits and situations ; so different worldly 
 pursuits predominate in divers nations, or Stages of civilization. Hence the 
 manifold variations in the human character, which equal the diversity of 
 their complexions, shape or capacities,. though they be all of one nature. 
 To this an allusion is made by ' the rows' in this Fair. The merchandise 
 of Rome, which suited a rude and ignorant age, has now given place to the 
 more plausible wares of sceptical philosophers which are more agreeable to 
 the piide of learning and human reasoning. Even things lawful in them, 
 selves, when sought, or possessed in a manner which is not consistent with 
 'seeking first the kingdom of God, and his righteousness,' become allure- 
 ments of Satan to draw sinnerB into his fatal snare. 
 
 * Christianity does not allow men to ' bury their talent in the earth,' or 
 to put ' their light under a bushel :' they should not 'go out of the world,' 
 8 
 
 
1*70 THE PILGRIM'S PROGRESS. 
 
 Now, these pilgrims, as I said, must needs go through 
 this fair. Well, so they did ; but behold, even as they 
 entered into the fair, all the people in the fair were 
 moved ; and the town itself, as it were, in a hubbub 
 about them, and that for several reasons : for, 
 
 X^irsj/The Pilgrims were_ clothed 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 ; a some, they were bedlams ; and some, they were 
 outlandish men. 
 
 Secondly, And as they wondered at their apparel, 
 so they did likewise at their speech ; for few could un- 
 derstand what they said. They naturally spoke the 
 language of Canaan ; but they that kept the fair were 
 the men of this world : so that from one end of the 
 
 a 1 Cor. iv. 9, 10. 
 
 or retire into cloisters and deserts : and therefore they must all go through 
 this Fair. Thus our Lord and Saviour endured all the temptations and 
 sufferings of this evil world, without being at all impeded or entangled by 
 them, or stepping in the least aside to avoid them. The age in which he 
 lived peculiarly abounded in all possible allurements ; and he was exposed 
 to such enmity, contempt, and sufferings, as could never be exceeded or 
 equalled. But ' he went about doing good ;' and his whole conduct, as 
 well as his indignant repulse of the tempter's insolent offer, hath emphati- 
 cally shown his judgment of all earthly things, and exhibited to us ' an ex- 
 ample that we should follow his steps.' 
 Here are inserted the following lines:— 
 
 « Behold Vanity Fair ! The Pilgrims there 
 
 Are chained and stoned beside : 
 Even so it was our Lord past here, 
 And on Mount Calvary died.' 
 
THE PILGRIM'S PROGRESS. iTl 
 
 .» 
 
 fair to the other, they seemed barbarians each to the 
 other. 
 
 Thirdly, But that which did not a little amuse the 
 merchandisers was, that these pilgrims set very light 
 by all their wares ; they cared not so much as to look 
 upon them ; and if they called upon them to buy, they 
 would put their fingers in their ears, and cry, " Turn 
 away mine eyes from beholding vanity;"* and look 
 upwards, signifying that their trade and traffic was in 
 heaven.* 
 
 a Psalm cxix. 37. 
 
 * The presence of real Christians in those places, where a large concourse 
 ot worldly men are collected for sinful purposes, must produce a disturb- 
 ance and effervescence ; and the smaller the number is of those who by 
 their actions, words, or silence, protest against vice and impiety, the fiercer 
 the opposition that will be excited. A pious clergyman on board a vessel, 
 where he was a single exception to the general ungodliness that prevailed, 
 gave great offence by constantly but silently withdrawing, when oaths or 
 unseemly discourse made his situation uneasy ; and he was called to account 
 for so assuming a singularity ! — Consistent believers, appearing in character 
 among worldly people, and not disguising their sentiments, always excite 
 this opposition ; but more accommodating professors escape it. An avowed 
 dependence on the righteousness and atonement of Christ for acceptance, 
 gives vast offence to those who rely on their own good works Tor justifica- 
 tion : and conformity to the example, and obedience lo the commandments 
 of the Redeemer, are deemed precise and uncouth in the judgment of those 
 who ' walk according to the course of this world ;'" and they deem the 
 Christian insane or outlandish for his peculiarities. His discourse, seasoned 
 with piety, humility, and spirituality, so differs from the 'filthy conversation 
 of the wicked,' and the polite dissimulation of the courtly, that they can 
 have no intercourse with him, or he with them : and when he speaks of the 
 love of Christ, and the satisfaction of communion with Him, while they 
 1 blaspheme the worthy name by which he is called :' they must seem bar- 
 barians each to the other. But above all, the believer's contempt of 
 worldly things, when they interfere with the will and glory of God, forma 
 such a testimony against jdl the pursuits and conduct of carnal men, as 
 must excite their greatest astonishment and indignation: while he shuns 
 with dread and abhorrence, as incompatible with salvation, those very 
 things to which they wholly addict themselves without the least remorse. 
 
172 the pilgrim's progress. 
 
 One chanced, mockingly, beholding the carriage ' of 
 the men, to say unto them, What will ye buy ? But 
 they, looking gravely upon him, said, We buy the truth. a 
 At that, there was an occasion taken to despise the 
 men the more, some mocking, some taunting, some 
 speaking reproachfully, and some calling upon others 
 to smite them. At last, things came to a hubbub and 
 great stir in the fair, insomuch that all order was con- 
 founded. Now was word presently brought to the 
 great one of the fair, who quickly came down, and de- 
 puted some of his most trusty friends to take those 
 men into examination, about whom the fair was almost 
 overturned. So the men were brought to examination ; 
 and they that sat upon them asked them whence they 
 came, whither they went, and what they did there in 
 such an unuoual garb ? The men told them, that they 
 were pilgrims and strangers in the world, and that they 
 were going to their own country, which was the heav- 
 enly Jerusalem ; b and that they had given no occasion 
 to the men of the town, nor yet to the merchandisers, 
 thus to abuse them, and to let them in their journey, 
 except it was for that, when one asked them what they 
 would buy, they said they would buy the truth. But 
 they that were appointed to examine them did not be- 
 lieve them to be any other than bedlams and mad, or 
 
 a Prov. xxiii. 23. b Heb. xi. ]3— 16. 
 
THE PILGRIM'S PROGRESS. 1*73 
 
 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 object of any man's 
 sport, or malice, or revenge ; the great one' of the fair 
 laughing still at all that befell them. But, the men 
 being patient, and not rendering railing for railing, but 
 contrariwise blessing, and giving good words for bad, 
 and kindness for injuries done, some men in the fair, that 
 
 * When the scoffs of those, ' who think it strange that Christians will 
 not run with them to the same excess of riot,' extort from them a full and 
 explicit declaration of their principles, it may he expected that the re- 
 proache's and insults of their despisers will be increased ; and then all the 
 mischief and confusion which follow will be laid to their charge— ' There 
 were no such disputes about religion before they came ;' ' These men who 
 turn the world upside down are come hither also;' 'they exceedingly 
 trouble the city,' town or village by their uncharitable discourse and ex- 
 ample !— Thus Satan takes occasion to excite persecution, when he fears 
 lest the servants of God should successfully disseminate their principles : 
 and persecuting princes and magistrates, his 'most trusty friends,' are de- 
 puted by him to molest and punish their peaceable subjects, for conscien- 
 tiously refusing conformity to the world, or for dissenting from doctrines 
 and modes of worship which they deem unscriptural. Thus the most valu- 
 able members of the community are banished, imprisoned, or murdered ; 
 multitudes are tempted to hypocrisy; encouragement is given. to time- 
 servers to seek secular advantages by acting contrary to their consciences ; 
 the principles of sincerity and integrity are generally weakened or de- 
 stroyed by multiplied prevarications and false professions ; and numerous 
 instruments of cruelty and oppression are involved in this complication of 
 atrocious crimes.— Our author doubtless drew many of his portraits, in the 
 subsequent historical picture, from originals then sufficiently known ; and 
 if any think that he has heightened his colorings, it may furnish them with 
 a subject for gratitude, and a reason for content and peaceable submission 
 to our rulers. In Fox's Martyrs we meet with authenticated facts, that 
 fully equal this allegorical representation: nay, 'The Acts of the Apostles' 
 give us the very same view of the subject. 
 
174 the pilgrim's progress. 
 
 were more observing and less prejudiced than the rest, 
 began to check and blame the baser sort for their con- 
 tinual abuses done by them to the men. They, there- 
 fore, in angry manner, let fly at them again, counting 
 them as bad as the men in -the cage, and telling them 
 that they seemed confederates, and should be made 
 partakers of their misfortunes. The others replied, 
 that, for aught they could see, the men were quiet and 
 sober, and intended nobody any harm : and that there 
 were many that traded in their fair that were more 
 worthy to be put into the cage, yea, and pillory too, 
 than were the men that they had abused. Thus, after 
 divers words had passed on both sides, (the men be- 
 having themselves all the while very wisely and soberly 
 before them,) they fell to some blows among them- 
 selves, and did harm one to another. Then were these 
 two poor men brought before their examiners again, 
 and were charged as being guilty of the late hubbub 
 that had been in the fair. So they beat them pitifully, 
 and hanged irons upon them, and led them in chains 
 up and down the fair, for an example and terror to 
 others, lest any should speak in their behalf, or join 
 themselves unto them. But Christain and Faithful be- 
 haved themselves yet more wisely, and received the 
 ignominy and shame that was cast upon them with so 
 much meekness and patience, that it won to their side 
 (though but few in comparison of the rest) several of 
 
THE PILGRIM S PROGRESS. 
 
 175 
 
 the men in the fair. This put the other party yet into 
 a greater rage, insomuch that they concluded the death 
 of these two men. Wherefore they threatened, that 
 neither cage nor irons should serve their turn, but that 
 they should die for the abuse they had done, and for 
 deluding the men of the fair.* 
 
 Then were they remanded to the cage again, until 
 further order should be taken with them. So they put 
 them in, and made their feet fast in the stocks. 
 
 Here also they called again to mind what they had 
 heard from their faithful friend Evangelist, and were the 
 more confirmed in their way and sufferings by what he 
 told them would happen to them. They also now com- 
 
 * The contempt, injustice, and cruelty, with which, persecutors treat the 
 harmless disciples of Christ, give them an occasion of discovering that 
 amiable conduct and spirit which accord to the precepts of Scripture, and 
 the example of persecuted prophets and apostles; and this often produces 
 the most happy effe«ts on those who are less prejudiced, which still more 
 exasperates determined opposers ; yet it frequently procures a short respite 
 for the persecuted, while worldly people quarrel about them among them- 
 selves. And even if greater severity be at length determined on, perse- 
 vering prudence, meekness, and patience, amidst all the rage of their ene- 
 mies, will bear testimony for them in the consciences of numbers ; their 
 religion will appear beautiful, in proportion as their persecutors expose 
 their own odious deformity. God will be with them to comfort and deliver 
 them; he will be honored by their profession and behavior, and many will 
 derive the most important advantage from their patient sufferings and 
 cheerful fortitude in adhering to the truths of the gospel. But when be- 
 lievers are put off their guard by ill usage, when their zeal is rash, conten- 
 tious, boasting, or disproportionate ; when they are provoked to render 
 ' railing for railing,' or to act contrary to the plain precepts of Scripture : 
 they bring guilt orf their consciences, stumble their brethren, harden the 
 hearts and open the mouths of opposers, dishonor God and the gospel, and 
 gratify the great enemy of souls ; who malignantly rejoices in their miscon- 
 duct, but is tortured when they endure sufferings in a proper manner. 
 
176 the pilgrim's progress. 
 
 forted each other, that whose lot it was to suffer, even 
 he should have the best of it; therefore each man 
 secretly-wished that he might have that preferment : 
 but committing themselves to the all-wise disposal of 
 Him that rule th all things, with much content they 
 abode in the condition in which they were, until they 
 should be otherwise disposed of. 
 
 Then a convenient time being appointed, they brought 
 them forth to their trial, in order to their condemna- 
 tion. When the time was come, they were brought 
 before their enemies and arraigned. The judge's name 
 was Lord Hate- Good: their indictment was one and 
 the same in substance, though somewhat varying in 
 form ; the contents whereof were these : 
 
 " That they were enemies to, and disturbers of, the 
 trade : that they had made commotions and divisions 
 in the town, and had won a party to their own most 
 dangerous opinions, in contempt of the law of their 
 prince." 
 
 Then Faithful beganto answer, that he had only set 
 himself against that which had set itself against Plim 
 that is higher than the highest. And, said he, as for 
 disturbance, I make none, being myself a man of peace : 
 the parties that were won to us, were won by behold- 
 ing our truth and innocence, and they are only turned 
 from the worse to the better. And as to the king you 
 
THE PILGRIM'S PROGRESS. 17Y 
 
 talk of, since he is Beelzebub, the enemy of our Lord, 
 I defy him and all his angels.* 
 
 Then proclamation was made, that they that had 
 aught to say for their lord the king, against the prisoner 
 at the bar, should forthwith appear, and give in their 
 evidence. So there came in three witnesses, to wit, 
 Envy, L 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.f 
 
 * The description of the process, instituted against the Pilgrims, is given 
 in language taken from the legal forms used in our courts of justice, which 
 in Mr Bunyan's days were shamefully perverted to subserve the most ini- 
 quitous oppressions. The allegorical narrative is framed in such a manner 
 as emphatically to expose the secret reasons, which influence men to perse- 
 cute their inoffensive neighbors ; and the very names employed declare the 
 several corrupt principles of the heart, from whence this atrocious conduct 
 results. Enmity against God, and his holy character, law, worship, truth, 
 and servants, is the principal source of persecution— the judge in Faithful's 
 trial. The interference of spiritual religion with men's covetous, ambi- 
 tious, and sensuai pursuits ; and the interruption it gives to their false peace, 
 and unanimity in ungodliness or hypocrisy, which it tends to expose and 
 undermine, form the ground of the indictment : that is, when the persecuted 
 can truly answer, that they ' only set themselves against that which sets 
 itself against Ilim, who. is higher than the highest ;' and when they do not 
 suffer 4 as evil doers, busy bodies in other men's matters,' ambitious com- 
 petitors for secular advantages, or contentious disputants about political 
 questions. 
 
 t The names of these witnesses declare the character of the most active 
 instruments of persecution. Even Pilate eouid perceive that the Jewish 
 scribes and priests were actuated by envy, in delivering up Jesus to him. 
 His instructions discredited theirs, and diminished their reputation and 
 influence; he Was more followed than they $ and in proportion as he was 
 deemed a teacher sent from God, they were disregarded as blind guides. 
 Thus formal instructors, and learned men, who are strangers to the power 
 of godliness, have always affected to despise the professors and preachers 
 of the gospel as ignorant enthusiasts. They envy the reputation acquired by 
 them, and are *ngry at the success of their doctrines. If they have not the 
 authority to silence the ministers, they will browbeat such of his hearers 
 8* 
 
1*78 the pilgrim's progress. 
 
 Then stood forth Envy, and said to this effect : My 
 lord, I have known this man a long time, and will at- 
 test upon my oath before this honorable bench, that 
 he is — 
 
 Judge. Hold, give him his oath. 
 
 So they sware him. Then he said, My lord, this 
 man, notwithstanding his plausible name, is one of the 
 vilest men in our country ; he neither regardeth prince 
 nor people, law nor custom, but doth all that he can 
 to possess all men with certain of his disloyal notions, 
 which he in the general calls " principles of faith and ho- 
 liness."* And, in particular, I heard him once myself 
 
 as are within the reach of their influence ; especially if they have affronted 
 them by forsaking their uninteresting instructions. If they cannot prevail 
 upon ' the powers that be' to interfere ; they will employ reproaches, men- 
 aces, or even oppression, to obstruct the progress of evangelical ministers : 
 should any obsolete law remain unrepealed, of which they can take advan- 
 tage, they will be the first to enforce it ; and if the rulers engage in perse- 
 cution, they will take the lead as prosecutors and witnesses. As this was 
 remarkably the case in our author's days ; and a s the history of the Old and.. 
 New Testament, and every authentic record of persecutions, give the same 
 view of it ; we cannot be greatly at a loss to know what was especially 
 meant by this emblem. It other respects there is seldom much in the cir- 
 cumstances of pious persons, to excite the envy of their ungodly neighbors ; 
 as they despise their spiritual privileges and comforts. 
 
 * It has always been the practice of envious accusers to represent those, 
 who refuse religious conformity, as disloyal and disaffected to the civil gov- 
 ernment of their, country ; because they judge it.' right to obey God rather 
 than man !' How grievous then is it, that any, who profess the gospel, 
 should give plausibility to such calumnies ! How desirable for them, after 
 the example, and in obedience to the precepts, of Christ and his Apostles, 
 ' by well doing to put to silence the ignorance of foolish men, ' to avoid 
 all appearance of evil,' 'to render to Csesar the things that are Caesar's,' 
 and to constrain even enemies to bear testimony to their peaceable deport- 
 ment ! This would exhibit their patient suffering for conscience' sake as 
 amiable and respectable, in the eyes of all not immediately engaged in per- 
 secution; and would give a sanction to their most bold and decided testt- 
 
THE PILGRIM'S PROGRESS. 179 
 
 affiriiLjjLhatilhmtianity and the customs of our town 
 of Vanity were diametrically opposite, and could not 
 be reconciled. By which saying, my lord, he doth at 
 once not only condemn all our laudable doings, but us 
 in the doing of them. 
 
 Then did the judge say to him, Hast thou any more 
 to say ? 
 
 Envy. My lord, I could say much more, only I 
 would not be tedious to the court. Yet, if need be, 
 when the other gentlemen have given in their evidence, 
 rather than anything shall be wanting that will dis- 
 patch him, I will enlarge my testimony against him. 
 So he was bid stand by- T * 
 
 Then they called ^Superstition, and bid him look 
 upon the prisoner ; they also asked him what he could 
 say for their lord the king against him ? Then they 
 sware him ; so he began : 
 
 Super. My lord, I have no great acquaintance with 
 this man, nor do I desire to have further knowledge of 
 him ; however this I know, that he is a very pestilent 
 fellow, from some discourse that the other day I had 
 
 mony against every kind of vice, impiety, and false religion. But when 
 they revile the persons of rulers, or make religion the pretext for inter- 
 meddling out of their place in political matters, and in attempting to dis- 
 turb the peace of the community ; they exceedingly strengthen men's pre- 
 judices against the doctrines of the gospel, and the whole body of those 
 who profess them ; and thus give occasion, and furnish an excuse, for that 
 very persecution of which they complain, in other respects with the greatest 
 justice. 
 
180 THE PILGRIM'S PROGRESS. 
 
 with him in this town ; for then, talking with him, I 
 heard him say that our religion was naught, and such 
 by which, a man could by no means please God. 
 Which saying of his, my lord, your lordship very well 
 knows what necessarily thence will follow, to wit, that 
 we still do worship in vain, are yet in our sins, and 
 finally shall be damned : and this is that which I have 
 to say.* , /*"""*" 
 
 Then was Pickthank sworn, and bid say what he 
 knew in behalf of their lord the king, against the pris- 
 oner at the bar. 
 
 Pick. My lord, and you gentlemen all, this fellow I 
 have known of a long time, and have heard him speak 
 
 * Superstition represents another class of underling persecutors ; (for the 
 principals are often masked infidels.) Traditions, human inventions, forms 
 and externals, appear to them decent, venerable and sacred ; and <ire mis- 
 taken with pertinacious ignorance, for the substance of religion. As mere 
 circumstances of worship, some of these may very well answer the pur- 
 po5e"f provided they be not imposed, magnified above their value, or substi- 
 tuted in the place of things essentially good : others are bad, in their origin, 
 use and tendency ; yet the truths, ordinances and commandments of God 
 are made void that men may keep them ! What is pompous or burden- 
 some appears to such men meritorious ; and the excitement of mere natural 
 passions, (as at a tragedy,) is deemed a most needful help to true devotion. 
 They are, therefore, eminently qualified to be witnesses against the faithful 
 servants of God : for they ' think they are thus doing him service,' while 
 they are opposing a company of profane despisers of their idolized forms ; 
 a set of fanatics, heretics, and pestilent schismatics ! Their religious zeal 
 contracts and hardens their hearts ; and the supposed goodness of the cause 
 sanctifies their bitter rage, enmity and calumny. The extreme odiousa93S 
 of these proceedings should excite all who love the truth, to keep at the 
 utmost distance from such obstinate confidence and violence ;' to discoun- 
 tenance them to the utmost, in the zealots of their own sentiments ; and to 
 leave the enemies of the gospel, if possible, to monopolize this disgrace. 
 For, hitherto, almost all parties have been betrayed into it, when advanced 
 to power ; and this has given the enemies of Christianity their most plau- 
 sible arguments against it. 
 

 LORD OLD MAN, THE LORD CARNAL DELIGHT, THE LORD LUXURIOUS, THE LORD 
 
 DESTRE-OF-VAIN-GLORY, MY OIJ) LORD LECHERY, AND SIR HAVING GREEDY. 
 Bunynn. p. 131 
 
THE PILGRIM'S PROGRESS. 181 
 
 things that ought not to be spoken ; for he hath railed 
 on our noble prince Beelzebub, and hath spoken con- 
 temptibly of his honorable friends, whose names are 
 the Lord Old Man, the Lord Carnal Delight, the Lord 
 Luxurious, the Lord Desire of Vain Glory, my old 
 Lord Lechery, Sir Having Greedy, with all the rest of 
 our nobility : and he hath said, moreover, that if all 
 men were of his mind, if possible, there is not one of 
 these noblemen should have any longer a being in this 
 town. Besides, he hath not been afraid to rail on you, 
 my lord, who are now appointed to be his judge, call- 
 ing you an ungodly villain, with many other such-like 
 vilifying terms, with which he hath bespattered most 
 of the gentry of our town.* 
 
 When this Pickthank had told his tale, the judge 
 
 * Pickthank represents a set of tools that persecutors continually use ; 
 namely, men of no religious principle ; who assume the appearance of zeal 
 for any party, as may best promote their interests ; and who inwardly de- 
 spise both the superstitious and the spiritual worshipper. These men 
 discern little in the conduct or circumstances of believers to excite either 
 their rage, or envy ; but if their superiors be disposed to persecute, they 
 will afford their assistance ; for preferment runs in this channel. So that 
 they>bear their testimony from avarice or ambition, and flatter the most 
 execrable characters, in order to get forward in the world ; this being the 
 grand object to which they readily sacrifice everything else. The names 
 of those against whom Faithful spoke, show thaijris crim§_££msisted in 
 protesting, by word and deed, against vices, which the great too often 
 think themselves privileged to commit without censure ; and not in revil- 
 ing the persons, or misrepresenting the actions of superiors. The former 
 may with great propriety be done at all times ; and on some occasions the 
 testimony against sin cannot be too closely applied to the consciences of 
 the guilty, without respect of persons ; but the latter is always unjust and 
 unscriptural. 
 
182 the pilgrim's progress. 
 
 directed bis speech to the prisoner at the bar, saying, 
 Thou runagate, heretic, and traitor, hast thou heard 
 what these honest gentlemen have witnessed against 
 thee? 
 
 Faith. May I speak a few words in my own de- 
 fence ? 
 
 J udge. 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. I say then, in answer to what Mr. Envy hath 
 spoken, I never said ought but this, that what rule, or 
 laws, or custom, or people, were flat against the word 
 of God, are diametrically opposite to Christianity. If 
 I have said amiss in this, convince me of my error, and 
 I am ready here before you to make my recantation. 
 
 As to the second, to wit, Mr. Superstition, and his 
 charge against me, I said only this, that in the worship 
 of God there is required a divine faith ; but there can 
 be no divine faith without a divine revelation of the 
 will of God. Therefore, whatever is thrust into the 
 worship of God that is not agreeable to divine refla- 
 tion, cannot be done but by a human faith, which faith 
 will not be profitable to eternal life. 
 
 As to what Mr. Pickthank hath said, I say (avoiding 
 terms, as that I am said to rail, and the like,) that the 
 prince of this town, with.-alL.JJifi-jabblfiin^nt^Jiis, at- 
 

 MK. FACING-BOTH-WAYS. 
 
 Bunyan. 
 
 p 189 
 
THE PILGRIM'S PROGRESS. 183 
 
 tendants, by this gentleman named, are more fit for 
 being in hell than in this town and country ; and so the 
 Lord have mercy upon me.* 
 
 Then the judge called to the jury, (who all this while 
 stood by to hear and observe,) Gentlemen of the jury, 
 you see this man about whom so great an uproar hath 
 been made in this town ; you have also heard what 
 these worthy gentlemen have witnessed against him ; 
 also you have heard his reply and confession : it lieth 
 now in your breast to hang him, or save his life ; but 
 yet I think meet to instruct you in our law. 
 
 There was an act made in the days of Pharaoh the 
 great, servant to our prince, that, lest those of a con- 
 
 * Faithful's defence is introduced by these lines, as in the foregoing in- 
 
 ' Now, Faithful, play the man, speak for thy God ; 
 Fear not the wicked's malice, nor their rod : 
 Speak boldly, man, the truth is on thy side ; 
 Die for it, and to life in triumph ride.' 
 
 Christians in such circumstances should be more concerned for the honor 
 of God than for their own- credit or safety; and they should take occasion 
 to bear a decided testimony to the truths, commandments and institutions 
 of the Scripture ; leaving it to their accusers, judges, or hearers, to deter- 
 mine what sentiments or practices are thus proved to be anti-Chriatiau, or 
 what numbers of 'teachers in Israel' are exposed as blind guides. That 
 faith, (by which alone we approach to God, and acceptably worship him,) 
 has no other object than divine revelation ; nothing done without the ex- 
 press warrant of Scripture can be profitable to eternal life, whatever may 
 be said for its expediency ; but everything foisted into religion contrary to 
 that sacred rule must be an abomination. Human faith may please men ; 
 but without a divine faith it is impossible to please God, either in general 
 or any particular action. And, as we can seldom speak against the vile 
 lusts of .men, without being judged by implication to rail against such as 
 are notoriously addicted to them, we cannot be the followers of Him, 
 1 whom the world hated, because he testified of it that its works were evil,' 
 unless we be willing to risk all consequences in copying his example. 
 
184 the pilgrim's progress. 
 
 trary religion should multiply and grow too strong for 
 him, their males should be thrown into the river. a There 
 was also an act made in the days of Nebuchadnezzar 
 the great, another of his servants, that whoever would 
 not fall down and worship his golden image, should 
 be thrown into a fiery furnace. b There was also an 
 act made in the days of Darius, that whoso for some 
 time called upon any god but him, should be cast into 
 the lions' den.° Now, the substance of these laws this 
 rebel hath broken, not only in thought, (which is not 
 to be borne,) but also in word and deed : which must 
 therefore needs be intolerable. 
 
 For that of Pharaoh, his law was made upon a sup- 
 position, to prevent mischief, no crime being yet appa- 
 rent ; but here is a crime apparent. For the second 
 and third, you see he disputeth against our religion ; 
 and for the treason that he hath already confessed he 
 deserveth to die the death.* 
 
 Then went the jury ojiit, whose names were Mr. 
 Blindman, Mr. No-good, Mr. Malice, Mr. Love-lust, 
 
 a Exod. i. b Dan. iii. c Dan. yi. 
 
 * A more just and keen satirical description of such legal iniquities, can 
 scarcely be imagined, than that contained in this passage. The statutes 
 and precedents adduced, (with a humorous and well-imitated reference to 
 the style and manner in which charges are commonly given to juries,) 
 show what patterns persecuting legislators and magistrates chooseto copy, 
 and whose kingdom they labor to uphold. Nor can any impartial man 
 deny, that the inference is fair which our author meant the reader to de- 
 duce ; namely, that nominal protestants, enacting laws requiring conformity 
 
MR. SMOOTH-MAN. 
 
 Bunyan. 
 
THE PILGRIMS PROGRESS. 185 
 
 Mr. Live-loose, Mr. Heady, Mr. High-mind, Mr. Enmi- 
 ty, Mr. Liar, Mr. Cruelty, Mr. Hate-light, and Mr. Im- 
 placable ; who every one gave in his private verdict 
 against him among themselves, and afterwards unani- 
 mously concluded to bring him in guilty before the 
 judge. And first among themselves, Mr. Blindman, 
 the foreman, said, I see clearly that this man is a here- 
 tic. Then said Mr. No-good, Away with such a fellow 
 from the earth. Ay, said Mr. Malice, for I hate the 
 very looks of him. Then said Mr. Love-lust, I could 
 never endure him. Nor I, said Mr. Live-loose, for he 
 would be always condemning my way. Hang him, hang 
 him, said Mr. Heady. A sorry scrub, said Mr. High- 
 mind. My heart riseth against him, said Mr. Enmity. 
 He is a rogue, said Mr. Liar. Hanging is too good for 
 him, said Mr. Cruelty. Let us dispatch him out of the 
 way, said Mr. Hate-light. Then said Mr. Implacable, 
 Might I have all the world given me, I could not be 
 reconciled to him ; therefore let us forthwith bring 
 him in guilty of death. And so they did : therefore 
 he was presently condemned to be had from the place 
 where he was, to the place from whence he came, and 
 
 to their own creeds and forms, and inflicting punishments on such as -peace- 
 ably dissent from them, are actually involved in the guilt of these heathen 
 persecutors, and of their anti-Christian successors ; even if their doctrine 
 and worship be allowed to be scriptural and spiritual. For these methods 
 only serve to promote hypocrisy, and to expose the conscientious to the 
 malice, envy, or avarice of the unprincipled. 
 
186 
 
 THE PILGRIM S PROGRESS. 
 
 there to be put to the most cruel death that could be 
 invented. 
 
 They therefore brought him out, to do with him ac- 
 cording to their law ; and first they scourged him, then 
 they buffeted him, then they lanced his flesh with 
 knives ; after that they stoned him with stones, then 
 pricked him with their swords ; and last of all, they 
 burned him to ashes at the stake. Thus came Faithful 
 to his end.* 
 
 Now I saw that there stood behind the multitude a 
 chariot and a couple of horses waiting for Faithful, 
 who so soon as his adversaries had despatched him, 
 
 * The names of the jury-men and their general and particular verdicts, 
 the cruel execution of Faithful, and the happy event of his sufferings, need 
 no comment. It was not indeed the practice of the" times in which our 
 author lived, to inflict death on those who were persecuted for conscience' 
 sake : yst very great rigors were used ; the system then adopted, if carried 
 to its consequences, must have ended in the extermination of all non- 
 conformists from the land ; it was natural to expect still greater cruelty 
 from persons who were found capable of the severities already experienced ; 
 and without all doubt many actually lost their lives, in one way or other, 
 by the persecutions to which they were exposed. All those, who feel a 
 disposition to employ the power of the magistrate against such as differ 
 from them in religious matters, should attentively consider the contempti- 
 ble and odious picture here delineated with the most entire justice, of the 
 whole race of persecutors, and of their characters, principles, motives, and 
 conduct: that they may learn to hate and dread such an anti-Christian 
 practice, and shun the most remote approaches to it. On the other hand, 
 they who are exposed to persecution, or in danger of it, should study the 
 character and conduct of Faithful, that they may learn to suffer in a Christ- 
 ian spirit, and to adorn the gospel in the fiery trial.— The following lines 
 are here introduced as before :— 
 
 . | ' Brave Faithful ! bravely done in word and deed ! 
 Judge, witnesses, and jury have, instead 
 Of overcoming thee, but shown their rage ; 
 When they are dead, thou 'It live from age to age.' 
 
Buin an. 
 
 MR. TWO-TONGUES. 
 
 1> 189 
 
THE PILGRIM'S PROGRESS. 187 
 
 was taken up into it, and straightway was carried up 
 through the clouds, with sound of trumpet, the nearest 
 way to the Celestial Gate. But as for Christian, he 
 had some respite, and was remanded back to prison ; 
 so he there remained for a space. But he that 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 — 
 
 Well, Faithful, thou hast faithfully professed, 
 Unto thy Lord, with whom thou shalt be blest ; 
 When faithless ones, with all their vain delights 
 Are crying out under their hellish plights : 
 Sing, Faithful, sing, and let thy name survive ; 
 For though they killed thee, thou art yet alive. 
 
 Now I saw in my dream, that Christian went- m}t 
 forth alone ; for there was one whose name wakjlope- 
 ful, (being so made by the beholding of Christian and 
 
 * When the believer has done his workj the wrath of man may be per- 
 mitted to expedite his removal to his heavenly inheritance ; but all the 
 malice and power of earth and hell are utterly unavailing to cut off any 
 one till the purposes of God respecting him are accomplished. Thus the 
 Apostles were preserved during Saul's persecution, and Peter was rescued 
 from the hands of Herod. The Lord has various methods of protecting and 
 liberating his servants: sometimes he intimidate*, their persecutors; the 
 paroxysm of their fury abates ; or they are disheartened by ill success in 
 their efforts to extirpate the hated # eect ; the principals and instruments are 
 left to quarrel among themselves ; their cruelties disgust the people, so that 
 they dare not proceed: political Interests engage even ungodly princes to 
 promote toleration, and chain up the demon persecution: or the Lord raises 
 up one of his own servants to authority, that he may bt a protector of his 
 church, and disappoint the devices of his enemies. 
 
188 THE PILGRIMS PROGRESS. 
 
 Faithful in their words and behavior in their sufferings 
 at the fair,) who joined himself unto him, and, entering 
 into a brotherly covenant, told him that he would be 
 his companion. Thus one died to bear testimony to the 
 truth, and another rises out of his ashes to be a com- 
 panion with Christian in his pilgrimage. This Hope- 
 ful also told Christian, that there were many more of 
 the men in the fair that would take their time, and 
 fellow^after.* 
 
 So I saw, that quickly after they were got out of 
 the fair, they overtook one that was going before them, 
 whose name was By-ends : so they said to him, What 
 countryman, sir ? and how far go you this way ? He 
 told them that he came from the town of Fair-speech, 
 and he was going to the Celestial City ; but told them 
 not his name. 
 
 From Fair-speech ! said Christian : is there any good 
 that lives there ? a 
 
 Yes, said By-ends, I hope. 
 
 a Prov. xxvi. 25. 
 
 * ' The blood of the martyrs is the seed of the church:' for sufferings 
 properly endured, form the most convincing and useful kind of preaching. 
 The name of Christian's new companion denotes the opinion, whioh estab- 
 lished believers form at first, of such as begin to profess the gospel in an 
 intelligent manner. The nature of an allegory rendered it impracticable to 
 introduce the new convert as beginning his pilgrimage from the same 
 place, or going through the same, scenes as Christian had done : neither 
 could Jlaithful, for the same reason, be represented as passing the river 
 afterward-mentioned. But the brotherly covenant, in which Hopeful joined 
 feimself with his com pa n io n , mast be -supp osed to imply the substance of 
 all that had been spoken of, as necessary to final acceptance. 
 
MR. ANYTHING. 
 
 Bunyan. 
 
 p. 189 
 
THE PILGRIMS PROGRESS. 189 
 
 Pray, sir, what may I call you ? said Christian. 
 
 By. I am a stranger to you, and you to me : if you 
 be going this way, I shall be glad of your company ; 
 if not, I must be content. 
 
 This town of Fair-speech, said Christian, I have 
 heard of ; and, as I remember, they say it is a wealthy 
 place. 
 
 Br. Yes, I will assure you that it is ; and I have 
 very many rich kindred there. 
 
 Chr. Pray, who are your kindred there, if a man 
 may be so bold ? 
 
 By. Almost the whole town : and, in particular, my 
 Lord Turn-about, my Lord Time-server, my Lord Fair- 
 speech, from whose ancestors that town first took its 
 name: also Mr. Smooth-man, Mr. Facing-both-ways, 
 Mr. Anything; and the parson of our parish, Mr. 
 Two-tongues, was my mother's own brother by father's 
 side : and, to tell you the truth, I am become a gen- 
 tleman of good quality ; yet my great-grandfather was 
 but a waterman, looking one way and rowing another, 
 and I got most of my estate by the same occupation. 
 
 Chr. Are you a married man ? 
 
 By. Yes, and my wife is a very virtuous woman, the 
 daughter of a virtuous woman; she was my Lady 
 Feigning's daughter, therefore she came of a very 
 honorable family, and is arrived to such a pitch of 
 breeding, that she knows how to carry it to all, even 
 
190 THE PILGRIM'S PROGRESS. 
 
 to prince and peasant. It is true, we somewhat diner 
 in religion from those of the strictest sort, yet but in 
 two small points : First, we never strive against Wind 
 and tide. Secondly, we are always most zealous when 
 Religion goes in his silver slippers ; we love much to 
 walk with him in the streets, if the sun shines, and the 
 people applaud him.* 
 
 * The character of By-ends, and the group that attended him, forms a 
 clear detection and merited condemnation of a large company of false pro- 
 fessors; and is not at all inferior in importance to the preceding severe 
 satire on open persecutors. When rest is given to the church, hypocrites 
 often multiply more than real Christians. The name of this man, and those 
 of his town and relations, do not merely describe his original character and 
 situation, (as Christian was at first called Graceless- of the City of Destruc- 
 tion,) but they denote the nature of his religious profession. Believers 
 look back on their former principles and behaviour, with shame and abhor- 
 rence ; but hypocrites, when .reproved for evident sins, excuse them, be- 
 cause Christ came to save the'lost, and because he is merciful to the chief 
 of sinners. Christian would readily have granted that 'no good lived' at 
 his native city ; and on that very account he had renounced it with all his 
 old connections ; but By-ends hoped better of Fair^spcech, and gloried in 
 his honorable relations there. Yet he was ashamed orhis name; for men 
 are unwilling to allow that they seek nothing more than worldly advan- 
 tages by religion. The names here selected are most emphatically descrip- 
 tive of that whole company of professed Christians, who, under various 
 pretences, supposo that 'gain is godliness.' The polite simulation and 
 dissimulation, which some most courtly writers have inculcated, as the 
 summit of good breeding, the perfection of a finished education, and the 
 grand requisite for obtaining consequence in society if introduced into re- 
 ligion, and adopted by professors or preachers of the gospel, in connection 
 with fashionable accomplishments and an agreeable address, constitute 
 the most versatile, refined, and insinuating species of hypocrisy that can be 
 imagined: and a man of talents, of any occupation or profession, may ren- 
 der it very subservient to his interests, by insuring the patronage or custom 
 of those to whom he attaches himself, without giving much umbrage to the 
 world, which may indeed despise such a character, but will not deem him 
 worthy of hatred. He may assume any of the names here provided for 
 him, as may best suit his line in life ; and may shape his course, in subser- 
 viency to his grand concern, with considerable latitude ; provided he has 
 prudence enough to keep clear of scandalous vices : he will not be long in 
 learning the beneficial art of using two tongues with one mouth, and of 
 
MY LORD FAIR-SPEECH. 
 
 Bunyan. 
 
 p. 189 
 
THE PILGRIM S PROGRESS. 191 
 
 Then Christian stepped 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 be ashamed of his name. So Christian 
 came up with him again, and said, Sir, you talk as if 
 you knew something more than all the world doth ; 
 and, if I take not my mark amiss, I deem I have half 
 a guess of you : is not your name Mr. By-ends, of 
 Fair-speech ?* 
 
 By. This is not my name, but indeed it is a nick- 
 name that is given me by some that cannot abide me, 
 and I must be content to bear it as a reproach, as other 
 good men have borne theirs before me. 
 
 looking one way and rowing another, and perhaps he may improve his for- 
 tune by an honorable alliance with some branch of the ancient family of 
 the Feignings. The grand difference betwixt this whole tribe, and the body 
 of true Christians, consists in these two things : Christians seek the salva- 
 tion of their souls, and at the same time aim to glorify God and be useful 
 to their neighbors ; but hypocrites profess to be religious in order to obtain 
 friends, patrons, customers, or applause : those follow the Lord habitually, 
 whatever tribulations arise because of the word ; but these conceal or deny 
 their profession, when, instead of gaining by it, they are exposed to re- 
 proach or persecution. 
 
 * The people of the world, who avow their real character, know how to 
 serve Mammon by neglecting and despising .God, and- religion ; and the 
 disciples of Christ can serve God by renouncing the world and its friend- 
 ship : but time-servers talk as if they had found out the secret of uniting 
 these two discordant interests, and thus of ' knowing something more than 
 all the world.' This is the most prominent feature in this group of por- 
 traits, which in other respects exhibits great dissimilarities, and contains 
 the faces of persons belonging to every division of Professed Christians on 
 earth. 
 
 :> 
 
192 the pilgrim's progress. 
 
 Ciir. But did you never give an occasion to men to 
 call you by this name ? 
 
 Br. Never, never ! . The worst that ever I did to 
 give them an occasion to give me this name was, that 
 I had always the luck to jump in my judgment with 
 the present way of the times, whatever it was, and my 
 change, was to get thereby : but if things are thus cast 
 upon me, let me count them a blessing ; but let not 
 the malicious load me, therefore, with reproach. 
 
 Chr. I thought, indeed, that you were the man that 
 I heard of ; and, to tell you what I think, I fear this 
 name belongs to you more properly than you are will- 
 ing we should think it doth. 
 
 By. Well, if you will thus imagine, I cannot help it ; 
 you shall find me a fair company-keeper, if you will 
 still admit me your associate. 
 
 Chr. If y«u will go with us, you must go against 
 wind and tide ; the which, I perceive, is against your 
 opinion. You must also own Religion in his rags, as 
 well as when in his silver slippers; and stand by him, 
 too, when bound in irons, as well as when he walketh 
 the streets with applause. 
 
 By. You must not impose, nor lord it over my faith : 
 leave me to my liberty, and let me go with you. 
 
 Chr. Not a step farther, unless you will do, in what 
 I propound, as we. 
 
 Then said By-ends, I shall never desert my old prin- 
 
MR. SAVE-AIL AND MONEY-LOVE. 
 
 Bunyan. 
 
 p. .11 
 
THE PILGRIMS PROGRESS. 193 
 
 ciples, since they are harmless and profitable. If I may 
 not go with you, I must do as I did before you over- 
 took me, even go by myself, until some overtake me 
 that wlil be glad of my company.* 
 
 Now I saw in my dream, that Christian and Hopeful 
 forsook him, and kept their distance before him ; but 
 one of them, looking back, saw three men following 
 Mr. By-ends ; and behold, as they came up with him, 
 he made them a very low congee ; and they also gave 
 him a compliment. The men's names were, Mr. Hold- 
 the-world, Mr. Money-love, and Mr. Save-all, men that 
 Mr. By-ends had formerly been acquainted with, for in 
 their minority they were schoolfellows, and were taught 
 by one Mr. Gripe-man, a schoolmaster in Love-gain, 
 which is a market-town in the county of Coveting, in 
 the north. This schoolmaster taught them the art of 
 getting, either by violence, cozenage, flattery, lying, or 
 by putting on a guise of religion ; and these four gen- 
 
 * When hypocrites are charged with their double-dealing and obvious 
 crimes, they commonly set it down to the account of persecution, and class 
 themselves with that blessed company, of whom ' all manner of evil is 
 spoken falsely, for the name of Christ :' as if there were no difference be- 
 tween suffering as a Christian, and being a 'scandal to the very name of 
 Christianity ! Thus they endeavor to .quiet their minds, and keep up their 
 credit ; deeming themselves at the same time very prudent and fortunate, in 
 shifting about so as to avoid the cross, and secure their temporal interests. 
 The Apostle says concerning these men, ' from such turn away,' and the 
 decided manner in which Christian warns By-ends, and renounces his com- 
 pany, though perhaps too plain to be either approved or imitated in this 
 courtly candid age, is certainly warranted and required by the Holy Script- 
 
tleraen had attained much of the art of their master, 
 so that they could each of them have kept such a 
 school themselves. 
 
 Well, when they had, as I said, thus saluted each 
 other, Mr, Money-love said to Mr. By-ends, Who are 
 they upon the road before us ? for Christian and Hope- 
 ful were yet within view. 
 
 By. They are a couple of far countrymen, that, 
 after their mode, are going on pilgrimage. 
 
 Money. Alas ! why did they not stay, that we might 
 have had their good company ? for they, and we, and 
 you, sir, I hope, are all going on pilgrimage.* 
 
 * It might have been supposed that the persons, here introduced, were 
 settled inhabitants of the Town of Vanity, or the City of Destruction : but 
 indeed they professed themselves Pilgrims, and desired during the sun-shine 
 to associate with Pilgrims ; provided they would allow them, to 'hold the 
 world, love money, and save all, whatever became of faith and holiness, of 
 honesty, piety, truth, and charity! — Covetousness, whether It consist in 
 rapaciously trying to get money, to hoard or to lavish, in purchasing con- 
 sequence, power, or pleasure, or in supporting magnificence and the pride 
 of life ; or in parsimony as to the ordinary proportion of expenditure ; or in 
 tenacity, when duty requires a man to part with it; is a vice not so easily 
 dofined as many others. At the same time it enables a man, in various 
 ways, to reward those who can be induced to connive at it, and to render it 
 dangerous to oppose him : so that it is not wonderful that it generally. finds 
 more quarter, even among religious persons, than other vices, which are 
 not marked with so black a brand in the Holy Scriptures. Too many pro- 
 fessing to be the disciples of Christ, ' bless the covetous, whom God abhor- 
 eth,' and speak to them as if they were doubtless true Christians; because 
 of their steadiness in the profession of a doctrinal system, and a mode of 
 worship ; attended by morality, where money is not concerned and scandal 
 might be incurred ; and a narrow disproportionate contribution from their 
 abundance, to support the interest of a society or a party. Thus the ' vile 
 person is called liberal, and the churl is said to be bountiful:' and the idol- 
 atry of worshipping money has seldom been execrated equally with that 
 of them, ' whose god is their belly ;' unless when so enormous as to become 
 a kind of insanity.— The most frugal support of religious worship, with the 
 
MR. GRIPEMAN. 
 
 Bunyan. 
 
 p. 193 
 
THE PILGRIM S PROGRESS. 195 
 
 Br. We are so indeed ; but the men before us are 
 so rigid, and love so much their own notions, and do 
 also so lightly esteem the opinions of others, that, let a 
 man be never so godly, yet if he jumps not with them in 
 all things, they thrust him quite out of their company. 
 
 Save. That 's bad : but we read of some that are 
 "Righteous over-much ;"* and such men's rigidness 
 prevails with thpm fr> j^dgp* and c^^j^pj^ hrit them- 
 selves. But I pray, what, and how many, were the 
 things wherein you differed ? 
 
 By. Why, they, after their headstrong manner, con- 
 clude, that it is duty to rush on their journey all weath- 
 ers ; and I am for waiting for wind and tide. They 
 are for hazarding all for God at a clap, and I am for 
 taking all advantages to secure my life and estate. 
 
 most disinterested pastors and managers, is attended with an expense that 
 the poor of the flock are utterly unable to defray: by this opening, Hold- 
 the-world and Money-love frequently obtain admission, and acquire undue 
 influence among Pilgrims. And when the effect of remaining selfishness in 
 the hearts of true believers, insinuating itself under the specious plea of pru- 
 dence and necessity, and the ill consequences of specious hypocrites asso- 
 ciating with them, are duly considered ; with the censure that must fall 
 upon a few obscure individuals who attempt to stem the torrent ; it will 
 appear evident that the rich, and they who are growing rich, have more 
 need of self-examination and jealousy c*er their own hearts than any other 
 persons ; because they will be less plainly warned and reproved, in public 
 and private, than their inferiors. 
 
 * This expression of Solomon was probably intended to caution us against 
 excessive zeal for some detached parts of religion to the neglect. of, others, 
 or against superstitious austerities and enthusiastical delusions, or any ex- 
 tremes, which always lead men off from vital-godliness ; or, as some think, 
 it is the objection of an opponent, which he afterward answers : but it is the 
 constant plea of those, who neglect the most essential duties of their place 
 and station, to avoid the cross, and preserve their worldly interests ; and 
 thus ' they wrest the Scriptures to their own destruction.' 
 
196 
 
 THE PILGRIM S PROGRESS. 
 
 They are for holding their notions, though all other 
 men be against them; but I am for religion in what, 
 and so far as, the times and my safety will bear it. 
 They are for religion when in rags and contempt ; but 
 I am for him when he walks in his silver slippers, in 
 the sunshine, and with applause. 
 
 Hoxd-the-world. Aye, and hold you there still, 
 good Mr. By-ends ; for, for my part, I can count him 
 but a fool, that, having the liberty to keep what he 
 has, shall be so unwise as to lose it. Let us be wise 
 as serpents ; it is best to make hay while the sun 
 shines : you see how the bee lieth. still in winter, and 
 bestirs her only when she can have profit with pleasure. 
 God sends sometimes rain, and sometimes sunshine : if 
 they be such fools to go through the first, yet let us be 
 content to take fair weather along with us. For my 
 part, I like that religion best that will stand with the 
 security of God's good blessings unto us ; for who can 
 imagine, that is ruled by his reason, since God has be- 
 stowed upon us the good things of this life, but that 
 he would have us keep them for his sake ? Abraham 
 and Solomon grew rich in religion ; and Job says, that 
 a good man " shall lay up gold as dust." But he must 
 not be such as the men before us, if they be as you 
 have described them.* 
 
 * This dialogue is not in the least more absurd and selfish, than the dis- 
 
THE PILGRIM'S PROGRESS. 197 
 
 Save. I think that we are all agreed in this matter, 
 and therefore there needs no more words about it. 
 
 Money. No, there needs no more words about this 
 matter indeed; for he that believes neither scripture 
 nor reason, (and you see we have both on our side,) 
 neither knows his own liberty, nor seeks his own safety. 
 
 Br. My brethren, we are, as you see, going all on 
 pilgrimage ; and, for our better diversion from things 
 that are bad, give me leave to propound unto you this 
 question : 
 
 Suppose a man, a minister, or a tradesman, &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 ?\ 
 
 course of many who attend on the preaching of the gospel, and expect to 
 be thought believers. They connect ' the wisdom of the serpent' with his 
 craft and malice, not with the harmlessness of the dove: if worldly lucre 
 be the honey, they imitate the bee, and only attend to religion when they 
 can gain by it : they cut and shape their creed and conduct to suit the times, 
 and to please those among whom they live : they determine to keep what 
 they have at any rate, and to get more, if it can be done without open scan- 
 dal ; never seriously recollecting that they are mere stewards of providential 
 advantages, of which a strict account must at last be given ; and, instead 
 of willingly renouncing or expending them, for the Lord's sake, when his 
 providence or commandment requires" it, they determine to hoard them up 
 for themselves and families, or spend them in worldly indulgence ; and then 
 \uote and pervert scripture to varnish over this base idolatry. 
 
198 the pilgrim's progress. 
 
 Monet. I see the bottom of your question ; and, 
 with these gentlemen's good leave, I will endeavor to 
 shape you an answer. And, first, to speak to your 
 question as it concerneth a minister himself. Suppose 
 a minister, a worthy man, possessed but of a very small 
 benefice, and has in his eye a greater, more fat and 
 plump by far ; he has also now an opportunity of get- 
 ting it, yet so as by being more studious, by preaching 
 more frequently and zealously, and, because the temper 
 of the people requires it, by altering of some of his 
 principles : for my part, I see no reason why a man 
 may not do this, provided he has a call, ay, and more 
 a great deal besides, and yet be an honest man. For 
 why? 
 
 1. His desire of a greater benefice is lawful; this 
 cannot be contradicted, since it is set before him by 
 Providence : so then he may get it if he can, making 
 no question for conscience' sake. 
 
 2. Besides, his desire after that benefice makes him 
 more studious, a more zealous preacher, &c, and so 
 makes him a better man, yea, makes him better im- 
 prove his parts ; which is according to the mind of God. 
 
 3. Now, as for his complying with the temper of his 
 people, by deserting, to serve them, some of his prin- 
 ciples, this argueth, (1.) that he is of a self-denying 
 temper, (2.) of a sweet and winning deportment, and 
 (3.) so more fit for the ministerial function. 
 
THE PILGRIM S PROGRESS. 199 
 
 C3iJ conclude, then, that a minister that changes a 
 small for a great, should not, for so doing, be judged 
 as covetous ; but rather, since he is improved in his 
 parts and industry thereby, be counted as one that 
 pursues his call, and the opportunity put into his hand 
 to do good.* 
 
 And now to the second part of the question, which 
 concerns the tradesman you mentioned : suppose such 
 an one to have but a poor employ in the world, but, 
 by becoming religious, he may mend his market, perhaps 
 get a rich wife, or more and far better customers to his 
 shop. For my part, I see no reason but this may be 
 lawfully done. For why ? 
 
 1. To become religious is a virtue, by what means 
 soever a man becomes so. 
 
 2. Nor is it unlawful to get a rich wife, or more cus- 
 tom to my shop. 
 
 3. Besides, the man that gets these by becoming re- 
 
 * There is a fund of satirical humor in the supposed case here very 
 gravely stated ; and if the author, in his accurate observations on mankind, 
 selected this example from among the mercenaries that are the scandal of 
 the established church, her most faithful friends will not greatly resent this 
 conduct of a dissenter. The worthy clergyman seeks first (not ' the king- 
 dom of God and his righteousness,' or the glory of God in the salvation of- 
 souls, but) a.rich benefice : to attain this primary object, means must be 
 used; and hypocritical pretensions to diligence, zeal, piety, with some 
 change of doctrine, merely to please men, seem most likely to succeed, 
 and so this most base, prevaricating, selfish and ungodly plan is adopted ! 
 In how many thousand of instances has this been an awful reality ? How 
 often has it been pleaded for, as prudent and laudable, by men, not only 
 pretending to common honesty and sincerity, but calling themselves the 
 disciples of Jesus Christ ! 
 
200 the pilgrim's progress. 
 
 ligious, gets that which is good, of them that are good, 
 by becoming good himself: so then here is a good 
 wife, and good customers, and good gain, and* all the *>» 
 by becoming religious, which is good : therefore, to 
 become religious to get all these is a good and profit- 
 able design. 
 
 This answer, thus made by Mr. Money-love to Mr. 
 By-ends' question, was highly applauded by them all ; 
 wherefore they concluded, upon the whole, that it was 
 most wholesome and advantageous. And because, as 
 they thought, no man was able to contradict it, and 
 because Christian and Hopeful were yet within call, 
 they jointly agreed to assault them with the question 
 as soon as they overtook them ; and the rather, because 
 they had opposed Mr. By-ends before. So they called 
 after them, and they stopped and stood still till they 
 came up to them : but they concluded, as they went, 
 that not Mr. By-ends, but old Mr. Hold-the- world, 
 should propound the question to them; because, as 
 they supposed, their answer to him would be with- 
 out the remainder of that heat that was kindled be- 
 twixt Mr. By-ends and them, at their parting a little 
 before, 
 
 So they came up to each other, and, after a short 
 salutation, Mr. Hold-the-world propounded the ques- 
 tion to Christian and his fellow, and bid them to answer 
 it, if they could. 
 
THE PILGRIMS PROGRESS. 201 
 
 Then said Christian, Even a babe in religion may- 
 answer ten thousand such questions. For if it be un- 
 lawful to follow Christ for loaves, as it is, John vi. 26, 
 how much more abominable is it to make of him and 
 religion a stalking-horse to get and enjoy the world ! 
 Nor do we find any other than heathens, hypocrites, 
 devils and witches, that are of this opinion. 
 
 1. Heathens ; for when Hamor and Shechem had a 
 mind to the daughter and cattle of Jacob, and saw that 
 there was no way for them to come at them, but by 
 being circumcised ; they say to their companions, " If 
 every male of us be circumcised, as they are circum- 
 cised, shall not their cattle and their substance, and 
 every beast of theirs, be ours ?" Their daughters and 
 their cattle were that which they sought to obtain, and 
 their religion the stalking-horse they made use of to 
 come at them. Read the whole story, Genesis xxxiv. 
 20—24. 
 
 2. The hypocritical Pharisees were also of this re- 
 ligion : long prayers were their pretence ; but to get 
 widows' houses was their intent, and greater damnation 
 was from God their judgment.* 
 
 3. Judas the devil was also of this religion : he was 
 religious for the bag, that he might be possessed of 
 
 a Luke xx. 46, 47. 
 9* 
 
202 the pilgrim's progress. 
 
 what was put therein ; but he was lost, cast away, and 
 the very son of perdition. 
 
 4. Simon the wizard was of this religion too : for he 
 would have had the Holy Ghost, that he might have 
 got money therewith ; and his sentence from Peter's 
 mouth was according.* 
 
 5. Neither will it out of my mind, but that that man 
 that takes up religion for the world, will, throw away 
 religion for the world ; for so surely as Judas designed 
 the world in becoming religious, so surely did he also 
 sell religion and his Master for the same. To answer 
 the question therefore affirmatively, as I perceive you 
 have done, anfl to accept of, as authentic, such answer, 
 is both heathenish, hypocritical, and devilish ; andyour 
 reward will be according to your works. 
 
 Then they stood staring one upon another, but had 
 not wherewith to answer Christian. Hopeful also ap- 
 proved of the soundness of Christian's answer; so 
 there was a great silence among them. Mr. By-ends 
 and his company also staggered and kept behind, that 
 Christian and Hopeful might outgo them. Then said 
 Christian to his fellow, If these men cannot stand be- 
 fore the sentence of men, what will they do with the 
 sentence of God ? And if they are mute when dealt 
 with by vessels of clay, what will they do when 
 
 a Acts viii. 18—23. 
 
THE PILGRIM S PROGRESS. 203 
 
 they shall be rebuked by the flames of a devouring 
 fire?* 
 
 Then Christian and Hopeful outwent them again, and 
 went till they came at a delicate plain called Ease ; 
 where they went with much content : but that plain 
 was but narrow, so they were quickly got over it. 
 ISTow, at the further side of that plain was a little hill, 
 called Lucre, and in that hill a silver mine, which some 
 of them that had formerly gone that way, because of 
 the rarity of it, had turned aside to see ; but going too 
 near the brim of the pit, the ground, being 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.f 
 
 * God permits Satan to bait his own hook with some worldly advantage, 
 in order to induce men to renounce their profession, expose their hypocrisy, 
 or disgrace the gospel : and they (poor deluded mortals !) call it ' an open- 
 ing of Providence.' The Lord indeed puts the object in their way, if they 
 will break his commandments in order to seize upon it : but he does this 
 in order to prove them, and to show whether they most love him or their 
 worldly interests ; and it is the devil that tempts them to seize the advan- 
 tage by sinful compliances or hypocritical pretences that he may ' take them 
 captive at his will.' The arguments here adduced, by an admirable imita- 
 tion of the pleas often used on such occasions, are only valid on the suppo- 
 sition that religion is a mere external appearance, and has nothing to do 
 with the state of the heart and affections ; and in short that hypocrisy and 
 piety are words precisely of the same meaning. Upon the whole, the an- 
 swer of Christian, though somewhat rough, is so apposite and conclusive, 
 that it is sufficient to fortify every honest and attentive mind against all the 
 arguments, which the whole tribe of time-serving professors of Christianity, 
 ever did, or ever can adduce, in support of their ingenious schemes and 
 assiduous efforts to reconcile religion with covetousness and love of the 
 world, or render them subservient to their secular interests. 
 
 t When the church enjoys outward peace and prosperity (which has 
 been generally but for a transient season), they who profess the gospel are 
 
204 the pilgrim's progress. 
 
 Then I saw in my dream, that a little off the road, 
 over against the silver mine, stood Pemas (gentleman- 
 like) to call passengers to come and dee ; who said to 
 Christian and his fellow, Ho ! turn aside hither, and I 
 will show you a thing.* 
 
 peculiarly exposed to the temptation of seeking worldly riches and distinc- 
 tions which at other times were placed at such a distance as to lose most 
 of their attractive influence ; and many in such circumstances are more 
 disconcerted and disposed to murmur, if excluded from sharing these idol- 
 ized prizes, than Christians appear to have been, under the most cruel per- 
 secutions. But the hill Lucre, with the silver mine, is a little out of the 
 Pilgrim's path, even in times of the greatest outward rest and security : and 
 while those ' who will be rich fall into temptation and a snare, and into 
 many foolish and hateful lusts, which drown men in destruction and per- 
 dition ;' others, forgetting that ' the love of money is the root of all evil, 
 having coveted after it, have erred from the faith, and pierced themselves 
 through with many sorrows.' 
 
 * We know not in what way the love of this present world influenced 
 Demas to forsake St. Paul : and it is not agreed whether he afterward re- 
 pented, or whether he was finally an apostate : yet our author is warranted 
 by the general opinion in thus using his name, and afterward joining it 
 with those of Gehazi, Judas, and others, who perished by that idolatry. 
 •The love of money does not always spring from a desire of covetously 
 hoarding it: but often from a vain affectation of gentility, which is emphat- 
 ically implied by the epithet gentleman-like, bestowed on Demas. The 
 connections that professors form in a day of ease and prosperity, and the 
 example of the world around them, and even that of numbers who would 
 be thought to love the gospel, seduce them insensibly into a style of living 
 that they cannot afford, in order to avoid the imputation of being sordid 
 and singular. An increasing family insures additional expenses, and chil- 
 dren genteelly educated naturally expect to be provided for accordingly. 
 Thus debts are contracted and gradually accumulate : it is neither so easy 
 nor reputable to retrench, as it was to launch out: and numerous tempters 
 induce men thus circumstanced to turn aside to the hill Lucre ; that is, to 
 leave the direct path of probity and piety, that they may obtain supplies to 
 their urgent and clamorous necessities. Young persons, when they first 
 set out in life, often lay the foundation for innumerable evils, by vainly 
 emulating the expensive style of those in the same line of business, or the 
 same rank in the community, who are enabled to support such expenses, 
 either by extensive dealings or unjustifiable means. Many are the bank- 
 ruptcies which originate from this mistaken conduct : and besides this, it is 
 often found that fair profits are inadequate to uphold the appearance which 
 was at first needlessly assumed ; so that necessity Js_ plin rir ri fo r enga ging 
 
THE PILGRIM S PROGRESS. 205 
 
 Chr. What thing is so deserving as to turn us out 
 of the way to see it ? 
 
 Demas. Here is a silver mine, and some digging in 
 it for treasure; if you will come, with a little pains 
 you may richly provide for yourselves. 
 
 in those branches of trade, or seizing on those emoluments which the con- 
 duct of worldly people screens from total scandal, but which are evidently 
 contrary to the word of God, and the plain rule of exact truth and recti- 
 tude ; and which render their consciences very uneasy. But who can bear 
 the mortification of owning himself poorer than he was thought to be 1 
 Who dare risk the consequences of being suspected to be insolvent ? In 
 these ensnaring circumstances, professed Christians, if not powerfully 
 influenced by religious principles, will be almost sure to embrace Demas's 
 invitation, along with By-ends, Money-love, and Save-all ; and if they be 
 'not drowned in destruction and perdition,' will 'fall into temptation and a 
 snare, and pierce themselves through with many sorrows.' It therefore is 
 incumbent on every one well to consider, that it is as unjust to contract 
 debts for superfluous indulgences, or to obtain credit by false appearances 
 of affluence, as it is to defraud by any other imposition : and that this kind 
 of dishonesty makes way for innumerable temptations to more disgraceful 
 species of the same crime : not to speak of its absolute inconsistency with 
 piety and charity. 
 
 But none are in this respect so much exposed as ministers and their fam- 
 ilies, when, having no private fortune, they are situated among the affluent 
 and genteel : and by yielding to this temptation, they are often incapaci- 
 tated from paying their debts with punctuality : they are induced to degrade 
 their office by stooping to unsuitable methods of extricating themselves out 
 of difficulties, from which strict frugality would have preserved them, and 
 by laying themselves under obligations to such men as axe capable of 
 abusing their purchased superiority; and, above all, they are generally led 
 to place their children in situations and connections highly unfavorable to 
 the interests of their souls, in order to procure them a genteel provision. 
 If we form our judgment on this subject from the Holy Scriptures, we shall 
 not think of finding the true ministers of Christ among the higher classes 
 in the community, in matters of external appearance or indulgence. That 
 information and learning which many of them have the opportunity of ac- 
 quiring, may render them acceptable company to the affluent, especially to 
 such as love tllem for their work's sake ; and even the exercise of Christ- 
 ian tempers will improve the urbanity acquired by a liberal education, 
 where faithfulness is not concerned. But if a minister thinks that the 
 attention of the great or noble requires him to copy their expensive style 
 of living, he grievously mistakes the matter. For this will generally forfeit 
 the opinion before entertained of his good sense and regard to propriety: 
 
206 the pilgrim's progress. 
 
 Then said Hopeful, Let us go see. 
 
 Not I, said Christian : I have heard of this place be- 
 fore now, and how many have there 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 
 
 and his official declarations, concerning the vanity of earthly things, and 
 the Christian's indifference to them, will be suspected of insincerity ; while 
 it is observed, that he conforms to the world as far or even further than 
 his circumstances will admit: and thus respect will often be changed into 
 disgust. Nay, indeed, the superior orders in society do not choose to be too 
 closely copied in those things which they deem their exclusive privileges; 
 especially by one who (they must think) secretly depends on them to de- 
 fray the expense of the intrusive competition. The consistent minister of 
 Christ will certainly desire to avoid everything mean and sordid, and to 
 retrench in every other way rather than exhibit the appearance of penury : 
 but, provided he and his family can maintain a decent simplicity, and the 
 credit of punctuality in his payments, he will not think of aspiring any 
 higher. If, in order to do this, he be compelled to exercise considerable 
 self-denial, he will think little of it, while he looks more to Jesus and his 
 Apostles, than to the few of a superior rank who profess the gospel : and 
 could he afford something genteel and fashionable, he would deem it more 
 desirable to devote a larger portion to pious and charitable uses, than to 
 squander it in vain affectation. Perhaps Satan never carried a more im- 
 portant point, within the visible church, than when the opinion was 
 adopted, that the clergy were gentlemen by profession ; and when he led 
 them to infer from it, that they and their families ought to live in a genteel 
 and fashionable style. As the body of the clergy have been mostly but 
 slenderly provided for, when they were thus taught to imitate the appear- 
 ance of the affluent, the most effectual step was taken to reduce them to 
 abject dependence ; to convert them into parasites and flatterers ; to render 
 them very indulgent to the vices of the rich and great ; or even to tempt 
 them to become the instruments of accomplishing their ambitious and 
 licentious designs ; and no small part of the selfishness and artifices of the 
 clergy, which are now made a pretext for abolishing the order, and even 
 for renouncing Christianity, have, in fact, originated from this fatal mistake. 
 In proportion as the same principle is adopted by ministers 0/ any descrip- 
 tion, similar effects will follow ; and a degree of dependence, inconsistent 
 with unembarrassed faithfulness, must be the consequence: nor can we in 
 all cases, and without respect of persons, ' declare the whole counsel of 
 God,' unless we be willing, if required, to be, and to appear as, the poor 
 followers of Him ' who had not where to lay his head.' 
 
THE PILGRIM S PROGRESS. 207 
 
 place dangerous ? hath it not hindered many in their 
 pilgrimage ? 
 
 Demas. Not very dangerous, except to those that 
 are careless. But withal he blushed as he spake. 
 
 Then said Christian to Hopeful, Let us not stir a 
 step, but still keep on our way.* 
 
 Hope. I will warrant you, when By-ends comes up, 
 if he hath the same invitation as we, he will turn in 
 thither to see. 
 
 Chr. No doubt thereof, for his principles lead him 
 that way, and a hundred to one but he dies there. 
 
 Then Demas called again, saying, But will you not 
 come over and see ? 
 
 Then Christian roundly answered, saying, Demas, 
 thou art an enemy to the right ways of the Lord of 
 this way, and hast been already condemned for thine 
 own turning aside, by one of his Majesty's judges;* 
 and why seekest thou to bring us into the like condem- 
 nation ? Besides, if we at all turn aside, our Lord the 
 King will certainly hear thereof, and will there put us 
 to shame, where we would stand with boldness before 
 him. 
 
 a 2 Tim. iv. 10. ^s^ 
 
 * Inexperienced believers are very liable to be seduced by the example 
 and persuasions of hypocrites ; and to deviate from the direct path, in 
 order to obtain worldly advantages, by means that many men deem fair 
 and honorable. In this case the counsel and warnings of an experienced 
 companion are of the greatest uiuiueut.^. — 
 
 > 
 
208 the pilgrim's progress. 
 
 Demas cried again, that he also was one of their 
 fraternity ; and that if they would tarry a little, he 
 also himself would walk with them. 
 
 Then said Christian, What is thy name ? Is it not 
 the same by the which I have called thee ? 
 
 Demas. Yes, my name is Demas ; I am the son of 
 Abraham. 
 
 Chr. I know you: Gehazi was your great-grand- 
 father, and Judas your father, and you have trod in 
 their steps. It is but a devilish prank that thou usest : 
 thy father was hanged for a traitor, and thou deservest 
 no better reward." • Assure thyself, that when we come 
 to the King, we will tell him of this thy behavior. 
 Thus they went their way. 
 
 By this time By-ends and his companions were come 
 again within sight, and they at the first beck went over 
 to Demas. Now, whether they fell into the pit by 
 looking over the brink thereof, or whether they went 
 down to dig, or whether they were smothered in the 
 bottom by the damps that commonly arise, of these 
 things I am not certain- but this I observed, that 
 they never were seen again in the way. Then sang 
 Christian : — 
 
 By-ends and silver Demas both agree : 
 One calls, the other runs, that he may be 
 
 a 2 Kings v. 20—27. Matt. xxvi. 14, 15 ; xxvii. 3—5. 
 
HOPEFUL. 
 
 Bunyan. 
 
 p. 208 
 
THE PILGRIM'S PROGRESS. 209 
 
 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 mon- 
 ument hard by the highway-side ; at the sight of which 
 they were both concerned, because of the strangeness 
 of the form thereof, for it seemed to them as if it had 
 been a woman 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 the letters together, he found 
 the same to be this, " Remember Lot's wife." So he 
 lead it to his fellow ; after which they both concluded, 
 that that was the pillar of salt into which Lot's wife 
 was turned, for her looking back with a covetous heart, 
 when she was going from Sodom for safety.* Which 
 sudden and amazing sight gave them occasion for this 
 discourse. 
 
 Chr. Ah, my brother ! this is a seasonable sight : it 
 came opportunely to us after the invitation which 
 Demas gave us to come over to view the hill Lucre ; 
 
 a Gen. xix. 26. 
 
210 THE PILGRIM^ PROGRESS. 
 
 and had we gone over, as he desired us, and as thou 
 wast inclined to do, my brother, we had, for aught I 
 know, been made like this woman, a spectacle for those 
 that shall come after to behold. 
 
 Hope. I am sorry that I was so foolish, and am 
 made to wonder that I am not now as Lot's wife ; for 
 wherein was the difference betwixt her sin and mine ? 
 She only looked back, and I had a desire to go see: 
 let grace be adored, and let me be ashamed that ever 
 such a thing should be in mine heart. 
 
 Chr. Let us take notice of what we see here, for 
 our help for time to come : this woman escaped one 
 judgment, for she fell not by the destruction of Sodom, 
 yet she was destroyed by another, as we see she is 
 turned into a pillar of salt. 
 
 Hope. True, and she may be to us both caution and 
 example : caution, that we should shun her sin ; or a 
 sign of what judgment will overtake such as shall not 
 be prevented by this caution : so Korah, Dathan, and 
 Abiram, with the two hundred and fifty men that per- 
 ished in their sin, did also become a sign or example to 
 others to beware. a But, above all, I muse at one thing, 
 to wit, how Demas and his fellows can stand so confi- 
 dently yonder to look for that treasure, which this 
 woman but for looking behind her after, (for we read 
 
 a Num xxvi. 9, 10. 
 
THE PILGRIM'S PROGRESS. 211 
 
 not that she stepped one foot out of the way,) was 
 turned into a pillar of salt ; especially since the judg- 
 ment which overtook her did make her an example 
 within sight of where they are : for they cannot choose 
 but see her, did they but lift up their eyes.f 
 
 Chr. It is a thing to be wondered at, and it argueth 
 that their hearts are grown desperate in the case ; and 
 I cannot tell who to compare them to so fitly, as to 
 them that pick pockets in the presence of the judge, 
 or that will cut purses under the gallows. It is said 
 of the men of Sodom, that "they were sinners ex- 
 ceedingly," because they were sinners " before the 
 Lord," that is, in his eye-sight, and notwithstanding the 
 kindnesses that he had showed them ; for the land of 
 Sodom was now like the garden of Eden heretofore.* 
 This, therefore, provoked him the more to jealousy, 
 and made their plague as hot as the fire of the Lord 
 i 1 
 
 a Gen. xiii. 10, 13. 
 * It is indeed most wonderful that men who profess to believe the Bible 
 can so confidently attempt to reconcile the love of the world with the ser- 
 vice of God ; when the instructions, warnings, and examples in the sacred 
 volume, which show the fatal consequences of such endeavors, are so 
 numerous, express, and affecting ! If Lot's wife, who merely hankered 
 after the possessions she had left behind in Sodom, and looked back with a 
 design of returning, was made a monument of the Lord's vengeance, and 
 a warning to all future ages, what will be the doom of those professed 
 Christians, who habitually prefer worldly gain, or the vain pomp and indul- 
 gence that may be purchased with it, to the honor of Christ, and obedience 
 to his most reasonable commandments ? The true cause of this infatuation 
 is here assigned : they ' do not lift up their eyes ;' and it is to be feared 
 
 most Of them never lvJHp hnfnwn * tlw » y -t**t-ri>wm.^i|^ ia..ln» |t t b fjng in tm-- 
 meut.' *^^*ammmmKmmmm~— - - 'V "" ' '■ — 
 
212 the pilgrim's progress. 
 
 out of heaven could make it. And it is most rationally 
 to be concluded, that such, even such as these are, that 
 shall sin in his sight, yea, and that too in despite of 
 such examples that are set continually before them to 
 caution them to the contrary, must be partakers of 
 severest judgments. 
 
 Hope. Doubtless thou hast said the truth ; but what 
 a mercy is it, that neither thou, but especially I, am 
 not made myself this example ! This ministereth occa- 
 sion to us to thank God, to fear before him, and always 
 to remember Lot's wife. 
 
 I saw then that they went on their way to a pleasant 
 river, which David the king called " the river of God ;" 
 but John, "the river of the water of life." a -sNow their 
 way lay just upon the bank of this 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 banks of this river, on either side, were 
 green trees with all manner of fruit: and the leaves 
 they ate to prevent surfeits, and other diseases that are 
 incident to those that heat their blood by travels. On 
 either side of the river was also a meadow, curiously 
 beautified with lilies: and it was green all the year 
 long. In this meadow they lay down and slept, for 
 
 a Psalm xlvi. 4. Ezek. xlvii. Rev- xxii. 2. 
 
THE PILGRIM'S PROGRESS. 213 
 
 here they might lie down safely.* When they awoke, 
 they gathered again of the fruit of the trees, and drank 
 again of the water of the river, and then lay down 
 again to sleep. Thus they did several days and nights. 
 Then they sang — 
 
 Behold ye how these 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 who can tell 
 
 What pleasant fruit, yea, leaves, these trees do yield, 
 
 Will soon sell all, that he may buy this field. 
 
 So when they were disposed to go on, (for they 
 were not as yet at their journey's end,) they ate, and 
 drank, and departed.* 
 
 a Ps. xxiii. Isa. xiv. 30. 
 
 * When Abraham had given place to his nephew Lot, and receded from 
 his interest for the credit of his religion, he was immediately favored with 
 a most encouraging vision. Thus the Pilgrims, having been enabled to 
 resist the temptations to turn aside for lucre, were indulged with more 
 abundant spiritual consolations. The Holy Spirit, the inexhaustible source 
 of life, light, holiness, and joy, is represented by the 'River of God," even 
 that ' River of the water of life, clear as crystal, proceeding out of the 
 throne of God and the Lamb.' AUJjelievers partake of his sacred influ- 
 ences, which prepare the soul for heavenly felicity, and are earnests and 
 pledges of it: but there are seasons when he communicates his holy com- 
 forts in larger measure ; when the Christian sees such glory in the salva- 
 tion of Christ; so clearly ascertains his interest in it: and realizes his 
 obligations and privileges, with such lively exercises of adoring love, grat- 
 itude, and joy, that he is raised above his darkness and "difficulties; enjoys 
 sweet communion with God ; forgets, for the moment, the pain of former 
 conflicts and the prospect of future trials; finds his inbred corruptions 
 reduced to a state of subjection, and his maladies healed by lively exer- 
 cises of faith in the divine Saviour; and anticipates with unspeakable 
 delight the glory that shall be revealed. Then tvmmunion witn humble 
 believers (the lilies that adorn the banks of the river) is very pleasant; 
 
214 the pilgrim's progress. 
 
 Now, I beheld in my dream, that they had not jour- 
 neyed far, but the river and the way for a time parted, 
 at which they were not a little sorry ; yet they durst 
 not go out of the way. Now the way from the river 
 Was rough, and their feet tender by reason of their 
 travels ; so the souls of the pilgrims were much dis- 
 couraged because of the way. a Wherefore, still as they 
 went on, they wished for a better way. Now, a little 
 before them, there was on the left hand of the road a 
 meadow, and a stile to go over into it, and that meadow 
 is called By-path meadow. Then said Christian to his 
 fellow, If this meadow lieth along by our way-side, let 
 us go over into it. Then he went to the stile to see, 
 and behold a path lay along by the way on the other 
 side of the fence. 'Tis according to my wish, said 
 Christian : here is the easiest going ; come, good Hope- 
 ful, and let us go over.* 
 
 a Num. xxi. 4. 
 
 and the soul's rest and satisfaction in God and his service are safe, and 
 his calm confidence is well grounded, being widely different from every 
 species of carnal security. Had this River been intended as the emblem 
 of pardon, justification, and adoption, as some understand the passage, it 
 would not have been thus occasionally introduced ; for these belong to be- 
 lievers at all times, without any interruption or variation : but the more 
 abundant consolations of the Spirit are not vouchsafed in the same man- 
 ner, and on them the actual enjoyment of our privileges in a great measure 
 depends. 
 
 * Believers, even when in the path of duty, walking by faith, and sup- 
 ported by the sanctifying influences of the Spirit, may be abridged of those 
 holy consolations which they have experienced : and if this" trial be ac- 
 companied with temporal losses, poverty, sickness, the unkindness of 
 friends or ill usage from the world, they may be greatly discouraged, and 
 
THE PILGRIM'S PROGRESS. 215 
 
 Hope. But, how if this path should lead us out of 
 the way ? 
 
 That is not likely, said the other. Look, doth it not 
 go along by the way-side ? So Hopeful, being per- 
 suaded by his fellow, went after him over the stile. 
 When they were gone over, and were got into the 
 path, they found it very easy for their feet ; and withal, 
 they, looking before them, espied a man walking as 
 they did, and his name was Yain- Confidence : so they 
 called after him, and asked him whither that way led. 
 He said, To the Celestial Gate. Look, said Christian, 
 did not I tell you so ? by this you may see we are 
 right. So they followed, and he went before them. 
 
 Satan may have a special advantage in tempting them to discontent, dis- 
 trust, envy, or coveting. Thus, being more disposed to ' wish for a better 
 way,' than to pray earnestly for an increase of faith and patience, they are 
 tempted to look out for some method of declining the cross, or shifting the 
 difficulty which wearies them: nor will it be long before some expedient 
 for a temporary relief will be suggested. The path of duty being rough, a 
 (Jj^jjalfrts discovered which seems to lead the same way ; but, if they will 
 thus turn aside, though they need not break through a hedge, they must 
 go over a stile. The commandments of God mark out the path of "holiness 
 and safety: but a deviation from the exact strictness of them may some- 
 times be plausible, and circumstances may seem to invite to it. Men 
 imagine some providential interposition, giving ease to the weary ; and 
 they think that the precept may be interpreted with some latitude, that 
 prudence should be exercised, and that scrupulousness about little things 
 is a mark of legality or superstition. Thus by ' leaning to their o\\ n un- 
 derstandings,' and ' trusting in their own hearts,' instead of asking counsel 
 of the Lord, they hearken to the tempter. Nor is it tin common for Christ- 
 ians of deeper experience and more established reputation to mislead their 
 juniors, by turning aside from the direct line of obedience. For the Lord 
 leaves them to themselves, to repress their self-cobfidence, and keep then/ 
 entirely dependent on him ; and thus teaches young converts to follow no 
 man further than he follows Christ. 
 
216 the pilgrim's progress. 
 
 But behold the night came on, and it grew very dark ; 
 so that they that went behind lost the sight of him 
 
 that went before.* 
 
 ^- — 
 
 He therefore that went before, (Vain- Confidence by 
 name,) not seeing the way before him, fell into a deep 
 pit,* which was on purpose there made by the Prince 
 of those grounds, to catch vain-glorious fools withal, 
 and was dashed in pieces with his fall. \ 
 
 Now, Christian and his fellow heard him fall; so 
 they called, to know the matter ; but there was none 
 to answer, only they heard a groaning. Then said 
 Hopeful, "Where are we now ? Then was his fellow 
 
 a Isa. ix. 16. 
 
 * it would not be politic in Satan to tempt believers at first to flagrant 
 crimes at which their hearts revolt: and therefore he endeavors to draw 
 them aside, under various pretences, into such plausible deviations as seem 
 to be of no bad repute or material consequence. But every wrong step 
 makes way for further temptations, and serves to render^other sins appa- 
 rently necessary: and if it be a deliberate violation of the least precept in 
 the smallest instance, from carnal motives, it involves such self-will, un- 
 belief, ingratitude, and worldly idolatry, as will most certainly expose the 
 believer to sharp rebukes and painful corrections. The example also of 
 vain pretenders to religion, of whom perhaps, at the first interview, too 
 favorablean opinion has been formed, helps to increase the confidence of 
 him who has departed from the path of obedience ; for these men often 
 express the strongest assurance, and venture to violate the precepts of 
 Christ, under pretence of honoring his free-grace, and knowing their liberty 
 and privilege ! But darkness must soon envelop all who follow such 
 guides, and the most extreme distress and danger are directly in the way 
 they take. 
 
 t This circumstance may represent the salutary effects which are some- 
 times produced on offending believers by the awful death of some vain- 
 glorious hypocrite, to whom they have given too much attention. The 
 Lord, however, will in one way or other deliver his servants from the tem- 
 porary prevalence of vain confidence, while presumptuous transgressors 
 perish in the pit of darkness and despair. 
 
THE PILGRIM'S PROGRESS. 217 
 
 silent, as mistrusting that he had led him out of the 
 way: and now it began to rain, and thunder, and 
 lighten in a most dreadful manner, and the water rose 
 amain.* - — — — — 
 
 Then Hopeful 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 was afraid on 't at the very first, and there- 
 fore gave you that gentle caution. I would have spoke 
 plainer, but that you are older than I. 
 
 Chr. Good brother, be not offended ; I am sorry I 
 have brought thee out of the way, and that I have 
 put thee into such imminent danger : pray, my brother, 
 forgive me ; I did not do it of an evil intent. 
 
 Hope. Be comforted, my brother, for I forgive thee ; 
 and believe, too, that this shall be for our good. 
 
 Chr. I am glad I have with me a merciful brother : 
 but we must not stand here ; let us try to go back 
 again. 
 
 Hope. But, good brother, let me go beiore. 
 
 Chr. No, if you please, let me go first, that, if there 
 
 * The holy law condemns every transgression: when the Christian, 
 therefore, has fallen into wilful sin, he is often led to fear that his faith is 
 dead, that he is still under the law, and that his person as well as his 
 conduct is liable to its righteous, condemnation. Thus he is brought back 
 again, as it were, to the tempest, thunder and lightning of mount Sinai. 
 10 
 
218 
 
 THE PILGRIM S PROGRESS. 
 
 be any danger, I may be first therein ; because by my 
 means we are both gone out of the way.* 
 
 No, said Hopeful, you shall not go first ; for, your 
 mind, being troubled, may lead you out of the way 
 again. — Then, for their encouragement, they heard the 
 voice of one saying, " Let thine heart be towards the 
 highway ; even the way that thou wentest, turn again."* 
 But by this time the waters were greatly risen, by 
 reason of which the way of going back was very dan- 
 gerous. (Then I thought) that it is easier going out 
 of the way when we are in, than going in when we 
 are out.) Yet they adventured to go back ; but it was 
 so dark, and the flood was so high, that in their going 
 back they had like to have been drowned, nine or ten 
 times.f 
 
 a Jer. xxxi. 21. 
 
 * This dialogue is very natural and instructive, and exhibits that spirit 
 of mutual tenderness, forbearance, and sympathy, which becomes Christ- 
 ians in such perplexing circumstances. They who have misled others 
 into sin should not only ask forgiveness of God, but of them also; and 
 they who have been drawn aside by the example and persuasion of their 
 brethren, should be careful not to upbraid or discourage them, when they 
 become sensible of their fault. 
 
 t When such as have turned aside are called upon in Scripture to return 
 to God and his ways, the exhortation implies a promise of acceptance to 
 all who comply with it, and may be considered as immediately addressed 
 to every one with whose character and situation it corresponds. It might 
 be thought, indeed, that an experienced believer, when convinced of any 
 sin, would find little difficulty in returning to his duty and recovering his 
 peace. But a deliberate transgression, however trivial it might seem at 
 the moment, appears upon the retrospect to be an act of most ungrateful 
 and aggravated rebellion; so that it brings such darkness upon the soul, 
 and guilt on the conscience, as frequently causes a man to suspect that all 
 his religion has been a delusion. And, when he would attempt to set out 
 
THE PILGRIM'S PROGRESS. 219 
 
 Neither could they, with all the skill they had, get 
 again to the stile that night. Wherefore at last, light- 
 ing under a little shelter, they sat down there till the 
 day break : but being weary they fell asleep. Now, 
 there was, not far from the place where they lay, a 
 castle, called Doubting castle, the owner whereof was 
 Giant Despair ;\an& it "was in his grounds they now 
 "^rere~s1eepmg. Wherefore he getting up in the morn- 
 ing early, and walking up and down in his fields, caught 
 Christian and Hopeful asleep in his grounds. Then 
 with a grim and surly voice he bid them awake, and 
 asked them whence they were, and what they did in 
 his grounds. They told him they were pilgrims, and 
 that they had lost their way. Then said the giant, 
 You have this night, trespassed on me by trampling in, 
 and lying on my grounds, and therefore you must go 
 along with me. So they were forced to go, because 
 he was stronger than they. They also had but little 
 to say, for they knew themselves in a fault. The 
 
 anew, it occurs to him, that if all his past endeavors and expectations, for 
 many years, have been frustrated, he can entertain little hope of better 
 success hereafter, as he knows not how to use other means, or greater 
 earnestness, than he has already employed, as he fears, to no purpose. 
 Nor will Satan ever fail, in these circumstances, to pour in such suggestions 
 as may overwhelm the soul with an apprehension that the case is hopeless, 
 and God inexorable. The believer will not, indeed, be prevailed upon by 
 these discouragements wholly to neglect all attempts to recover his ground : 
 but he often resembles a man who is groping in the dark and cannot find 
 his way, or who is passing through a deep and rapid stream, and struggling 
 hard to keep his head ab>/e water. 
 
220 THE PILGRIM S PROGRESS. 
 
 giant, therefore, drove them before him, and put them 
 into his castle, into- « very~daxk.,dungeon, nasty and 
 stinking to the spirits of these two men.* Here then 
 they lay from Wednesday morning till Saturday night, 
 without one bit of bread, or drop of drink, or light, or 
 
 * When David had fallen into the depths of sin and distress, he cried 
 most earnestly to the Lord ; and Jonah did the same in the fish's helly. 
 Extraordinary cases require singular diligence ; even as greater exertion is 
 necessary to get out of a pit than to walk upon level ground. When be- 
 lievers, therefore, have brought themselves, by transgressions, into great 
 terror and anguish of conscience, it is foolish to expect that God will ' re- 
 store to them the joy of his salvation,' till they have made the most unre- 
 served confessions of their guilt: humbly deprecated his deserved wrath in 
 persevering prayer, and used peculiar diligence in everything that accom- 
 panies repentance and faith in Christ ; and tends to greater watchfulness, 
 circumspection, and self-denial. But they often seek relief in a more com- 
 pendious way: and, as they do not wholly omit their customary religious 
 exercises, or vindicate and repeat their trangressions ; they endeavor to 
 quiet themselves by general notions of the mercy of God through Jesus 
 Christ, and the security of the new covenant ; and the storm in their con- 
 sciences subsiding, they ' find a little shelter,' and ' wait for a more conve- 
 nient opportunity' of recovering their former life and vigor in religion. 
 Indeed the very circumstances which should excite us to peculiar earnest- 
 ness, tend, through the depravity of our nature, to blind and stupefy the 
 heart : Peter and the other disciples ' slept for sorrow,' when they were 
 more especially required ' to watch and pray, that they might not enter into 
 temptation.' Such repeated sins and mistakes bring believers into deep 
 distress. Growing more and more heartless in religion, and insensible in 
 a most perilous situation, they are led habitually to infer that they are 
 hypocrites ; and the encouragements of Scripture belong not to them ; that 
 prayer itself will be of no use to them: and, when they are at length 
 brought to reflection, they are taken prisoners by Despair, and shut up in 
 Doubting castle. This case should be carefully distinguished from Christ- 
 ian's terrors in the city of Destruction, which induced him to ' flee from 
 the wrath to come ;' from the slough of Despond, into which he fell when 
 diligently seeking salvation ; from the burden he carried to the cross ; from 
 his conflict with Apollyon, and his troubles in the valley of the Shadow 
 of Death ; and even from the terrors that seized him and Hopeful in By- 
 path, meadow, which would have speedily terminated if they had not slept 
 on forbidden ground, and stopped short of the refuge the Lord hath pro- 
 vided. Despair, like a tremendous giant, will at last seize on the souls of 
 all unbelievers: and when Christians conclude, from some aggravated and 
 pertinacious misconduct, that they belong to that company, even their 
 
THE PILGRIM S PROGRESS. 
 
 221 
 
 any to ask how they did : they were therefore, here in 
 evil case, and were far from friends and acquaintance.* 
 Now in this place Christian had double sorrow, because 
 it was through his unadvised counsel that they were 
 brought into this distress.* 
 
 a Psalm lxxxviii. 18. 
 
 acquaintance with the Scripture will expose them to be taken captive by 
 him. They do not indeed fall and perish with" Vain-confidence: but for a 
 season they find it impossible to rise superior to' prevailing gloomy doubts 
 bordering on despair, or to obtain the least comfortable hope of deliverance, 
 or encouragement to use the proper means of seeking it. Whenever we 
 deliberately quit the plain path of duty, to avoid hardship and self-denial, 
 we trespass on Giant Despair's grounds; and are never put of his reach till 
 renewed exerciser of deep repentance and Faith in Christ, producing un- 
 reserved obedience, especially in that instance where before we refused it, 
 have set our feet in the highway we had forsaken. This we cannot attain 
 to, without the special grace of God, which he may not see good immedi- 
 ately to communicate ; in the mean time every effort must be accompanied 
 with discouragement and distress : but if, instead of persevering, amidst our 
 anxious fears to cry to him for help, and wait his time of showing mercy, 
 we endeavor to bolster up some false confidence, and take shelter in a 
 refuge of lies, the event will be such as is here described. It will be in 
 vain, after such perverseness, to pretend that we have inadvertently mis- 
 taken our way: 'our own hearts will condemn us ;' how then can 'we have 
 confidence toward God, who is greater than our hearts, and knoweth all 
 things?' the grim Giant will prove too strong for us, and shut us up in his 
 noisome dungeon, and the recollection of our former hopes and comforts 
 will only serve to aggravate our wo. These lines are here inserted:— 
 
 'The Pilgrims now, to gratify the flesh, 
 Will seek its ease, but, oh ! how they afresh 
 Do thereby plunge themselves new griefs into ! 
 Who seek to please the flesh, themselves undo.' 
 
 * Perhaps the exact time, from Wednesday morning till Saturday night, 
 was mentioned, under the idea that it was as long as life can generally be 
 supported in such a situation. The believer may be brought by wilful sin 
 to such a condition that, to his own apprehension, destruction is inevitable. 
 Even a true Christian may sink so low as to have no light or comfort from 
 the Scriptures and the Holy Spirit; nothing to sustain his almost expiring 
 faith and hope ; no help or pity from his brethren, but severe censures or 
 more painful suspicions : the horrors of an accusing conscience, the dread 
 of God as an enemy, connected with sharp and multiplied corrections in his 
 
222 THE PILGRIMS PROGRESS. 
 
 Now Giant Despair had a wife, and her name was 
 x Diffidence : so, when he was gone to bed, he told his 
 wife what he had done ; to wit, that he had taken a 
 couple of prisoners, and cast them into his dungeon 
 for trespassing on his grounds. Then he asked her also 
 what he had best do further to them ? So, she asked 
 what they were, whence they came, and whither they 
 were bound ; and he told her. Then she counselled 
 him, that when he arose in the morning he should beat 
 them without mercy. So when he arose, he getteth 
 him a grievous crab-tree cudgel, and goes down into 
 the dungeon to them, and there first falls to rating of 
 them as if they were dogs, although they gave him 
 never a word of distaste : then he falls upon them, and 
 beats them fearfully, in such sort that they were not 
 able to help themselves, or to turn them upon the floor. 
 This done, he withdraws, and leaves them there to 
 condole their misery, and to mourn under their dis- 
 tress : so all that day they spent their time in nothing 
 but sighs and bitter lamentations. The next night 
 she, talking with her husband further about them, and 
 
 outward circumstances ; and all this as the price of the ease or indulgence 
 obtained by some wilful transgression ! Now who that really believes this, 
 will take encouragement to sin from the doctrine of final perseverance ? 
 Would a man, for a trivial gain, leap down a precipice, even if he could be 
 sure that he should escape with his life 1 No, the dread. of the anguish of 
 broken bones, and of being made a cripple to the end of his days, would 
 effectually secure him from such a madness. 
 
THE PILGRIM S PROGRESS. 223 
 
 understandnig that they were yet alive, did advise him 
 to counsel them to make away with themselves. So, 
 when morning was come, he goes to them in a surly 
 manner 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 would be forthwith 
 to make an end of themselves, either with knife, halter, 
 or poison : For why, said he, should you choose to live, 
 seeing it is attended with so much bitterness ? But 
 they desired him to let them go. With that he looked 
 ugly upon them, and, rushing to them, had doubtless 
 made an end of them himself, but that he fell into one 
 of his fits, (for he sometimes, in sunshiny weather, fell 
 into fits,) and lost for a time the use of his hands. 
 Wherefore he withdrew, and left them, as before, to 
 consider what to do.* Then did the prisoners consult 
 
 * Despair seldom fully seizes any man in this world ; and the strongest 
 hold tlrcan get of -a true belieTer amounts only to a prevailing distrust of 
 God*s promises, with respect to MS own case: for this is accompanied by 
 some small degree of latent hope, discoverable in its effects, though unper- 
 ceived amidst the distressing feelings of the heart. Perhaps this was in- 
 tended in the allegory by the circumstance of Despair's doing nothing to 
 the Pilgrims, save at the instance of his wife Diffidence. Desponding fears, 
 when they so prevail as to keep men from prayer, make way for temptations 
 to suicide, as the only relief from misery: but when there is any true faith, 
 however it may seem wholly out of exercise, the temptation will be eventu- 
 ally overcome, provided actual insanity do not intervene ; and this is a very 
 uncommon case among religious people, whatever slanders their enemies 
 may circulate in order to prejudice men's minds against the truth. Most, 
 if not all, modern editions read, ' for he sometimes in sunshiny weather 
 fell into fits :' but the words in sunshiny weather, are not in the old edition 
 
224 the pilgrim's progress. 
 
 between themselves whether it was best to take his 
 counsel, or no ; and thus they began to discourse : 
 
 Brother, said Christian, what shall we do ? The life 
 that we now live is miserable. For my part, I know 
 not whether it is best to live thus, or to die out of 
 hand ; " my soul chooseth strangling rather than life,"* 
 and the grave is more easy for me than this dungeon ! 
 Shall we be ruled by the giant ? 
 
 Hope. Indeed our present condition is dreadful, and 
 death would be far more welcome to me than thus for- 
 ever to abide : but yet let us consider ; the Lord of 
 the country to which we are going hath said, " Thou 
 shalt do no murder ;" no, not to another man's person; 
 much more then are we forbidden to take his counsel 
 to kill ourselves. Besides, he that kills another can 
 but commit murder upon his body ; but, for one to kill 
 himself, is to kill body and soul at once. And, more- 
 over, my brother, thou talkest of ease in the grave ; 
 but hast thou forgotten the hell whither for certain 
 the murderers go ? for " no murdererjiatla eternal life," 
 <fec. And let us consider again, that all the law is not 
 in _the hand of fl -jpnt. "fipsppir : others, so far as I can 
 understand, have been taken by him as well as we, and 
 
 a Job vii. 15. 
 
 before me. If the author afterward added them, he probably intended to 
 represent those transient glimpses of hope, which preserve believers from 
 such dire extremities in their most discouraged seasons. 
 
-1 
 
 THE PILGRIM S PROGRESS. 225 
 
 yet have escaped out of his hands. Who knows but 
 that God, who made the world, may cause that Giant 
 Despair may die, or that, at some time or other, he may 
 forget to lock us in ; or that he may in a short time 
 have another of his fits before us, and may lose the 
 use of his limbs ? And if ever that should come to 
 pass again, for my part, I am resolved to pluck up the 
 heart of a man, and to try my utmost to get from 
 under his hand. I was a fool that I did not try to do 
 it before : but, however, my brother, let us be patient, 
 and endure a while ; the time may come that may 
 give us a happy release ; but let us not be our own 
 murderers. With these words Hopeful at present did 
 moderate the mind of his brother ; so they continued 
 together in the dark that day, in their sad and doleful 
 condition.* 
 
 * They who have long walked with stable peace in the ways -of God, are 
 often known to be more dejected, when sin hath filled their consciences 
 with remorse, than younger professors are ; especially if they have caused 
 others to offend, or brought reproach on the gospel. Their recent conduct, 
 as inconsistent with their former character and prof ession, seems a decided. 
 proof ofsejy^cjBiUioa'p** 8 '^ U'e'ein tl 1 llWpBIUSB' to begin aHoveraPffir? 
 Satan endeavors to the utmost to dishearten new converts by their exam- 
 ple ; and the Lord permits them to be overwhelmed for a time with dis- 
 couragement, for a warning to others ; to vindicate the honor of his truth 
 which they have disgraced ; to counterpoise such attainments or services, 
 as might otherwise ' exalt them above measure ;' and to show that none 
 has any strength independent of Him, and that he can make use of the 
 feeble to assist the strong, when he sees good. Hopeful's arguments against 
 self-murder are conclusive: doubtless men in general venture on that awful 
 crime, either disbelieving or forgetting the doctrine of Scripture concerning 
 a future and eternal state of retribution. It is greatly to be wished, that all 
 serious persons would avoid speaking of self-murderers, as having put an 
 
 10* 
 
226 the pilgrim's progress. 
 
 Well, towards evening the giant goes down into the 
 dungeon again, to see if his prisoners had taken his 
 counsel: but when he came there, he found them 
 alive ; and, truly, alive was all, for now, what for want 
 of bread and water, and by reason of the wounds they 
 received when he beat them, they could do little but 
 breathe. But, I say, he found them alive ; at which 
 he fell into a grievous rage, and told them that, seeing 
 they had disobeyed his counsel, it should be worse with 
 them than if they had never been born. 
 
 At this they trembled greatly, and I think that 
 Christian fell into a swoon ; but coming a little to him- 
 self again, they renewed their discourse about the giant's 
 counsel : and whether yet they had best take it, or no. 
 Now, Christian- again seemed for doing it, but Hopeful 
 made his second reply as folio we th : 
 
 My brother, said he, rememberest thou not how 
 valiant thou hast been heretofore ? Apollyon could 
 not crush thee, nor could all that thou didst hear, or 
 see, or feel in the valley of the Shadow of Death ; 
 what hardship, terror, and amazement, has thou al- 
 ready gone through, and art thou now nothing but 
 
 end to their existence : which certainly tends to mislead the mind of the 
 tempted, into very erroneous misapprehensions on this most important 
 subject. This discourse aptly represents the fluctuation of men's minds 
 under great despondency ; their struggles against despair, with purposes at 
 some future opportunity to seek deliverance ; their present irresolution ; 
 and the way in which feeble hopes, and strong fears of future wrath keep 
 them from yielding to the suggestions of the enemy. 
 
 r 
 
THE PILGRIM'S PROGRESS. 227 
 
 fears ? Thou seest that I am in the dungeon with thee, 
 a far weaker man by nature than thou art ; also this 
 giant hath wounded me as well as thee, and hath also 
 cut off the bread and water from my mouth, and with 
 thee I mourn without the light. But let us exercise a 
 little more patience ; remember how thou playedst the 
 man at Vanity Fair, and wast neither afraid of the 
 chain nor cage, nor yet of bloody death : wherefore 
 let us, (at least to avoid the shame that becomes not 
 a Christian to be found in,) bear up with patience as 
 well as we can.* 
 
 Ndw, night being come again, and the giant and his 
 wife being in bed, she asked him concerning the prison- 
 ers, and if they had taken his counsel : to which he re- 
 plied, They are sturdy rogues, they choose rather to 
 bear all hardships than to make away with themselves. 
 Then said she, Take them into the castle-yard to- 
 morrow, and show them the bones and skulls of those 
 thou hast already dispatched, and make them believe, 
 ere a week comes to an end, thou wilt tear them in 
 pieces, as thou hast done their fellows before them.f 
 
 * Serious recollection of past conflicts, dangers, and deliverances, is pe- 
 culiarly useful to encourage confidence in the power and mercy of God, 
 and patient waiting for him in the most difficult and perilous situations : 
 and conference with our brethren, even if they too are under similar trials, 
 is a very important means of resisting the devil, when he would tempt us 
 to renounce our hope, and have recourse to desperate measures. 
 
 f The Scripture exhibits some examples of apostates who have died in 
 despair, (as king Saul and Judas Iscariot,) and several intimations are given 
 

 228 the pilgrim's progress. 
 
 So when the morning was come, the giant goes to 
 them again, and takes them into the castle-yard, and 
 shows them as his wife had bidden him. These, said 
 he, were pilgrims, as you are, once, and they trespassed 
 en my grounds, as you have done ; and when I thought 
 fit, I tore them in pieces ; and so within ten days I will 
 do you. Get you down to your den again : and with that 
 he beat them all the way thither. They lay, therefore, 
 all day on Saturday in a lamentable .case, as before. 
 Now, when night was come, and when Mrs. Diffidence 
 and her husband the giant were got to bed, they began 
 to renew their discourse of their prisoners ; and, withal, 
 the old giant wondered that he could neither by his 
 blows nor counsel bring them to an end. And with 
 that his wife replied, I fear, said she, that they live in 
 hopes that some will come- to relieve them, or that they 
 have picklocks about them, by the means of which they 
 hope to escape. And sayest thou so, my dear ? "said 
 the giant ; I will therefore search them in the morning. 
 
 of those, to whom nothing ' remains but a certain fearful looking for of 
 judgment and fiery indignation.' A few instances also have been recorded 
 in different ages, of notorious apostates, who have died in blasphemous 
 rage and despair. These accord to the man in the iron cage at the house 
 of the Interpreter, and are awful warnings to all professors, ' while they 
 think they stand, to take heed lest they fall.' But the hypocrite generally 
 overlooks the solemn caution : and the humble Christian, having a tender 
 conscience, and an acquaintance with the deceitfulness of his own heart, is 
 very apt to consider his wilful transgression as the unpardonable sin, and 
 to fear lest the doom of former apostates will at length be his own. This 
 seems intended, by the Giant showing the Pilgrims the bones of those he 
 had slain, in order to induce them to self-murder. 
 
THE PILGRIM S PROGRESS. 229 
 
 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 0*ut into this passionate speech : 
 What a fool, quoth he, am I, thus to lie in a stinking 
 dungeon, when I may as well walk at liberty ! I have 
 a key in my bosom, called Promise, lira will, I am per- 
 suaded, open any lock in TOtrbtm^ftJastle. Then said 
 Hopeful, That 's -good-news, good brother, pluck it out 
 of thy bosom, and try. 
 
 Then Christian pulled it out of his bosom, and began 
 to try at the dungeon door, whose bolt, as he turned 
 
 * Perhaps the author selected ' Saturday at midnight' for the precise time 
 when the prisoners began to pray, in order to intimate that the return of 
 the Lord's day, and that preparation which serious persons are reminded to 
 make for its sacred services, are often the happy means of recovering those 
 that have fallen into sin and despondency. Nothing will be effectual for 
 the recovery of the fallen, till they ' begin to pray' with fervency, impor- 
 tunity, and perseverance. Ordinary diligence will in this case be unavail- 
 ing: they have sought ease to the flesh when they ought to have 'watched 
 unto prayer ;' antTthey must now watch and pray when others sleep : and 
 they must struggle against reluctancy, and persist in repeated approaches 
 to the mercy-seat, till they obtain a gracious answer. But such is our na- 
 ture and situation, that in proportion as we have special need for earnest- 
 ness in these devout exercises, our hearts are averse to them. The_jGhiLi». 
 while obedient, anticipates the pleasure of meeting his affectionate parent ; 
 but, when conscious of having offended, he, from shame, fear, and pride, 
 hides himself, and keeps at a distance. Thus unbelief, guilt, and a proud 
 aversion to unreserved self-abasement, wrought on by Satan's temptations, 
 keep even the 1)eliever, when he has fallen into any aggravated sin, from 
 coming to his only Friend, and availing himself of his sole remedy: 'He 
 keeps silence, though his bones wax old with his roaring all the day long.' 
 (Psalm xxxii. 3 — 5.) But when stoutness of spirit is broken down, and a 
 contrite believing frame of mind succeeds, the offender begins to cry fer- 
 vently to God for mercy, with humiliating confessions, renewed application 
 to the blood "of Christ, and perseverance amidst delays and discourage- 
 ments : and then it will not be very long ere he obtain complete deliverance. 
 
230 
 
 THE PILGRIM S PROGRESS. 
 
 the key, gave back, and the door flew open with ease, 
 and Christian and Hopeful both came out. Then he 
 went to the outward door that leads into the castle - 
 yard, and with his key opened that door also. After 
 that, he went to the iron gate, for that must be opened 
 too ; but that lock went very hard ; yet the key did 
 open it. Then they thrust open the gate to make their 
 escape with speed ; but the gate as it opened made 
 such a creaking, that it waked Giant Despair, who 
 hastily rising to pursue his prisoners, felt his limbs to 
 fail, for his fits took him again, so that he could by no 
 means go after them. Then they went on, and came 
 to the King's highway, and so were safe, because they 
 were out of his jurisdiction. 
 
 Now, when they were gone over the stile, they began 
 to contrive with themselves what they should do at 
 that stile to prevent those that shall come after from 
 falling into the hand of Giant Despair. So they con- 
 sented to erect there a pillar, and to engrave upon the 
 side thereof this sentence, " Over this stile is the way 
 to Doubting Castle, which is kept by Giant Despair, 
 who despiseth the King of the Celestial Country, and 
 seeks to destroy his holy pilgrims." Many, therefore, 
 that followed after, read what was written, and escaped 
 the danger.* This done, they sang as follows — 
 
 The promise of eternal life to every one without exception whc be- 
 
 
THE PILGRIM'S PROGRESS. 231 
 
 Out of the way we went, and then we found 
 
 What ' twas to tread upon forbidden ground : 
 
 And let them that come after have a care 
 
 Lest heedlessness make them as we to fare : 
 
 Lest they, for trespassing, his prisoners are, 
 
 Whose castle 's Doubting, and whose name 's Despair. 
 
 They went then till they came to the! Delectable 
 
 Mountains, which mountains belong to the Lord of the 
 hill of which we have spoken before ; so they went up 
 to the mountains, to behold the gardens and orchards, 
 the vineyards and fountains of water ; where also they 
 drank, and washed themselves, and did freely eat of 
 
 lieves in Christ, is especially intended by the key; but without excluding 
 any other of ' the exceeding great and precious promises' of the gospel. 
 The believer, being enabled to recollect such as peculiarly suit his case, 
 and conscious of cordially desiring the promised blessings, has the ' key in 
 his bosom, which will open any lock in Doubting Castle :' and while he 
 pleads the promises in faith, depending on the merits and atonement of 
 Emmanuel, ' coming to God through him,' he gradually resumes his con- 
 fidence, and begins to wonder at his past despondency. Yet remains of 
 unbelief, recollection of his aggravated guilt, and fear lest he should pre- 
 sume, often render it difficult for him entirely to dismiss discouraging 
 doubts. But let it especially be noted that the faith which delivered the 
 Pilgrims from Giant Despair's castle, induced them without delay to return 
 into the highway of obedience, and to. walk in it with more circumspection 
 than before, no more complaining of its roughness ;• and to devise every 
 method of cautioning others against passing oyer the stile into By-path 
 meadow. Whereas a dead faith and a vain confidence keep out all doubts 
 and fears, even on forbidden ground, and under the walls of Despair's 
 castle ; till at length the poor deluded wretch is unexpectedly and irresisti- 
 bly seized upon, and made his prey. And if Christians follow Vain-confi- 
 dence, and endeavor to.keep up their hopes, when neglecting 'their known 
 duty, let them remember, that (whatever some men may pretend,) they 
 will surely be thus brought acquainted with Diffidence, immured in Doubt- 
 ing Castle, and terribly bruised and frighted by Giant Despair ; nor will 
 they be delivered till they have learned, by painful experience, that the 
 assurance of hope is inseparably connected with the self-denying obedience 
 of faith and love. 
 
the vineyards. Now, there were on the tops of these 
 mountains shepherds feeding their flocks, and they 
 stood by the highway side. The pilgrims, therefore, 
 went to them, and leaning upon their staves, (as is 
 common with weary pilgrims when they stand to talk 
 with any by the way,) they asked " Whose Delectable 
 Mountains are these ? and whose be the sheep that 
 feed upon them ?" 
 
 Shep. These mountains are Emmanuel's Land, and 
 they are within sight of his city ; and the sheep also 
 are his, and he laid down his life for them. a * 
 
 Chr. Is this the way to the Celestial City ? 
 
 a John x. 11, 15. 
 
 * When offending Christians are brought to deep repentancfivrenewed 
 exercises of lively faith, and willing obedience in those self-denying duties 
 which they had declined, the Lord 'restores them the joy of his salvation,' 
 and their former comforts become more ^abundant and permanent. The 
 Delectable Mountains seem intended to represent those calm seasons of 
 peace and comfort, which consistent believers often experience Tn TKelrold 
 age. They have survived, in a considerable degree, the vehemence of 
 their youthful passions, and have honorably performed their parts in the 
 active scenes of life: they are established, by long experience*. in the sim- 
 plicity of dependence and obedience : the Lord graciously exempts them 
 from peculiar trials and temptations ; their acquaintance with the ministers 
 and people of God is. enlarged, and they possess the respect, confidence, 
 and affection of many esteemed friends ; they have much leisure for com- 
 munion with God, and the immediate exercises of religion ; and they often 
 converse with their brethren on the loving kindness and truth of the Lord 
 till • their hearts burn within them.' Thus ' leaning on their staves,' de- 
 pending on the promises and perfections of God in assured faith and hope, 
 they anticipate their future happiness 'with joy unspeakable and full of 
 glory.' These things are represented under a variety of external images, 
 according to the riature of an allegory. The shepherds and their flocks de- 
 note the more extensive acquaintance of many aged Christians with the 
 ministers and churches of Christ, the Chief Shepherd, ' who laid down his 
 life for the sheep.' This is ' Emmanuel's land ;' for, being detached, from 
 'Aorldly engagements and connections, they now spend their time almost 
 
THE PILGRIM'S PROGRESS. 233 
 
 Shep. You are just in your way. 
 
 Chr. How far is it thither ? 
 
 Shep. Too far for. any but those that shall get 
 thither indeed.* 
 
 Chr. Is the way safe or dangerous ? 
 
 Shep. Safe for those for whom it is to be safe ; " but 
 transgressors shall fall therein." 6 
 
 Chr. Is there in this place any relief for pilgrims 
 that are weary and faint in the way ? 
 
 Shep. The Lord of these mountains hath given us a 
 charge, " not to be forgetful to entertain strangers ;" b 
 therefore the good of the place is before you. 
 
 I saw also in my dream, that, when the Shepherds 
 perceived that they were wayfaring men, they also put 
 
 a Hos. xiv. 9. b Heb. xiii. 2. 
 
 wholly among the subjects of the Prince of Peace, and as in his more es- 
 pecial presence. 
 The following lines are added here, as before : — 
 
 'Mountains delectable they now ascend, 
 Where shepherds be, which to them do commend 
 Alluring things, and things that cautions are ; 
 Pilgrims are steady kept by faith and fear.' 
 
 * The certainty of the final perseverance of true believers is continually 
 exemplified in their actually persevering, notwithstanding all imaginable 
 inward and outward impediments. Many hold the doctrine who are not 
 interested in the privilege ; and whose conduct eventually prores that they 
 ' had no root in themselves :' but the true believer acquires new strength 
 by his very trials and mistakes, and possesses.increasing evidence that the 
 new covenant is made with him ; for, ' having obtained help of God,' he still 
 'continues in Christ's word,' and ' abides in him :' and, while temptations, 
 persecutions, heresies, and afflictions, which stumble transgressors and de- 
 tect hypocrites, tend to quicken, humble, sanctify, and establish him, he 
 may assuredly conclude, that 'he shall be kept by the power of God, 
 through faith, unto salvation. 
 
234 the pilgrim's progress. 
 
 questions to them, (to which they made answer, as in 
 other places,) as, Whence came you ? and, How got 
 you into the way ? and, By what means have you so 
 persevered therein ; for but few of them that begin to 
 come hither do show their face on these mountains. 
 But when the Shepherds heard their answers, being 
 pleased therewith, they looked very lovingly upon them 
 and said, Welcome to the Delectable Mountains. 
 
 The Shepherds, I say, whose names were Knowledge, 
 Experience, Watchful, and Sincere,* took them by the 
 hand, and had them to their tents, and made them 
 partake of that which was ready at present. They 
 said, moreover, We would that you should stay here 
 awhile, to be acquainted with us, and yet more to solace 
 yourselves with the good of these Delectable Mountains. 
 Then they told them, that they were content to stay. 
 
 * These names imply much useful instruction, both to ministers and 
 Christians, by showing them what endowments are most essential to the 
 pastoral office. The attention given to preachers should not be propor- 
 tioned to the degree of their confidence, vehemence, accomplishments, 
 graceful delivery, eloquence, or politeness ; but to that of their knowledge 
 of the Scriptures, and of every subject that relates to the glory of God and 
 the salvation of souls ; their. .experience of the power of divine truth iu 
 their own hearts, of the faithfulness of God to his promises, of the believer's 
 conflicts, difficulties, and dangers, and of the manifold devices of Satan to 
 mislead, deceive, pervert, defile, or harass the souls of men ; their watch- 
 fulness over the people, as their constant business and unremitted care, to 
 caution them against every snare, and to recover them out of every error 
 into which they may be betrayed ; and their sincerity, as manifested by a 
 disinterested, unambitious, unassuming, patient, and affectionate conduct; 
 by proving that they deem themselves bound to practice their own instruc- 
 tions, and by a uniform attempt to convince the people that they ' seek not 
 theirs, but I 
 
THE PILGRIM'S PROGRESS. 235 
 
 And so they went to their rest that night, because it 
 was very late. 
 
 TLen I saw in my dream, that in the morning the 
 Shepherds called up Christian and Hopeful to walk 
 with them upon the mountains. So they went forth 
 with them, and walked a while, having a pleasant 
 prospect on every side. Then said the Shepherds one 
 to another, Shall we show these pilgrims some won- 
 ders ? So, when they had concluded to do it, they 
 had them first^ to the i top of a hill, called Error, which 
 was very 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 hearkening to ifymeneus and Philetus, a as con- 
 cerning the faith of the resurrection of the body ? They 
 answered, Yes. Then said the Shepherds, Those that 
 you see lie dashed in pieces at the bottom of this 
 mountain are they ; and they have continued to this 
 day unburied, .as you see, for an example to others, to 
 take heed how they clamber too high, or how they 
 come too near the brink of this mountain.* 
 
 a 2 Tim. ii. 17, 18. 
 * Human nature always verge* to extremes. In former times the least 
 
236 
 
 THE PILGRIM S PROGRESS. 
 
 Then I saw that they had them to the top of an- 
 other mountain, and the name of that is Caution, and 
 bid them look afar off; which when they did, they 
 perceived, as they thought, several men walking up 
 and down among the tombs that were there : and they 
 perceived that the men were blind, because they stum- 
 bled sometimes upon the tombs, and because they 
 
 deviation from an established, system of dottrine was reprobated as a dam- 
 nable heresy ; and. some persons, even at this day, tacitly laying^cTaimTo 
 infallibility, deem every variation from their standard an error, and every 
 error inconsistent with true piety. But the absurdity and bad effects of 
 this bigotry having been discovered and exposed, it has become far more 
 common to consider indifference about theological truth, as essential to 
 candor and liberality of sentiment ; and to vilify, as narrow-minded bigots, 
 all who 'contend earnestly for the faith once delivered to the saints,' how- 
 ever averse they may be to persecution, or disposed to benevolence towards 
 such as differ from them. Thus the great end for which prophets and 
 apostles were inspired, martyrs shed their blood, and the Son of God him- 
 self came into the world and died on the cross, is pronounced a matter of 
 no moment ! revelation is virtually rejected ! (for we may know, without 
 the Bible, that men ought to be sober, honest, sincere, and benevolent,) 
 and those principles, from which all genuine holiness must arise, are con- 
 temned as enthusiasm and foolishness ! Some errors may indeed consist 
 with true faith : (for who will say that he is in nothing mistaken ?).yet no 
 error is absolutely harmless ; all must in one way or other, originate from" 
 a wrong state of mind or a faulty conduct, and proportionably counteract 
 the design of revelation : and some are absolutely inconsistent with repent- 
 ance, humility, faith, hope, love, spiritual worship, and holy obedience, and 
 consequently incompatible with a state of acceptance and salvation. These 
 are represented by 'the hill Error,' and a scriptural specimen is adduced. 
 Professed Christians falfihto delusions by indulging self-conceit, vain-glory, 
 and curiosity: by 'leaning to their own understandings,' and 'intruding 
 into the things they have not seen, vainly puffed up by their fleshy mind,' 
 and by speculating on subjects which are too deep for them. For the fruit 
 of ' the tree of knowledge,' in respect of religious opinions not expressly 
 revealed, is still forbidden ; and men, vainly thinking it 'good for food, and 
 a tree to be desired to make one wise,' and desiring ' to be as gods,' under- 
 standing and accounting for everything, fall into destructive heresies, do 
 immense mischief, and become awful examples for the warning of their 
 contemporaries and successors. 
 
THE PILGRIM'S PROGRESS. 237 
 
 could not get out from among them. Then said Chris- 
 tian, What means this ? 
 
 The Shepherds then answered, Did you not see, a 
 little below these mountains, a stile that led Jnte * 
 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 Doubting 
 Castle, which is kept by Giant Despair, and these men 
 (pointing to them among the tombs) came once on 
 pilgrimage, as you do now, even till they came to that 
 same stile. And, because the right way was rough in 
 that place, they chose to go out of it into that meadow, 
 and there were taken by Giant Despair, and cast into 
 Doubting Castle ; where, after they had a while been 
 kept in the dungeon, l\e at last did put out their eyes, 
 and led them among those tombs, where he has left 
 them to wander to this very day, that the saying of 
 the wise man might be fulfilled, " Jle that wandereth 
 out of the way of understanding shall remain in the 
 congregation of the dead." a Then Christian and Hope- 
 ful looked one upon another, with tears gushing out, 
 but yet said nothing to the Shepherds.* 
 
 a Prov. xxi. 16. 
 
 * Many professors, turning aside from the line of conscientious obedience 
 to escape difficulties, experience great distress of mind ; which not being 
 able to emlure,. they desperately endeavor to disbelieve or pervert all they 
 have learned concerning religion : thus they are blinded by Satan through 
 
238 the pilgrim's progress. 
 
 Then I saw in my dream, that the Shepherds had 
 them to another place, in a bottom, where was a door 
 in the side of a hill ; and they opened the door, and 
 bid them look in. They looked in, therefore, and saw 
 that within it was very dark and smoky; they also 
 thought that they heard there a rumbling noise, as of 
 fire, and a cry of some tormented ; and that they smelt 
 the scent of brimstone. Then said Christian, What 
 means this ? The Shepherds told them, This is a by- 
 way .to hell, a way that hypocrites go in at ; namely, 
 such as sell their birthright, with Esau ; such as sell 
 their Master, with Judas; such as blaspheme the 
 Gospel, with Alexander ; and that lie and dissemble, 
 with Ananias, and Sapphira his wife. 
 
 Then said Hopeful to the Shepherds, I perceive that 
 these had on them, even every one, a show of pilgrim- 
 age, as we have now ; had they not ? 
 
 Shep. Yes, and held it a long time too. 
 
 Hope. How far might they go on in pilgrimage in 
 
 their despondings, and are given over to strong delusions, as the just pun- 
 ishment of their wickedness. Notwithstanding their professWnt^nd the 
 hopes long formed of them, they return to the company of these who are 
 dead in sin, and buried in worldly pursuits ; differing from them merely in 
 a few speculative notions, and being far more hopeless than they. This is 
 not only the case with many at the first beginning of a religious profession, 
 as of Pliable at the slough of Despond, but with some at every stage of the 
 journey. Such examples may very properly demand our tears of godly 
 sorrow and fervent gratitude, when we reflect on our own misconduct, and 
 the loving kindness of the Lord, who hath made us to differ, by first im- 
 planting, and then perserving faith in our hearts. 
 
THE PILGRIM'S PROGRESS. 239 
 
 their day, since they, notwithstanding, were thus mis- 
 erably cast away ? 
 
 Shep. Some further, and some not so far as these 
 mountains. 
 
 Then said the pilgrims one to the other, We had 
 need to cry to the Strong for strength. 
 
 Shep. Ay, and you will have need to use it when 
 you have it too.* 
 
 By this time the pilgrims had a desire to go for- 
 ward, and the Shepherds a desire they should; so 
 they walked together towards the end of the moun- 
 tains. Then said the Shepherds one to another, Let 
 us here show the pilgrims the gates of the Celestial 
 City, if they have skill to look through our perspec- 
 tive-glass. The pilgrims lovingly accepted the mo- 
 tion : so they had them to the top of a high hill, called 
 Clear, and gave them the glass to look. 
 
 Then thfty tried to look, but the remembrance of 
 that last thing that the Shepherds had shown them 
 
 * No man can see the heart of another, or certainly know him to he a true 
 believeF: it is, therefore, proper to warn the most approved persons, 'while 
 they think they stand, to take heed lest they fall.' Such cautions, with the 
 diligence, self-examination, watchfulness and prayer which they excite, are 
 the means of perseverance and establishment to. the upright. An event may 
 be certain in itself, and yet inseparable from the method in which it is to be 
 accomplished ; and ikmay appear very uncertain to the persons concerned, 
 especially if they yield to remissness ; so that prayer to the Almighty God 
 for strength, with continual watchfulness and attention to every part of 
 practical religion, is absolutely necessary to 'the full assurance of hope 
 unto the end.' 
 
240 
 
 THE PILGRIMS PROGRESS. 
 
 made their hands shake ; by means of which impedi- 
 ment they could not look steadily through the glass ;* 
 yet they thought they saw something like the gate, 
 and also some of the glory of the place. Then they 
 went away, and sang this song : 
 
 Thus by the Shepherds secrets are revealed, 
 Which from all other men are kept concealed ; 
 Come to the Shepherds, then, if you would see 
 Things deep, things hid, and that mysterious be. 
 
 When they were about to depart, one of the Shep- 
 herds gave them a note of the way. Another of them 
 bid them beware of the flatterer. The third bid them 
 take heed that they slept not upon the enchanted 
 ground. And the fourth bid 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 moun- 
 
 * Such is the infirmity of our nature, even when in_ajafiaaura renovated, 
 that it is almost impossible for us vigorously to exercise one holy affection, 
 without failing in some other. When we confide in God, with assured "faith 
 and hope, we commonly are defective in reverence, humility, and caution : 
 on the other hand, a jealousy of ourselves, and a salutary fear of coming 
 short or drawing back, generally weaken confidence in God, and interfere 
 with a joyful anticipation of our future inheritance. But, notwithstanding 
 this deduction, through our remaining unbelief, such experiences are very 
 advantageous.—' Be not high-minded, but fear :' for ' blessed ia he that 
 feareth always.' 
 
THE PILGRIM'S PROGRESS. 241 
 
 tains, on the left hand, lieth the country oftlonceit, 
 from which country there comes into the way in which 
 the pilgrims walked a little crooked lane. Here, there- 
 fore, they met with a very brisk lad that came out of 
 that country, and his name wasj Ignorance.* So Christ- 
 ian asked him from what parts fie came, and whither 
 he was going ? 
 
 * Multitudes of ignorant persons entirely disregard God and religion ; and 
 others have a show of piety, which is grave, reserved, austere, distant, and 
 connected with contemptuous enmity to evangelical truth. But there are 
 some persons of a sprightly disposition, who are more conceited and vain- 
 glorious than haughty and arrogant : who think well of themselves, and pre- 
 sume oh the good opinion of their acquaintance ; who are open and commu- 
 nicative, though they expose their ignorance continually; who fancy them- 
 selves very religious, and expect to be thought so by others; who are will- 
 ing to associate with evangelical professors, as if they all meant the same 
 thing; and who do not express contempt or enmity, unles s urge d to it in 
 self-defence. This description of men seems to be represented by the char- 
 acter next introduced, about which the author has repeatedly bestowed 
 much pains. Christian had soon done with Obstinate and Worldly-wise- 
 man : for such men, being outrageous against the gospel, shun all inter- 
 course with established believers, and little can be done to warn or unde- 
 ceive them: but brisk, conceited, shallow persons, who are ambitious of 
 being thought religious, are shaken off with great difficulty ; and they are 
 continually found among the hearers of the gospel. They often intrude 
 themselves at the most sacred ordinances, when they have it in their power ; 
 and sometimes are favorably, thought of, till further acquaintance proves 
 their entire ignorance. 'Pride, in one form or another, is the universal 
 fault of human nature ; but the frivolous vain-glory of empty talkers differs 
 exceedingly from the arrogance and formal self-importance of Scribes and 
 Pharisees, and arises from a different constitution and education, and other 
 habits and associations. This is the town of Conceit, yhere Ignorance 
 resided. A lively disposition, a weak capacity, a confused judgment, the 
 want of information about religion and almost every other subject, a pro- 
 portionable blindness to all these defects, and a pert forward self-suffi- 
 ciency, are the prominent features in this portrait : and if a full purse, 
 secular influence, the ability of conferring favors, and the power to excite 
 fears, he added, the whole receives its highest finishing. With these ob- 
 'servations on this peculiar character, and a few hints as we proceed, the 
 plain language of the author on this subject will be perfectly intelligible to 
 the attentive reader. 
 
 11 
 
242 the pilgrim's progress. 
 
 Ignor. Sir, I was born in the country that lieth off 
 there a little on the left hand, and I am going to the 
 Celestial City. 
 
 Chr. But how do you think to get in at the gate ? 
 for you may find some difficulty there. 
 
 As other good people do, said he. 
 
 Chr. But what have you to show at that gate, that 
 the gate should be opened to you ? 
 
 Ignor. I know my Lord's will, and have been a 
 good liver ; I pay every man his own ; I pray, fast, 
 pay tithes, and give alms, and have left 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 ; arid therefore I fear, 
 however thou mayest think of thyself, when the reck- 
 oning-day shall come, thou wilt have laid to thy charge 
 that thou art a thief and a robber, instead of getting 
 admittance into the city. 
 
 Ignor. Gentlemen, ye be utter strangers to me, I 
 know you not ; be content to follow the religion of 
 your country, and I will follow the religion of mine. 
 I hope all will be well. And, as for the gate that you 
 talk of, all the world knows that it is a great way off 
 of our country. I cannot think that any man in all 
 our parts doth so much as know the way to it ; nor 
 need they matter whether they do or no, since we 
 
THE PILGRIM'S PROGRESS. 243 
 
 have, as you see, a fine pleasant green lane that comes 
 down from our country, the next way into the way. 
 
 When Christian saw that the man was wise in his 
 own conceit, he said to Hopeful, whisperingly, " There 
 is more hope of a fool than of him ;"*• and said, more- 
 over, " When he that is a fool walketh by the way, his 
 wisdom faileth him, and he saith to every one that he 
 is a fool." b What ! shall we talk further with him, or 
 outgo him at present, and so leave him to think of what 
 he hath heard already, and then stop again for him 
 afterwards, and see if by degrees we can do any good 
 to him ? Then said Hopeful — 
 
 Let Ignorance a little while now muse 
 On what is said, and let him not refuse 
 Good counsel to embrace, lest he remain 
 Still ignorant of what 's the chiefest gain. 
 God saith, those that no understanding have, 
 Although he made them, them he will not save. 
 
 He further added, It is not good, I think, to say so 
 to him all at once ; let us pass him by, if you will, and 
 talk to him anon, even as he is "able to bear it."* 
 
 So they both went on, and Ignorance he came after. 
 
 a Prov. xxvi. 12. b Eccl. x. 3. 
 
 * It is best not to converse much at once with persons of this character : 
 but after a few warnings to leave them to their reflections : for their self- 
 conceit is often cherished by altercations, in which they-deem themselves 
 very expert, however disgusting their discourse may prove to others. 
 
244 the pilgrim's progress. 
 
 Now, when they had passed him a little way, they 
 entered into a very dark lane, where they met a man 
 whom seven devils had hound with seven strong cords, 
 and were carrying him back to the door that they saw 
 on the side of the hill. a Now, good Christian began 
 to tremble, and so did Hopeful his companion ; yet as 
 the devils led away the man, Christian looked "to see 
 if Jifi_knew him ; and he thought it might be one 
 Turn-away, that dwelt in the town of Apostasy. But 
 he-did not perfectly see his face, for he did hang his 
 head like a thief that is found. But being gone past, 
 Hopeful looked after him, and spied on his back a 
 paper with this inscription, " Wanton professor, and 
 damnable apostate."* 
 
 Then said Christian to his fellow, Now I call to re- 
 
 a Matt. xii. 45. Prov. v. 22. 
 
 * The dark lane seems to mean a season of prevalent impiety, and of 
 great affliction to the people of God. Here the impartial author takes 
 occasion to contrast the character of Ignorance with that of Turn-away. 
 Loose evangelical professors look down with supercilious disdain on those 
 who do not understand the doctrines of grace ; and think themselves more 
 enlightened, and better acquainted with the liberty of the gospel, than 
 more practical Christians : but in dark times wanton professors often turn 
 out damnable apostates, and the detection of their hypocrisy mak.es them 
 ashamed to show their faces among those believers over whom they be- 
 fore affected a kind of superiority. When convictions subside, and Christ 
 has not set up his kingdom in the heart, the unclean spirit resumes his 
 former habitation, and ' takes to himself seven other spirits more wicked 
 than himself,' who bind the poor wretch faster than ever in the cords of sin 
 and delusion ; so that his last state is more hopeless than the first. Such 
 apostasies make the hearts of the upright to tremble ; but a recollection of 
 the nature of Turn-away's profession and confidence gradually removes 
 their difficulties, and they recover their hope, and learn to take heed to 
 themselves. "" — ~ — _ 
 
THE PILGRIM S PROGRESS. 245 
 
 membrance that which was told me, of a thing that 
 happened to a good man hereabout. The name of the 
 man was: Little-faith; but a good man, and he dwelt 
 in the town oi Sincere. The thing was this : — at the 
 entering in at this passage, there comes down from 
 Broadway-gate a lane called Dead-man's lane ; so called 
 because of the murders that are commonly done there ; 
 and this Little-Faith going on pilgrimage, as we do 
 now, chanced to sit down there, and sleep : now there 
 happened at that time to come down the lane from 
 Broadway-gate, three sturdy rogues, and their names 
 were Faint-Heart, Mistrust, and Guilt, three brothers ; 
 and they spying Little-Faith where he was, came gal- 
 loping up with speed. !Now, the good man was just 
 awakened from his sleep, and was getting up to go on 
 his journey. So they came up all to him, and with 
 threatening language bid him stand. At this, Little- 
 Faith looked as white as a clout, and had neither power 
 to fight nor fly. Then said Faint-heart, Deliver thy 
 purse ; but he making no haste to do it, (for he was 
 loth to lose his money,) Mistrust ran up to him, and 
 thrusting his hand into his pocket, pulled out thence a 
 bag of silver. Then he cried out, " Thieves, thieves !" 
 With that, Guilt, with a great club that was in his 
 hand, struck Little-Faith on the head, and with that 
 blow felled him flat to the ground ; where he lay bleed- 
 

 246 the pilgrim's progress. 
 
 ing as one that would bleed to death.* All this while 
 the thieves stood by. But at last, they hearing that 
 some were upon the road, and fearing lest it should be 
 one G^eat- Grace, that dwells in the town of Good- 
 Confidence, they betook themselves to their heels, and 
 left this good man to shift for himself.f Now, after a 
 while, Little-Faith came to himself, and, getting up, 
 made shift to scramble on his way. This was the story. 
 Hope. But did they take from him all that ever he 
 had? 
 
 * The ensuing episode concerning Little-faith was evidently intended 
 to prevent weak Christians heing dismayed by the awful things spoken of 
 hypocrites and apostates. In times of persecution, many who seemed to 
 be religious, openly return into the broad way to destruction ; and thus 
 Satan murders the souls of men, by threatening to kill their bodies. This 
 is Dead-man's-lane, leading back to Broadway-gate. All true believers 
 are indeed preserved from drawing back to perdition : but the weak in 
 faith, being faint-hearted, and mistrusting the promises and faithfulness of 
 God, are betrayed into sinful compliances or negligences; they lie down 
 to sleep when they have special need to watch and be sober ; they conceal 
 or perhaps deny their profession, are timid and negligent in duty ; or in 
 other respects act contrary to their consciences, and thus contract guilt. 
 So that Faint-heart threatens and assaults them ; Mistrust plunders them ; 
 and Guilt beats them down, and makes them almost despair of life. As 
 the robbery was committed in the dark lane before mentioned, this seems 
 to have been the author's precise meaning: but any unbelieving fears, that 
 induce men to neglect the means of grace, or to adopt sinful expedients of 
 securing themselves, which on the review bring guilt and terror to their 
 consciences, may also be intended. 
 
 t As these robbers represent the inward effects of unbelief and disobe- 
 dience, and not any outward enemies, Great-grace may be the emblem 
 of those believers or ministers, who, having honorably stood their ground, 
 endeavor to restore the fallen in the spirit of meekness, by suitable en- 
 couragements. The compassionate exhortations or honorable examples 
 of such eminent Christians keep the fallen from entire despondency^ and 
 both tend to bring them to repentance, and to inspire them when penitent, 
 and trembling at the word of God, with some hope of finding mercy and 
 grace in this time of urgent need ; which seems to be allegorically repre- 
 sented by the flight of the robbers, when they heard that Great-grace was 
 on the road. 
 
THE PILGRIM'S PROGRESS. 247 
 
 Chr. No ; the place where his jewels were, they 
 never ransacked ; so those he kept still. But, as I 
 was told, the good man was much afflicted for his loss, 
 for the thieves got most of his spending-money. That" 
 which they got not (as I said) were jewels ; also he 
 had a little odd money left, but scarce enough to bring 
 him to his journey's end. a Nay, (if I was not misin- 
 formed), he was forced to beg as he went, to keep 
 himself alive, for his jewels he might not sell ; but, 
 beg and do what he could, he went, as we say, with 
 many a hungry belly the most part of the rest of the 
 way. 
 
 Hope. But is it not a wonder they got not from him 
 his certificate, by which he was to receive his admit- 
 tance at the Celestial Gate ? 
 
 Chr. It is a wonder : but they got not that, though 
 they missed it not through any good cunning of his ; 
 for he, being dismayed with their coming upon him, 
 had neither power nor skill to hide anything : so it was 
 more by good providence than by his endeavor that 
 they missed of that good thing. b 
 
 Hope. But it must needs be a comfort to him, that 
 they got not this jewel from him. 
 
 Chr. It might have been great comfort to him, had 
 he used it as he should ; but they that told me the 
 
 a 1 Pet. iv. 18. h 2 Tim. i. 14. 2 Pet. ii. 9. 
 
248 the pilgrim's progress. 
 
 story said, that he made but little use of it all the rest 
 of the way, and that because of the dismay that he 
 had in their taking away his money. Indeed, he forgot 
 it a great part of the rest of his journey ; and besides, 
 when at any time it came into his mind, and he began 
 to be comforted therewith, then would fresh thoughts 
 of his loss come again upon him, and these thoughts 
 would swallow up all. 
 
 Hope. Alas, poor man! this could not but be a 
 great grief to him. 
 
 Chr. Grief ! ay, a grief indeed. Would it not have 
 been so to any of us, had we been used as he, to be 
 robbed and wounded too, and that in a strange place, 
 as he was ? It is a wonder he did not die -with grief, 
 poor heart! I was told- that he scattered almost all 
 the rest of the way with nothing but doleful and bitter 
 complaints : telling also to all that overtook him, or 
 that he overtook in the way as he went, where he was 
 robbed, and how ; who they were that did it, and what 
 he had lost ; how he was wounded, and that he hardly 
 escaped with life.* 
 
 * The believer's union with Christ, and the sanctiflcation of the Spirit, 
 sealing his acceptance and rendering him meet for heaven, are his invalu- 
 able and unalienable jewels. But he may by sin lose his comforts, and not 
 be able to perceive the evidences of his own safety : and even when again 
 enabled to hope that it will be well with him in the event; he may be so 
 harassed by the recollection of the loss he has sustained, the effects of his 
 misconduct on others, and the obstructions he hath thrown in the way of 
 is own comfort and usefulness, that his future life may be rendered a 
 
GUILT, MISTRUST, AND FAINT-HEART. 
 
 Bunyan. 
 
 p. 249 
 
THE PILGRIM S PROGRESS. 249 
 
 Hope. But it is a wonder that his necessity did not 
 put him. upon selling or pawning some of his jewels, 
 that he might have wherewith to relieve himself on his 
 journey. 
 
 Chr. Thou talkest like one upon whose head is the 
 shell to this very day : for what should he pawn 
 them ? or to whom should he sell them ? In all that 
 country where he was robbed, his jewels were not ac- 
 counted of ; nor did he want that relief which could 
 from thence be administered to him. Besides, had his 
 jewels been missing at the gate of the Celestial City, 
 he had (and that he knew well enough) been excluded 
 from an inheritance there ; and that would have been 
 worse to him than the appearance and villany of ten 
 thousand thieves. 
 
 Hope. Why art thou so tart, my brother? Esau 
 sold his birthright, and that for a mess of pottage ; a 
 and that birthright was his greatest jewel : and if he, 
 why might not Little-Faith do so too ? 
 
 Chr. Esau did sell his birthright indeed, and so do 
 many besides, and by so doing exclude themselves from 
 
 a Heb. xii. 16. 
 
 constant scene of disquietude and painful reflections. Thus the doctrine 
 of the believer's final perseverance is both maintained and guarded from 
 abuse: and it is not owing to a man's .own care, but to the Lord's free 
 mercy, powerful interposition, and the engagements of the new covenant, 
 that unbelief and guilt do not rob him of his title to heaven, as well as of 
 his comfort and confidence. 
 
250 THE PILGRIM S PROGRESS. 
 
 the chief blessing, as also that caitiff did : but you must 
 put a difference betwixt Esau and Little-Faith, as also 
 betwixt their estates. Esau's birthright was typical, 
 but Little-Faith's jewels were not so. Esau's belly 
 was his god, but Little-Faith's belly was not so. Esau's 
 want lay in his fleshly appetite, Little-Faith's did not 
 so. Besides, Esau could see no further than to the 
 fulfilling of his lusts : " For I am at the point to die, 
 (said he,) and what good will this birthright do me ?" a 
 But Little-Faith, though it was his lot to have but a 
 little faith, was by his little faith kept from such ex- 
 travagances, and made to see and prize his jewels more, 
 than to sell them as Esau did his birthright. You read 
 not anywhere that Esau had faith, no, not so much as 
 a little ; therefore no marvel, if, where the flesh only 
 bears sway, (as it will in that man where no faith is to 
 resist,) if he sells his birthright, and his soul and all, 
 and that to the devil of hell ; for it is with such as it is 
 with the ass, " who in her occasions cannot be turned 
 away ;" b when their minds are set upon their lusts, they 
 will have them, whatever they cost. But Little -Faith 
 was of another temper ; his mind was on things divine ; 
 his livelihood was upon things that were spiritual and 
 from above : therefore, to what end should he that is 
 of such a temper sell his jewels, (had there been any 
 
 a Gen. xxv. 32. b Jer. ii. 24. 
 
THE PILGRIMS PROGRESS. 251 
 
 that would have bought them,) to fill his mind with 
 empty things ? Will a man give a penny to fill his 
 belly with hay ? or can you persuade the turtle-dove 
 to live upon carrion, like the crow ? Though faithless 
 ones can, for carnal lusts, pawn, or mortgage, or sell 
 what they have, and themselves outright to boot, yet 
 they that have faith, saving faith, though but a little 
 of it, cannot do so. Here, therefore, my brother, is 
 thy mistake.* 
 
 Hope. I acknowledge it ; but yet your severe reflec- 
 tion had almost made me angry. 
 
 Chr. Why, I did but compare thee to some of the 
 birds that are of the brisker sort, who will run to and 
 fro in untrodden paths with the shell upon their heads. 
 But pass by that, and consider the matter under debate, 
 and all shall be well betwixt thee and me. 
 
 Hope. But, Christian, these three fellows, I am per- 
 suaded in my heart, are but a company of cowards : 
 would they have run else, think you, as they did, at 
 the noise of one that was coming on the road ? Why 
 did not Little-Faith pluck up a greater heart? He 
 might, methinks, have stood one brush with them, and 
 have yielded when there had been no remedy. 
 
 * Many professors, meeting with discouragements, give up their religion 
 for the sake of this present world: but, if any thence argue, that true 
 believers will copy their example, they show that ffiey are neither well 
 established in judgment, nor deeply acquainted with the nature of the 
 divine life, or the objects of its supreme desires and peculiar fears. 
 
252 THE PILG.RIM S PROGRESS. 
 
 Chr. That they are cowards, man}' have said, but 
 few have found it so in the time of trial. As for a 
 great heart, Little-Faith had none ; and I perceive by 
 thee, my brother, hadst thou been the man concerned, 
 thou art but for a brush and then to yield. And verily, 
 since this is the height of thy stomach now they are 
 at a distance from us, should they appear to thee as 
 they did to him, they might put thee to second thoughts. 
 
 But consider again, they are but journeymen thieves ; 
 they serve under the king of the bottomless pit, who, 
 if need be, will come to their aid himself, and his voice 
 is as the roaring of a lion. a I myself have been en- 
 gaged as this Little-Faith was ; and I found it a terri- 
 ble thing. These three villains set upon me, and I be- 
 ginning like a Christian to resist, they gave but a call, 
 and in came their master : I would, as the saying is, 
 have given my life for a penny ; but that, as God would 
 have it, I was clothed with armor of proof. Ay, and 
 yet, though I was' so harnessed, I found it hard work 
 to quit myself like a man: no man can tell what in 
 that combat attends us, but he that hath been in the 
 battle himself. 
 
 Hope. Well, but they ran, you see, when they did 
 but suppose that one Great-Grace was in the way. 
 
 Chr. True they have often fled, both they and their 
 
 a 1 Pet. v. 8. 
 
THE PILGRIM'S PROGRESS. 253 
 
 master, wlren Great -Grace hath but appeared: and no 
 marvel, for he is the King's champion ; but, I trow, 
 you will put some difference between Little-Faith . and 
 the King's champion. All the King's subjects are 
 not 'his charnpionsj nor can they, when tried, do 
 such feats of war as he. Is it meet to think that a 
 little child should handle Goliath as David did ; or that 
 there should be the strength of an ox in a wren? 
 Some are strong, some are weak ; some have great 
 faith, some have little ; this man was one of the weak, 
 and therefore he went to the wall. 
 
 Hope. I would it had been Great-Grace, for their 
 sakes. 
 
 Chr. If it had been he, he might have had his hands 
 full : for I must tell you, that though Great- Grace is 
 excellent good at his weapons, and has, and can, so 
 long as he keeps them at sword's point, do well enough 
 with them, yet if they get within him, even Faint- 
 Heart, Mistrust, or the other, it shall go hard but they 
 will throw up his heels : and when a man is down, you 
 know, what can he do ? 
 
 "Whoso looks well upon Great- Grace's face, will see 
 those scars and cuts there, that shall easily give de- 
 monstration of what I say. Yea, once I heard that he 
 should say, (and that when he was in the combat,) 
 " We despaired even of life." How did these sturdy 
 rogues and their fellows make David groan, mourn, 
 
254 THE PILGRIMS PROGRESS. 
 
 and roar ! Yea, Heman, and Hezekiah too, though 
 champions in their days, were forced to bestir them 
 when by these assaulted; and yet, notwithstanding, 
 they had their coats soundly brushed by them. Peter, 
 upon a time would go try what he could do; but 
 though some do say of him that he is the prince of 
 the apostles, they handled him so, that they made him 
 at last afraid of a sorry girl. 
 
 Besides, their king is at their whistle ; he is never 
 out of hearing ; and if at any time they be put to the 
 worst, he, if possible, comes in to help them : and of 
 him it is said, " the sword of him that layeth at him 
 cannot hold ; the spear, the dart, nor the habergeon : 
 he esteemeth iron as straw, and brass as rotten wood : 
 the arrow cannot make him fly, sling-stones are turned 
 with him into stubble ; darts are counted as stubble : 
 he laugheth at the shaking of a spear." a What can 
 a man do in this case ? It is true, if a man could at 
 every turn have Job's horse, and had skill and courage 
 to ride him, he might do notable things : for, " his neck 
 is clothed with thunder ; he will not be afraid as a 
 grasshopper ; the glory of his nostrils is terrible ; he 
 paweth in the valley, and rejoiceth in his strength ; he 
 goeth on to meet the armed men : he mocketh at fear, 
 
 a Job xli. 26-29. 
 
THE PILGRIM'S PROGRESS. 255 
 
 and is not affrighted, neither turneth he back from the 
 sword : the quiver rattleth against him, the glittering 
 spear and the shield : he. swalloweth the ground with 
 fierceness and rage, neither believeth he that it is the 
 sound of the trumpet. He saith among the trumpets, 
 Ha, ha ! and he smelleth the battle afar off, the thun- 
 der of the captains, and the shoutings."* 
 
 But, for such footmen as thou and I are, let us never 
 desire to meet with an enemy, nor vaunt as if we could 
 do better, when we hear of others that have been 
 foiled ; nor be tickled at the thoughts of our own man- 
 hood, for such commonly come by the worst when tried. 
 Witness Peter, of whom I made mention before : he 
 would swagger, ay, he would ; he would, as his vain 
 mind prompted him. to say, do better and stand more 
 for his Master than all men : but who so foiled and 
 run down by those villains as he ? 
 
 When, therefore, we hear that such robberies are 
 done on the King's highway, two things become us to 
 do : First, to go out harnessed, and to be sure to take 
 a shield with us : for it was for want of that, that he 
 who laid so lustily at Leviathan could not make him 
 yield ; for, indeed, if that be wanting, he fears us not 
 at all. Therefore he that had skill hath said, " Above 
 
 a Job xxxix. 19—25. 
 
256 the pilgrim's progress. 
 
 all, take the shield of faith, wherewith ye shall be able 
 to quench all the fiery darts of the wicked."** 
 
 It is good also that we desire of the King a convoy, 
 yea, that he will go with us himself. This made David 
 rejoice when in the Valley of the Shadow of Death; 
 and Moses was rather for dying where he stood, than 
 to go one step without his God. b my brother, if he 
 will but go along with us, what need we be afraid of 
 ten thousand that shall set themselves against us ? But 
 without him, the proud .helpers fall under the slain. c f 
 
 a Eph. vi. 16. b Exod. xxxiii. 15. 
 
 c Psalm iii. 6 ; xxvii. 1—3. Isa. x. 4. 
 
 * Young converts often view temptations, conflicts, and persecutions, in 
 a very different light than experienced believers do. Warm with zeal, and 
 full of confidence, which they imagine to be wholly genuine, and knowing 
 comparatively little of their own hearts, or the nature of the Christian 
 conflict, they resemble new recruits, who are apt to boast what great things 
 they will do : but the old disciple, though much stronger in faith, and pos- 
 sessing habitually more vigor of holy affection, knows himself too well to 
 boast, and speaks with modesty of the past, and diffidence of the future ; 
 like the veteran soldier, of approved valor, who has often been in actual 
 service. They, who have boasted beforehand what they would do and 
 suffer, rather than deny the faith, have generally either proved apostates, or 
 been taught their weakness by painful experience. And when a real be- 
 liever has thus fallen, the recollection of past boastings adds to his remorse 
 and terror; and Satan will attempt to drive him to despair: so that, indeed, 
 1 no man can tell what in such a combat attends us, but he that has been in 
 the battle himself.' Even they who were most remarkable for strength of 
 faith, have often been overcome in the hour of temptation ; and, when 
 guilt got within them, they found it no easy matter to recover their hope 
 and comfort : how then can the weak in faith be expected to overcome in 
 such circumstances ? The accommodation of the passages from Job to this 
 conflict, seems merely intended to imply, that the assaults of Satan on these 
 occasions, are more terrible than anything in the visible creation ean be : 
 and that every possible advantage will be needful in order to withstand 
 in the evil day. 
 
 t Instead of saying, ' though all men deny thee, yet will not I,' it be- 
 hoves us to use all means of grace diligently ; and to be instant in prayer, 
 
THE PILGRIM'S PROGRESS. 257 
 
 I, for my part, have been in the fray before now ; 
 and though, through the goodness of Him that is best, 
 I am, as you see, alive, yet I cannot boast of my man- 
 hood. Glad shall I be, if I meet with no more such 
 brunts ; though I fear we are not got beyond all dan- 
 ger. However, since the lion and the bear have not 
 as yet devoured me, I hope God will also deliver us 
 from the next uncircumcised Philistine. Then sang 
 Christian — 
 
 " Poor Little-Faith ! hast been among the thieves | 
 Wast robbed 1 Remember this, • whoso believes,' 
 And get more faith ; then shall you victors be 
 Over ten thousand — else scarce over three." 
 
 So they went on, and Ignorance followed. They 
 went till they came at a place where they saw a way 
 put itself into their way, and seemed withal to lie as 
 straight as the way which they should go ; and here 
 they knew not which of the two to take, for both 
 seemed straight before them : therefore here they stood 
 still to consider. And as they were thinking about the 
 way, behold a man black of flesh, but covered with a 
 very light robe, came to them, and asked them why 
 they stood there ? They answered, they were going 
 to the Celestial City, but knew not which of these 
 
 that the Lord himself may protect us by his power, and animate us by hia 
 presence ; and then only shall we be enabled to overcome both the fear of 
 man, and the temptations of the devil. 
 
258 the pilgrim's progress. 
 
 ways to take. "Follow me," said the man, "it is 
 thither that I am going." So they followed him in the 
 way that but now came into the road, which by de- 
 grees turned, and turned them so far from the city 
 that they desired to go to, that in a little time their 
 faces were turned away from it: yet they followed 
 him. But by and by, before they were aware, he led 
 them both within the compass of a net, in which they 
 were both so entangled that they knew not what to 
 do ; and with that the white robe fell off the black 
 man's back : then they saw where they were. Where- 
 fore there they lay crying some time, for they could 
 not get themselves out. • 
 
 Then said Christian to his fellow, Now do I see my- 
 self in an error. Did not the Shepherds bid us be- 
 ware of the Flatterer ? As is the saying of the wise 
 man, so we have found it this day, " A man that flat- 
 tereth his neighbor, spreadeth a net for his feet." a 
 
 Hope. They also gave us a note of directions about 
 the way, for our more sure finding thereof ; but therein 
 we have also forgotten to read, and have not kept our- 
 selves from the " paths of the destroyer." Here Da- 
 vid was wiser than we ; for saith he, " Concerning the 
 works of men, by the word of thy lips I have kept me 
 from the paths of the destroyer." 13 
 
 a Prov. xxix. 5. b Psalm xvii. 4. 
 
THE PILGRIM S PROGRESS. 259 
 
 Thus they lay bewailing themselves in the net. At 
 last they espied a shining one coming towards them 
 with a whip of small cords in his hand. When he was 
 come to the place where they were, he asked them 
 whence they came, and what they did there ? They 
 told him, that they were poor pilgrims going to Zion, 
 but were led out of their way by a black man clothed 
 in white, who bid us, said they, follow him, for he was 
 going thither too. Then said he with the whip, It is 
 Flatterer, " a false apostle, that hath transformed him- 
 self into an angel of light. " a So he rent the net, and 
 let the men out. Then said he to them, Follow me, 
 that I may set you in your way again : so he led them 
 back to the way which they had left to follow the 
 Flatterer. Then he asked them, saying, Where did 
 you lie the last night ? They said, With the Shep- 
 herds upon the Delectable Mountains. He asked them 
 then, if they had not of the Shepherds a note of direc- 
 tion for the way ? They answered, Yes. But did you 
 not, said he, when you were at a stand, pluck out and 
 read your note ? They answered, No. He asked them, 
 Why ? They said they forgot. He asked, moreover, 
 if the Shepherds did not bid them beware of the Flat- 
 terer ? They answered, Yes ; but we did not imagine, 
 said they, that this fine-spoken man had been he. b 
 
 a 2 Cor. xi. 13—15. Dan. xi. 32. b Rom. xvi. 1?. 18. 
 
260 
 
 THE PILGRIM S PROGRESS. 
 
 Then I saw in my dream, that he commanded them 
 to lie down ; which when they did, he chastised them 
 sore, to teach them the good way wherein they should 
 walk : a and as he chastised them, he said, " As many 
 as I love, I rebuke and chasten ; be zealous, therefore, 
 and repent. " b This done, be bids them go on their 
 way, and take good heed to the other directions of the 
 Shepherds. So they thanked him for all his. kindness; 
 and went softly along the right way, singing — 
 
 Come hither, you that walk along the way, 
 
 See how the pilgrims fare that go astray ; 
 
 They catched are in an entangled net, 
 
 'Cause they good counsel lightly did forget : 
 
 'Tis true, they rescued were ; but yet, you see, 
 
 They 're scourged to boot : let this your caution be.* 
 
 V' 
 
 a 2 Chron. vi. 27. 
 
 b Rev. Hi. 19. 
 
 * This way, which seemed as straight as the right way, and in entering 
 on which there was no stile to climb over, must denote some very plausible 
 and gradual deviation from the simplicity of the gospel, in doctrine or prac- 
 tice. Peculiar circumstances may require the believer to act; while so 
 much can be said in support of different measures as to make him hesitate; 
 and if he merely consider the subject in his own mind, or consult with his 
 friends, without carefully examining the Scripture, and praying for divine 
 direction, he will very probably be seduced into the wrong path ; and, if he 
 listen to the Flatterer, he will certainly be misled. But what is meant by 
 the Flatterer ? It cannot reasonably be supposed that the author meant to 
 state that the Pilgrims hearkened to such as preach justification by the 
 works of the law, or flatter men's self-complacency by harangues on the 
 dignity of human nature, and the unbiassed freedom of the will, the suffi- 
 ciency of reasoning in matters of religion, or the goodness of the heart : for 
 experienced Christians cannot be thus imposed on. And gross antinomi- 
 ar.ism can never greatly attract the attention of those who have been in 
 Doubting Castle for turning aside into By-path -meadow. But the human 
 mind is always accessible to flattery, in one form or other ; and there have 
 in every age been teachers and professed Christians, who have soothed men 
 
THE PILGRIM'S PROGRESS. 261 
 
 Now, after a while they perceived, afar off, one 
 coming softly, and alone, all along the highway, to 
 meet them. Then said Christian to his fellow, Yonder 
 is a man with his back towards Zion, and he is coming 
 to meet us. 
 
 into a good opinion of their state on insufficient grounds ; or fed their spir- 
 itual pride by expressing too favorable thoughts of their attainments, 
 which is often mistaken for a very loving spirit. This directly tends to in- 
 duce unwatchfulness, and an unadvised way of deciding in difficult cases: 
 and thus men are imperceptibly led to consult their own inclination, ease, 
 or interest, instead of the will and glory of God. In the mean time, such 
 flatterers commend their prudence, in allowing themselves a little rest ; 
 persuade them that they are entitled to distinction, and exempted from 
 general rules ; insinuate that they are too well acquainted with Satan's 
 devices to be deceived ; and in short seem to make their opinion the 
 standard of right and wrong. Some excellent men, from a natural easiness 
 of temper, united with spiritual love and genuine candor, thus undfisigik- 
 edly too much soothe their brethren: but the Flatterer is 'a black man 
 in a white robe ;' a designing hypocrite, who, with plausibility, fluency of 
 speech, talents, eloquence, or polite accomplishments, and very evangelical 
 views of religion, 'serves notour Lord Jesus Christ, but his own belly; 
 and by good words and fair speeches deceives the hearts of the simple.' 
 Such a man will not shock serious minds by gross antinomianism : but he 
 will insist disproportionately and indiscriminately on privileges, promises, 
 and consolatory topics ; and thus put his auditors into good humor with 
 themselves, and consequently with him, in order to obtain advantages, not 
 so easily acquired by other means. There are many other flatterers : but 
 this description, coming far more in the way of evangelical professors than 
 any other, seems emphatically to be intended. Satan aims to lull men into 
 a fatal security, wholly or in part;, flatterers of every kind are his principal 
 agents ; and a smooth undistinguishing gospel, and want of plain-dealing 
 in private, have immense influence in this respect. Too often, it is to be 
 feared, the preacher uses flattery in the pulpit and the parlor, and is reci- 
 procally flattered or rewarded : and what wonder ia it, if ungodly men take 
 up the business as a lucrative trade, and serve their own selfish purposes, 
 by quieting uneasy consciences into a false peace, misleading unwary souls, 
 entangling incautious believers in a net, and thus bringing a scandal on the 
 gospel ? ' Satan is transformed into an angel of light, and his ministers 
 into ministers of righteousness ;' and if this were the case in the apostles' 
 days, in the midst of terrible persecutions; it may well be expected, that 
 the same attempts will be made at other times. Among persons not much 
 acquainted with the gospel, a different method of seduction will be em- 
 ployed ; in some places by vain philosophy or Pharisaical self-righteous- 
 
262 the pilgrim's progress. 
 
 Hope. I see him ; let us take heed to ourselves now, 
 lest he should prove a flatterer also. So he drew 
 nearer and nearer, and at last came up to them. His 
 name was (Atheist j and he asked them whither they 
 were going ? * 
 
 Chr. We are going to Mount Zion. 
 
 Then Atheist fell into a very great laughter. 
 
 Chr. What is the meaning of your laughter ? 
 
 Ath. I laugh to see what ignorant persons you are, 
 to take upon you so tedious a journey ; and yet are like 
 to have nothing but your travail for your pains. 
 
 Chr. Why, man, do you think we shall not be re- 
 ceived ? 
 
 Ath. Received ! there is not such a place as you 
 dream of in all this world. 
 
 ness, in others by enthusiastic imaginations or dreams of sinless perfection : 
 but among established Christians, some plausible scheme, flattering men 
 as wise and strong in Christ, and as knowing their liberty and privileges, 
 must be adopted ; such as were propagated among the Corinthians, or those 
 professed Christians whom James, Peter, and Jude successively addressed. 
 In the present state of religious profession, a more important caution, I 
 apprehend, cannot be given by the united voice of all those ministers, 
 whom the Shepherds represent, than this, 'Beware of the Flatterer ;' of 
 teachers who address the self-preference of the human heart, and thus 
 render men forgetful of * taking heed to their way according to the word 
 of God.' For if men overlook the precepts of Scripture, and forsake prac- 
 tical distinguishing preachers, to follow such as bolster up their hopes in 
 an unscriptural manner; they will either be fatally deceived, or drawn out 
 of the path of truth and duty, taken in the net of error, and entangled 
 among injurious connections and with perplexing difficulties. They will 
 indeed at length be undeceived as to these fine-spoken ?nen, but not till they 
 scarcely know what to do or what will become of them. For when the 
 Lord plucks their feet out of the net, he will humble them in the dust for 
 their sin and folly ; and make them thankful to be delivered, though with 
 severe rebukes and corrections. 
 
THE PILGRIMS PROGRESS. 263 
 
 Chr. But there is in the world to come. 
 
 Ath. When I was at home, in mine own country, 
 I heard as you now affirm, and from that hearing went 
 out to see, and have been seeking this city these twenty 
 years, but find no more of it than I did the first day I 
 set out. a 
 
 Chr. We have both heard, and believe that there is 
 such a place to be found. 
 
 Ath. Had not I, when at home, believed, I had not 
 come thus far to seek; but finding none (and yet I 
 should, had there been such a place to be found, for I 
 have gone to seek it farther than you,) I am going 
 back again, and will seek to refresh myself with the 
 things that I then cast away for hopes of that which I 
 now see is not. 
 
 Then said Christian to Hopeful his companion, Is it 
 true which this man hath said ? • 
 
 Hope. Take heed, he is one of the flatterers ; re- 
 member what it cost us once already for our hearken- 
 ing to such kind of fellows. What! no Mount Zion? 
 Did we not see from the Delectable Mountains the 
 gate of the city ? Also, are we not now to walk by 
 faith ? b Let us go on, lest the man with the whip 
 overtake us again. You should have taught me that 
 lesson, which I will round you in the ears withal : 
 
 a Eccl. x. 15. Jer. xvii. 15. b 2 Cor. v. 7. 
 
264 the pilgrim's progress. 
 
 " Cease, my son, to hear the instruction that causeth 
 to err from the words of knowledge ;" a 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 myself, but 
 to prove thee, and to fetch from thee a fruit of the 
 honesty of thy heart. As for this man, I know that 
 he is blinded by the god of this world. Let thee and 
 me go on, knowing that we have belief of the truth : 
 and " no lie is of the truth." b 
 
 Hope. Now do I rejoice in hope of the glory of God. 
 So they turned away from the man ; and he, laughing 
 at them, went his way.* 
 
 a Prov. xix. 27. Heb. x. 39. b Uohn ii. 21. 
 
 * Some false professors gradually renounce ' the truth as it is in Jesus :' 
 but others openly set themselves against all kinds of "religion, and turn 
 scoffers and infidels. Indeed none are more likely to become avowed 
 atheists, than such as have for many years hypocritically professed the 
 gospel; for they often acquire an acquaintance with the several parts of 
 religion, their connection with each other, and the arguments with which 
 they are supported ; so that they know not where to begin, if they would 
 oppose any -particular doctrine or. precept of revelation. Yet they hate 
 the whole system; and, having never experienced those effects from the 
 truth, which the Scripture ascribes to it,. they feel, that if there be any 
 reality in religion, their own case is very dreadful, and wish to shake off 
 this mortifying and alarming conviction. And, as they have principally 
 associated with loose professors, raid witnessed much folly and wickedness 
 among them ; they willingly take up a bad opinion of all who pretend to 
 piety, (as rakes commonly revile all women,) and so they make a desperate 
 plunge, and treat the whole of religion as imposture and delusion ; pretend- 
 ing, that upon a thorough investigation, they find it to be a compound of 
 knavery, folly, and fanaticism. Thus God in awful judgment permits Satan 
 to blind their eyes, because they ' obeyed not the truth, but had pleasure 
 in unrighteousness.' Men set out with a dead faith and a worldly heart, 
 
THE PILGRIMS PROGRESS. 265 
 
 I then saw in my dream, that they went on until 
 they came into a certain country whose air naturally 
 tended to make one drowsy, if he came a stranger into 
 it. And here Hopeful began to be very dull and heavy 
 to sleep : wherefore he said unto Christian, I do now 
 begin to grow so drowsy, that I can scarcely hold open 
 mine eyes : let us lie down here, and take one nap. 
 By no means, said the other ; lest, sleeping, we never 
 wake more. 
 
 Hope. Why, my brother ? sleep is sweet to the la- 
 boring man ; we may be refreshed, if we take a nap. 
 
 Chr. Do you not remember, that one of the Shepherds 
 bid us beware of the Enchanted Ground? " He meant 
 by that, that we should beware of sleeping : — " where- 
 fore let us not sleep, as do others : but let us watch, 
 and be sober."* 
 
 Hope. I acknowledge myself in a fault ; and, had I 
 been here alone, I had by sleeping run the danger of 
 death. I see it is true that the wise man saith, " Two 
 are better than one." b Hitherto hath thy company 
 
 a 1 Thess. v. 6. b Eccl. iv. 9. 
 
 and at length occupy the seat of the scorner ! The vain reasonings and 
 contemptuous sneers of such apostates, may turn aside other unsound char- 
 acters, and perplex new converts : but the experience of established be- 
 lievers will fortify them against these manifest delusions ; and corrections 
 for previous mistakes will render them jealous of themselves and one 
 another; so that they will go on their way with greater circumspection, and 
 pity the scorner who ridicules them. 
 
 13 
 
266 the pilgrim's progress. 
 
 been my mercy ; and thou shalt have a good reward 
 for thy labor.* - ^""f. *m — — , — — 
 
 Chr. Now then, said Christian, to prevent drowsi- 
 ness in this place, let us fall into good discourse. 
 
 With all my heart, said the other. 
 
 Chr. Where shall we begin ? 
 
 Hope. Where God began with us : but do you begin, 
 if you please. 
 
 Chr. I 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 
 Thus to keep ope their drowsy slumbering eyes. 
 Saints' fellowship, if it be managed well, 
 Keeps them awake, and that in spite of hell. 
 
 * The Enchanted Ground may represent a state of exemption from pecu- 
 liar trials, and of worldly prosperity ; especially when Christians are unex- 
 pectedly advanced in their outward circumstances, or engagedin extensive, 
 flourishing business. A concurrence of agreeable dispensations sometimes 
 succeeds to long-continued difficulties ; the believefflfp^ellce is little inter- 
 rupted, but he has not very high affections or consolations ; he meets with 
 respect and attention from his friends and acquaintance ; and is drawn on 
 by success in his secular undertakings. This powerfully tends, through 
 remaining depravity, to produce a lethargic and indolent frame of mind : 
 the man attends on religious ordinances, and the constant succession of 
 duties, more from habit and conscience, than from delight in the service 
 of God : and even they, who have acquitted themselves creditably in a 
 varied course of trials and conflicts, often lose much of their vigor, activity 
 and vigilance, in these fascinating circumstances. No situation, in which 
 a believer can be placed, requires so much watchfulness : other experiences 
 resemble storms, which keep a man awake almost against his will ; this is 
 a treacherous calm, which invites and lulls him to sleep. But pious dis- 
 course, the jealous cautions of faithful friends, and recollections of the 
 Lord's dealings with us in times past, are admirably suited to counteract 
 this tendency. The subsequent dialogue contains the author's own expo- 
 sition of several particulars in the preceding allegory. 
 
THE PILGRIM'S PROGRESS. 267 
 
 Then Christian began, and said, I will ask you a 
 question: How came you to think at first of doing 
 what you do now ? 
 
 Hope. Do you mean, how I came at first to look 
 after the good of my soul ? 
 
 Chr. Yes, that is my meaning. 
 
 Hope. I continued a great while in the delight of 
 those things which were seen and sold at our fair ; 
 things which I believe now would have, had I continued 
 in them still, drowned me in perdition and destruction. 
 
 Chr. "What things were they ? 
 
 Hope. All the treasures and riches of the world. 
 Also I delighted much in rioting, revelling, drinking, 
 swearing, lying, uncleanness, sabbath-breaking, 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 
 death ;" and that " for these things' sake, the wrath of 
 God cometh upon the children of disobedience.'" 1 
 
 Chr. And did you presently fall under the power of 
 this conviction ? 
 
 Hope. No ; I was not willing presently to know the 
 evil of sin, nor the damnation that follows upon the 
 
 a Rom. vi. 21—23. Eph. v. 6. 
 
268 the pilgrim's progress. 
 
 commission of it ; but endeavored, when my mind at 
 first began to be shaken with the word, to shut mine 
 eyes against the light thereof. 
 
 Chr. But what was the cause of your carrying of 
 it thus to the first workings of God's blessed Spirit 
 upon you ? 
 
 Hope. The causes were- — 1. I was ignorant that this 
 was the work of God upon me. I never thought that 
 by awakenings for sin, God at first begins the conver- 
 sion of a sinner. 2. Sin was yet very sweet to my 
 flesh, and I was loth to leave it. 3. I could not tell 
 how to part with mine ©Id companions ; their presence 
 and actions were so desirable unto me. 4. The hours 
 in which convictions were upon me, were such trouble- 
 some and such heart-affrighting hours, that I could not 
 bear, no, not so much as the remembrance of them 
 upon my heart. 
 
 Chr. Then, 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 T 
 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 streets; or, 
 
 2. If I have heard any read in the Bible 
 
 or, 
 
THE PILGRIMS PROGRESS. 269 
 
 / 3. If mine head did begin to ache ; or, 
 
 4. If I were told that some of my neighbors were 
 sick; or, 
 
 5. If I heard the bell toll for some that were 
 dead; or, 
 
 6. If I thought of dying, myself ; or, 
 
 7. If I heard that sudden death happened to others ; 
 
 8. But especially when I thought of myself, that I 
 must quickly come to judgment. 
 
 Chr. And could you at any time, with ease, get off 
 the guilt of sin, when by any of these ways it came 
 upon you ?* 
 
 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 how did you do then ? 
 
 Hope. I thought I must endeavor to mend my life ; 
 or else, thought I, I am sure to be damned. 
 
 Chr. And did you endeavor to mend ? 
 
 * This word is used here and in other places, not to. signify, ike evil of 
 stn in the sight of Qad> and the transgressor's deserved liableness to 
 punishment: but the remorse and fear of wrath, with which the convinced 
 sinner is oppressed, and from which he often seeks relief by means which 
 exceedingly increase his actual guilt. Nothing except a frde pardon, by 
 faith in- the atoning sacrifice of Christ, can take away guilt : but the uneasi- 
 ness of a man's conscience may be for a time removed by various expe- 
 dients. The words guilt or guilty, are often used in this latter sense by 
 modern divines', but it does~not seem to be scripturally accurate, and may 
 produce misapprehensions. -.-...^ ^ . ^-. ^^. -.-u . .... - 
 
270 
 
 THE PILGRIMS PROGRESS. 
 
 Hope. Yes ; and fled from not only my sins, but 
 sinful company too, and betook me to religious duties, 
 as praying, reading, weeping for sin, speaking truth to 
 my neighbors, &c. These things did I, with many 
 others, too much here to relate. 
 
 Chr. And did you think yourself well then ? 
 
 Hope. Yes, for a while ; but at the last my trouble 
 came tumbling upon me again, and that oyer the neck 
 of all my reformations. 
 
 Chr. How came that about, since you were now 
 reformed ? 
 
 Hope. There were several things brought it upon 
 me, especially such sayings as these : " All our 
 righteousnesses are as filthy rags ;" — " By the works of 
 the law no man shall be justified ;" — " When ye have 
 done all these things, say, We are unprofitable :" a with 
 many more such like. From whence I began to reason 
 with myself thus : If all my righteousnesses are as 
 filthy rags ; if by the deeds of the law no man can be 
 justified; and if, when we have done all, we are yet 
 unprofitable, then 'tis but a folly to think of heaven by 
 the law. I further thought thus : If a man runs a 
 hundred pounds into the shopkeeper's debt, and after 
 that shall j>ay for all that he shall fetch ; yet, if his 
 old debt stands still in the book uncrossed, the shop- 
 
 a Isa. lxlv. 6. Gal. ii. 16. Luke xvii. 10. 
 
IGNORANCE. 
 
 Bunyan 
 
 p 271 
 
THE PILGRIM'S PROGRESS. 2Tl 
 
 keeper may sue him for it, and cast him into prison till 
 he shall pay the debt. 
 
 Chr, Well, and how did you apply this to yourself ? 
 
 Hope. Why, I thought thus with myself: I have 
 by my sins run a great way into God's book, and that 
 my now reforming will not pay off that score ; there- 
 fore I should think still, under all my present amend- 
 ments, But how shall I be freed from that damnation 
 that I brought myself in danger of by my former 
 transgressions ? 
 
 Chr. A very good application : but pray go on. 
 
 Hope. Another thing that hath troubled me ever 
 since my late amendments, is, that if I look narrowly 
 into the best of what I do now, I still see sin, new sin, 
 mixing itself with the best of that I do : so that now 
 I am forced to conclude, that, notwithstanding my 
 former fond conceits of myself and duties, I have com- 
 mitted sin enough in one day to send me to hell, though 
 my former life had been faultless. 
 
 Chr. And what did you do then ? 
 
 Hope. Do ! I could not tell what to do, until I 
 brake my mind to Faithful ; for he and I were well 
 acquainted : and he told me, that unless I could ob- 
 tain the righteousness of a man that never had sinned, 
 neither mine own, nor all the righteousness of the 
 world, could save me. 
 
 Chr. And did you think he spake true ? 
 
272 
 
 THE PILGRIMS PROGRESS. 
 
 Hope. Had he told me so when I was pleased and 
 satisfied with mine own amendments, I had called him 
 fool for his pains ; but now, since I see mine own in- 
 firmity, and the sin which cleaves to my best perform- 
 ance, I have been forced to be of his opinion. 
 
 Chr. But did you think, when at first he suggested 
 it to you, that there was such a man to be found, of 
 whom it might justly be said, that he never committed 
 sin? 
 
 Hope. I must confess the words at first sounded 
 strangely ; but, after a little more talk and company 
 with him, I had full conviction about it. 
 
 Chr. And did you ask him what man this was, and 
 how you must be justified by him ? a 
 
 Hope. Yes, and he told me it was the Lord Jesus, 
 that dwelleth on the right hand of the Most High : 
 And thus, said he, you must be justified by him, even 
 by trusting to what he hath done by himself in the 
 days of his flesh, and suffered wjien he did hang on the 
 tree. I asked him, further, how that man's righteous- 
 ness could be of that efficacy, to justify another before 
 God ? And he told me, He was the mighty God, and 
 did what he did, and died the death also, not for him- 
 self, but for me, to whom his doings, and the worthi- 
 ness of them, should be imputed, if I believed on him. 
 
 a Rom. vi. Col. i. Heb. x. 2 Pet. i. 
 
THE PILGRIMS PROGRESS. 
 
 273 
 
 Chr. And what did you do then ? 
 
 Hope. I made my objections against my believing, 
 for that I thought he was not willing to save me. 
 
 Chr. And what said Faithful to you then ? 
 
 Hope. He bid me^oj^him^nd^see. Then I said, 
 it was jDn^umjstion. He said, No, for I was invited to 
 come. d Then he gave me a book of Jesus's inditing, 
 to encourage me the more freely to come : and he said, 
 concerning that book, that every jot and tittle thereof, 
 stood firmer than heaven and earth. b Then I asked 
 him, what I must do when I came ? And he told me 
 I must entreat upon my knees, with all my heart and 
 soul, the Father to reveal him to me. Then I asked 
 him further, how I must make my supplications to 
 him ? And he said, Go, and thou shalt find him upon 
 a mercy-seat, d 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 be merciful to me a 
 sinner," and, " Make me to know and believe in Jesus 
 Christ ; for I see, that if his righteousness had not 
 been, or I have not faith in that righteousness, I am 
 utterly cast away. Lord, I have heard that thou art 
 
 a Matt. xi. 28. b Matt. xxiv. 35. 
 
 c Psalm xcv. 6. Jer. xxix. 12, 13. Dan. xi. 10. 
 d Exod. xxv. 22. Lev. xv. 2. Heb. iv. 16. 
 12* 
 
274 the pilgrim's progress. 
 
 a merciful God, and hast ordained that thy Son Jesus 
 Christ should be the Saviour of the world : and, more- 
 over, that thou art willing to bestow him upon such a 
 poor sinner as I am, (and I am a sinner indeed :) Lord, 
 take therefore this oppportunity, and magnify thy 
 grace in the salvation of my soul, through thy Son 
 Jesus Christ. Amen.'* 
 
 Chr. And did you do as you were bidden ? 
 
 Hope. Yes, over, and over, and over. 
 
 Chr. And did the Father reveal the Son to you ? 
 
 Hope. Not at the first, nor second, nor third, nor 
 fourth, nor fifth, no, nor at the sixth time neither. 
 
 Chr. What did you do then ? 
 
 Hope. What ! why, I could not tell what to do. 
 
 Chr. Had you not thoughts of leaving off praying ? 
 
 Hope. Yes, and a hundred times twice told. 
 
 Chr. And what was the reason you did not ? 
 
 Hope. I believed that it was true which had been 
 told me, to wit, that without the righteousness of this 
 Christ, all the world could not save me : and therefore 
 thought I with myself, If I leave off, I die, and I can 
 but die at the throne of grace. And withal this came 
 into my mind, " If it tarry, wait for it, because it will 
 surely come, and will not tarry. " a So I continued 
 praying, until the Father showed me his Son. 
 
 a Hab. ii. 3. 
 
THE PILGRIMS PROGRESS. 
 
 275 
 
 Chr. And how was he revealed unto you ? 
 
 Hope. I did not see him with my bodily eyes, but 
 with the eyes of mine understanding ; a and thus it was : 
 One day I was very sad, I think sadder than at any 
 one time in my life ; and this sadness was through a 
 fresh sight of the greatness and vileness of my sins. 
 And as I was then looking for nothing but hell, and 
 the everlasting damnation of my soul, suddenly, as I 
 thought, I saw the Lord Jesus look down from heaven 
 upon me, and saying, " Believe. on_thfi^J^Qrd_ Jesus 
 Christ, and thou shalt fa saved " b 
 
 But I replied, Lord, I am a great, a very great sin- 
 ner : and he answered, " Mygrace is sufficient for thee." 
 Then I said, But, Lord, what is believing ? And then 
 I saw from that saying, " He that cometh to me shall 
 never hunger, and he that belie veth 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 af- 
 fections after salvation by Christ, he indeed believed in 
 Christ. Then the water stood in mine eyes, and I 
 asked further, But, Lord, may such a great sinner as I 
 am be indeed accepted of thee, and be saved by thee ? 
 And I heard him say, " And him that cometh to me I 
 will in no wise cast out. ,,a Then I said, But how, 
 
 a Eph. i. 18, 19. 
 c John vi. 35. 
 
 b Acts xvi. 30, 31. 
 d John vi. 37. 
 
276 the pilgrim's progress. 
 
 Lord, must I consider of thee in my coming to thee, 
 that my faith may be placed aright upon thee ? Then 
 he said, "Christ Jesus came into the world to save 
 sinners : he is the end of the law for righteousness to 
 every one that believes : he died for our sins, and rose 
 again for our justification : he loved us and washed us 
 from our sins in his own blood ; he is Mediator betwixt 
 God and us : he ever liveth to make intercession for 
 us." a From all which I gathered, that I mjjsiJQokjbr 
 righteousness in his person, and for satisfaction for my 
 sins by his blood ; that what he did in obedience to his 
 Father's law, and in submitting to the penalty thereof, 
 was not for himself, but for him that will accept it for 
 his salvation, and be thankful. And now was my heart 
 full of joy, mine eyes full of tears, and mine affections 
 running over with love to the name, people, and ways 
 of Jesus Christ.* 
 
 a 1 Tim. i. 15. Rom. x. 4. Heb. vii. 24, 25. 
 
 * Coming to Christ is properly the effect of faith : yet the language here 
 used is warranted by Scripture. The wofd reveal, and the vision of Christ 
 conversing with Hopeful, seem to sanction such things as have been greatly 
 mistaken and abused, and have occasioned many scandals and objections : 
 yet it is evident, that the author meant nothing contrary to the most sober 
 statement of scriptural truth. Christ did not appear to Hopeful's tenses, 
 but to his understanding- : and the words spoken are no other than texts 
 of Scripture taken in their genuine meaning ; not informing him, as by a 
 new revelation, that his sins were pardoned, but encouraging him to apply 
 for this mercy and all other blessings of salvation. So that, (allowing for 
 the nature of an allegory,) the whole account for substance exactly coin- 
 cides with the experience of the most sober Christians ; who, having been 
 deeply humbled, and ready to sink under discouragement, have had such 
 views of the love of Christ, of his glorious salvation, the freeness of the 
 
THE PILGRIM'S PROGRESS. 277 
 
 Chr. This was a revelation of Christ to your soul 
 indeed : but tell me particularly what effect this had 
 upon your spirit. 
 
 Hope. It made me see that all the world, notwith- 
 standing all the righteousness thereof, is in a state of 
 condemnation : it made me see that God the Father, 
 though he be just, can justly justify the coming sinner : 
 it made me greatly ashamed of the vileness of my for- 
 mer life, and confounded me with the sense of mine 
 own ignorance : for there never came a thought into my 
 heart, before now, that showed me so the beauty of 
 Jesus Christ : it made me love a holy life, and long to 
 do something for the honor and glory of the name of 
 the Lord Jesus ; yea, I thought that, had I now a 
 thousand gallons of blood in my body, I could spill it all 
 for the sake of the Lord Jesus. , 
 
 I saw then in my dream, that Hopeful looked back, 
 and saw Ignorance, whom they had left behind, coming 
 after. Look, said he to Christian, how far yonder 
 youngster loitereth behind. 
 
 Chr. Ay, ay, I see him: he careth not for our 
 company. 
 
 invitations, the largeness of the promises, and the nature of justifying faith, 
 as have ' filled them with peace and joy in believing :' and these have been 
 followed by such abiding offects as are here described, which completely 
 distinguish them from all the false joys of hypocrites and enthusiasts. 
 Others indeed cannot relate so orderly an account of their convictions and 
 comforts ; yet they are brought, (though by varied methods,) to the same 
 reliance on Christ, and the same devoted obedience. 
 
278 the pilgrim's progress. 
 
 Hope. But I trow it would not have hurt him, had 
 he kept pace with us hitherto. 
 
 Chr. That is true ; but I warrant you he thinketh 
 otherwise. 
 
 Hope. That I think he doth : but, however, let us 
 tarry for him. (So they did.) 
 
 Then Christian said to him, Come away, man ; why 
 do you stay so behind ? 
 
 Ignor. I take my pleasure in walking alone ; even 
 more a great deal than in company, unless I like it 
 better. 
 
 Then said Christian to Hopeful, (but softly,) Did I 
 not tell you he cared not for our company? But, 
 howeverj 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 you do ? How 
 stands it between God and your soul now ?* 
 
 Ignor. I hope well, for I am always full of good mo- 
 tions, that come into my mind to comfort me as I walk. 
 
 Chr. What good motions ? Pray tell us. 
 
 Ignor. Why, I think of God and heaven. 
 
 Chr. So do the devils and damned souls. 
 
 Ignor'. But I think of them, and desire them.f 
 
 * In this dialogue Ignorance speaks exactly in character ; and the an- 
 swers of the Pilgrims are conclusive against such absurd and unscriptural 
 grounds of confidence as are continually maintained by many who would 
 be thought pious Christians. 
 
 t The desire of heavenly felicity, when the real nature of it is not un- 
 
THE PILGRIMS PROGRESS. 
 
 279 
 
 Chr. So do many that are never like to come there. 
 " The soul of the sluggard desireth, and hath nothing." 11 
 
 Ignor. But I think of them, and leave all for them. 
 
 Chr. That I doubt ; for to leave all is a very hard 
 matter : yea, a harder matter than many are aware of. 
 But why, or for what, art thou persuaded that thou 
 hast left all for God and heaven ? 
 
 Ignor. My heart tells me so. 
 
 Chr. The wise man says, " He that trusteth in his 
 own heart is a fool." b 
 
 Ignor. That is spoken of an evil heart ; but mine is 
 a good one. 
 
 Chr. But how dost thou prove that ? 
 
 Ignor. It comforts me in hopes of heavew. 
 
 Chr. That may be through its deceitf illness ; for a 
 man's heart may minister comfort to him in the hopes 
 of that thing, for which he has yet no ground to hope,* 
 
 a Prov. xiil. 4. 
 
 b Prov. xxviii. 
 
 derstood, the proper means of obtaining it are neglected, other objects are 
 preferred to it, or sloth and procrastination intervene, is no proof that a man 
 will be saved. In like manner this expression, the desire of grace is grace, 
 must be owned to be very fallacious and ambiguous. Men may be notion- 
 ally convinced that without grace they must perish, and mere selfishness 
 may excite some feeble desires after it, though worldly affections predomi- 
 nate, and the real value of the spiritual good is not perceived. But to 
 hunger and thirst for God and his righteousness, his favor, image, and ser- 
 vice, as the supreme good, so that no other object can satisfy the earnest 
 desire of the heart, and everything is renounced that interferes with the 
 pursuit of it, is grace indeed, and shall be completed in glory. 
 
 * It is exceedingly dangerous to make comfort a ground of confidence, 
 unless the nature, source, and effects of that comfort be considered ; for it 
 may result entirely from ignorance and self-flattery, in a variety of ways. 
 
280 the pilgrim's progress. 
 
 Ignor. But my heart and life agree together ; and 
 therefore my hope is well grounded. 
 
 Chr. Who told thee that thy heart and life agree 
 together ? 
 
 Ignor. My heart tells me so. 
 
 Chr. "Ask my fellow if I be a thief?" Thy heart 
 tells thee so ! Except the word of God beareth witness 
 in this matter, other testimony is of no value. 
 
 Ignor. But is it not a good heart that hath good 
 thoughts ? and is not that a good life that is according 
 to God's commandments? 
 
 Chr. Yes, that is a good heart that hath good 
 thoughts, and that is a good life that is according to 
 God's commandments ; but it is one thing indeed to 
 have these, and another thing only to think so. 
 
 Ignor. Pray, what count you good thoughts, and a 
 life according to God's commandments ? 
 
 Chr. There are good thoughts of divers kinds ; — 
 some respecting ourselves, some God, some Christ, and 
 some other things. 
 
 Ignor. What be good thoughts respecting ourselves ? 
 
 Chr. Such as agree with the word of God. 
 
 Ignor. When do our thoughts of ourselves- agree 
 with the word of God ? 
 
 Chr. When we pass the same judgment upon our- 
 selves, which the word passes. To explain myself: the 
 word of God saith of persons in a natural condition, 
 
THE PILGRIMS PROGRESS. 
 
 281 
 
 "There is none righteous, there is none that doeth 
 good."* It saith also, that " every imagination of the 
 heart of man is only evil, and that continually."* And 
 again, "The imagination of man's heart is evil from 
 his youth." Now then, when we think thus of our- 
 selves, having sense thereof, then are our thoughts 
 good ones, because according to the word of God. 
 
 Ignor. I will never believe that my heart is thus 
 bad. 
 
 Chr. Therefore thou never hadst one good thought 
 concerning thyself in thy life. — But let me go on. As 
 the word passeth a judgment upon our hearts, so it 
 passeth a judgment upon our ways; and when the 
 thoughts of our hearts and ways agree with the judg- 
 ment which the word giveth of both, then are both 
 good, because agreeing thereto. 
 
 Ignor. Make out your meaning. 
 
 Chr. Why, the word of God saith, that man's ways 
 are crooked ways, b not good, but perverse : it saith, 
 they are naturally out of the good way, that they have 
 not known it. c Now, when a man thus thinketh of his 
 
 / 
 
 \ 
 
 a Gen. vi. 5. 
 
 b Psalm cxxv. 5. 
 
 c Prov. ii. 15. Rom. iii. 17. 
 
 * ' That which is bora of the flesh, is flesh ;' ' The carnal mind is enmity 
 against God ; for it is not subject to the law of God, neither indeed can be. 
 So then they that are in the flesh cannot please God ;' for 'They are by 
 nature the children of wrath.' This is man's natural condition: but of 
 the regenerate it is said, ' Ye are not in the flesh, but in jhe Spirit ;' ' for 
 that which is born of the Spirit, is spirit:' and to such persons the texts 
 adduced do not apply. 
 
282 
 
 THE PILGRIMS PROGRESS. 
 
 ways, I say, when he doth sensibly, and with heart- 
 humiliation, thus think, then hath he good thoughts of 
 his own ways, because his thoughts now agree with 
 the judgment of the word of God. 
 
 Ignor. What are good thoughts concerning God ? 
 
 Chr. Even, as I have said concerning ourselves, 
 when our thoughts of God do agree with what the 
 word saith of him: and that is, when we think of his 
 being and attributes as the word hath taught ■ of which 
 I cannot now discourse at large. But to speak of him 
 with reference to us : then have we right thoughts of 
 God when we think that he knows us better than we 
 know ourselves, and can see sin in us when and where 
 we can see none in ourselves : when we think he knows 
 our inmost thoughts, and that our heart, with all its 
 depths, is always open unto his eyes : also when we 
 think that all our righteousness stinks in his nostrils, 
 and that therefore he cannot abide to see us stand be- 
 fore him in any confidence, even in all our best perform- 
 ances.* 
 
 * The external services, performed by unregenerate persons from selfish 
 motives, being scanty and partial, and made the ground of self-compla- 
 cency, and self-righteous pride, ' are abomination in the sight of God,' 
 however ' highly esteemed among men:' 'For men look at the outward 
 appearance, but the Lord looketh at the heart.' Even the obedience of a 
 true believer, though it springs from right principles, and has some spiritual 
 excellency in it, is yet so defective and defiled by sin; that if it were not 
 accepted as the fruit of the Spirit through the mediation of Christ, it must 
 be condemned by the holy law, and rejected with abhorrence by a God of 
 infinite purity. Men may allow this in words, and yet not know what it 
 is to come as condemned sinners, for a free justinca^ou and salvation, by 
 faith in Christ. 
 
THE PILGRIMS PROGRESS. 283 
 
 Ignor. Do you think that I am such a fool as to think 
 that God can see no further than I ? or that I would 
 come to God in the best of my performances ? 
 
 Chr. Why, how dost thou think in this matter ? 
 
 Ignor. Why, to be 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 thyself, and of what thou dost, as plainly 
 renders thee to be one that did never see the necessity 
 of Christ's personal righteousness to justify thee before 
 God. How then dost thou say, I believe in Christ ? 
 
 Ignor. I believe well enough for all that. 
 
 Chr. How dost thou believe ? 
 
 Ignor. 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 
 laws. Or thus, Christ makes my duties, that are relig- 
 ious, acceptable to his Father by virtue of his merits ; 
 and so shall I be justified. 
 
 Chr. Let me give an answer to this confession of thy 
 faith : 
 
 1. Thou believest with a fantastical faith; for this 
 faith is nowhere described in the word. 
 
 2. Thou believest with a false faith ; because thou 
 
284 the pilgrim's progress. 
 
 takest justification from the personal righteousness of 
 Christ, and appliest it to thy own. 
 
 IL This faith maketh not Christ a justifier of thy 
 person, but of thy actions ; and of thy person for thy 
 actions' sake, which is false.* 
 
 4. Therefore this faith is deceitful, even such as will 
 leave thee under wrath in the day of God Almighty : 
 for true justifying faith puts the soul, as sensible of its 
 lost condition by the law, upon flying for refuge unto 
 Christ's righteousness ; (which righteousness of his is 
 not an act of grace by which he maketh, for justifica- 
 tion, thy obedience accepted with God, but his personal 
 obedience to the law, in doing and suffering for us 
 what that required at our hands :) this righteousness, I 
 say, true faith accepteth ; under the skirt of which the 
 soul being shrouded, and by it presented as spotless 
 before God, it is accepted, and acquitted from condem- 
 nation. 
 
 Ignor. What ! would you have us trust to what 
 Christ in his own person hath done without us ? This 
 conceit would loosen the reins of our lusts, and tole- 
 rate us to live as we list : for what matter how we live, 
 
 * The way of being justified by faith, for which Ignorance pleads, may 
 well be called 'fantastical,' as well as 'false;' for it is nowhere laid down 
 in Scripture : and it not only changes the way of acceptance, but it takes 
 away the rule and standard of righteousness, and substitutes a vague notion, 
 called sincerity, in its place, which never was, or can be, defined with 
 precision. 
 
THE PILGRIM'S PROGRESS. 
 
 285 
 
 if we may be justified by Christ's personal righteous- 
 ness 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 righteous- 
 ness is, and as ignorant' now to secure thy soul, through 
 the faith of it, from the heavy wrath of God. Yea, 
 thou also art ignorant of the true effects of saving faith 
 in this righteousness of Christ, which is to bow and 
 win over the heart to God in Christ, to 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. 
 
 Ignor. What ! you are a man for revelations ! I do 
 believe, that what both you and all the rest of you say 
 about that matter, is but the fruit of distracted brains. 
 
 Hope. Why, man! Christ is so hid. in God from the 
 natural apprehensions of the flesh, that he cannot by 
 any man be savingly known, unless God the Father 
 reveals him to him.* 
 
 Ignor. This is your faith, but not mine : yet mine, 
 
 * Pride, unbelief, and carnal prejudices or affections, so close th« mind 
 of a sinner against the spiritual glory of the person and redemption of 
 Christ, that nothing but the illumination of the Spirit removing this veil 
 can enable him to understand and receive the revelation of the sacred 
 oracles on these important subjects. 
 
286 the pilgrim's progress. 
 
 I doubt not, is as good as yours, though I have not in 
 my head so many whimsies as you. 
 
 Chr. Give me leave to put in a .word. You ought 
 not so slightly to speak of this matter : for this I will 
 boldly affirm, even as my good companion hath done, 
 that no m^tt ««ft n»k iww *t Fo Q tta ^hi kkJjujJkv^ the revela- 
 tion of the Father ; yea, and faith too, by which the 
 soul layeth hold upon Christ, (if it be right,) must be 
 wrought by the exceeding greatness of his mighty 
 power ; a the working 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. 
 
 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 be 
 To slight good counsel, ten times given thee 1 
 And if thou yet refuse it, thou shalt know, 
 Ere long, the evil of thy doing so. 
 Remember, man, in time ; stop, do not fear : 
 Good counsel taken well, saves ; therefore hear : 
 But if thou yet shalt slight it, thou wilt be 
 The loser, Ignorance, I '11 warrant thee. 
 
 Matt. xi. 27. 1 Cor. xii. 3. Eph. i. 17—19. 
 
THE PILGRIM'S PROGRESS. 287 
 
 Then Christian addressed himself thus to his 
 felloe : 
 
 Chr. Well, come, my good Hopeful, I perceive that 
 thou and I must walk by ourselves again. 
 
 So I saw in my dream, that they went on apace be- 
 fore, and Ignorance he came hobbling after. Then 
 said Christian to his companion, It pities me much 
 for this poor man : it will certainly go ill with him at 
 last. 
 
 Hope. Alas! there are abundance in our town in 
 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 by ourselves, what do you think of 
 such men ? Have they at no time, think you, convic- 
 tions of sin ; and so, consequently, fears that their state 
 is dangerous ? 
 
 Hope. Nay, do you answer that question yourself, 
 for you are the elder man. 
 
 Chr. Then I say, sometimes (as I think) they may ; 
 
 * If numbers of ignorant persons may be found among the apparently- 
 religious, what must be the case of those, who are left, without instruction, / 
 to their native pride' and self-conceit ! i 
 
288 the pilgrim's progress. 
 
 but they, being naturally ignorant, understand not that 
 such convictions tend to their good; and therefore 
 they do desperately seek to stifle them, and presump- 
 tuously continue to flatter themselves in the way of 
 their own hearts. 
 
 Hope. I do believe, as you say, that fear tends much 
 to men's good, and to make them right at their begin- 
 ning to go on pilgrimage. 
 
 Chr. Without all doubt it doth, if it be right : for 
 so says the word, " The fear of the Lord is the begin- 
 ning of wisdom.'" 1 
 
 Hope. How will you describe right fear,? 
 
 Chr. True or right fear is discovered by three 
 things : 
 
 1. By its rise: it is caused by saving convictions 
 for sin. 
 
 2. It driveth the soul to lay fast hold of Christ for 
 salvation. 
 
 3. It begetteth and continueth in the soul a great 
 reverence of God, his word, and ways ; keeping it ten- 
 der, and making it afraid to turn from them, to the 
 right hand or to the left, to anything that may dis- 
 honor God, break its peace, grieve the Spirit, or 
 cause the enemy to speak reproachfully.* 
 
 a Job xxviii. 28. Psalm cxi. 10. Prov. i. 7 ; ix. 10. 
 Fears of wrath are too generally ascribed to unbelief, and deemed 
 
THE PILGRIM S PROGRESS. 289 
 
 Hope. Well said ; I believe you have said the truth. 
 Are we now almost got past the Enchanted Ground ? 
 
 Chr. Why ? are you weary of this discourse ? 
 
 Hope. No, verily, but that I would know where we 
 are. 
 
 Chr. We have not now above two miles further to 
 go thereon. — But let us return to our matter — Now, 
 the ignorant know not that such convictions as tend to 
 put them in fear, are for their good, and therefore they 
 seek to stifle them. 
 
 Hope. How do they seek to stifle them ? 
 
 Chr. 1. They think that those fears are wrought by 
 the devil, (though indeed they are wrought of God ;) 
 and 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. 
 
 prejudicial ; but this arises from ignorance and mistake ; for belief of God's 
 testimony must excite fears in every heart, till it is clearly i>e'"-eived how 
 that wrath may be escaped ; and doubts mingled with Lopes must arise 
 from faith, till a man is conscious of having experienced r I \mg change. 
 These fears and doubts excite men to self-examination, watchfulness, and 
 diligence; and thus tend to the believer's establishment, aud 'the full 
 assurance of hope unto the end :' while the want of ther -, .en results 
 from unbelief and stupidity of conscience, and terminates in carnal security 
 and abuse of the gospel. Fears may indeed be excessive an* "'reasonable, 
 and the effect of unbelief: but it is better to mark the extreme, and caution 
 men against it, than by declaiming indiscriminately against all doubts and 
 fears to help sinners to deceive themselves, and discourage T ^ak believers 
 from earnestly using the scriptural means of ' making the„ calling and 
 election sure.' 
 
 13 
 
290 THE PILGRIMS PROGRESS. 
 
 3. They presume they ought not to fear, and therefore, 
 in despite of them, wax presumptuously confident. 
 
 4. Tltey see that those fears tend to take away from 
 them their pitiful old self-holiness,* and therefore they 
 resist them with all their might. . 
 
 Hope. I know something of this myself ; for before 
 I knew myself, it was so- with me. 
 
 Chr. Well, we will leave, at this time, our neighbor 
 Ignorance by himself, and fall upon another profitable 
 question. 
 
 Hope. With all my heart : but you shall still begin. 
 
 Chr. Well then, did you know, about ten years ago, 
 one Temporary- in your parts, who was a forward man 
 in religion then ? 
 
 Hope. Know him ! yes ; he dwelt in Graceless, a 
 town about two miles off of Honesty, and he dwelt 
 next door to one Turnback. 
 
 Chr. Right ; he dwelt under the same roof with 
 him. Well, that man was much awakened once : I be- 
 lieve that then he had some sight of his sins, and of 
 the wages that were due thereto. 
 
 Hope. I am of your mind, for, my house not being 
 
 * The expression pitiful old self -holiness, denotes the opinion that igno- 
 rant persons entertain of their hearts, as good and holy ; while the term, 
 self -righteousness, relates to their supposed good lives : but nothing can be 
 further from our author's meaning, than to speak against ' sanctification by 
 the Spirit unto obedience, as evidential of our union with Christ, and 
 acceptance in his righteousness. 
 
THE PILGRIMS PROGRESS. 291 
 
 above three miles from him, he would ofttimes come 
 to me, and that with many tears. Truly I pitied the 
 man, and was not altogether without hope of him : but 
 one may see, it is not every one that cries, " Lord 
 Lord." 
 
 Chr. He told me once that he was resolved to gc 
 on pilgrimage, as we go now ; but all of a sudden hi 
 grew acquainted with one Save-self, and then he be 
 came a stranger to me.* 
 
 Hope. Now, since we are talking about him, let us ^ 
 little inquire into the reason of the sudden backsliding 
 of him and such others. 
 
 Chr. It may be very profitable ; but do you begin . 
 
 Hope. Well, then, there are, in my judgment, foux 
 reasons for it : — 
 
 1 . Though the consciences of such men are awakened, 
 yet their minds are not changed : therefore, when the 
 
 * Temporary was doctrinally acquainted with the gospel, but a stranger 
 to its sanctifying power. Such men have been forward in religion, but 
 that is now past ; for they were always graceless, and came short of honesty 
 in their profession, if not in their moral conduct, and were ever ready to 
 turn back into the world at a convenient season. They have indeed been 
 alarmed ; but terror without humiliation will never subvert self-confidence : 
 and of the numbers with whom some ministers converse under trouble of 
 conscience, and of whom they hope well, how many disappoint their ex- 
 pectations, and after a time plunge deeper into sin than ever ! Such con- 
 victions resemble the blossoms of the fruit-tree, which must precede the 
 ripe fruit, but do not always produce it: so that we cannot say, ' The more 
 blossoms there are, the greater abundance will there be of fruit ;' though 
 we may be assured that there can be no fruit, if there be no blossoms. The 
 reasons and the manner of such men's declensions and apostasy are very 
 justly and emphatically stated : though perhaps not with suflicient delicacy 
 to suit the taste of this fastidious age. 
 
292 the pilgrim's progress. 
 
 power of guilt weareth away, that which provoked 
 them to be religious ceaseth ; wherefore they naturally 
 turn to their old course again : even as we see the do<* 
 that is sick of what he hath eaten, so long as his sick- 
 ness prevails, he vomits and casts up all ; not that he 
 doth this of a free mind, (if we may say a dog has a 
 mind,) but because it troubleth his stomach. But now, 
 when his sickness is over, and so his stomach eased, his 
 desires being not at all alienated from his vomit, he 
 turns him about, and licks up all ; and so it is true 
 which is written, " The dog is turned to his own vomit 
 again.'" 1 Thus, I say, being hot for heaven, by virtue 
 only of the sense and fear of the torments of hell ; as 
 their sense of hell, and fear of damnation, chills and 
 cools, so their desires for heaven and salvation cool 
 also. So then it comes to pass, that when their guilt 
 and fear is gone, their desires for heaven and happiness 
 die, and they return to their course again. 
 
 2. Another reason is, they have slavish, fears-thatjlo 
 overmaster them : I speak now of the fears that they 
 have of men ; "for the fear of man bringeth a snare.'" 5 
 So then, though they seem to be hot for heaven so 
 long as the flames of hell are about their ears, yet, 
 when that terror is a little over, they betake themselves 
 to second thoughts, namely, that it is good to be wise, 
 
 a 2 Pet. ii. 22. b Prov. xxix. 25. 
 
THE PILGRIM'S PROGRESS. 293 
 
 and not to run (for they know not what) the hazard of 
 losing all, or at least of bringing themselves into un- 
 avoidable and unnecessary troubles ; and so they fall 
 in with the world again. 
 
 3. The shame that attends religion lies also as a 
 block in their Way : they are proud and haughty, and 
 religion in their eye is low and contemptible ; therefore 
 when they have lost their sense of hell and the wrath 
 to come, they return again to take their former course. 
 4.Uxuilt, and to meditate terror, are grievous to 
 them : they like not to see their misery before they 
 come into it ;, though perhaps the sight of it at first, if 
 they loved that sight, might make them fly whither the 
 righteous fly and are safe ; but because they do, as 
 I hinted before, even shun the thoughts of guilt and 
 terror, therefore, when once they are rid of their 
 awakenings about the terrors and wrath of God, they 
 harden their hearts gladly, and choose such ways as 
 will harden them more and more. 
 
 Chr. You are pretty near the business, for the bot- 
 tom of all is, the want of a change in their mind and 
 will. And therefore they are but like the felon that 
 standeth before the judge; he quakes and trembles, 
 and seems to repent most heartily : but the bottom of 
 all is, the fear of the halter : not that he hath any de- 
 testation of the offence, as it is evident ; because, let 
 but this man have his liberty, and he will be a thief, 
 
294 the pilgrim's progress. 
 
 and so a rogue still ; whereas, if his mind was changed, 
 he would be otherwise. 
 
 Hope. Now I have showed you the reason of their 
 going back, do you show me the manner thereof. 
 
 Chr. So I will willingly : — 
 
 1. They draw off their thoughts, all that they may, 
 from the remembrance of God, death, and judgment 
 to come. 
 
 2. Then they cast off by degrees private duties, as 
 closet prayer, curbing their lusts, watching, sorrow for 
 sin, and the like. 
 
 3. Then they shun the company of lively and warm 
 Christians. 
 
 4. After that they grow cold to public duty; as 
 hearing, reading, godly conference, and the like. 
 
 5. Then they begin to pick holes, as we say, in the 
 coats of some of the godly, and that devilishly, that 
 they may have a seeming color to throw religion (for 
 the sake of some infirmities they have espied in them) 
 behind their backs. 
 
 6. Then they begin to adhere to, and associate them- 
 selves with, carnal, loose, and wanton men. 
 
 7. Then they give way to carnal and wanton dis- 
 courses in secret ; and glad are they if they can see 
 such things in any that are counted honest, that they 
 may the more boldly do it through their example. 
 
THE PILGRIMS PROGRESS. 295 
 
 . 8. After this they begin to play with little sins 
 openly. 
 
 9. And then, being hardened, they show themselves 
 as they are. Thus, being launched again into the gulf 
 of misery, unless a miracle of grace prevent it, they 
 everlastingly perish in their own deceivings.* 
 
 Now I saw in my dream, that by this time the pil- 
 grims were got over the Enchanted Ground ; and enter- 
 ing into the country of Beulah, a whose air was very 
 sweet and pleasant, the way lying directly through it, 
 they solaced themselves there for a season. Yea, here 
 they heard continually the singing of birds, and saw 
 every day the flowers appear in the earth, and heard 
 the voice of the turtle in the land. In this country the 
 sun shineth night and day : wherefore this was beyond 
 the Valley of the Shadow of Death, and also out of 
 
 a Isa. lxii. 4—12. Song ii. 10—12. 
 * * The hypocrite will not pray always ;' nor can he ever pray with faith 
 or sincerity, for spiritual blessings: but he may deprecate misery, and beg 
 to be made happy, and continue to observe a form of private religion. 
 But when such men begin to shun the company of lively Christians, to 
 neglect public ordinances, and to excuse their own conduct^ by imitating 
 the devil, the accuser of the brethren, in calumniating pious persons, mag- 
 nifying their imperfections, insinuating suspicions of them, and aiming to 
 confound all distinction of character among men ; we may safely conclude 
 their state to be perilous in the extreme. While professed Christians 
 should be exhorted carefully to look to themselves, and to watch against 
 the first incursions of this spiritual declension ; it should also be observed, 
 that the lamented infirmities and dulness of those who persist in using the 
 means of grace, and striving against sin; who decidedly prefer the company 
 of believers, and deem them the excellent of the earth, and who are severe 
 in judging themselves, but candid to others, are of a contrary nature and 
 tendency to the steps of Temporary's apostasy. 
 
296 the pilgrim's progress. 
 
 the reach of Giant ..Despair ; neither could they from 
 this place so much as see Doubting Castle. Here they 
 were within sight of the City they were going to : also 
 here met them some of the inhabitants thereof ; for in 
 this land the shining ones commonly walked, because 
 it was upon the borders of heaven. In this land also 
 the contract between the Bride and the Bridegroom 
 was renewed : yea, here, " as the bridegroom rejoiceth 
 over the bride, so dotk their God rejoice over them." 
 Here they had no want of corn and wine ; for in this 
 place they met with abundance of what they had 
 sought for in all their pilgrimage. Here they heard 
 voices from out of the city, loud* voices, saying, " Say 
 ye to the daughter of Zion, Behold thy salvation 
 cometh ! Behold ! his reward is with him !" Here all 
 the inhabitants of the country called them, " the holy 
 people, the redeemed of the Lord, sought out,"* &c. 
 
 * The word Beulah signifies married ; and the prophet, in the passage 
 whence it is quoted, predicted a very flourishing state of religion, which 
 is yet in futurity : but the author accommodates it to the sweet peace and 
 confidence which tried believers commonly experience towards the close 
 of their lives. This general rule admits indeed of exceptions: but the 
 author, having witnessed many of these encouraging scenes, was willing 
 to animate himself and his afflicted brethren with the hope of similar 
 triumphant joys. The communion of saints in prayer, praises, and thanks- 
 givings, with liberty and ardor, and hearts united in cordial love; the 
 beauties of holiness, and the consolations of the Holy Spirit ; the healing 
 beams of the Sun of Righteousness, shining by the sweet light of divine 
 truth upon the soul; exemption from darkening temptations and harassing 
 doubts ; lively earnests and near prospects of heavenly felicity ; a cheering 
 sense of communion with the heavenly host, in their fervent adorations, 
 and a realizing apprehension of their ministering care over the heirs of 
 salvation ; a comfortable renewal of the acceptance of Christ, sealed with 
 
Now, as they walked in this land, they had more 
 rejoicing than in parts more remote from the kingdom 
 to which they were bound ; and, drawing near to the 
 City, they had yet a more perfect view thereof. It 
 was builded of pearls and precious stones, also the 
 streets thereof were paved with gold ; so that, by rea- 
 son of the natural glory of the City, and the reflection 
 of the sunbeams upon it, Christian with desire fell sick. 
 Hopeful also had a fit or two of the same disease. 
 Wherefore here they lay by it a while, crying out be- 
 cause of their pangs, " If you see my beloved, tell him 
 that I am -sick of love."* 
 
 But, being a little strengthened, and better able to 
 bear their sickness, they walked on their way, and 
 came yet nearer and nearer, where were orchards, vine- 
 
 the tokens, pledges, and assurances of his love ; gratitude, submission, 
 confidence in God, hope, and the sweet exercise of tenderness, sympathy, 
 meekness, and humility, but little interrupted by the working of the con- 
 trary evils :— these things seem to constitute the happy state here repre- 
 sented. It is remarkable that the Psalms (which were intended, among 
 other uses, to regulate the devotions and experiences of believers) abound 
 at first with confessions, complaints, fears, and a*. .iest cries of distress or 
 danger ; but towards the close become more and more the language of 
 confidence, gratitude and joy, and conclude with unmingled praises and 
 thanksgivings. 
 
 * In the immediate view of heavenly felicity, Paul 'desired to depart 
 hence and be with Christ, as far better' than life; and David 'fainted for 
 God's salvation.' In the lively exercise of holy affections, the believer 
 grows weary of this sinful world ; and longs to have his faith changed for 
 sight, his hope swallowed up in enjoyment, and his love perfected, and 
 secured from all interruption and abatement. Were this frame of mind 
 habitual, it might unfit men for the common concerns of life, which appear 
 very trifling to the soul when employed in delightful, admiring contempla- 
 tion of heavenly glory. 
 
 13* 
 
298 the pilgrim's progress. 
 
 yards, and gardens, and their gates opened into the 
 highway. Now, as they came up to these places, be- 
 hold the gardener stood in the way ; to whom the pil- 
 grims said, Whose goodly vineyards and gardens are 
 these ? He answered, They are the King's, and are 
 planted here for his own delight, and also for the solace 
 of pilgrims. So the gardener had them into the vine- 
 yards, and bid them refresh themselves with the 
 dainties ; a he also showed them there the King's walks 
 and arbors where he delighted to be : and here they 
 tarried and slept. 
 
 Now I beheld in my dream, that they talked more 
 in their sleep at this time than ever they did in all their 
 journey ; and, being in a muse thereabout,* the gardener 
 said even to me, Wherefore musest thou at the mat- 
 ter ? it is the nature of the fruit of the grapes of these 
 vineyards " to go down so sweetly as to cause the lips 
 of them that are asleep to speak."* 
 
 So I saw that when they awoke, they addressed 
 themselves to go ud to the City. But, as I said, the 
 reflection of the sun upon the City (for the City was 
 
 a Deut. xxiii. 24. 
 
 * Attendance on the public ordinances is always the believer's duty and 
 privilege ; yet he cannot at all times delight in them : but, when holy 
 affections are in lively exercise, he sweetly rests in these earnests of 
 heavenly joy ; and speaks freely and fervently of the love of Christ and 
 the blessings of salvation, to the edification of those around him : who 
 often wonder at witnessing such a change, from reserve and diffidence to 
 boldness and earnestness, in urging others to mind the one thing needful. 
 
THE PILGRIM S PROGRESS. 299 
 
 pure Gold a ) was so extremely glorious, that they could 
 not as yet with open face behold it, but through an 
 instrument made for that purpose. So I saw that, as 
 they went on, there met them two men in raiment that 
 shone like gold, also their faces shone as the light. 
 
 These men asked the pilgrims whence they came ; 
 and they told them. They also asked them where they 
 had lodged, what difficulties and dangers, what com- 
 forts and pleasures, they had met with in the way ; and 
 they told them. .Then said the men that met them, 
 You have but two difficulties more to meet with, and 
 then you are in the City.* 
 
 Christian then and his companion asked the men to 
 go along with them : so they told them that they would. 
 But, said they, you must obtain it by your own faith. 
 So I saw in my dream, that they went on together till 
 they came in sight of the gate. 
 
 / Now I further saw, that betwixt them and the gate 
 was a river ; but there was no bridge to go over : the 
 river was very deep. At the sight, therefore, of this 
 river the pilgrims were much stunned ; but the men 
 that went with them said, You must go through, or 
 you cannot come at the gate. 
 
 a Rev. xxi. 18. 2 Cor. iii. 18. 
 
 * Perhaps the author here alluded to those pre-intimations of death, that 
 some persons seem to receive : and he appears to have ascribed them to 
 the guardian angels watching' over every believer. Death and admission 
 into the City, were the only difficulties that awaited the Pilgrims. 
 
300 THE PILGRIM S PROGRESS. 
 
 The pilgrims then began to inquire if there was no 
 other way to the gate ? To which they answered, Yes ; 
 but there have not any, save two, to wit, Enoch and 
 Elijah, been permitted to tread that path since the 
 foundation of the world, nor shall until the last trumpet 
 shall sound. The pilgrims then, especially Christian, 
 began to despond in their minds, and looked this way 
 and that ; but no way could be found by them, by 
 which they might escape the river. Then they asked 
 the men if the waters were all of a depth ? They 
 said, No ; yet they could not help them in that case ; 
 for, said they, you shall find it deeper or shallower as 
 you believe in the King of the place. 
 
 They then addressed themselves to the water, and, 
 entering, Christian began to sink, and, crying out to 
 his good friend Hopeful, he said, I sink in deep waters ; 
 the billows go over my head ; all his waves go over 
 me. Selah. 
 
 Then said the other, Be of good cheer, my brother ; 
 I feel the bottom, and it is good. Then said Christian, 
 Ah ! my friend, the sorrows of death have compassed 
 me about, I shall not see the land that flows with milk 
 and honey. And with that a great darkness and horror 
 fell upon Christian, so that he could not see before him. 
 Also here he in a great measure lost his senses, so that 
 he could neither remember nor orderly talk of those 
 sweet refreshments that he had met with in the way 
 
THE PILGRIM'S PROGRESS. 301 
 
 of his pilgrimage. But all the words that he spoke 
 still tended to discover that he had horror of mind, and 
 heart-fears that he should die in that river, and never 
 obtain entrance in at the gate. Here also, as thev 
 that stood by perceived, he was much in the trouble- 
 some thoughts of the sins that he had committed, both 
 since and before he began to be a pilgrim.* It was 
 
 * Death is aptly represented by a deep river without a bridge, separating 
 the believer from his heavenly inheritance : as Jordan flowed between 
 Israel and the promised land. From this river, nature shrinks back, even 
 when faith, hope, and love are in lively exercise ; but when these decline, 
 alarm and consternation may unite with reluctance at the thoughts of 
 crossing it. The dreaded pangs that precede the awful separation of those 
 intimate associates, the soul and body ; the painful parting with dear 
 friends and every earthly object ; the gloomy ideas of the dark, cold, and 
 noisome grave ; and the solemn thought of launching into an unseen eter- 
 nity, render Death the king of terrors. But faith in a crucified, buried, 
 risen, and ascended Saviour j experience of his faithfulness and lava in 
 times past; hope of an immediate entrance into his presence^ where 
 temptation, conflicts, sin, and suffering will find no admission ; and the 
 desire of perfect knowledge, holiness, and felicity, will reconcile the mind 
 to the inevitable stroke, and sometimes give a complete victory over every 
 fear. Yet if faith and hope be weakened, through the recollection of any 
 peculiar misconduct,'the withholding of divine light and consolation, or 
 some violent assault of the tempter, even the believer tn'\\\ be peculiarly 
 liable to alarm and distress. His reflecting mind, having been long accus- 
 tomed to consider the subject in its important nature and consequences, 
 has very different apprehensions of God, of eternity, of judgment, of sin, 
 and of himself, than other men have. Sometimes experienced saints are 
 more desponding in these circumstances than their junior brethren : con- 
 stitution has considerable effect upon the mind ; and some men (like 
 Christian) are in every stage of their profession, more exposed to tempta- 
 tions of a discouraging nature, than to ambition, avarice, or fleshly lusts. 
 It has before been suggested, that the author probably meant to describe 
 the peculiarities of his own experience, in the character of Christian ; and 
 he may perhaps here have intimated his apprehension, lest he should not 
 meet death with becoming fortitudes A conscientious life indeed is com- 
 monly favored with a peaceful close, even When forebodings to the con- 
 trary have troubled men during their whole lives : and this is so far gen- 
 eral, that they best provide for a comfortable death, who most diligently 
 attend to the duties of their station, and the improvement of their talents 
 
v" 
 
 302 the pilgrim's progress. 
 
 also observed, that he was troubled with apparitions 
 of hobgoblins and evil spirits ; for ever and anon he 
 would intimate so much by words. 
 
 Hopeful therefore here had much ado to keep his 
 brother's head above water ; yea, sometimes he would 
 be quite gone down, and then, ere a while, he would 
 rise up again half dead. Hopeful did also endeavor 
 to comfort him, saying, Brother, I see the gate, and 
 men standing by to receive us ; but Christian would 
 answer, 'Tis you, 'tis you they wait for ; for you have 
 been hopeful ever since I knew you. And so have you, 
 said he to Christian. Ah, brother, (said he,) surely if 
 I was right, he would now arise to help me ; but for 
 my sins he hath brought me into the snare, and hath 
 left me. Then said Hopeful, My brother, you have 
 quite forgot the text, where it is said of the wicked, 
 " There are no bands in their death, but their strength 
 is firm ; they are not troubled as other men, neither 
 are they plagued like other men." These troubles and 
 distresses that you go through in these waters, are no 
 sign that God hath forsaken you ; but are sent to try 
 
 from evangelical principles ; whereas they who live negligently, and yield 
 to temptation, make, as it were, an assignation with terror to meet them 
 on their death-bed, a season when comfort is more desirable than at any 
 other. The Lord, however, is no man's debtor : none can claim consola- 
 tion as their due : and, though a heliever's experience and the testimony 
 of his conscience may evidence the sincerity of his faith and love, yet he 
 must disclaim to the last every other dependence than the righteousness 
 and blood of Christ, and the free mercy of God in hirn. 
 
THE PILGRIM S PROGRESS. 
 
 303 
 
 you, whether you will call to mind that which hereto- 
 fore you have received of his goodness, and live upon 
 him in your distresses. 
 
 Then I saw in my dream, that Christian was in a 
 muse a while. To whom also Hopeful added these 
 words, Be of good cheer, Jesus Christ maketh thee 
 whole. And with that Christian brake out with a loud 
 voice, Oh ! I see him again ! and he tells me, " When 
 thou passest through the waters, I will he with thee ; 
 and through the rivers, they shall not overflow thee." a 
 Then they both took courage, and the enemy was after 
 that as still as a stone, until they were gone over. 
 Christian therefore presently found ground to stand 
 upon, and so it followed that the rest of the river was 
 but shallow : thus they got over.* 
 
 Now, upon the bank of the river, on the other side, 
 they saw the two shining men again, who there waited 
 for them. Wherefore being come out of the river, they 
 saluted them, saying, We are ministering spirits, sent 
 
 a Isa. xliii. 2. 
 
 * The temporary distresses of dying believers often arise from bodily 
 disease, which interrupt the free exercise of their intellectual powers. Of 
 this Satan will be sure to take advantage as far as he is permitted ; and 
 will suggest gloomy imaginations, not only to distress them, but to dis- 
 hearten others by their example. What may in this state be painted before 
 the fancy we cannot tell : but it is generally observed, that such painful 
 conflicts terminate in renewed hope and comfort, frequently by means of 
 the conversation and prayers of Christians and ministers ; so that they, 
 who for a time have been most distressed, have at length died most tri- 
 umphantly. 
 
304 the pilgrim's progress. 
 
 forth to minister for those that shall be heirs of salva- 
 tion. Thus they went along towards the gate. 
 
 Now, you must note, that the city stood upon a 
 mighty hill : but the pilgrims went up that hill with 
 ease, because they had these two men to lead them up 
 by the arms : they had likewise left their mortal gar- 
 ments behind them in the river ; for though they went 
 in with them, they came out without them. They 
 therefore went up here with much agility and speed, 
 though the foundation upon which the city was framed 
 was higher than the clouds : they therefore went up 
 through the region of the air, sweetly talking as they 
 went, being comforted, because they safely got over 
 the river, and had such glorious companions. to attend 
 them.* 
 
 The talk that they had with the shining ones was 
 about the glory of the place ; who told them, that the 
 beauty and glory of it was inexpressible. There, said 
 they, is " Mount Zion, the heavenly Jerusalem, the in- 
 numerable company of angels, and the spirits of just 
 men made perfect."* You are going now, said they, 
 
 a Heb. xii. 22—24. 
 
 * When Lazarus died, he was carried by angels into Abraham's bosom ; 
 and we have every reason to believe, that the services of these friendly 
 spirits, to the souls of departed saints are immediate and sensible; and that 
 their joy is such as is here described. The beautiful description that 
 follows admits of no elucidation ; some of the images indeed are taken 
 from modern customs ; but in all other respects it is entirely scriptural, and 
 very intelligible and animating to the spiritual mind. 
 
THE PILGRIM'S PROGRESS. 305 
 
 to the paradise of God, wherein you shall see the tree 
 of life, and eat of the never-fading fruits thereof : and 
 when you come there, you shall have white robes given 
 you, and your walk and talk shall be every day with 
 the King, even all the days of eternity. 11 There you 
 shall not see again such things as you saw when you 
 were in the lower region upon the earth; to wit, 
 sorrow, sickness, affliction, and death ; " for the former 
 things are passed away. ,,b You are going now to 
 Abraham, to Isaac, and Jacob, and to the prophets, 
 men that God hath taken away from the evil to come, 
 and that are now "resting upon their beds, each-one 
 walking in his righteousness." The men then asked, 
 What must we do in the holy place ? To whom it was 
 answered, You must there receive the comfort of all 
 your toil, and have joy for all your sorrow; you must 
 reap what you have sown, even the f?ttit of all your 
 prayers, and tears, and sufferings for the King by the 
 way. In that place you must wear crowns of gold, 
 and enjoy the perpetual sight and vision, of the Holy 
 One ; for, " there you shall see him as he is." d There 
 also you shall serve him continually with praise, with 
 shouting, and thanksgiving, whom you desired to serve 
 in the world, though with much difficulty, because of 
 
 a Rev. ii. 7 ; iii. 4, 5 ; xxii. 5. b Isa. lxv. 16, 17. 
 
 c Gal. vi. 7, 8. d 1 John iii. 2. 
 
306 the pilgrim's progress. 
 
 the infirmity of your flesh. There your eyes shall be 
 delighted with seeing, and your ears with hearing the 
 pleasant voice of the Mighty One. There you shall 
 enjoy your friends again that are gone thither before 
 you ; and there you shall with joy receive even every 
 one that follows into the holy place after you. There 
 also you shall be clothed with glory and majesty, and 
 put into an equipage fit to ride out with the King of 
 Glory. When he shall come with sound of trumpet in 
 the clouds, as upon the wings of the wind, you shall 
 come with him ; and, when he shall sit upon the throne 
 of judgment, you shall sit by him ; yea, and when he 
 shall pass sentence upon all the workers of iniquity, 
 let them be angels or men, you also shall have a voice 
 in that judgment, because they were his and your 
 enemies. Also, when he shall again return to the City, 
 you shall go M>, with sound of trumpet, and be ever 
 with him. a 
 
 Now, while they were thus drawing towards the gate, 
 behold a company of the heavenly host came out to 
 meet them: to whom it was said by the other two 
 shining ones, These are the men that have loved our 
 Lord, when they were in the world, and that have left 
 all for his holy name ; and he hath sent us to fetch 
 them, and we have brought them thus far on their de- 
 
 a 1 Thess. iv. 13—17. Jude 14, 15. Dan. vii. 9, 10. 1 Cor. vi. 2, 3. 
 
THE PILGRIM'S PROGRESS. 307 
 
 sired journey, that they may go in and look their Re- 
 deemer in the face with joy. Then the heavenly host 
 gave: a great shout, saying, " Blessed are they that are 
 called to the marriage-supper of the Lamb." a There 
 came out also at this time to meet them several of the 
 King's trumpeters, clothed in white and shining raiment, 
 who, with melodious noises and loud, made even the 
 heavens to echo with their sound. These trumpeters 
 saluted Christian and his fellow with ten thousand 
 welcomes from the world ; and thi& they did with 
 shouting and sound of trumpet. 
 
 This done, they compassed them round on every 
 side : some went before, some behind, and some on the 
 right hand, some on the left, (as it were to guard them 
 through the upper regions,) continually sounding as 
 they went, with melodious noise, in notes on high ; so 
 that the very sight was to them that could behold it as 
 if heaven itself was come down to meet them. Thus, 
 therefore, they walked on together; and, as they 
 walked, ever and anon these trumpeters, even with 
 joyful sound, would, by mixing their music with looks 
 and gestures, still signify to Christian and his brother 
 how welcome they were into their company, and with 
 what gladness they came to meet them. And now 
 were these two men, as it were, in heaven, before they 
 
 a Rev. xix. 9.' 
 
308 THE PILGRIMS PROGRESS. 
 
 came at it, being swallowed up with the sight of angels, 
 and with hearing their melodious notes. Here also 
 they had the City itself in view; and they thought 
 they heard all the bells therein to ring, to welcome 
 them thereto. But, above all, the warm and joyful 
 t thoughts that they had about their own dwelling there, 
 with such company, and that forever and ever; oh! 
 by what tongue or pen can their glorious joy be ex- 
 pressed ! Thus they came up to the gate. 
 
 Now, when they were come up to the gate, there 
 was written over it, in letters of gold, 
 
 BLESSED ARE THEY THAT DO HIS COM- 
 MANDMENTS, THAT THEY MAY HAVE RIGHT 
 TO THE TREE OF LIFE, AND MAY ENTER IN 
 THROUGH THE GATES INTO THE CITY." a * 
 
 Then I saw in my dream, that the shining men bid 
 them call at the gate : the which when they did, some 
 from above looked over the gate, to wit, Enoch, Moses, 
 
 d Elijah, &c. ; to whom it was said, These pilgrims 
 
 a Rev. xxii. 14. 
 
 * The commandments of God, as given to sinners under a dispensation 
 of mercy, call them to repentance, faith in Christ, and the obedience of 
 faith and love ; the believer habitually practises according to these com- 
 mandments, from the time of his receiving Christ for salvation ; and this 
 evidences his interest in all the blessings of the new covenant, and proves 
 that he has a right through grace to the heavenly inheritance. May the 
 writer of these remarks, and every reader, have such ' an abundant en- 
 trance,' as is here described, ' into the everlasting kingdom of our Lord and 
 Saviour Jesus Christ' ! 
 
THE PILGRIM S PROGRESS. 309 
 
 are come from the city of Destruction, for the love 
 that they bear to the King of this place : and then the 
 pilgrims gave in unto them each man his certificate, 
 which they had received in the beginning: those, 
 therefore, were carried in unto the King, who, when 
 he had read them, said, "Where are the men? To 
 whom it was answered, They are standing without the 
 gate. The King then commanded to open the gate, 
 "that the righteous nation (said he) that keepeth the 
 truth may enter in." a 
 
 Now I saw in my dream, that these two men went 
 in at the gate ; and, lo ! as they entered, they were 
 transfigured ; and they had raiment put on, that shone 
 like gold. There were also that met them with harps 
 and crowns, and gave them to them ; the harps to 
 praise withal, and the crowns in token of honor. Then 
 I heard in my dream, that all the bells in the City rang 
 again for joy, and that it was said unto them, 
 
 " ENTER YE INTO THE JOY OP YOUR LORD." 
 
 I also heard the men themselves, that they sang with 
 a loud voice, saying, 
 
 " BLESSING, AND HONOR, AND GLORY, AND \ 
 POWER BE UNTO HIM THAT SITTETH UPON 
 THE THRONE, AND UNTO THE LAMB, FOR- y/ 
 EVER AND EVER." b / 
 
 a Isa. xxvi. 2. b Rev. v. 13. 
 
310 THE PILGRIM'S PROGRESS. 
 
 Now, just as the gates were opened to let in the 
 men, I looked in after them, and behold the City shone 
 like the sun ; the streets also were paved with gold ; 
 and in them walked many men with crowns on their 
 heads, palms in their hands, and golden harps, to sing 
 praises withal. 
 
 There were also of them that had wings, and they 
 answered one another without intermission, saying, 
 " Holy, holy, holy is the Lord." And after that they 
 shut up the gates ; which when I had seen, I wished 
 myself among them. 
 
 Now, while I was gazing upon all these things, I 
 turned my head to look back, and saw Ignorance come 
 up to the river-side : but he soon got over, and that 
 without half the difficulty which the other two men 
 met with. For it happened that there was then in 
 that place one Vain-hope, a ferry-man, that with his 
 boat helped him over : so he, as the others I saw, did 
 ascend the hill, to come up to the gate ; only he came 
 alone, neither did any man meet him with the least 
 encouragement. When he was come up to the gate, 
 he looked up to the writing that was above, and then 
 began to knock, supposing that entrance should have 
 been quickly administered to him : but he was asked 
 by the men that looked over the top of the gate, 
 Whence come you ? and what would you have ? He 
 answered, I have eat and drank in the presence of the 
 
THE PILGRIM S PROGRESS. 311 
 
 King, and he has taught in our streets. Then they 
 asked him for his certificate, that they might go in and 
 show it to the King ; so he fumbled in his bosom for 
 one, and found none. Then said they, Have you 
 none ? but the man answered never a word. So they 
 told the King, but he would not come down to see him, 
 but commanded the two shining ones, that conducted 
 Christian and Hopeful to the City, to go out, and take 
 Ignorance, and bind him hand and foot, and have him 
 away.* Then they took him up, and carried him 
 through the air to the door that I saw in the side of 
 the hill, and put him in there. Then I saw that there 
 was a way to hell, even from the gates of Heaven, as 
 well as from the city of Destruction. So I awoke, and 
 behold, it was a dream. 
 
 * We frequently hear of persons that have lived strangers to evangelical 
 religion, and the power of godliness, dying with great composure and res- 
 ignation: and such instances are brought forward as an objection to the 
 necessity of faith, or of a devoted life. But what do they prove? What 
 evidence is there, that such men are saved? Is it not far more likely that 
 they continued to the end under the power of ignorance and self-conceit ; 
 that Satan took care hot to disturb them ; and that God gave them over to 
 a strong delusion, and left them to perish with a lie in their right hand ? 
 Men, who have neglected religion all their lives, or have habitually for a 
 length of years disgraced an evangelical profession, being When near death 
 visited by pious persons, sometimes obtain a sudden and extraordinary 
 measure of peace and joy, and die in this frame. This should in general 
 be considered as a bad sign : for deep humiliation, yea distress, united with 
 some trembling hope in God's mercy through the gospel, is far more suited 
 to their case, and more likely to be the effect of spiritual illumination. 
 But when a formal visit from a minister of any sect, a few general questions, 
 and a prayer, (with or without the sacrament,) calm the mind of a dying 
 person, whose life has been unsuitable to the Christian profession; no 
 doubt, could we penetrate the veil, we should see him wafted across the 
 River in the boat of Vain-hope, and meeting with the awful doom that is 
 here described. From such delusions, good Lord, deliver us. Amen. 
 

 CONCLUSION. 
 
 Now, Reader, I have told my Dream to thee, 
 
 See if thou canst interpret it to me, 
 
 Or to thyself, or neighbor : but take heed 
 
 Of misinterpreting ; for that, instead 
 
 Of doing good, will but thyself abuse : 
 
 By misinterpreting, evil ensues. 
 
 Take heed also that thou be not extreme 
 In playing with the outside of my Dream ; 
 Nor let my figure or similitude 
 Put thee into a laughter or a feud. 
 Leave this for boys and fools ; but as for thee, 
 Do thou the substance of my matter see. 
 
 Put by the curtains, look within my veil, 
 Turn up my metaphors, and do not fail. 
 There, if thou seekest them, such things thou 'It find 
 As will be helpful to an honest mind. 
 
 What of my dross thou findest there, be bold 
 To throw away, but yet preserve the gold. „ 
 What if my gold be wrapped up in ore ? 
 None throws away the apple for the core ; 
 But if thou shalt cast all away as vain, 
 I know not but 't will make me dream again.- 
 
THE 
 
 AUTHOR'S WAY OF SENDING FORTH 
 
 SECOND PART OF THE PILGRIM, 
 
 Go now, my little Book, to every place, 
 
 Where my First Pilgrim has but shown his face. 
 
 Call at their door : if any say, Who 's there ? 
 
 Then answer thou, Christiana is here. 
 
 If they bid thee, Come in, then enter thou, 
 
 With all thy boys ; and then, as thou know'st how, 
 
 Tell who they are, also from whence they came ; 
 
 Perhaps they '11 know them by their looks, or name : 
 
 But if they should not, ask them yet again, 
 
 If formerly they did not entertain 
 
 One Christian, a Pilgrim 1 If they say, 
 
 They did, and were delighted in his way ; 
 
 Then let them know that these related were 
 
 Unto him ; yea, his Wife and Children are. 
 
 Tell them, that they have left their house and home ; 
 Are turned Pilgrims ; seek a World to come ; 
 That they have met with hardships in the way ; 
 That they do meet with troubles night and day ; 
 That they have trod on serpents ; fought with devils ; 
 Have also overcome a many evils. 
 Yea, tell them also of the next who have, 
 Of love to pilgrimage, been stout and brave 
 14 
 
314 the author's account 
 
 Defenders of that Way ; and how they still 
 Refuse this World to do their Father's will. 
 
 Go tell them also of those dainty things 
 That Pilgrimage unto the Pilgrim brings. 
 Let them acquainted be, too, how they are 
 Beloved of their King, under his care ; 
 What goodly mansions he for them provides ; 
 Though they meet with rough winds and swelling tides, 
 How brave a calm they will enjoy at last, . 
 Who to their Lord, and by his ways hold fast. 
 
 Perhaps with heart and hand they will embrace 
 Thee, as they did my firstling ; and will grace 
 Thee and thy fellows with such cheer and fare, 
 As show well, they of Pilgrims lovers are. 
 
 OBJECTION I. 
 
 But how, if they will not believe of me 
 That I am truly thine ? 'cause some there be 
 That counterfeit the Pilgrim and his name, 
 Seek by disguise to seem the very same ; 
 And by that means have wrought themselves into 
 The hands and houses of I know not who. 
 
 ANSWER. 
 
 'Tis true, some have, of late, to counterfeit 
 My Pilgrim, to their own my title set ; 
 Yea, others, half my name, and title too, 
 Have stitched to their books, to make them do. 
 But yet they by their features do declare 
 Themselves not mine to be, whose e'er they are. 
 
 If such thou meetest with, thine only way, 
 Before them all, is to say out thy say, 
 
OF THE SECOND PART. 315 
 
 In thine own native language, which no man 
 Now useth, nor with ease dissemble can. 
 
 If, after all, they still of you shall doubt, 
 Thinking that you, like gipsies, go about 
 In naughty-wise the country to defile ; 
 Or that you seek good people to beguile 
 With tWngs unwarrantable ; send for me, 
 And I will testify you Pilgrims be ; 
 Yea, I will testify that only you 
 My Pilgrims are ; and that alone will do. 
 
 objection n. 
 
 But yet, perhaps, I may inquire for him, 
 Of those who wish him damned life and limb. 
 What shall I do, when I at such a door 
 For Pilgrims ask, and they shall rage the more ? 
 
 ANSWER. 
 
 Fright not thyself, my Book, for such bugbears 
 Are nothing else but ground for groundless fears. 
 My Pilgrim's book has travelled sea and land, 
 Yet I could never come to understand 
 That it was slighted or turned out of door, 
 By any kingdom, were they rich or poor. 
 
 In France and Flanders, where men kill each other, 
 My Pilgrim is esteemed a friend, a brother. 
 
 In Holland too, 'tis said, as I am told, 
 My Pilgrim is, with some, worth more than gold. 
 Highlanders, and wild Irish can agree, 
 My Pilgrim should familiar with them be. 
 
 'Tis in New England, under such advance, 
 Receives there so much loving countenance, 
 
316 the author's account 
 
 As to be trimmed, new clothed, and decked with gems, 
 That it might show its features, and its limbs. 
 Yet more ; so comely doth my Pilgrim walk, 
 That of him thousands daily sjng and talk. 
 
 If you draw nearer home, it will appear, 
 My Pilgrim knows no ground of shame or fear : 
 City and country will him entertain 
 With Welcome, Pilgrim ; yea, they can't refrain 
 From smiling, if my Pilgrim be but by, 
 Or shows his head in any company. 
 
 Brave gallants do my Pilgrim hug and love, 
 Esteem it much, yea, value it above 
 Things of a greater bulk ; yea, with delight j 
 
 Say, my lark's leg is better than a kite. 
 
 Young ladies, and young gentlewomen too, 
 Do no small kindness to my Pilgrim show : 
 Their cabinets, their bosoms, and their hearts, 
 My Pilgrim has ; 'cause he to them imparts 
 His pretty riddles in such wholesome strains, 
 As yield them profit double to their pains 
 Of reading ; yea, I think I may be bold 
 To say some prize him far above their gold. 
 
 The very children that do walk the street, 
 If they do but my holy Pilgrim meet, 
 Salute him will ; will wish him well, and say, 
 He is the only stripling of the day. 
 
 They that have never seen him, yet admire 
 What they have heard of him, and much desire 
 To have his company, and hear him tell 
 Those pilgrim stories which he knows so well. 
 
 Yea, some that did not love him at the first, 
 But call'd him fool and noddy, say they must. 
 
OP THE SECOND PART. 317 
 
 Now they have seen and heard him, him commend, 
 And to those whom they love they do him send. 
 
 Wherefore, my Second Part, thou need'st not be 
 Afraid to show thy head : none can hurt thee, 
 That wish but well to him that went before : 
 'Cause thou com'st after with a second store 
 Of things as good, as rich, as profitable 
 For young, for old, for staggering, and for stable. 
 
 objection m. 
 
 But some there be that say, He laughs too loud ; 
 And some do say, his head is in a cloud. 
 Some say, his words and stories are so dark, 
 They know not how, by them, to find his mark. 
 
 ANSWER. 
 
 One may, I think, say both his laughs and cries 
 May well be guessed at by his watery eyes. 
 Some things are of that nature as to make 
 One's fancy chuckle, while his heart doth ache : 
 When Jacob saw his Rachel with the sheep, 
 He did at the same time both kiss and weep. 
 
 Whereas some say, A cloud is in his head ; 
 That doth but show his wisdom 's covered 
 With its own mantle. And to stir the mind 
 To search well after what it fain would find, 
 Things that seem to be hid in words obscure 
 Do but the godly mind the more allure > 
 To study what those sayings should contain, 
 That speak to us in such a cloudy strain. 
 I also know a dark similitude 
 Will on the curious fancy more intrude, 
 
318 THE AUTHOR'S ACCOUNT 
 
 And will stick faster in the heart and head, 
 Than things from similes not borrowed. 
 
 Wherefore, my Book, let no discouragement 
 Hinder thy travels. Behold ! thou art sent 
 To friends, not foes ; to friends that will give place 
 To thee, thy Pilgrims, and thy words embrace. 
 
 Besides, what my first Pilgrim left concealed, 
 Thou, my brave Second Pilgrim, hast revealed ; 
 What Christian left locked up, and went his way, 
 Sweet Christiana opens with her key. 
 
 OBJECTION IV. 
 
 But some love not the method of your first : 
 Romance they count it ; throw 't away as dust. 
 If I should meet with such, what should I say ? 
 Must I slight them as they slight me, or nay ? 
 
 ANSWER. 
 
 My Christiana, if with such thou meet, 
 By all means, in all loving wise them greet ; 
 Render them not reviling for revile ; 
 But, if they frown, I pr'ythee on them smile : 
 Perhaps 'tis nature, or some ill report, 
 Has made them thus despise, or thus retort. 
 
 Some love no fish, some love no cheese, and some 
 Love not their friends, nor their own house or home ; 
 Some start at pig, slight chicken, love not fowl ; 
 More than they love a cuckoo or an owl. 
 Leave such, my Christiana, to their choice, 
 And seek those who to find thee will rejoice : 
 By no means strive, but, in most humble wise, 
 Present thee to them in thy Pilgrim's guise. 
 
OF THE SECOND PART. 319 
 
 Go then, my little Book, and show to all 
 That entertain, and bid thee welcome shall, 
 What thou shalt keep close shut up from the rest ; 
 And wish what thou shalt show them may be blest. 
 To them for good, and make them choose to be 
 Pilgrims better by far than thee or me. 
 
 Go then, I say, tell all men who thou art ; 
 Say I am Christiana ; and my part 
 Is now, with my four sons, to tell you what 
 It is for men to take a Pilgrim's lot. 
 
 Go, also, tell them who and what they be 
 That now do go on Pilgrimage with thee ; 
 Say, Here 's my neighbor Mercy ; she is one 
 That has long time with me a Pilgrim gone ; 
 Come, see her in her virgin face, and learn 
 'Twixt idle ones and Pilgrims to discern. 
 Yea, let young damsels learn of her to prize 
 The World which is to come, in any wise. 
 When little tripping maidens follow God, 
 And leave old doting sinners to his rod, 
 'Tis like those days wherein the young ones cried, 
 Hosanna ! when the old ones did deride, 
 
 Next tell them of old Honest, whom you found, 
 With his white hairs treading the Pilgrim's ground ; 
 Yea, tell them how plain-hearted this man was, 
 How after his good Lord he bare the cross. 
 Perhaps with some gray head this may prevail 
 With Christ to fall in love, and sin bewail. 
 
 Tel them also how Master Fearing went 
 On pilgrimage, and how the time he spent 
 In solitariness, with fears and cries ; 
 And how, at last, he won the joyful prize. 
 
320 THE AUTHORS ACCOUNT 
 
 He was a good man, though much down in spirit ; 
 He is a good man, and doth life inherit. 
 
 Tell them of Master Feeble-mind also, 
 Who not before, but still behind would go. 
 Show them also, how he had like been slain, 
 And how one Great-heart did his life regain. 
 This man was true of heart, though weak in grace ; 
 One might true godliness read in his face. 
 
 Then tell them of Master Ready-to-halt, 
 A man with cnltches, but much without fault. 
 Tell them how Master Feeble-mind and he 
 Did love, and in opinion much agree. 
 And let all know, though weakness was their chance, 
 Yet sometimes one could sing, the other dance, 
 
 Forget not Master Valiant-for-the-truth, 
 That man of courage, though a very youth : 
 Tell every one his spirit was so stout, 
 No man could ever make him face about ; 
 And how Great-heart and he could not forbear, 
 But pull down Doubting Castle, slay Despair ! 
 
 Overlook not Master Despondency, 
 Nor Much-afraid his daughter, though they lie 
 Under such mantles as may make them look, 
 With some, as if their God had them forsook. 
 They softly went, but sure ; and at the end, 
 Found that the Lord of Pilgrims was their friend. 
 
 When thou hast told the world of all these things, 
 Then turn about, my Book, and touch these strings, 
 Which, if but touched, will such music make, 
 They '11 make a cripple dance, a giant quake. 
 
 Those riddles that lie couched within thy breast, 
 Freely propound, expound ; and for the rest 
 
QP THE SECOND PART. 321 
 
 Of thy mysterious lines, let them remain 
 
 For those whose nimble fancies shall them gain. 
 
 Now may this little Book a blessing- be 
 To those who love this little Book and me : 
 And may its buyer have no cause to say, 
 His money is but lost, or thrown away. 
 Yea, and may this Second Pilgrim yield that fruit 
 As may with each good Pilgrim's fancy suit ; 
 And may it some persuade that go astray, 
 To turn their feet and heart to the right way, 
 Is the hearty prayer of 
 
 The Author, 
 
 JOHN BUNYAN. 
 14* 
 
 
 
PART II. 
 
 WHEREIN IS SET FORTH THE MANNER OF THE SETTING 
 
 OUT OF CHRISTIAN'S WIFE AND CHILDREN J THEIR 
 
 DANGEROUS JOURNEY, AND SAFE ARRIVAL 
 
 AT THE DESIRED COUNTRY. 
 
 Some time since, to tell you my dream that I had of 
 Christian the pilgrim, and of his dangerous journey to- 
 wards the Celestial Country, was pleasant to me and prof- 
 itable to you. I told you then also what I saw concern- 
 ing his wife and children, and how unwilling they were 
 to go with him on pilgrimage ; insomuch that he was 
 forced to go on his progress without them: for he 
 durst not run the danger of that destruction, which he 
 feared would come by staying with them in the city of 
 Destruction : wherefore, as I then showed you, he left 
 them and departed. 
 
 Now, it hath so happened, through the multiplicity 
 of business, that I have been much hindered and kept 
 back from my wonted travels into those parts whence 
 he went, and so could not, till now, obtain an oppor- 
 tunity to make further inquiry after whom he left be- 
 hind, that I might give you an account of them. But, 
 
Buny«n 
 
 CHRISTIANA. 
 
 p. 322 
 
THE PILGRIM S PROGRESS. 323 
 
 having had some concerns that way of late, I went 
 down again thitherward. Now, having taken up my 
 lodging in a wood, about a mile off the place, as I slept, 
 I dreamed again.* 
 
 And, as I was in my dream, behold, an aged gentle- 
 man came by where I lay ; and because he was to go 
 some part of the way that I was travelling, methought 
 I got up, and went with him. So, as we walked, and . 
 as travellers usually do, I was as if we fell into a dis- 
 course, and our talk happened to be about Christian 
 and his travels ; for thus I began with the old man. 
 
 Sir, said I, what town is that there below, that lieth 
 on the left-hand of our way ? 
 
 Then said Mr. Sagacity, (for that was his name,) 
 It is the city of Destruction, a populous place, but 
 possessed with a very ill-conditioned and idle sort of 
 people. 
 
 I thought that was that city, quoth I ; I went once 
 myself through that town ; and therefore know that 
 this report you give of it is true. 
 
 * It has been before observed, That the first part of "The Pilgrim's 
 Progress' is in all respects the most complete. Yet there are many things 
 in the second well worthy of the pious reader's attention ; nor can there be 
 any doubt, but it was penned by the same author. It is not, however, 
 necessary, that the annotator should be 60 copious upon it, as upon the 
 more interesting instructions of the preceding part. In general, the leading 
 incidents may be considered as the author's own exposition of his meaning 
 in the former part ; or as his delineation of some varieties, that occur in 
 events of a similar nature : yot some particulars will demand, and richly 
 deserve, a more full and exact elucidation. 
 
324 the pilgrim's progress. 
 
 Sag. Too true ! I wish I could speak truth in speak- 
 ing better of them that dwell therein. 
 
 Well, sir, quoth I, then I perceive you to be a well- 
 meaning man, and so one that takes pleasure to hear 
 and tell of that which is good : pray did you never 
 hear what happened to a man some time ago, of this 
 town, (whose name was Christian,) that went on a pil- 
 grimage up towards the higher regions ? 
 
 Sag. Hear of him ! Ay, and I also heard of the 
 molestations, troubles, wars, captivities, cries, groans, 
 frights, and fears, that he met with and had on his 
 journey. Besides, I must tell you, all our country rings 
 of him : there are but few houses, that have heard of 
 him and his doings, but have sought after and got the 
 records of his pilgrimage : yea, I think I may say, that 
 his hazardous journey has got many well-wishers to his 
 ways ; for, though when he was here he was fool in 
 every man's mouth, yet now he is gone he is highly 
 commended of all. For it is said he lives bravely 
 where he is : yea, many of them that are resolved 
 never to run his hazards, yet have their mouths water 
 at his gains. 
 
 They may, quoth I, well think, if they think any- 
 thing that is true, that he liveth well where he is ; for 
 he now lives at and in the Fountain of life, and has 
 what he has without labor and sorrow, for there is no 
 
THE PILGRIM S PROGRESS. * 325 
 
 grief mixed therewith. But pray what talk have the 
 people about him ? 
 
 Sag. Talk! the people talk strangely about him: 
 some say, that he now walks in white ; a that he has a 
 chain of gold about his neck ; that he has a crown of 
 gold, beset with pearls, upon his head. Others say, 
 that the shining ones, that sometimes showed them- 
 selves to him in his journey, are become his companions, 
 and that he is as familiar with them in the place where 
 he is, as here one neighbor is with another. 5 Besides, 
 it is confidently affirmed concerning him, that the King 
 of the place where he is has bestowed upon him already 
 a very rich and pleasant dwelling at court, and that he 
 every day eateth and drinketh, and walketh and talketh, 
 with him, and receiveth of the smiles and favors of 
 him that is Judge of all there. Moreover, it is ex- 
 pected of some, that his Prince, the Lord of that 
 country, will shortly come into these parts, and will 
 know the reason, if they can give any, why his neigh- 
 bors set so little by him, and had him so much in 
 derision, when they perceived that he would be a 
 pilgrim. 6 
 
 For they say, that now he is so in the affections of 
 his Prince, and that his Sovereign is so much concerned 
 with the indignities that were cast upon Christian, 
 
 a Rev. iii. 4; vi. 1L b Zech. iii. 7. c Jude 14, 15 
 
326 the pilgrim's progress. 
 
 when he became a pilgrim, that he will look upon all 
 as if done unto himself : and no marvel, for it was for 
 the love that he had to his Prince that he ventured as 
 he did. a * 
 
 I dare say, quoth I ; I am glad on't ; I am glad for 
 the poor man's sake, for that now he has rest from his 
 labor, b and for that he now reapeth the benefit of his 
 tears with joy ; c and for that he has got beyond the gun- 
 shot of his enemies, and is out of the reach of them 
 that hate him. I also am glad, for that a rumor of 
 these things is noised abroad in this country ; who can 
 tell but that it may work some good effect on some 
 that are left behind? But pray, sir, while it is fresh 
 in my mind, do you hear anything of his wife and chil- 
 dren ? Poor hearts ! I wonder in my mind what they 
 do. 
 
 a Luke x. 16. b Rev. xiv. 13. c Psalm cxxvi. 5, 6. 
 
 * Christians are the representatives on earth of the Saviour and Judge 
 of the world ; and the usage they meet with, whether good or bad, com- 
 monly originates in men's love to him, or contemptuous enmity against him. 
 The decisions of the great day therefore will be made, with an especial 
 reference to this evidence of men's faith or unbelief. Faith works by love 
 of Christ, and of his people for his sake, which influences men to self- 
 denying kindness towards the needy and distressed of the flock. Where 
 these fruits are totally wanting, it is evident there is no love in Christ, and 
 consequently no faith in him, or salvation by him. And as true believers 
 are the excellent of the earth, no man can have any good reason for 
 despising, hating, and injuring them ; so that this usage will be adduced as 
 a proof of positive enmity to Christ, and expose the condemned sinner to 
 more aggravated misery. Indeed, it often appears after the death of con- 
 sistent Christians, that the consciences of their most scornful opposers 
 secretly favored them : it must then surely be deemed the wisest conduct 
 by every reflecting person, to ' let these men alone, lest haply he should be 
 found to fight against God.' 
 
THE PILGRIM'S PROGRESS. 327 
 
 Sag. Who ? Christiana and her sons ? They are 
 like to do as well as Christian did himself ; for, though 
 they all played the fool at first, and would by no means 
 be persuaded by either the tears or entreaties of Christ- 
 ian, yet second thoughts have wrought wonderfully 
 with them : so they have packed up, and are also gone 
 after him. . 
 
 Better and better, quoth I : but, what ! wife and 
 children and all ? 
 
 Sag. It is true : I can give you an account of the 
 matter, for I was upon the spot at the instant, and was 
 thoroughly acquainted with the whole affair. 
 
 Then said I, A man, it seems, may report it for a 
 truth.* 
 
 Sag. You need not fear to affirm it ; I mean, that 
 they are all gone on pilgrimage, both the good woman 
 and her four boys. And being we are, as I perceive, 
 going some considerable way together, I will give you 
 an account of the whole of the matter. 
 
 This Christiana, (for that was her name from the 
 day that she with her children betook themselves to a 
 pilgrim's life,) after her husband was gone over the 
 river, and she could hear of him no more, her thoughts 
 began to work in her mind. First, foi that she had 
 lost her husband, and for that the loving bond of that 
 relation was utterly broken betwixt them. For you 
 know, said he to me, nature can do no less but enter- 
 
328 the author's account 
 
 tain the living with many a heavy cogitation, in the 
 remembrance of the loss of loving relations. This, 
 therefore, of her husband did cost her many a tear. 
 But this was not all ; for Christiana did also begin to 
 consider with herself, whether her unbecoming behav- 
 ior towards her husband was not one cause that she 
 saw him no more ; and that in such sort he was taken 
 away from her. And upon this came ^nto her mind, 
 by swarms, all her unkind, unnatural, and ungodly 
 carriage, to her dear friend ; which also clogged her 
 conscience, and did load her with guilt. She was, 
 moreover, much broken with recalling to remembrance 
 the restless groans, brinish tears, and self-bemoanings, 
 of her husband, and how she did harden her heart 
 against all his entreaties, and loving persuasions, of her 
 and her sons, to go with him ; yea, there was not any- 
 thing that Christian either said to her, or did before 
 her, all the while that his burden did hang on his back, 
 but it returned upon her like a flash of lightning, and 
 rent the caul of her heart in sunder, especially that bit- 
 ter outcry of his, ** What shall I do to be saved ?" did 
 ring in her ears most dolefully. 
 
 Then said she to her children, Sons, we are all 
 undone. I have sinned away your father, and he is 
 gone : he would have had us with him, but I would not 
 go myself : I also have hindered you of life. With that 
 the boys fell into tears, and cried out to go after their 
 
THE PILGRIM'S PROGRESS. 329 
 
 father. Oh ! (said Christiana) that it had been but our 
 lot to go with him ! then had it fared well with us, 
 beyond what it is like to do now. For, though I for- 
 merly foolishly imagined, concerning the troubles of 
 your father, that they proceeded of a foolish fancy 
 that he had, or for that he was overrun with melan- 
 choly humors ; yet now it will not out of my mind, 
 but that they sprang from another cause ; to wit, for 
 that the light of life was given him ; a by the help of 
 which, as I perceive, he has escaped the snares of 
 death. Then they all wept again, and cried out, Oh ! 
 wo worth the day I* 
 
 The next night Christiana had a dream ; and, behold, 
 she saw as if a broad parchment was opened before her, 
 in which were recorded the sum of her ways ; and the 
 crimes, as she thought, looked very black upon her. 
 
 a John viii. 12. 
 * It is here evident, that the author was intent on encouraging pious 
 persons to persevere in using all means for the spiritual good of their 
 children, even when they see no effects produced by them. The Scripture 
 teaches us to expect a blessing on such endeavors : the dying testimony 
 and counsels of exemplary believers frequently make a deeper impression 
 than all their previous instructions: the death of near relations, who have 
 bdhaved well to such as despised them, proves a heavier loss than was 
 expected : the recollection of unkind behavior to such valuable friends, 
 and of the pains taken to harden the heart against their affectionate admo- 
 nitions, sometimes lies heavy on the conscience ; and thus the prayers of the 
 believer for his children or other relatives, are frequently answered after 
 his death. And when some of them begin to inquire, ' What must we do 
 to be saved?' these will become zealous instruments in seeking the con- 
 version of those, whom before they endeavored to prejudice against the 
 ways ol God. 
 
380 the pilgrim's progress. 
 
 Then she cried out aloud in her sleep, "Lord, have 
 mercy upon me, a sinner ! a and the little children 
 heard her. 
 
 After this, she thought she saw two very ill-favored 
 ones standing by her bed-side, and saying, What shall 
 we do with this woman ? for she cries out for mercy, 
 waking and sleeping. If she be suffered to go on as 
 she begins, we shall lose her as we have lost her hus- 
 band. Wherefore we must, by one way or other, seek 
 to take her off from the thoughts of what shall be here- 
 after, else all the world cannot help but she will be- 
 come a pilgrim.* 
 
 Now she awoke in a great sweat, also a trembling 
 was upon her ; but after a while she fell to sleeping 
 again. And then she thought she saw Christian, her 
 husband, in a place of bliss among many immortals, 
 with a harp in his hand, standing and playing upon it 
 
 a Luke xviii. 13. 
 
 * The mind, during sleep, is often occupied about those subjects that 
 have most deeply engaged the waking thoughts: and it sometimes pleases 
 God to make use of ideas thus suggested, to influence the conduct by ex- 
 citing fears or hopes. Provided an intimation be scriptural, and the effect 
 salutary, we need not hesitate to consider it as a divine monition, however 
 it was brought to the mind ; but, if men attempt to draw conclusions in 
 respect of their acceptance or duty ; to determine the truth of certain doc- 
 trines ; to prophesy, or to discover bidden things, by dreams or visions of any 
 kind ; they then become a very dangerous and disgraceful species of en- 
 thusiasm. Whatever means are employed, conviction of sin and a dispo- 
 sition earnestly to cry for mercy, are the work of the Holy Spirit in the 
 heart ; and on the other hand, the powers of darkness will surely use every 
 effort and stratagem to take off inquirers from thus earnestly seeking the 
 salvation of God. 
 
THE PILGRIM'S PROGRESS. ' 331 
 
 before One that sat on a throne, with a rainbow about 
 his head. She saw also, as if he bowed his head with 
 his face to the paved work that was under his Prince's 
 feet, saying, I heartily thank my Lord and King for 
 bringing me into this place. Then shouted a company 
 of them that stood round about, and harped with their 
 harps : but no man living could tell what they said, 
 but Christian and his companions. 
 
 Next morning, when she was up, had prayed to God, 
 and talked with her children awhile, one knocked hard 
 at the door ; to whom she spake out, saying, If thou 
 comest in God's name, come in. So he said, Amen : 
 and opened the door, and saluted her with, Peace be 
 to this house. The which when he had done, he said, 
 Christiana, knowest thou wherefore I am come ? Then 
 she blushed and trembled; also her heart began to 
 wax warm with desires to know from whence he came, 
 and what was his errand to her. So he said unto her 
 My name is Secret; I dwell with those that are on 
 high. It is talked of where I dwell, as if thou hadst a 
 desire to go thither; also there is a report that thou 
 art aware of the evil thou hast formerly done to thy 
 husband, in hardening of thy heart against his way, 
 and in keeping of these babes in their ignorance. 
 Christiana, the merciful One has sent me to tell thee, 
 that he is a God ready to forgive, and that he taketh 
 delight to multiply the pardon of offences. He also 
 
332 the pilgrim's progress. 
 
 would have thee to know, that he inviteth thee to come 
 into his presence, to his table, and that he will feed 
 thee with the fat of his house, and with the heritage of 
 Jacob thy father. 
 
 There is Christian, thy husband that was, with legions 
 more, his companions, ever beholding that face that 
 doth minister life to the beholders ; and they will all 
 be glad when they shall hear the sound of thy feet 
 step over thy Father's threshold. 
 
 Christiana at this was greatly abashed in herself, 
 and bowed her head to the ground. This visitor pro- 
 ceeded, and said, Christiana, here is also a letter for thee, 
 which I have brought from thy husband's King. So 
 she took it, and opened it, but it smelt after the man- 
 ner of the best perfume ; a also it was written in letters 
 of gold. The contents of the letter were these ; That 
 the King would have her to do as did Christian her 
 husband, for that was the way to come to his city, and 
 to dwell in his presence with joy forever. At this the 
 good woman was quite overcome ; so she cried out to 
 her visitor, Sir, will you carry me and my children 
 with you, that we also may go and worship the King ?* 
 
 a Song i. 3. 
 
 * 'The secret of the Lord is with them that fear him.' The intimations 
 given by Secret seem to represent the silent teaching of the Holy Spirit, 
 by which the true meaning of the Scriptures is discovered, and the real 
 grounds of encouragement brought to the penitent's notice or recollection. 
 Thus he learns that the way of salvation is yet open to him : and the invi- 
 
THE PILGRIMS PROGRESS. 333 
 
 Then said the visitor, Christiana, the bitter is before 
 the sweet. Thou must through troubles, as did he 
 that went before thee, enter this Celestial City.* 
 Wherefore, I advise thee to do as did Christian thy 
 husband ; go to the wicket-gate yonder over the plain, 
 for that stands at the head of the way up which thou 
 must go, and I wish thee all good speed. Also I ad- 
 
 tations of the gospel prove more fragrant and refreshing than the most 
 costly ointment, and more precious than the gold of Ophir. It is observa- 
 ble that Secret did not inform Christiana that her sins were forgiven, or that 
 Christ and the promises belonged to her ; but merely that she was invited 
 to come, and that coming in the appointed way she would be accepted, 
 notwithstanding her pertinacious unbelief in the preceding part of her life. 
 Thus, without seeming to have intended it, the author hath stated the 
 scriptural medium between the extremes which have been contended for 
 with great eagerness and immense mischief in modern days ; while some 
 maintain, that sinners should not be invited to come to Christ, or com- 
 manded to repent and believe the gospel ; and others that they should be 
 urged to believe at once, with full assurance, that all the blessings of sal- 
 vation belong to them, even previously to repentance, or works meet for 
 repentance ! 
 
 * • Through much tribulation we must enter into the kingdom of God !' 
 Habitual self-denial, even in things lawful in themselves, yet in many cases 
 inexpedient, mortification of our sinful inclinations, inward conflicts, the 
 renunciation of worldly interests and connections, the scorn and hatred of 
 the world, sore temptations, and salutary chastisements, are very bitter to 
 our natural feelings. Habits, likewise, and situation, often render some of 
 them extremely painful, like ' cutting off a right hand, or plucking out a 
 right eye :' and deep poverty, persecution, or seasons of public calamity, 
 may enhance these tribulations. If a man, therefore, meet with nothing 
 bitter, in consequence of his religious profession, he has great reason to 
 suspect that he is not in the narrow way ; yet many argue against them- 
 selves, on account of those very trials which are a favorable token in their 
 behalf. But, on the other hand, the believer has ' a joy that a stranger 
 intermeddleth not with,' which counterbalances all his sorrows so that 
 even in this life he possesses more solid satisfaction than they do, who 
 choose the road to destruction from fear of the difficulties attending the 
 way of life. Satan is, however, peculiarly successful in persuading men, 
 that religion, the very essence of heavenly happiness, will make them 
 miserable on earth ; and that sin, the source of all the misery in the uni- 
 verse, will make theuf happy ! By such manifest lies does this old mur- 
 derer support his cause ! 
 
334 the pilgrim's progress. 
 
 vise thee, that thou put this letter in thy bosom ; that 
 thou read therein to thyself, and to thy children, until 
 you have got it by root of heart ; for it is one of the 
 songs that thou must sing while thou art in this house 
 of thy pilgrimage : a also this thou must deliver in at 
 the further gate. 
 
 Now I saw in my dream, that this old gentleman, as 
 he told me the story, did himself seem to be greatly 
 affected therewith. He moreover proceeded, and said, 
 So Christiana called her sons together, and began thus 
 to address herself unto them : My sons, I have, as you 
 may perceive, been of late under much exercise in my 
 soul about the death of your father ; not for that I 
 doubt at all of his happiness, for I am satisfied now 
 that he is well. I have also been much affected with 
 the thoughts of mine own estate and yours, which I 
 verily believe is by nature miserable. My carriage also 
 to your father in his distress is a great load to my con- 
 science, for I hardened both mine own heart and yours 
 against him, and refused to go with him on pilgrimage. 
 
 The thoughts of these things would now kill me out- 
 right, but that for a dream which I had last night, and 
 but that for the encouragement this stranger has given 
 me this morning. Come, my children, let us pack up, 
 and be gone to the gate that leads to that Celestial 
 
 a Psalm cxix. 54. 
 
THE PILGRIM S PROGRESS. 335 
 
 country, that we may see your father, and be with him 
 and his companions in peace, according to the laws of 
 that land. 
 
 Then did her children burst out into tears, for joy 
 that the heart of their mother was so inclined. So 
 their visitor bid them farewell ; and they began to pre- 
 pare to set out for their journey. 
 
 But, while they were thus about to be gone, two of 
 the women, that were Christiana's neighbors, came up 
 to her house, and knocked at her door. To whom she 
 said as before, If you come in God's name, come in. 
 At this the women were stunned, for this kind of lan- 
 guage they used not to hear, or to perceive to drop 
 from the lips of Christiana. Yet they came in : but 
 behold, they found the good woman preparing to be 
 gone from her house. 
 
 So they began, and said, Neighbor, pray what is your 
 meaning by this ? 
 
 Christiana answered and said* to the eldest of them, 
 whose name was Mrs. Timorous, I am preparing for a 
 journey. (This Timorous was daughter to him that 
 met Christian upon the hill of Difficulty, and would 
 have had him go back for fear of the lions.) 
 
 Tim. For what journey, I pray you ? 
 
 Chr. Even to go after my good husband. And vith 
 that she fell a weeping. 
 
 Tim. I hope not so, good neighbor ; pray, for vow* 
 
336 the pilgrim's progress. 
 
 poor children's sake, do not so unwomanly cast away 
 yourself. 
 
 Chr. Nay, my children shall go with me ; not one 
 of them is willing to stay behind. 
 
 Tim. I wonder in my very heart, what or who has 
 brought you into this mind. 
 
 Chr. O neighbor, knew you but as much as I do, 
 I doubt not but that you would go along with me. 
 
 Tim. Pr'ythee, what new knowledge hast thou got, 
 that so worketh off thy mind from thy friends, and that 
 tempteth thee to go nobody knows where ? 
 
 Then Christiana replied, I have been sorely afflicted 
 since my husband's departure from me ; but especially 
 since he went over the river. But that which troubleth 
 me most, is my churlish carriage to him, when he was 
 under distress. Besides, I am now as he was then ; 
 nothing will serve me but going on pilgrimage. I was 
 dreaming last night that I saw him. that my soul 
 was with him ! He dwelleth in the presence of the 
 King of the country ; he sits and eats with him at his 
 table; he is become a companion of immortals; and 
 has a house now given him to dwell in, to which the 
 best palace on earth, if compared, seems to me but as 
 a dunghill.* The Prince of the place has also sent for 
 me, with promise of entertainment, if I shall come 
 
 a 2 Cor. v. 1—4. 
 
337 
 
 to him : his messenger was here even now, and has 
 brought me a letter, which invites me to come. And 
 with that she plucked out her letter, and read it, and 
 said to them, What now will you say to this ? 
 
 Tim. Oh, the madness that has possessed thee and 
 thy husband, to run yourselves upon such difficulties ! 
 You have heard, I am sure, what your husband did 
 meet with, even in a manner at the first step that he 
 took on his way, as our neighbor Obstinate can yet tes- 
 tify, for he went along with him ; yea, and Pliable too, 
 until they, like wise men, were afraid to go any further. 
 "We also heard, over and above, how he met with the 
 lions, Apollyon, the Shadow of Death, and many other 
 things. Nor is the danger that he met with at Vanity 
 Fair to be forgotten by thee. For if he, though a 
 man, was so hard put to it, what canst thou, being but 
 a poor woman, do? Consider also, that these four 
 sweet babes are thy children, thy flesh, and thy bones. 
 Wherefore, though thou shouldst be so rash as to cast 
 away thyself ; yet for the sake of the fruit of thy body, 
 keep thou at home. 
 
 But Christiana said unto her, Tempt me not, my 
 
 neighbor : I have now a price put into my hand to get 
 
 gain, and I should be a fool of the greatest size if I 
 
 should have no heart to strike in with the opportunity. 
 
 And for that you tell me of all these troubles that I 
 
 am like to meet with in the way, they are so far from 
 15 
 
338 
 
 THE PILGRIMS PROGRESS. 
 
 being to me a discouragement, that they show I am in 
 the right. " The bitter must come before the sweet," 
 and that also will make the sweet the sweeter. Where- 
 fore since you came not to my house in God's name, as 
 I said, I pray you to be gone, and not disquiet me 
 further. 
 
 Then Timorous reviled her, and said to her fellow, 
 Come, neighbor Mercy, let us leave her in her own 
 hands, since she scorns our counsel and company. But 
 Mercy was at a stand, and could not so readily com- 
 ply with her neighbor ; and that for a twofold reason. 
 1. Her bowels yearned over Christiana. So she said 
 within herself, If my neighbor will needs be gone, I 
 will go a little way with her, and help her. 2. Her 
 bowels yearned over her own soul ; for what Chris- 
 tiana had said, had some taken hold upon her mind. 
 Wherefore she said within herself again, I will yet have 
 more talk with this Christiana ; and, if I find truth and 
 life in what she shall say, myself with my heart shall 
 also go with her.* Wherefore Mercy began thus to 
 reply to her neighbor Timorous. 
 
 * The very things which excite the rage and scorn of some persons, pen- 
 etrate the hearts and consciences of others. Thus the Lord makes one to 
 differ from another, by preparing the heart to receive the good seed of 
 divine truth, which is sown in it ; yet every one willingly chooses the way 
 he takes, without any constraint or hindrance, except his own prevailing 
 dispositions. This consideration gives the greatest encouragement to the 
 use of all proper means, in order to influence sinners to choose the good 
 part : for who knows but the most obvious truth, warning, or exhortation, 
 
MRS. BAT'S-EYES AND MRS. ftNOW-NOTHING. 
 Bnnyan. p. 039 
 
THE PILGRIMS PROGRESS. 339 
 
 Mer. Neighbor, I did indeed come with you to see 
 Christiana this morning ; and, since she is, as you see, 
 a taking her last farewell of the country, I think to 
 walk this sunshiny morning a little with her, to help 
 her on her way. But she told her not of her second 
 reason, but kept it to herself. 
 
 Tim. Well, I see you have a mind to go a fooling 
 too ; but take heed in time, and be wise : while we are 
 out of danger, we are out ; but, when we are in, we 
 are in. 
 
 So Mrs. Timorous returned to her house, and Chris- 
 tiana betook herself to her journey. But, when Tim- 
 orous was got home to her house, she sends for some 
 of her neighbors, to wit, Mrs. Bat's-Eyes, Mrs. Incon- 
 siderate, Mrs. Light-Mind, and Mrs. Know-Nothing. 
 So, when they were come to her house, she falls to 
 telling of the story of Christiana, and of her intended 
 journey. And thus she began her tale. 
 
 Tim. Neighbors, having but little to do this morn- 
 ing, I went to give Christiana a visit ; and, when I 
 came at the door, I knocked, as you know it is our 
 custom : and she answered, If you come in God's name, 
 come in. So in I went, thinking all was well : but, 
 
 given in the feeblest manner, may reach the conscience of a child, relative, 
 neighbor, enemy, or even persecutor ; when the most convincing and per- 
 suasive discourses of eloquent and learned teachers have failed to produce 
 any effect. 
 
340 THE AUTHORS ACCOUNT 
 
 when I came in, I found her preparing herself to de- 
 part the town, she, and also her children. So I asked 
 her, what was her meaning by that ? And she told 
 me in short, that she was now of a mind to go on pil- 
 grimage, as did her husband. She told me also of a 
 dream that she had, and how the King of the country 
 where her husband was, had sent an inviting letter to 
 come thither. 
 
 Then said Mrs. Know-Nothing, And what, do you 
 think she will go ? 
 
 Tim. Ay, go she will, whatever comes on't; and 
 methinks I know it by this ; for that which was my 
 great argument to persuade her to stay at home, (to 
 wit, the troubles she was like to meet with in the way,) 
 is one great argument with her to put her forward on 
 her journey. For she told me in so many words 
 " The bitter goes before the sweet ; yea, and forasmuch 
 as it so doth, it makes the sweet the sweeter." 
 
 Mrs. Bat's-Eyes. this blind and foolish woman ! 
 said she, and will she not take warning by her hus- 
 band's afflictions ? For my part, I see, if he were here 
 again, he would rest himself content in a whole skin, 
 and never run so many hazards for nothing. . 
 
 Mrs. Inconsiderate also replied, saying, Away with 
 such fantastical fools from the town : a good riddance, 
 for my part, I say, of her ; should she stay where she 
 dwells, and retain this her mind, who could live quietly 
 
MRS. LIGHT-MIND. 
 
 B uny an 
 
THE PILGRIMS PROGRESS. 341 
 
 by her ? for she will either be dumpish or unneigh- 
 borly, or talk of such matters as no wise body can 
 abide : wherefore, for my part, I shall never be sorry 
 for her departure ; let her go, and let better come in 
 her room : it was never a good world since these whim- 
 sical fools dwelt in it. 
 
 Then Mrs. Light-Mind added as followeth : Come, 
 put this kind of talk away. I was yesterday at Madam 
 Wanton's where we were as merry as the maids. For 
 who do you think should be there, but I and^ Mrs. 
 Love-the-Flesh, and three or four more, with Mrs. 
 Lechery, Mrs. Filth, and some others : so there we had 
 music and dancing, and what else was meet to fill up 
 the pleasure. And, I dare say, my lady herself is an 
 admirable well-bred gentlewoman, and Mr. Lechery is 
 a pretty fellow.* 
 
 * This dialogue, by the names, arguments and discourse introduced into 
 it, shows what kind of persons they in general are, who despise and revile 
 all those that fear God and seek the salvation of their souls ; from what 
 principles, affections, and conduct such opposition springs; and on what 
 grounds it is maintained. Men of the most profligate characters, who never 
 studied or practised religion in their lives, often pass sentence on the sen- 
 timents and actions of pious persons, and decide in the most difficult con- 
 troversies, without the least hesitation ; as if they knew the most abstruse 
 subjects by instinct or intuition, and were acquainted with the secrets of 
 men's hearts ! These presumers should consider, that they must be wrong, 
 let who will be right ; that any religion is as good as open impiety and pro- 
 fligacy ; and that it behoves them to ' cast out the beam out of their own 
 eye,' before they attempt " to pull out the mote from their brother's eye." 
 Believers also, recollecting the vain conversation from which they have 
 been redeemed, and the obligations that have been conferred upon them, 
 should not disquiet themselves about the scorn and censure of such persons, 
 but learn to pray for them, as entitled to their compassion, even more than 
 their detestation. 
 
342 the pilgrim's progress. 
 
 By this time Christiana was got on her way, and 
 Mercy went along with her : so as they went, her chil- 
 dren being there also, Christiana began to discourse. 
 And, Mercy, said Christiana, I take this as an unex- 
 pected favor, that thou should set forth out ef doors 
 with me to accompany me a little in ■the way 
 
 Then said young Mercy, (for she was but young,) If 
 I thought it would be to purpose to go with you, I 
 would never go near the town any more. 
 
 Weil, Mercy, said Christiana, cast in thy lot with 
 me. I well know what will be the end of our pil- 
 grimage : my husband is where he would not but be 
 for all the gold in the Spanish mines. Nor shalt thou 
 be rejected, though thou goest but upon my invitation. 
 The King, who hath sent for me and my children, is 
 one that delighteth in mercy. Besides, if thou wilt, I 
 will hire thee, and thou shalt go along with me as my 
 servant. Yet we will have all things in common be- 
 twixt thee and me : only go along with me.* 
 
 * There are remarkable circumstances attending the conversion of some 
 persons, with which others are wholly unacquainted. The singular dispen- 
 sations of Providence, and the strong impressions made by the word of God 
 upon their minds, seem in their own apprehension almost to amount to a 
 special invitation; whereas others are gradually and gently brought to 
 think on religious subjects, and to embrace the proposals of the gospel : 
 who are therefore sometimes apt to conclude, that they have never been 
 truly awakened to a concern about their souls : and this discouragement is 
 often increased by the discourse of such religious characters, as lay great 
 stress on the circumstances attending conversion. These misapprehensions, 
 however, are best obviated, by showing that 'the Lord delighteth* in 
 mercy,' that Christ 'will in no wise cast out any that come to him ;' and 
 
THE PILGRIM S PROGRESS. '343 
 
 Mer. But how shall I be ascertained that I also 
 shall be entertained ? Had I this hope but from one 
 that can tell, I would make no stick at all, but would 
 go, being helped by Him that can help, though the way- 
 was never so tedious. 
 
 Chr. Well, loving Mercy, I will tell thee what thou 
 shalt do : go with me to the Wicketgate, and there I 
 will further inquire for thee ; and if there thou shalt 
 not meet with encouragement, I will be content that 
 thou return to thy place. I also will pay thee for the 
 kindness which thou showest to me and my children, 
 in the accompanying of us in our way as thou dost. 
 
 Mer. Then will I go thither, and will take what 
 shall follow ; and the Lord grant that my lot may there 
 fall, even as the King of heaven shall have his heart 
 upon me. 
 
 Christiana then was glad at heart ; not only that she 
 had a companion ; but also for that she had prevailed 
 with this poor maid to fall in love with her own salva- 
 tion. So they went on together, and Mercy began to 
 weep. Then said Christiana, Wherefore weepeth my 
 sister so ? 
 
 Alas ! said she, who can but lament, that shall but 
 
 that they who leave all earthly pursuits to seek salvation, and renounce all 
 other confidence to trust in the mercy of God through the redemption of 
 his Son, shall assuredly be saved. 
 
 1 
 
344 the pilgrim's progress. 
 
 rightly consider what a state and condition my poor 
 relations are in, that yet remain in our sinful town ? 
 And that which makes my grief the more heavy is, be- 
 cause they have no instruction, nor any to tell them 
 what is to come. 
 
 Chr. Bowels become pilgrims : and thou dost for 
 thy friends, as my good Christian did for me when he 
 left me ; he mourned for that I would not heed nor 
 regard him : but his Lord and ours did gather up his 
 tears, and put them into his bottle ; and now both I 
 and thou, and these my sweet babes, are reaping the 
 fruit and benefit of them. I hope, Mercy, that these 
 tears of thine will not be lost ; for the Truth hath said, 
 that " they that sow in tears shall reap in joy ;" and 
 " he that goeth forth and weepeth, bearing precious 
 seed, shall doubtless come again with rejoicing, bring- 
 ing his sheaves with him." a 
 
 Then said Mercy, 
 
 Let the most Blessed be my guide, 
 
 If 't be his blessed will, 
 Unto his gate, into his fold, 
 
 Up to his holy hill : 
 
 And let Him" never suffer me 
 
 To swerve, or turn aside, 
 From his free-grace and holy ways, 
 
 Whate'er shall me betide. 
 
 a Psalm cxxvi. 5, 6. 
 
THE PILGRIM'S PROGRESS. 345 
 
 And let Him gather them of mine, 
 
 That I have left behind : 
 Lord, make them pray they may be thine, 
 
 With all their heart and mind. 
 
 Now my old friend proceeded, and said, But, when 
 Christiana came to the Slough of Despond, she began 
 to be at a stand ; For, said she, this is the place in 
 which my dear husband had like to have been smoth- 
 ered with mud. She perceived also, that, notwith- 
 standing the command of the King to make this place 
 for pilgrims good, yet it was rather worse than for- 
 merly. So I asked if that was true ? Yes, said the 
 old gentleman, too true : for many there be that per- 
 tend to be the King's laborers, and that say they are 
 for mending the King's highways, and that bring dirt 
 and dung instead of stones, and so mar, instead of 
 mending.* Here Christiana, therefore, and her boys, 
 
 * The author seems to have observed a declension of evangelical religion, 
 subsequent to the publication of his original Pilgrim. Probably he was 
 grieved to find many renounce or adulterate the gospel, by substituting 
 plausible speculations, or moral lectures in its stead ; by narrowing and 
 confining it within the limits of a nice system, which prevents the preacher 
 from freely inviting sinners to come unto Christ ; by representing the pre- 
 paration of heart requisite to a sincere acceptance of free salvation as a 
 legal condition of being received by him : or by condemning all diligence, 
 repentance and tenderness of conscience, as interfering with an evangelical 
 frame of spirit. By these, and various other misapprehensions, the passage 
 over the Slough is made worse, and they occasion manifold discourage- 
 ments to awakened sinners, even to this day. For, as the promises, strictly 
 speaking, belong only to believers ; if invitations and exhortations be not 
 freely given to sinners in general, a kind of gulf will be formed, over which 
 no way can be seen: except as men take it for granted, without any kind 
 of. evidence, that they are true believers, which opens the door to manifold 
 15* 
 
346 THE PILGRIMS PROGRESS. 
 
 did make a stand : but, said Mercy, Come let us ven- 
 ture ; only let us be wary. Then they looked well to 
 their steps, and made a shift to get staggeringly 
 over. 
 
 Yet Christiana had like to have been in, and that 
 not once or twice. Now they had no sooner got over, 
 but they thought they heard words that said unto 
 them, " Blessed is she that believeth, for there shall be 
 a performance of what has been told her from the 
 Lord."* 
 
 Then they went on again ; and said Mercy to Chris- 
 tiana, Had I as good ground to hope for a loving recep- 
 tion at the Wicket-gate as you, I think no Slough of 
 Despond could discourage me. 
 
 Well, said the other, you know your sore, and I 
 know mine ; and, good, friend, we shall all have enough 
 evil before we come to our journey's end. For can it 
 be imagined, that the people who design to attain such 
 excellent glories as we do, and that are so envied that 
 happiness as we are, but that we shall meet with what 
 
 a Luke i. 45. 
 
 delusions and enthusiastic pretensions. But if all be invited, and encou- 
 raged to ask that they may receive ; the awakened sinner will be animated 
 to hope in God's mercy and use the means of grace, and thus giving dili- 
 gence to make his calling and election sure, he will be enabled to rise 
 superior to the discouragements, by which others are retarded. Laborers 
 enough indeed are ready to lend their assistance, in mending the road across 
 this Slough ; but let them take care that they use none but Scriptural ma- 
 terials, or they will make bad worse. 
 
ihe pilgrim's progress. 347 
 
 fears and snares, with what troubles and afflictions, they 
 can possibly assault us with that hate us.* 
 
 And now Mr. Sagacity left me to dream out my 
 dream by myself. Wherefore, methought I saw Chris- 
 tiana, and Mercy, and the boys, go all of them up to 
 the gate : to which when they were come, they betook 
 themselves to a short debate about how they must 
 manage their calling at the gate, and what should be 
 said unto him that did open to them ; so it was con- 
 cluded, since Christiana was the eldest, that she should 
 knock for entrance, and that she should speak to him, 
 that did open, for the rest. So Christiana began to 
 knock, and, as her poor husband did, she knocked and 
 knocked again. But, instead of any that answered, 
 they all thought that they heard as if a dog came bark- 
 ng upon them ; a dog, and a great one too : and this 
 made the women and children afraid. Nor durst they 
 for a while to knock any more, for fear the mastiff 
 should fly upon them. Now therefore they were greatly 
 tumbled up and down in their minds, and knew not 
 what to do : knock they durst not, for fear of the dog ; 
 
 * Some persons are discouraged by recollecting past sins, and imagining 
 them too heinous to be forgiven ; while others disquiet themselves by the 
 apprehension, that they have never been truly humbled and converted. 
 Indeed all the varieties in the experience of those, who upon the whole are 
 walking in the same path, can never be enumerated ; and some of them are 
 not only unreasonable, but unaccountable, through the weakness of the 
 human mind, the abiding effects of peculiar impressions, the remains of 
 unbelief, and the artifices of Satan, 
 
348 the pilgrim's progress. 
 
 go back they durst not, for fear the keeper of that gate 
 should espy them as they so 'went, and should be 
 offended with them : at last they thought of knocking 
 again, and knocked more vehemently than they did 
 at first. Then said the keeper of the gate, Who is 
 there ? So the dog left off to bark, and he opened unto 
 them.* 
 
 Then Christiana made low obeisance, and said, Let 
 not our Lord be offended with his handmaidens, for 
 that we have knocked at his princely gate. Then said 
 the keeper, Whence come ye ? and what is it that you 
 would have ? 
 
 Christiana answered, We are come from whence 
 Christian did come, and upon the same errand as he ; to 
 wit, to be, if it shall please you, graciously admitted, 
 by this gate, into the way that leads unto the Celestial 
 City. And I answer, my Lord, in the next place, that 
 I am Christiana, once the wife of Christian, that now 
 is gotten above. 
 
 With that the keeper of the gate did marvel, saying, 
 
 * The greater fervency new converts manifest in prayer for themselves 
 and each other, the more violent opposition will they experience from the 
 powers of darkness. Many have felt such terrors whenever they attempted 
 to pray, that they have for a time been induced wholly to desist: and 
 doubtless numbers, whose convictions were superficial, have thus been 
 finally driven back to their former course of ungodliness. But when the 
 fear of God, and a real belief of his word possess the^heart, such disturb- 
 ances cannot long prevent earnest cries for mercy ; nay, they will event- 
 ually render them more fervent and Importunate than ever. 
 
THE PILGRIM S PROGRESS. 349 
 
 What, is she now become a pilgrim, that but a while 
 ago abhorred that life ? Then she bowed her head, 
 and said, Yea; and so are these my sweet babes 
 also. 
 
 Then he took her by the hand, and led her in, and 
 said also, " Suffer little children to come unto me ;" 
 and with that he shut up the gate. This done, he 
 called to a trumpeter that was above, over the gate, to 
 entertain Christiana with shouting and sound of trumpet, 
 for joy. So he obeyed, and sounded, and filled the air 
 with his melodious notes. 
 
 Now all this while poor Mercy did stand without, 
 trembling and crying, for fear that she was rejected. 
 But when Christiana had got admittance for herself 
 and her boys, then she began to make intercession for 
 Mercy. 
 
 And she said, My Lord, I have a companion of mine 
 that stands yet without, that is come hither upon the 
 same account as myself ; one that is much dejected in 
 her mind, for that she comes, as she thinks, without 
 sending for ; whereas I was sent for by my husband's 
 King to comle. 
 
 Now Mercy began to be very impatient, and each 
 minute was as long to her as an hour ; wherefore she 
 prevented Christiana from a fuller interceding for her, 
 by knocking at the gate herself. A.nd she knocked 
 then so loud, that she made Christiana to start. Then 
 
350 the pilgrim's progress. 
 
 said the keeper of the gate, Who is there? And 
 Christiana said, It is my friend. 
 
 So he opened the gate, and looked out, but Mercy 
 was fallen down without in a swoon, for she fainted, 
 and was afraid that no gate should be opened to her. 
 
 Then he took her by the hand, and said, Damsel, I 
 bid thee arise. 
 
 sir, said she, I am faint ; there is scarce life left in 
 me. But he answered, that one once said, " When my 
 soul fainted within me, I remembered the Lord, and 
 my prayer came unto thee, into thy holy temple."* 
 Fear not, but stand upon thy feet, and tell me where- 
 fore art thou come. 
 
 Mer. I am come for that unto which I was never 
 invited, as my friend Christiana was. Hers was from 
 the King, and mine was but from her. Wherefore I 
 fear I presume. 
 
 Good. Did she desire thee to come with her to this 
 place ? 
 
 Mer. Yes ; and, as my Lord sees, I am come : and 
 if there is any grace and forgiveness of sins to spare, I 
 beseech that thy poor handmaid may be a partaker 
 thereof. 
 
 Then he took her again by the hand, and led her 
 gently in, and said, I pray for all them that believe on 
 
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 MERCY. 
 
 p. 350 
 
351 
 
 me, by what means soever they come unto me. Then 
 said he to those that stood by, Fetch something, and 
 give it to Mercy to smell on, thereby to stay her faint- 
 ings. So they fetched her a bundle of myrrh, a and a 
 while after she was revived. 
 
 And now were Christiana and her boys, and Mercy, 
 received of the Lord at the head of the way, and spoke 
 kindly unto by him. Then said they yet further unto 
 him, We are sorry for our sins, and beg of our Lord 
 his pardon, and further information what we must do. 
 
 I grant pardon, said he, by word and deed : by word, 
 in the promise of forgiveness ; by deed, in the way I 
 obtained it. Take the first from my lips with a kiss, 
 and the other as it shall be revealed.* 
 
 Now I saw in my dream, that he spake many good 
 words unto them, whereby they were greatly gladded. 
 He also had them up to the top of the gate, and showed 
 them by what deed they were saved ; and told them 
 withal, that that sight they would have again as they 
 went along in the way, to their comfort.* 
 
 a Song i. 13. b John xx. 19. 
 
 * Pardon by word seems to denote the general discovery of free salva- 
 tion by Jesus Christ to all that believe ; which, being depended on by the 
 humble sinner, is sealed by transient comforts and lively affections. Par- 
 don by deed may relate to the manner in which the blessing was purchased 
 by the Saviour ; and when this is clearly understood, the believer attains 
 to stable peace and hope. This coincides with the explanation already 
 given of the Gate, the Cross, and the Sepulchre ; and it will be further con- 
 firmed in the sequel. The ' pardon by deed' must be waited for ; yet the 
 Pilgrims obtained a distant glimpse of the deed by which they were saved ; 
 
352 the pilgrim's progress. 
 
 So he left them a while in a summer parlor below, 
 where'they entered into talk by themselves ; and thus 
 Christiana began : how glad am I that we are got 
 in hither ! 
 
 Mer. So you well may : but I of all have cause to 
 leap for joy. 
 
 Chr. I thought one time, as I stood at the gate, 
 (because I had knocked, and none did answer,) that all 
 our labor had been lost, especially when that ugly cur 
 made such a heavy barking against us. 
 
 Mer. But my worst fear was, after I saw that you 
 were taken into his favor, and that I was left behind. 
 Now, thought I, it is fulfilled which is written, " Two 
 women shall be grinding together; the one shall be 
 taken, and the other left." 8, I had much ado to for- 
 bear crying out, Undone ! And afraid I was to knock 
 any more : but, when I looked up to what was written 
 over the gate, I took courage.* I also thought, that I 
 
 a Matt. xxiv. 41. 
 
 for some general apprehensions of redemption by the cross of Christ are 
 tjommonly connected with the believer's first comforts, though the nature 
 and glory of it be more fully perceived as he proceeds. 
 
 * The express words of scriptural invitations, exhortations, and promises 
 prove more effectual to encourage those who are ready to give up their 
 hopes, than all the consolatory topics that car. possibly be substituted in 
 their place. It is, therefore, much to be lamented, that pious men. by ad- 
 hering to a systematical exactness of expression, should clog their ad- 
 dresses to sinners with exceptions and limitations, which the Spirit of God 
 did not see good to insert. They will not say that the omission was an 
 oversight in the inspired writers; or admit the thought for a moment, that 
 they can improve on their plan ; why then cannot they be satisfied to 
 
THE PILGRIM S PROGRESS. 353 
 
 must either knock again or die: so I knocked, but I 
 cannot tell how ; for my spirit now struggled between 
 life and death. 
 
 Chr. Can you not tell how you knocked? I am 
 sure your knocks were so earnest, that the very sound 
 of them made me start. I thought I never heard such 
 knocking in all my life; I thought you would have 
 come in by a violent hand, or have taken the kingdom 
 by storm. a 
 
 Mer. Alas ! to be in my case, who that so was could 
 but have done so ? You saw that the door was shut 
 upon me, and that there was a most cruel dog there- 
 about. Who, I say, that was so faint-hearted as I, 
 would not have knocked with all their might ? But 
 pray, what said my Lord to my rudeness ? Was he 
 not angry with me ? 
 
 Chr. When he heard your lumbering noise, he gave 
 a wonderful innocent smile : I believe what you did 
 pleased him well, for he showed no sign to the con- 
 trary.* But I marvel in my heart why he keeps such 
 
 a Matt. xi. 12. 
 
 ' speak according to the oracles of God,' without affecting a mere entire 
 consistency ? Great mischief has thus been done by very different descrip- 
 tions of men, who undesignedly concur in giving Satan an occasion of 
 suggesting to the trembling inquirer, that perhaps he may persevere in 
 asking, seeking, and knocking, with the greatest earnestness and impor- 
 tunity, and yet finally be a cast-away ! 
 
 * When the sinner prays under the urgent fear of perishing, he is ex- 
 cited to peculiar fervency of spirit : and the more fervent our prayers are, 
 the better are they approved by the Lord, how much soever men may ob- 
 ject to the manner or expressions of them. 
 
354 the pilgrim's progress. 
 
 a dog : had I known that afore, I should not have had 
 heart enough to have ventured myself in this manner.* 
 But now we are in, we are in, and I am glad with all 
 my heart. 
 
 Mer. I will ask, if you please, next time he comes 
 down, why he keeps such a filthy cur in his yard ; I 
 hope he will not take it amiss. 
 
 Do so, said the children, and persuade him to hang 
 him, for we are afraid he will bite us when we go 
 hence. 
 
 So at last he came down to them again, and Mercy 
 fell to the ground on her face before him, and wor- 
 shipped, and said, " Let my Lord accept the sacrifice 
 of praise which I now offer unto him with the calves 
 of my lips." -\ 
 
 So he said unto her, Peace be to thee ; stand up. 
 But she continued upon her face, and said, " Righteous 
 art thou, Lord, when I plead with thee ; yet let me 
 talk with thee of thy judgments : a wherefore dost thou 
 
 a Jer. xii. 1, 2, 
 
 * Could soldiers, when they enlist, foresee all the danger and hardships 
 to be encountered ; or could mariners, when about to set sail, be fully 
 aware of all the difficulties of the voyage ; their reluctancy or discourage- 
 ment would be increased by the prospect. But, when they have engaged, 
 they find it impossible to recede ; and thus they press forward through one 
 labor and peril after another, till the campaign or voyage be accomplished. 
 Thus it is with the Christian : but they strive for corruptible things, which 
 they may never live to obtain ; while he seeks for an incorruptible crown 
 of glory, of which no event can deprive him. If he knew all from the first 
 it would be his only wisdom to venture : whereas the case with them is 
 often widely different. 
 
THE PILGRIM'S PROGRESS. 355 
 
 keep so cruel a dog in thy yard, at the sight of which 
 such women and children as we, are ready to flee from 
 thy gate for fear ? 
 
 He answered and said, That dog has another owner ; 
 he also is kept close in another man's ground, only my 
 pilgrims hear his barking: he belongs to the castle 
 which you see there at a distance, but can come up to 
 the walls of this place. He has frightened many an 
 honest pilgrim from worse to better, by the great voice 
 of his roaring. Indeed, he that owneth him doth not 
 keep him out of any good- will to me or mine, but with 
 intent to keep the pilgrims from coming to me, and 
 that they may be afraid to come and knock at this gate 
 for entrance. Sometimes also he has broken out, and 
 has worried some that I loved ; but I take all at present 
 patiently. I also give my pilgrims timely help, so that 
 they are not delivered to his power, to do with them 
 what his doggish nature would prompt him to. But 
 what ! my purchased one, I trow, hadst thou known 
 never so much beforehand, thou wouldest not have 
 been afraid of a dog. The beggars that go from door 
 to door, will, rather than lose a supposed alms, run the 
 hazard of the bawling, barking, and biting too, of a 
 dog ; and shall a dog, a dog in another man's yard, a 
 dog whose barking I turn to the profit of pilgrims, 
 keep any from coming to me ? I deliver them from 
 
356 
 
 THE PILGRIM S PROGRESS. 
 
 the lions, and "my darling from the power of the 
 dog."' 
 
 Then said Mercy, I confess my ignorance : I spake 
 what I understood not : I acknowledge that thou dost 
 all things well. 
 
 Then Christiana began to talk of their journey, and 
 to inquire after the way. So he fed them, and washed 
 their feet, and set them in the way of his steps, accord- 
 ing as he had dealt with her husband before. 
 
 So I saw in my dream, that they walked on their 
 way ; and had the weather very comfortable to them. 
 
 Then Christiana began to sing, Saying, 
 
 Blest be the day that I began 
 
 A pilgrim for to be ; 
 And blessed also be that man 
 
 That thereto moved me. 
 
 ' Tis true, 'twas long ere I began 
 
 To seek to live forever : 
 But now I run fast as I can ; 
 
 'Tis better late than never . 
 
 Our tears to joy, our fears to faith, 
 
 Are turned, as we see ; 
 Thus our beginning (as one saith) 
 
 Shows what our end will be. 
 
 Now, there was on the other side of the wall, that 
 fenced in the way up which Christiana and her com- 
 
 a Psalm xxii. 20, 21. 
 
THE PILGRIM'S PROGRESS. 357 
 
 panions were to go, a garden, and that garden belonged 
 to him whose was that barking dog, of whom mention 
 was made before. And some of the fruit-trees that 
 grew in that garden shot their branches over the wall ; 
 and being mellow, they that found them did gather 
 them up, and eat of them to their hurt. Sc Chris- 
 tiana's boys, (as boys are apt to do,) being pleased 
 with the trees, and with the fruit that did hang there- 
 on, did pluck them, and began to eat. Their mother 
 did also chide them for so doing, but still the boys 
 went on.* 
 
 Well, said she, my sons, you transgress, for that 
 fruit is none of ours : but she did not know that it be- 
 longed to the enemy. I'll warrant you, if she had, 
 she would have been ready to die for fear. But that 
 passed, and they went on their way. Now, by that 
 they were gone about two bow-shots from the place 
 that led them into the way, they spied two very 111— 
 
 * The terrifying suggestions of Satan give believers much present un- 
 easiness ; yet they often do them great good, and seldom eventually hurt 
 them : but the allurements of those worldly objects which he throws in 
 their way, are far more dangerous and pernicious. Many of these, for 
 which the aged have no longer any relish, are very attractive to young 
 persons : but, all those parents or aged persons, who love the souls of their 
 children and young friends, instead of conniving at them in their self- 
 indulgence, from a notion, that allowance must be made for youth, should 
 employ all their influence and authority to restrain them from those vain 
 pleasures which t war against the soul,' and are most dangerous when least 
 suspected. This fruit may be found in the Pilgrim's path ; but it grows in 
 Beelzebub's garden, and should be shunned as poison. Many diversions 
 and pursuits, both in high and low life, are of this nature, though often 
 pleaded for as innocent, by some persons who ought to know better. 
 
358 the pilgrim's progress. 
 
 favored ones coming down apace to meet them. With 
 that, Christiana, and Mercy her friend, covered them- 
 selves with their veils, and so kept on their journey : 
 the children also went on before ; so that at last they 
 met together. Then they that came down to meet 
 them, came just up to the women, as if they would 
 embrace them : but Christiana said, Stand back, or go 
 peaceably as you should. Yet these two, as men, that 
 are deaf, regarded not Christiana's words, but began to 
 lay hands upon them : at that Christiana waxing very 
 wroth, spurned at them with her feet. Mercy also, as 
 well as she could, did what she could to shift them. 
 Christiana again said to them, Stand .back, and begone, 
 for we have no money to lose, being pilgrims, as you 
 see, and such too as live upon the charity of our 
 friends. 
 
 Then said one of the two men, We make no assault 
 on you for money, but are come out to tell you, that if 
 you will but grant one small request we shall ask, we 
 will make women of you forever. 
 
 Now Christiana, imagining what they should mean, 
 made answer again, We will neither hear, nor regard, 
 nor yield to what you shall ask. We are in haste, and 
 cannot stay ; our business is a business of life and 
 death. So again she and her companion made a fresh 
 essay to go past them : but they letted them in their 
 way. 
 
THE PILGRIM'S PROGRESS. 359 
 
 And they said, We intend no hurt to your lives : 'tis 
 another thing we would have. 
 
 Ay, quoth Christiana, you would have us body and 
 soul, for I know 'tis for that you are come : but we 
 will die rather upon the spot, than to suffer ourselves 
 to be brought into such snares as shall hazard our well- 
 being hereafter. And with that they both shrieked 
 out, and cried, Murder! murder! and so put them- 
 selves under those laws that are provided for the pro- 
 tection of women.* But the men still made their ap- 
 proach upon them, with design to prevail against them. 
 They therefore cried out again. 
 
 Now they being, as I said, not far from the gate in 
 at which they came, their voice was heard from whence 
 they were, thither : wherefore some of the house came 
 out, and knowing that it was Christiana's tongue, they 
 made haste to her relief. But by that they were got 
 within sight of them, the women were in a very great 
 scuffle : the children also stood crying by. Then did 
 he that came in for their relief call out to the ruffians,, 
 saying, What is that thing you do ? Would you make 
 my Lord's people to transgress ? He also attempted 
 to take them : but they did make their escape over the 
 wall into the garden of the man to whom the great 
 dog belonged ; so the dog became their protector. 
 
 a Deut. xxii. 25—27. 
 
360 
 
 This Reliever then came up to the women, and asked 
 them how they did. So they answered, We thank thy 
 Prince, pretty well, only we have been somewhat 
 affrighted ; we thank thee also, that thou earnest in to 
 our help, otherwise we had been overcome. 
 
 So, after a few more words, this Reliever said as 
 followeth : I marvelled much, when you were enter- 
 tained at the gate above, being ye knew that ye were 
 but weak women, that you petitioned not the Lord for 
 a conductor ; then might you have avoided these 
 troubles and dangers ; for he would have granted you 
 one. 
 
 Alas ! said Christiana, we were so taken with our 
 present blessing, that dangers to come were forgotten 
 by us : beside, who could have thought, that so near 
 the King's palace there could have lurked such naughty 
 ones? Indeed, it had been well for us, had we 
 asked our Lord for one ; but, since our Lord knew it 
 would be for our profit, I wonder he sent not one along 
 with us. 
 
 Rel. It is not always necessary to grant things not 
 asked for, lest by so doing they become of little 
 esteem ; but when the want of a thing is felt, it then 
 comes under, in the eyes of him that feels it, that esti- 
 mate that properly is its due, and so consequently will 
 be thereafter used. Had my Lord granted you a con- 
 ductor, you would not either so have bewailed that 
 
THE PILGRIM'S PROGRESS. 361 
 
 oversight of yours in not asking for one, as now you 
 have occasion to do. So all things work for good, and 
 tend to make you more wary.* 
 
 Chr. Shall we go back again to my Lord, and con- 
 fess our folly, and ask one ? 
 
 Rel. Your confession of your folly I will present 
 him with : to go back again, you need not, for in all 
 places where you shall come, you shall find no want 
 at all ; for in every one of my Lord's lodgings, which 
 he has prepared for the reception of his pilgrims, there 
 is sufficient to furnish them against all the attempts 
 whatsoever. But, as I said, " he will be inquired of 
 by them, to do it for them." a And 'tis a poor thing 
 that is not worth asking for. • 
 
 When he had thus said, he went back to his place, 
 and the pilgrims went on their way. 
 
 a Ezek. xxxvi. 37 
 
 * Satan designs, by every means, to take off awakened sinners from the 
 great concern of eternal salvation ; and he makes use of ungodly men for 
 that purpose, among his manifold devices against the female sex. These 
 are very ill-favored to the gracious mind ; however alluring their persons, 
 circumstances, or proposals may be to the carnal eye. As such vile se_ 
 ducers are too often successful, they are emboldened to attempt even those 
 who profess to be religious ; nor are they always repulsed by them ; for 
 many, of whom favorable hopes were once entertained, have thus awfully 
 • been again entangled and overcome, so that their last state has been worse 
 than the first.' But when such proposals are repulsed with decided abhor- 
 rence, and earnest prayers, the Lord will give deliverance and victory. 
 The faithful admonitions and warnings of a stated pastor are especially in- 
 tended by the Conductor. The Reliever seems to represent the occasional 
 direction and good counsel of some able minister ; for he speaks of Christ, 
 as his Lord, and must therefore be considered as one of the servants by 
 whom help is sent to the distressed. 
 
 16 
 
362 THE PILGRIMS PROGRESS. 
 
 Then said Mercy, What a sudden blank is here ? I 
 made account that we had been past all danger, and 
 that we should never see sorrow more. 
 
 Thy innocency, my sister, said Christiana to Mercy, 
 may excuse thee much ; but as for me, my fault is so 
 much the greater, for that I saw this danger before I 
 came out of the doors, and yet did not provide for it 
 when provision might have been had. I am much to 
 be blamed. 
 
 Then said Mercy, How knew you this before you 
 came from home? Pray open to me this riddle. 
 
 Chr. Why, I will tell you. — Before I set foot out 
 of doors, one night, as I lay in my bed, I had a dream 
 about this : for* methought I saw two men, as like 
 these as ever any in the world could look, stand at my 
 bed's foot, plotting how they might prevent my salva- 
 tion. I will tell you their very words: they said, 
 ('twas when I was in my troubles,) What shall we do 
 with this woman ? for she cries out, waking and sleep- 
 ing, for forgiveness. If she be suffered to go on as 
 she begins, we shall lose her as we have lost her hus- 
 band. This, you know, might have made me take 
 heed, and have provided when provision might have 
 been had. 
 
 Well, said Mercy, as by this neglect we have an 
 occasion ministered unto us to behold our own imper- 
 fections, so our Lord has taken occasion thereby to 
 
THE PILGRIMS PROGRESS. 363 
 
 make manifest the riches of his grace ; for he, as we 
 see, has followed us with unasked kindness, and has 
 delivered us from their hands that were stronger than 
 we, of his mere good pleasure. 
 
 Thus now, when they had talked away a little more 
 time, they drew near to a house that stood in the way, 
 which house was built for the relief of pilgrims, as you 
 will find more fully related in the First Part of 
 these records of the Pilgrim's Progress. So they drew 
 on towards the house, (the house of the Interpreter ;) 
 and when they came to the door, they heard a great 
 talk in the house. Then they gave ear, and heard, as 
 they thought, Christiana mentioned by name ; for you 
 must know that there went along, even before her, a 
 talk of her and her children's going on pilgrimage. 
 And this was the most pleasing to them, because they 
 had heard that she was Christian's wife, that woman 
 who was, some time ago, so unwilling to hear of going 
 on pilgrimage. Thus, therefore, they stood still, 
 and heard the good people within commending her, 
 who they little thought stood at the door. At last 
 Christiana knocked, as she had done at the gate before. 
 Now, when she had knocked, there come to the door 
 a young damsel, and opened the door, and looked, and 
 behold, two women were there. 
 
 Then said the damsel to them, With whom would 
 you speak in this place ? 
 
364 the pilgrim's progress. 
 
 Christiana answered, We understand that this is a 
 privileged place for those that are become pilgrims, 
 and we now at this door are such ; wherefore we pray- 
 that we may be partakers of that for which we at this 
 time are come ; for the day, as thou seest, is very far 
 spent, and we are loath to-night to go any further. 
 
 Dam. Pray, what may I call your name, that I may 
 tell it to my Lord within. 
 
 Chr. My name is Christiana ; I was the wife of that 
 pilgrim that some years ago did travel this way ; and 
 these be his four children. This maiden also is my 
 companion, and is going on pilgrimage too. 
 
 Then Innocent ran in (for that was her name,) and 
 said to those within, Can you think who is at the door ? 
 There is Christiana, and her chidren, and her com- 
 panion, all waiting for entertainment here ! Then they 
 leaped for joy, and went and told their Master. So he 
 came to the door, and looking upon her, he said, Art 
 thou that Christiana whom Christian the good man 
 left behind him, when he betook himself to a pilgrim's 
 life? 
 
 Chr. I am that woman, that was so hard-hearted as 
 to slight my husband's troubles, and that left him to 
 go on his journey alone ; and these are his four chil- 
 dren : but now I also am come, for I am convinced 
 that no way is right but this. 
 
 Inter. Then is fulfilled that which is written of the 
 
THE PILGRIM'S PROGRESS. 365 
 
 man that said to his son, " Go, work to day in my 
 vineyard : and he said to his father, I will not ; but 
 afterwards repented and went."* 
 
 Then said Christiana, So be it : Amen. God make 
 it a true saying upon me, and grant that I may be 
 found at the last of him in peace, without spot, and 
 blameless ! 
 
 Inter. But why standest thou thus at the door ? 
 Come in, thou daughter of Abraham ; we were talking 
 of thee but now, for tidings have come to us before, 
 how thou art become a pilgrim. Come, children, come 
 in ; come, maiden, come in ! So he had them all into 
 the house. 
 
 So, when they were within, they were bidden to sit 
 down and rest them ; the which when they had done, 
 those that attended upon the pilgrims in the house 
 came into the room to see them. And one smiled, and 
 another smiled, and they all smiled, for joy that Chris- 
 tiana was become a pilgrim. They also looked upon 
 the boys ; they stroked them over their faces with the 
 hand, in token of their kind reception of them: they 
 also carried it lovingly to Mercy, and bid them all wel- 
 come into their Master's house. 
 
 After a while, because supper was not ready, the 
 Interpreter took them into his Significant Rooms, and 
 
 a Matt. xxl. 28, 29. 
 
366 the pilgrim's progress. 
 
 showed them what Christian, Christiana's husband, had 
 seen some time before. Here, therefore, they saw the 
 man in the cage, the man and his dream, the man that 
 cut his way through his enemies, and the picture of the 
 biggest of them all ; together with the rest of those 
 things that were then so profitable to Christian. 
 
 This done, and after those things had been somewhat 
 digested by Christiana and her company, the Interpreter 
 takes them apart again, and has them fifst into a room 
 where was a man that could look no way but down- 
 wards, with a muck-rake in his hand. There stood 
 also one over his head with a celestial crown in his 
 hand, and proffered him that crown for his muck-rake ; 
 but the man did neither look up nor regard, but raked 
 to himself the straws, the small sticks, and dust of the 
 floor. 
 
 Then said Christiana, I persuade myself, that I know 
 somewhat the meaning of this ; for this is a figure of a 
 man of this world : is it not, good sir ? 
 
 Thou hast said right, said he, and his muck-rake 
 doth show his carnal mind. And, whereas thou seest 
 him rather give heed to rake up straws and sticks, and 
 the dust of the floor, than to do what He says that 
 calls to him from above, with the celestial crown in his 
 hand ; it is to, show, that heaven* is but as a fable to 
 some, and that things here are counted the only things 
 substantial. "Now, whereas it was also showed thee, 
 
THE PILGRIM'S PROGRESS. 367 
 
 that the man could look no way but downwards, it is 
 to let thee know, that earthly things, when they are 
 with power upon men's minds, quite carry their hearts 
 away from God. 
 
 Then said Christiana, deliver me from this muck- 
 rake ! 
 
 That prayer, said the Interpreter, has lain by till it 
 is almost rusty : " Give me not riches," is scarce the 
 prayer of one in ten thousand.* Straws, and sticks, 
 and dust, with most, are the great things now looked 
 after.* 
 
 With that Christiana and Mercy wept, and said, It 
 is, alas ! too true. 
 
 When the Interpreter had showed them this, he had 
 them into the very best room in the house, (a very 
 brave room it was :) so he bid them look round about 
 and see if they could find anything profitable there. 
 Then they looked round and round, for there was noth- 
 ing to be seen but a very great spider on the wall ; and 
 that they overlooked. 
 
 a Prov. xxx. 8. 
 * The emblematical instruction at the Interpreter's house, in the former 
 part, was so important and comprehensive, that no other selection equally 
 interesting could be expected : some valuable hints, however, are here ad- 
 duced. The first emblem is very plain ; and so apposite, that it is wonder- 
 ful any person should read it without lifting up a prayer to the Lord, and 
 saying, ' O ! deliver me from this muck-rake.' Yet, alas, it is to be feared, 
 such prayers are still little used even by professore of the gospel ; at least 
 they are contradicted by the habitual conduct of numbers among them ; 
 and this may properly lead us to weep over others, and tremble for our- 
 selves. 
 
368 the pilgrim's progress. 
 
 Then said Mercy, Sir, I see nothing ; but Christiana 
 held her peace. 
 
 But, said the Interpreter, look again : she therefore 
 looked again, and said, Here is not anything but an ugly 
 spider, who hangs by her hands upon the wall. Then, 
 said he, Is there but one spider in all this spacious room ? 
 Then the water stood in Christiana's eyes, for she was 
 a woman quick of apprehension : and she said, Yea, 
 Lord, there is more here than one ; yea, and spiders 
 whose venom is far more destructive than that which 
 is in her. The Interpreter then looked pleasantly on 
 her, and said, Thou hast said the truth. This made 
 Mercy to blush, and the boys to cover their faces ; for 
 they all now began to understand the riddle. 
 
 Then said the Interpreter again, " The spider taketh 
 hold with her hands, (as you see,) and is in kings' 
 palaces." And wherefore is this recorded, but to show 
 you, that, how full of the venom of sin soever you be, 
 yet you may, by the hand of faith, lay hold of, and 
 dwell in, the best room that belongs to the Kings' house 
 above ? 
 
 I thought, said Christiana, of something of this ; but 
 I could not imagine it at all. I thought that we were 
 like spiders, and that we looked like ugly creatures, in 
 what fine rooms soever we were ; but that by this 
 spider, that venomous and ill-favored creature, we were 
 to learn how to act faith, that came not into my thoughts ; 
 
THE PILGRIMS PROGRESS. 369 
 
 and yet she had taken hold with her hands, and, as I 
 see, dwelleth in the best room in the house. — God has 
 made nothing in vain.* 
 
 •Then they seemed all to be glad; but the water 
 stood in their eyes ; yet they looked one upon another, 
 and also bowed before the Interpreter. 
 
 He had them then into another room, where was a 
 hen and chickens, and bid them observe a while. So 
 one of the chickens went to the trough to drink, and 
 every time she drank she lifted up her head and her 
 eyes towards heaven. See, said he, what this little 
 chick doth, and learn of her to acknowledge whence 
 your mercies come, by receiving them with looking up. 
 Yet again, said he, observe and look; so they gave 
 heed, and perceived that the hen did walk in a four- 
 fold method towards her chickens. 1. She had a com- 
 mon call, and that she hath all the day long. 2. She 
 
 * The instruction grounded on accommodation of Scripture, though 
 solid and important, is not so convincing to the understanding, as that 
 which results from the obvious meaning of the words ; though many per- 
 sons are for the time more excited to attention, by a lively exercise of the 
 imagination, and the surprise of unexpected inferences. This method, 
 however, should be used with great caution by the friends of truth ; for it 
 is a most formidable engine in the hands of those who endeavor to pervert 
 or oppose it. The author did not, however, mean by the emblem of the 
 spider, that the sinner might confidently assure himself of salvation* by 
 the blood of Christ, while he continued full of the poison of sin, without 
 experiencing or evidencing any change ; but only, that no consciousness 
 of inward pollution, or actual guilt, should discourage any one from apply- 
 ing to Christ, and ' fleeing for refuge to lay hold on the hope set before 
 him,' that thus he may be delivered from condemnation, and cleansed 
 from pollution, and so made meet for those blessed mansions, into which 
 no unclean thing can find admission. 
 16* 
 
370 the pilgrim's progress. 
 
 had a special call, and that she had but sometimes. 
 3. She had a brooding note. And, 4. she had an 
 outcry. a 
 
 Now, said he, compare this hen to your King, and 
 these chickens to his obedient ones,. For, answerable 
 to her, himself has his methods, which he walketh in 
 towards his people. By his common call he gives 
 nothing ; by his special call he always has something 
 to give ; he has also a brooding voice for them that are 
 under his wing ; and he has an outcry, to give the 
 alarm when he seeth the enemy come. I choose, my 
 darlings, to lead you into the room where such things 
 are, because you are women, and they are easy for you.* 
 
 And, sir, said Christiana, pray let us see some more. 
 So he had them into the slaughter-house, where was a 
 butcher killing a sheep : and, behold, the sheep was 
 
 a Matt, xxiii. 37. 
 
 * Our Lord hath, in immense condescension, employed this emblem, to 
 represent his tender love to his people, for whom he bare the storm of 
 wrath himself, that they might be safe and happy under ' the shadow of 
 his wings.' (Matt, xxiii 37.) The common call signifies the general invita- 
 tions of the gospel, which should be addressed without restriction, to all 
 men that come under the sound of it ; ' as many as ye find, bid to the mar- 
 riage.' The special call denotes those influences of the Spirit, by which 
 the heart is sweetly made willing to embrace the invitation, and apply for 
 the blessing, in the use of the appointed means, by which sinners actually 
 experience the accomplishment of the promises, as their circumstances re- 
 quire. The brooding note was intended to represent that communion with 
 God, and those consolations of the Holy Spirit, which the Scriptures en- 
 courage us to expect, and by which the believer is trained up for eternal 
 felicity : whilst the out-cry refers to the warnings and cautions, by which 
 believers are excited to vigilance, circumspection, and self-examination, 
 and to beware of all deceivers and delusions. 
 
 V 
 
THE PILGRIM'S PROGRESS. 371 
 
 quiet, and took her death patiently. Then said the In- 
 terpreter, You must learn of this sheep to suffer, and 
 to put up with wrongs without murmurings and com- 
 plaints. Behold how quietly she takes her death, and, 
 without objecting, she suffereth her skin to be pulled 
 over her ears. Your King doth call you his sheep. 
 
 After this, he led them into his garden, where was 
 great variety of flowers ; and he said, Do you see all 
 these ? So Christiana said, Yes. Then said he again, 
 Behold, the flowers are diverse in stature, in quality, in 
 color, and swell, and virtue ; and some are better than 
 others ; also, where the gardener hath set them, there 
 they stand, and quarrel not one with another.* 
 
 Again, he had them into his field, which he had sown 
 with wheat and corn : but when they beheld, the tops 
 of all were cut off, only the straw remained. He said 
 again, This ground was dunged, and ploughed, and 
 sowed; but what shall we do with the crop? Then 
 said Christiana, Burn some, and make muck of the rest. 
 Then said the Interpreter again, Fruit, you see, is that 
 
 * We ought not to be contented, (so to speak,) with a situation among 
 the useless and noxious weeds of the desert ; but if we be planted among 
 the ornamental and fragrant flowers of the Lord's garden, we may deem 
 ourselves sufficiently distinguished and honored. We should, therefore, 
 watch against envy and ambition, contempt of our brethren, and conten- 
 tion. We ought to be satisfied in our place, doing ' nothing through strife 
 or vain-glory,' or ' with murmurings or disputings :' but endeavoring, in 
 the meekness of wisdom, to diffuse a heavenly fragrance around us, and 
 to adorn the doctrine of God our Saviour in all things.' 
 
372 the pilgrim's progress. 
 
 tiling you look for, and for want of that you condemn 
 it to the fire, and to be trodden under foot of men ; 
 beware that in this you condemn not yourselves.* 
 
 Then, as they were coming in from abroad, they 
 spied a little robin with a great spider in his mou^h : 
 so the Interpreter said, Look here. So they looked, 
 and Mercy wondered ; but Christiana said, What a dis- 
 paragement is it to such a pretty little bird as the robin- 
 redbreast ; he being also a bird, above many, that 
 loveth to maintain a kind of sociableness with men ! 
 I had thought they had lived upon crumbs of bread, 
 or upon such other harmless matter : I like him worse 
 than I did. 
 
 The Interpreter then replied, This robin is an em- 
 blem, very apt to set forth some professors by ; for to 
 sight they are, as this robin, pretty of note, color, and 
 carriage ; they seem also to have a very great love for 
 professors that are sincere ; and, above all others, to 
 desire to associate with them, and to be in their com- 
 
 * The labor and expense of the husbandman are not repaid by the straw 
 or the chaff, but by the corn. The humiliation and sufferings of Christ, the 
 publication of the gospel, the promises and instituted ordinances, and the 
 labor of ministers, were not intended merely to bring men to profess cer- 
 tain doctrines, and observe certain forms ; or even to produce convictions, 
 affections, or comforts, in any order or degree whatsoever ; but to render 
 men fruitful in good works, by the influences of the Spirit of Christ, and 
 through his sanctifying truth : and all profession will terminate in ever- 
 lasting contempt and misery, which is not productive of this good fruit, 
 whatever men may pretend, or however they may deceive themselves and 
 one another. 
 
THE PILGRIM'S PROGRESS. 3*7 3 
 
 pany, as if they could live upon the good man's crumbs. 
 They pretend also, that therefore it is that they frequent 
 the house of the godly, and the appointments of the 
 Lord : but when they are by themselves, as the robin, 
 they can catch and gobble up spiders, they can change 
 their diet, drink iniquity, and swallow down sin like 
 water. 
 
 So when they were come again into the house, be- 
 cause supper as yet was not ready, Christiana again 
 desired that the Interpreter would either show or tell 
 some other things that are profitable. 
 
 Then the Interpreter began, and said : The fatter the 
 sow is, the more she desires the mire ; the fatter the 
 ox is, the more gamesomely he goes to the slaughter ; 
 and the more healthy the lustful man is, the more prone 
 is he unto evil. 
 
 There is a desire in women to go neat and fine : and 
 it is a comely thing to be adorned with that which 
 in God's sight is of great price. 
 
 'Tis easier watching a night or two, than to sit up a 
 whole year together : so 'tis easier for one to begin to 
 profess well, than to hold out as he should to the end. 
 
 Every shipmaster, when in a storm, will willingly 
 cast that overboard that is of the smallest value in the 
 vessel : but who will throw the best out first ? None 
 but he that feareth not God. 
 
374 the pilgrim's progress. 
 
 One leak will sink a ship : and one sin will destroy a 
 sinner.* 
 
 He that forgets his friend, is ungrateful unto him ; 
 but he that forgets his Saviour is unmerciful to himself. 
 
 He that lives in sin, and looks for happiness here- 
 after, is like him that soweth cockle, and thinks to fill 
 his barn with wheat or barley. 
 
 If a man will live well, let him fetch his last day to 
 him, and make it always his company-keeper. 
 
 Whispering and change of thoughts prove that sin 
 is in the world. 
 
 If the world, which God sets light by, is counted a 
 thing of that worth with men ; what is heaven, that 
 God commendeth ? 
 
 If the life that is attended with so many troubles, is 
 so loath to be let go by us, what is the life above ? 
 
 Everybody will cry up the goodness of men; but 
 who is there, that is, as he should be, affected with the 
 goodness of God ? 
 
 We seldom sit down to meat, but we eat and leave : 
 so there is in Jesus Christ more merit and righteous- 
 ness than the whole world has need of.f 
 
 * By repentance and faith in Christ, the leaks that sin hath made, are, as 
 it were, stopped ; but one sin, habitually committed with allowance, 
 proves a man's profession hypocritical, however plausible it may be in all 
 other respects ; as one leak unstopped will assuredly at length sink the ship. 
 
 f This observation is grounded on the good old distinction, that the 
 merit of Christ's obedience unto death is sufficient for all, though only 
 
THE PILGRIM'S PROGRESS. 375 
 
 When the Interpreter had done, he takes them out 
 into his garden again, and had them to a tree, whose 
 inside was all rotten and gone, and yet it grew and had 
 leaves. Then said Mercy, What means this ? This 
 tree, (said he,) whose outside is fair, and whose inside 
 is rotten, is it, to which many may be compared that 
 are in the garden of God; who with their mouths 
 speak high in behalf of God, but in deed will do noth- 
 ing for him ; whose leaves are fair, but their heart 
 good for nothing, but to be tinder for the devil's 
 tinder-box. 
 
 Now supper was ready, the table spread, and all 
 things set on the board ; so they sat down and did eat, 
 when one had given thanks. And the Interpreter did 
 usually entertain those that lodged with him, with 
 music at meals ; so the minstrels played. There was 
 also one that did sing, and a very fine voice he had. 
 His song was this — 
 
 The Lord is only my support, 
 
 And he that doth me feed ; 
 How can I then want anything 
 
 Whereof I stand in need 1 
 
 effectual to some ; namely, in one view of the subject, to the elect : in another, 
 to all who by faith apply for an interest in it. This makes way for general 
 invitations, and shows it to be every one's duty to repent and believe the 
 gospel ; as nothing but pride, the carnal mind, and enmity to God and re- 
 ligion, influence men to neglect so great salvation ; and, when the regener- 
 ating power of the Holy Spirit accompanies the word, sinners are made 
 willing to accept the proffered mercy, and encouraged by the general 
 invitations which before they sinfully slighted. 
 
376 the pilgrim's progress. 
 
 When the song and music was ended, the Interpreter 
 asked Christiana, what it was that at first did move her 
 thus to betake herself to a pilgrim's life. Christiana 
 answered, First, the loss of my husband came into my 
 mind, at which I was heartily grieved : but all that 
 was but natural affection. Then, after that, came the 
 troubles and pilgrimage of my husband into my mind, 
 and also how like a churl I had carried it to him 
 as to that. So guilt took hold of my mind, and 
 would have drawn me into the pond ; but that oppor- 
 tunely I had a dream of the well-being of my husband, 
 and a letter sent me by the King of that country where 
 my husband dwells, to come to him. The dream and 
 the letter together so wrought upon my mind, that 
 they forced me to this way. 
 
 Inter. But met you with no opposition before you 
 set out of doors ? 
 
 Chr. Yes, a neighbor of mine, one Mrs. Timorous, 
 (she was akin to him that would have persuaded my 
 husband to go back, for fear of the lions,) she also so 
 befooled me, for, as she called it, my intended des- 
 perate adventure ; she also urged what she could to 
 dishearten me from it ; the hardships aud troubles that 
 my husband met with in the way : but all this I got 
 over pretty well. But a dream that I had of two ill- 
 looking ones, that I thought did plot how to make me 
 miscarry in my journey, that hath troubled me much : 
 
THE PILGRIM'S PROGRESS. 377 
 
 yea, it still runs in my mind, and makes me afraid of 
 every one that I meet, lest they should meet me to do 
 me a mischief, and to turn me out of my way. Yea, 
 I may tell my Lord, though I would not every body 
 know it, that between this and the gate by which we 
 got into the way, we were both so sorely assaulted, 
 that we were made to cry out, Murder ! and the two, 
 that made this assault upon us, were like the two that 
 I saw in my dream. 
 
 Then said the Interpreter, Thy beginning is good, 
 thy latter end shall greatly increase. So he addressed 
 himself to Mercy, and said unto her, And what moved 
 thee to come hither, sweet heart ? 
 
 Then Mercy blushed and trembled, and for a while 
 continued silent. 
 
 Then said he, Be not afraid, only believe, and speak 
 thy mind. 
 
 So she began, and said, Truly, sir, my want of ex- 
 perience is that which makes me covet to be in silence, 
 and that also that fills me with fears of coming short 
 at last. I cannot tell of visions and dreams, as my 
 friend Christiana can : nor know I what it is to mourn 
 for my refusing of the counsel of those that were 
 good relations. 
 
 Inter. What was it then, dear heart, that hath pre- 
 vailed with thee to do as thou hast done ? 
 
 Mer. Why, when our friend here was packing up to 
 
3*78 the pilgrim's progress. 
 
 be gone from our town, I and another went accident- 
 ally to see her. So we knocked at the door, and went 
 in. When we were within, and seeing what she was 
 doing, we asked her what was her meaning? She 
 said, she was sent for, to go to her husband ; and then 
 . she up and told us how she had seen him in» a dream, 
 dwelling in a curious place among immortals, wearing 
 a crown, playing upon a harp, eating and drinking at 
 his Prince's table, and singing praises to him for bring- 
 ing him thither, &c. Now methought, while she was 
 telling these things unto us, my heart burned within 
 me. And I said in my heart, If this be true, I will 
 leave my father and my mother, and the land of my 
 nativity, and will, if I may, go along with Christiana. 
 
 So I asked her further of the truth of these things, 
 and if she would let me go with her : for I saw now, 
 that there was no dwelling, but with the danger of 
 ruin, any longer in our town. But yet I came away 
 with a heavy heart ; not for that I was unwilling to 
 come away, but for that so many of my relations were 
 left behind. And I am come with all the desire of my 
 heart, and will go, if I may, with Christiana, unto her 
 husband, and his King. 
 
 Inter. Thy setting out is good, for thou hast given 
 credit to the truth ;* thou art a Ruth who did, for the 
 
 * This is a most simple definition of faith : it is ' the belief of the truth,' 
 
THE PILGRIM'S PROGRESS. 379 
 
 love she bare to Naomi, and to the Lord her God, 
 leave father and mother, and the land of her nativity, 
 to come out and go with a people that she knew not 
 heretofore. !! The Lord recompense thy work, and a 
 
 as the sure testimony of God, relative to our most important concerns. 
 When we thus credit those truths that teach us the peril of oiir situation as 
 justly condemned sinners, we are moved with fear, and humbled in repent- 
 ance ; and when we thus believe the report of a refuge provided for us, our 
 hopes are excited. Those truths that relate to inestimable blessings attain- 
 able by us, when really credited, kindle our fervent desires ; while such as 
 show fls the glory, excellency and mercy of God our Saviour, and our obli- 
 gations to his redeeming grace, work by love, gratitude, and every fervent 
 affection. This living faith influences a man's judgment, choice, and con- 
 duct ; and especially induces him to receive Jesus Christ for all the pur- 
 poses of salvation, and to yield himself to his service, as constrained by 
 love of him and zeal for his glory. We need no other ground for this faith, 
 than the authenticated word of God. This may be brought to our recollec- 
 tion by means of distress or danger, or even in a dream, or with some very 
 Btrong impression on the mind : yet true faith rests only on the word of 
 God, according to its meaning as it stands in the Bible ; and not in the man- 
 ner in which it occurs to the thoughts, or according to any new <eense put 
 upon it in a dream, or by an impression ; as this would be a new revelation. 
 For if the words, 'Thy sins are forgiven thee,' should be impressed on my 
 mind, they would contain a declaration nowhere made in Scripture con- 
 cerning me ; consequently the belief of them on this ground would be a 
 faith not warranted by the word of God. Now as we have no reason to 
 expect such new revelations, and as Satan can counterfeit any of these im- 
 pressions, we must consider everything of this kind as opening a door to 
 enthusiasm, and the most dangerous delusions ; though many, who rest 
 their confidence on them, have also scriptural evidence of their acceptance, 
 which they overlook. On the other hand, should the following words be 
 powerfully impressed on my mind, ' Him that cometh to me I will in no 
 wise cast out,' or 'He that confesseth and forsaketh his sin shall find 
 mercy ;' I may deduce encouragement from the words, according to the 
 genuine meaning of them as they stand in Scripture, without any dread of 
 delusion, or any pretence to new revelations ; provided I be conscious, that 
 I do come to Christ, and confess my sins with the sincere purpose of for- 
 saking them. But there are so many dangers in this matter, that the more 
 evidently our faith and hope are grounded wholly on the plain testimony of 
 God, and confirmed by our subsequent experience and conduct ; the safer 
 will our course be, and the less occasion will be given to the objections of 
 our despisers. 
 
380 the pilgrim's progress. 
 
 
 
 full reward be given thee of the Lord God of Israel, 
 under whose wings thou art come to trust."* 
 
 Now supper was ended, and preparation was made 
 for bed: the women were laid singly alone, and the 
 boys by themselves. Now when Mercy was in bed, 
 she could not sleep for joy, for that now her doubts of 
 missing at last were removed further from her than 
 ever they were before. So she lay blessing and prais- 
 ing God, who had such favor for her. 
 
 In the morning they arose with the sun, and -pre- 
 pared themselves for their departure ; but the Inter- 
 preter would have them tarry awhile ; For, said he, 
 you must orderly go from hence. Then said he to the 
 damsel that first opened unto them, Take them and 
 have them into the garden to the bath, and there wash 
 them and make them clean from the soil which they 
 have gathered by travelling. Then Innocent, the dam- 
 sel took them, and. led them into the garden, and 
 brought them to the bath ; so she told them that there 
 they must wash and be clean, for so her Master would 
 have the women to do, that called at his house as they 
 were going on pilgrimage. Then they went in and 
 washed, yea, they and the boys and all; and they 
 came out of that bath not only sweet and clean, but 
 also much enlivened and strengthened in their joints. 
 
 aRuthii. 11, 12. 
 
THE PILGRIM'S PROGRESS. 381 
 
 So when they came in, they looked fairer a deal than 
 when they went to the washing. 
 
 When they were returned out of the garden from 
 the bath, the Interpreter took them, and looked upon 
 them, and said unto them, " Fair as the moon." Then 
 he called for the seal, wherewith they used to be sealed 
 that were washed in his bath. So the seal was brought, 
 and he set his mark upon them, that they might be 
 known in the places whither they were yet to go. 
 Now the seal was the contents and sum of the pass- 
 over which the children of Israel did eat when they 
 came out of the land of Egypt ; a and the mark was 
 set between their eyes. This seal greatly added to 
 their beauty, for it was an ornament to their faces. It 
 also added to their gravity, and made their counten- 
 ances more like those of angels.* 
 
 a Exod. xiii. 8—10. 
 
 * The author calls this ' The Bath of Sanctification,' in a marginal note • 
 whence we may infer, that he especially meant to intimate, that believers 
 should constantly seek fresh supplies of grace from the Holy Spirit, to purify 
 their hearts from the renewed defilement of sin, which their intercourse 
 with the world will continually occasion ; and to revive and invigorate those 
 holy affections, which in the same manner are apt to grow languid. Yet he 
 did not intend to exclude their habitual reliance on the blood of Christ for 
 pardon and acceptance ; for in both respects we need daily washing. The 
 sanctification of the Spirit unto obedience warrants the true Christian's 
 ' peace and joy in believing ;' it gives him beauty in the sight of his breth- 
 ren; it strengthens him for every conflict, and service; and the image of 
 Christ, discernible in the spirit and conduct, seals him as a child of God 
 and an heir of glory : while the inward consciousness of living by faith in 
 the Son of God for all the blessings of salvation, and experiencing all filial 
 affections towards God as his reconciled Father, inspires him with humble 
 joy and confidence. 
 
382 the pilgrim's progress. 
 
 Then said the Interpreter again to the damsel that 
 waited upon these women, Go into the vestry, and 
 fetch out garments for these people. So she went and 
 fetched out white raiment, and laid it down before him ; 
 so he commanded them to put it on : it was " fine 
 linen, white and clean." When the women were thus 
 adorned, they seemed to be a terror one to the other ; 
 for that they could not see that glory each one had in 
 herself, which they could see in each other. Now, 
 therefore, they began to esteem each other better than 
 themselves. For, You are fairer than I am, said one ; 
 and, You are more comely than I am, said another. 
 The children also stood amazed, to see into what fashion 
 they were brought.* 
 
 The Interpreter then called for a man-servant of his, 
 one Great-heart, and bid him take a sword, and hel- 
 met, and shield ; And take these my daughters, said 
 he; conduct them to the house called Beautiful, at 
 
 * The Pilgrims are supposed to have been justified on their admission at 
 the Gate ; the Interpreter is the emblem of the Holy Spirit ; and the raiment 
 here mentioned rendered those who were adorned with it comely in the 
 eyes of their companions. We cannot, therefore, with propriety explain it 
 to signify the righteousness of Christ imputed to the believer, but the re- 
 newal of the soul to holiness ; for this alone in its effects is visible to the 
 eyes of men. They, who have put on this raiment, are also ' clothed with 
 humility :' so that they readily perceive the excellencies of other believers, 
 but cannot discern their own, except when they look in the glass of God's 
 word. At the same time they become very observant of their own defects, 
 and severe in animadverting on them, but proportionably candid to their 
 brethren : and thus they learn the hard lesson of ' esteeming others better 
 than themselves.' 
 
GREAT-HEART. 
 
 Bunynn 
 
 p 382 
 
THE PILGRIM S PROGRESS. 383 
 
 which place they will rest next.* So he took his 
 weapons, and went before them ; and the Interpreter 
 said, God speed. 
 
 Those also that belonged to the family sent them 
 away with many a good wish. So they went on their 
 way, and sang — 
 
 This place hath been our second stage : 
 
 Here we have heard and seen 
 Those good things, that from age to age 
 
 To others hid have been. 
 
 The dunghill-raker, spider, hen, 
 
 The chicken, too, to me 
 Have taught a lesson : let me then 
 
 Conformed to it be. 
 
 The butcher, garden, and the field, 
 
 The robin and his bait, 
 Also the rotten tree, doth yield 
 
 Me argument of weight ; 
 
 To move me for to watch and pray, 
 
 To strive to be sincere : 
 To take my cross up day by day, 
 
 And serve the Lord with fear. 
 
 Now I saw in my dream, that these went on, and 
 
 * The stated pastoral care of a vigilant minister, who is strong in faith, 
 and courageous in the cause of God, is represented by the conductor of the 
 Pilgrims. We shall have repeated opportunities of showing, how desirous 
 the author was to recommend this advantage to his readers, to excite them 
 to be thankful for it, and to avail themselves of it when graciously afforded 
 them. 
 
384 
 
 Great-heart before them ; so they went, and came to 
 the place where Christian's burden fell off his back, 
 and tumbled into a sepulchre. Here then they made 
 a pause ; here also they blessed God. Now, said 
 Christiana, it comes to my mind what was said to us 
 at the gate, to wit, that we should have pardon by 
 word and deed ; by word> that is, by promise ; by 
 deed ; to wit, in the way it was obtained. What the 
 promise is, of that I know something : but what it is 
 to have pardon by deed, or in the way that it was ob- 
 tained, Mr. Great-heart, I suppose you know ; where- 
 fore, if you please, let us hear your discourse thereof. 
 
 Great. Pardon by the deed done, is pardon ob- 
 tained by some one for another that hath need thereof : 
 not by the person pardoned, but in the way, saith an- 
 other, in which I have obtained it. So then, to speak 
 to the question more at large, the pardon that you, 
 and Mercy, and these boys have attained, was obtained 
 by another ; to wit, by him that let you in at the gate : 
 and he hath obtained it in this double way : he hath 
 performed righteousness to cover you, and spilt his 
 blood to wash you in. 
 
 Chr. But if he parts with his righteousness to us, 
 what will he have for himself? 
 
 Great. He has more righteousness than you have 
 need of, or than he needeth himself. 
 
 Chr. Pray make that appear. 
 
THE PILGRIM'S PROGRESS. 385 
 
 Great. With all my heart : But first I must pre- 
 mise, that He, of whom we are now about to speak, is 
 one that has not his fellow. He has two natures in one 
 person, plain to be distinguished, impossible to be di- 
 vided. Unto each of these natures a righteousness be- 
 longeth, and each righteousness, is essential to that 
 nature. So that one may as easily cause the natures 
 to be extinct, as to separate its justice or righteousness 
 from it. Of these righteousnesses, therefore, we are 
 not made partakers, so as that they, or any of them, 
 should be put upon us, that we might be made just, 
 and live thereby. Besides these, there is a righteous- 
 ness which this person has, as these two natures are 
 joined in one. And this is not the righteousness of the 
 Godhead, as distinguished from the manhood ; nor the 
 righteousness of the manhood, as distinguished from 
 the Godhead ; but a righteousness which standeth in 
 the union of both natures, and may properly be called 
 the righteousness that is essential to his being prepared 
 of God to the capacity of the mediatory office, which 
 he was entrusted with. If he parts with his first 
 righteousness, he parts with his Godhead : if he parts 
 with his second righteousness, he parts with the purity 
 of his manhood : if he parts with his third, he parts 
 with that perfection which capacitates him for the office 
 of mediation. 
 
 Ha has therefore another righteousness, which stand- 
 17 
 
386 the pilgrim's progress. 
 
 eth in performance, or obedience to a revealed will : 
 and that is what he puts upon sinners, and that by 
 which their sins are covered. Wherefore he saith, "As 
 by one man's disobedience many were made sinners ; 
 so by the obedience of one shall many be made 
 righteous." a 
 
 Chr. But are the other righteousnesses of no use 
 to us? 
 
 Great. Yes; for though they are essential to his 
 natures and offices, and cannot be communicated unto 
 another, yet it is by virtue of them that the righteous- 
 ness that justifies is for that purpose efficacious. The 
 righteousness of his Godhead gives virtue to his obedi- 
 ence ; the righteousness of his manhood giveth capa- 
 bility to his obedience to justify ; and the righteousness 
 that standeth in the union of these two natures to his 
 office, gi¥eth authority to that righteousness to do the 
 work for which it was ordained. 
 
 So then here is a righteousness that Christ, as God, 
 has no need of ; for he is God without it. Here is a 
 righteousness that Christ, as man, has no need of to 
 make him so, for he is perfect man without it. Again, 
 here is a righteousness that Christ, as God-man, has no 
 need of, for he is perfectly so without it. Here then is 
 a righteousness that Christ, as God, and as God-man, 
 
 a Rom. v. 19. 
 
THE PILGRIM'S PROGRESS. 387 
 
 has no need of, with reference to himself, and therefore 
 he can spare it ; a justifying righteousness, that he for 
 himself wanteth not, and therefore giveth it away. 
 Hence it is called "the gift of righteousness.'' This 
 righteousness, since Christ Jesus the Lord has made 
 himself under the law, must be given away ; for the 
 law doth not only bind him that is under it, to do 
 justly, but to use charity. Wherefore he must, or 
 ought by the law, if he hath two coats, to give one to 
 him that has none. Now, our Lord indeed hath two 
 coats, one for himself, and one to spare : wherefore he 
 freely bestows one upon those that have none. And 
 thus, Christiana and Mercy, and the rest of you that 
 are here, doth your pardon come by deed, or by the 
 work of another man. Your Lord Christ is he that 
 worked, and hath given away what he wrought for, to 
 the next poor beggar he meets. 
 
 But again, in order to pardon by deed, there must 
 something be paid to God as a price, as well as some- 
 thing prepared to cover us withal. Sin has delivered 
 us up to the just curse of a righteous law : now from 
 this curse we must be justified by way of redemption, 
 a price being paid for the harms we have done ; and 
 this is by the blood of your Lord, who came and stood 
 in your place and stead, and died your death for your 
 transgressions. Thus has he ransomed you from your 
 transgressions by blood, and covered your polluted and 
 
388 the pilgrim's progress. 
 
 deformed souls with righteousness ; a for the sake of 
 which, God passeth by you, and will not hurt you whea. 
 he comes to judge the world.* 
 
 Chr. This is brave : now I see that there was some- 
 thing to be learned by our being pardoned by word 
 and deed. Good Mercy, let us labor to keep this in 
 
 a Rom. viii. 34. Gal. iii. 13. 
 
 * This discourse, on ' Pardon by the deed done,' confirms the interpreta- 
 tion that hath been given of the Cross, and of Christian's deliverance from 
 his burden. The doctrine is, however, here stated in a manner to which 
 some may object, and indeed it is needlessly systematical and rather ob- 
 scure. By 'the righteousness of Christ, as God,' his essential divine attri- 
 butes of justice and holiness must be intended. ' His righteousness, as 
 Man,' denotes his human nature as free from all the defilements of sin. 
 J The righteousness of his person, as he hath the two natures joined in one,' 
 can only mean the perfection of his mysterious person in all respects : and 
 his capacity of acting as our Surety, by doing and suffering in our nature 
 all that was requisite, while his divine nature stamped an infinite value on 
 his obedience unto death. The eternal Word, the only begotten Son of 
 God was under no obligation to assume our nature ; and when he had seen 
 good to assume it, he was not bound to live a number of years here on 
 earth, obedient to the law, both in its ceremonial and moral requirements, 
 amidst hardships, sufferings, and temptations of every kind ; except, as he 
 had undertaken to be our Surety. In this sense he himself had no need of 
 that righteousness which he finished for our justification. And assuredly 
 he was under no obligation, as a perfectly holy man, to suffer anything, 
 much less to submit to the violent, torturing, and ignominious death upon 
 the cross. That part of his obedience, which consisted in enduring agony, 
 and pain in body and soul, was only needful, as he bare our sins, and gave 
 himself a sacrifice to God for us. Indeed, his righteousness is not the less 
 his own, by being imputed to us: for believers are considered as one-with 
 him, and thus 'made the righteousness of God in him,' and we are justified 
 in virtue of this union. He was able by his temporal sufferings and death 
 to pay our debts, and ransom our inheritance ; thus delivering us from 
 eternal misery which else had been inevitable, and bringing us to eternal 
 life which had otherwise been unattainable ; and the law oflove, to which 
 as a man he became subject, required him to do this ; for if we ' loved our 
 neighbor as ourselves,' we should be willing to submit to any inferior loss, 
 hardship, or suffering, to rescue an enemy or stranger from a greater and 
 more durable misery, which he has no other way of escaping ; or to secure 
 to him a more valuable and permanent advantage which can no otherwise 
 be obtained. 
 
THE PILGRIM S PROGRESS. 389 
 
 mind; and, my children, do you remember it also. 
 But, sir, was not this it that made my good Christian's 
 burden fall from off his shoulders, and that made him 
 give three leaps for joy ? 
 
 Great. Yes, It was the belief of this that cut those 
 strings, that could not be cut by other means ; and it 
 was to give him a proof of the virtue of this, that he 
 was suffered to carry his burden to the cross. 
 
 Chr. I thought so ; for though my heart was light- 
 some and joyous before, yet it is ten times more light- 
 some and joyous now. And I am persuaded by what 
 I have felt, (though I have felt but little as yet,) that 
 if the most burdened man in the world was here, and 
 did see and believe as I now do, it would make his 
 heart the more merry and blithe. 
 
 Great. There is not only comfort, and the ease of 
 a burden brought to us, by the sight and consideration 
 of these, but an endeared affection begot in us by it ; 
 for who can (if he doth but once think that pardon 
 comes not only by promise, but thus,) but be affected 
 with the way and means of his redemption, and so with 
 the man that hath wrought it for him ? 
 
 Chr. True : methinks it makes my heart bleed to 
 think that he should bleed for me. Oh, thou loving 
 One ! Oh, thou blessed One ! Thou deservest to 
 have me; thou hast bought me; thou deservest to 
 have me all ; thou hast paid for me ten thousand 
 
390 THE PILGRIMS PROGRESS. 
 
 times more than I am worth ! No marvel that this 
 made the tears stand in my husband's eyes, and that 
 it made him trudge so nimbly on : I am persuaded he 
 wished me with him ; but, vile wretch that I was, I let 
 him come all alone. Mercy, that thy father and 
 mother were here ; yea, and Mrs. Timorous also : nay, 
 I wish now -with all my heart that here was Madam 
 Wanton too. Surely, surely their hearts would be 
 affected ; nor could the fear of the one, nor the power- 
 ful lusts of the other, prevail with them to go home 
 again, and refuse to become good pilgrims.* 
 
 * When believers, ' in the warmth of their affections,' feel the humbling, 
 melting, endearing, and sanctifying effects of contemplating the glory of the 
 Cross, and the love of Christ in dying for sinners ; and consider themselves 
 as the special objects of that inexpressible compassion and kindness : they 
 are apt to conclude that the belief of the propositions, that Christ loves them 
 and died for them, and that Ood is reconciled to them, produces the change 
 by its own influence : and would affect the most carnal hearts in the same 
 manner, could men be persuaded to believe it. For they vainly imagine 
 that apprehensions of the severity of divine justice, and the dread of ven- 
 geance, are the sources of the enmity which sinners manifest against God. 
 Hence very lively and affectionate Christians have frequently been prone to 
 sanction the unscriptural tenet, that the justifying act of faith consists in 
 assuredly believing that Christ died for me in particular, and that Ood loves 
 me ; and to consider this appropriation as preceding repentance, and every 
 other gracious disposition ; and as in some sense the cause of regeneration, 
 winning the heart to love God, and to rejoice in him, and in obeying his ^ 
 commandments. From this doctrine others have inferred, that if all men, 
 and even devils too, believed the love of God to them, and his purpose at 
 length to make them happy, they would be won over from rebellion against 
 him, which they persist in from a mistaken idea that he is their implacable 
 enemy : and they make this one main argument, in support of the salutary 
 tendency of the final restitution scheme. But all these opinions arise from 
 a false and flattering estimate of human nature ; for the carnal mind hates 
 the scriptural character of God and the glory displayed in the cross, even 
 more than that which shines forth in the fiery law. Indeed if we take 
 away the offensive part of the gospel, the honor it puts upon the law and 
 its awful sanctions, and the exhibition it makes of the divine justice and 
 
THE PILGRIM'S PROGRESS. 391 
 
 Great. You speak now in the warmth of your affec- 
 tions : will it, think you, be always thus with you ? 
 Besides, this is not communicated to every one, nor to 
 every one that did see your Jesus bleed. There were 
 that stood by, and that saw the blood run from his 
 heart to the ground, and yet were so far off this, that 
 instead of lamenting, they laughed at him; and, in- 
 
 holiness, it will give the proud carnal heart but little umbrage : if we ad- 
 mit that men's aversion to God and religion arises from misapprehension, 
 and not from desperate wickedness, many will endure the doctrine. A 
 reconciliation, in which God assures the sinner that he has forgiven him, 
 even before he has repented of his sins, will suit man's pride ; and if he 
 has been previously frighted, a great flow of affections may follow : but the 
 event will prove, that they differ essentially from spiritual love of God, 
 gratitude, holy joy, and genuine humiliation, which arise from a true per- 
 ception of the glorious perfections of God, the righteousness of his law and 
 government, the real nature of redemption, and the odiousness and desert 
 of sin. In short, all such schemes render regeneration needless, or substitute 
 something else in its stead, which is effected by a natural process, and not 
 by the new-creating power of the Holy Spirit. But, when this divine agent 
 has communicated life to the soul, and a capacity is produced of perceiving 
 and relishing spiritual excellency, the enmity against God receives a mortal 
 wound : from that season, the more his real character and glory are known, 
 the greater spiritual affection will be excited, and a proportionable transfor- 
 mation into the same holy image effected. Then the view of the cross, as 
 the grand display of all the harmonious perfections of the Godhead, softens, 
 humbles, and ameliorates the heart : while the persuasion of an interest in 
 these blessings, and an admiring sense of having received such inconceiv- 
 able favors from this glorious and holy Lord God, will still further elevate 
 the soul above all low pursuits, and constrain it to the most unreserved and 
 self-denying obedience. But, while the heart remains unregenerate, the 
 glory of God and the gospel will either be misunderstood, or hated in pro- 
 portion as it is discovered. Such views and affections therefore as have 
 been described, spring from special grace ; and are not produced by the 
 natural efficacy of any sentiments, but by the immediate influences of the 
 Holy Spirit; so that even true believers, though they habitually are per- 
 suaded of their interest in Christ, and the love of God to them, are only at 
 times thus filled with holy affections ; nor will the same contemplations 
 constantly excite similar exercises ; but they often bestow much pains to 
 get their minds affected by them in vain ; while at other times a single 
 glance of thought fills them with the most fervent emotions of holy love 
 and joy. 
 
392 the pilgrim's progress. 
 
 stead of becoming his disciples, did harden their hearts 
 against him. So that all that you have, my daughters, 
 you have by peculiar impression made by a divine con- 
 templating upon what I have spoken to you. Remem- 
 ber, that 'twas told you, that the hen, by her common 
 call, gives no meat to her chickens. This you have 
 therefore by a special grace. 
 
 Now I saw in my dream, that they went on until 
 they were come to the place that Simple, and Sloth, 
 and Presumption, lay and slept in, when Christian went 
 by on pilgrimage : and, behold, they were hanged up 
 in irons a little way off on the other side. 
 
 Then said Mercy to him that was their guide and 
 conductor, What are these three men ? and for what 
 are they hanged there ? 
 
 Great. These three men were men of bad qualities ; 
 they had no mind to be pilgrims themselves, and whom- 
 soever they could they hindered : they were sloth and 
 folly themselves, and whomsoever they could persuade 
 they made so too ; and withal taught them to presume 
 that they should do well at last. They were asleep 
 when Christian went' by ; and now you go by, they are 
 hanged. 
 
 Mer. But could they persuade any to be of their 
 opinion ? 
 
 Great. Yes, they turned several out of the way. 
 There was Slow-pace, that they persuaded to do as 
 
THE PILGRIM S PROGRESS. 393 
 
 they. They also prevailed with one Short-wind, with 
 one No-heart, with one Linger-after-lust, and with one 
 Sleepy-head, and with a young woman, her name was 
 Dull, to turn out of the way, and become as they. 
 Besides they brought up an ill report of your Lord, 
 persuading others that he was a hard taskmaster. 
 They also brought up an evil report of the good land, 
 saying, It was not half so good as some pretended it 
 was. They also began to vilify his servants, and to 
 count the best of them meddlesome, troublesome busy- 
 bodies : further, they would call the bread of God, 
 husks ; the comforts of his children, fancies ; the tra- 
 vail and labor of pilgrims, things to no purpose.* 
 
 Nay, said Christiana, if they were such, they should 
 never be bewailed by me : they have but what they de- 
 serve ; and I think it is well that they stand so near the 
 highway, that others may see and take warning. But 
 had it not been well if their crimes had been engraven 
 
 / 
 
 * The dreadful falls and awful deaths of some professors are often made 
 notorious, for a warning to others ; and to put them upon their guard against 
 superficial, slothful, and presumptuous men, who draw aside many from 
 the holy ways of God. The names of the persons thus deluded show the 
 reasons why men listen to deceivers ; for these are only the occasions of 
 their turning aside, the cause lies in the concealed lusts of their own hearts. 
 The transition is very easy from orthodox nt ions and profession without 
 experience, to false and loose sentiments, and ten to open ungodliness. 
 
 These lines are here inserted under a plate :-~ 
 
 Behold here how the slothful are a sign 
 Hung up 'cause holy ways they did decline : 
 See here too, how the child doth play the man, 
 And weak grow strong, when Great-heart leads the van. 
 17* 
 
394 THE PILGRIMS PROGRESS. 
 
 in some plate of iron or brass, and left here where 
 they did their mischiefs, for a caution to other bad 
 men? ' 
 
 Great. So it is, as you may well perceive, if you 
 will go a little to the wall. 
 
 Mer. No, no ; let them hang, and their names rot, 
 and their crimes live forever against them : I think it 
 is a high favor that they were hanging afore we came 
 hither ; who knows else what they might have done to 
 such poor women as we are ? Then she turned it into 
 a song, saying — 
 
 Now then you three hang there, and be a sign 
 To all that shall against the truth combine. 
 And let him that comes after fear this end, 
 If unto pilgrims he is not a friend. 
 And thou, my soul, of all such men beware, 
 That unto holiness opposers are. 
 
 Thus they went on, till they came to the foot of the 
 hill Difficulty, where again the good Mr. Great-heart 
 took an occasion to tell them what happened there 
 when Christian himself went by. So he had them first 
 to the spring. Lo, said he, this is the spring that 
 Christian drank of before he went up this hill ; and 
 then it was clear and good, but now it is dirty with 
 the feet of some, that are not desirous that pilgrims 
 here should quench their thirst. a Thereat Mercy said, 
 
 a Ezek. xxxiv. 18. 
 
THE PILGRIMS PROGRESS. 395 
 
 why so envious, trow ? But said their guide, It will 
 do, if taken up and put into a vessel that is sweet and 
 good ; for then the dirt will sink to the bottom, and 
 the water come out by itself more clear. Thus, there- 
 fore, Christiana and her companions were compelled to 
 do. They took it up, and put it into an earthen pot, 
 and so let it stand till the dirt was gone to the bottom, 
 and then they drank thereof.* 
 
 Next he showed them the two by-ways that were at 
 the foot of the hill, where Formality and Hypocrisy lost 
 themselves. And, said he, these are dangerous paths : 
 two were here cast away when Christian came by. 
 And although, as you see, these ways are since stopped 
 up with chains, posts, and a ditch, yet there are those 
 that will chose to adventure here, rather than take the 
 pains to go up this hill.- 
 
 Chr. " The way of transgressors is hard :" a it is a 
 wonder that they can get into these ways without dan- 
 ger of breaking their necks. 
 
 Great. They will venture ; yea, if at any time any 
 
 a Prov. xiii. 15. 
 * This passage shows, that the preaching of the gospel was especially 
 intended by the spring, in the former part of the work. Since that had 
 been published, the author had witnessed a departure from the simplicity 
 of the gospel, as it has been before observed. This might be done unad- 
 visedly in those immediately concerned ; but it originated from the devices 
 of evil men, and the subtlety of Satan. They, however, who honestly and 
 carefully aimed to distinguish between the precious and the vile, might 
 separate the corrupt part from the truths of God, and from the latter derive 
 comfort and establishment. 
 
396 THE PILGRIMS PROGRESS. 
 
 of the King's servants do happen to see them, and do 
 call upon them, and tell them that they are in the 
 wrong way, and do bid them beware of the danger, 
 then they railingly return them answer, and say, " As 
 for the word that thou hast spoken unto us in the name 
 of the King, we will not harken unto thee ; but we will 
 certainly do whatsoever thing goeth out of our own 
 mouth."* Nay, if you look a little further, you shall 
 see that these ways are made cautionary enough, not 
 only by these posts, and ditch, ai*d chain, but also by 
 being hedged up ; yet they will choose to go there.* 
 
 Chr. They are idle ; they lt>ve not to take pains ; 
 up-hill way is unpleasant to them. So it is fulfilled 
 unto them as it is written,—" The way of the slothful 
 man is an hedge of thorns.'" 5 Yea, they will rather 
 choose to walk upon a snare, than to go up this hill, 
 and the rest of this way to the City. 
 
 Then they set forward, and began to go up the hill, 
 and up the hill they went ; but before they got to the 
 
 a Jer. xliv. 16, 17. b Prov. xv. 19. 
 
 * The express declarations, commandments and warnings of Scripture ; 
 and tne heart-searching doctrines and distinguishing application of faithful 
 ministers sufficiently hedge up all those by-ways, into which professors are 
 tempted to turn aside : but carnal self-love, and desire of ease to the flesh, 
 (which always opposes its own crucifixion,) induce numbers to break 
 through all obstacles, and to risk their eternal interests, rather than deny 
 themselves, and endure hardship in the way to heaven. Nor will teachers 
 be wanting to flatter them with the hope of being saved by notionally be- 
 lieving certain doctrines, while they practically treat the whole word of 
 God as a lie 1 
 
THE PILGRIM'S PROGRESS. 397 
 
 top, Christiana began to pant, and said I dare say this 
 is a breathing hill ; no marvel if they that love their 
 ease more than their souls choose to themselves a 
 smoother way. Then said Mercy, I must sit down ; 
 also the least of the children began to cry. Come, 
 come, said Great-heart, sit not down here, for a little 
 above is the Prince's arbor. Then he took the little 
 boy by the hand, and led him up thereto. 
 
 When they were come to the arbor, they were very 
 willing to sit down, for they were all in a pelting heat. 
 Then said Mercy, How sweet is rest to them that 
 labor ! a And how good is the Prince of pilgrims, to 
 provide such resting places foy them ! Of this arbor 
 I have heard much ; but I never saw it before. But 
 here let us beware of sleeping ; for as I have heard, it 
 cost poor Christian dear. 
 
 Then said Mr. Great-heart to the little ones, Come, 
 my pretty boys, how do you do ? What think you 
 now of going on pilgrimage ? Sir, said the least, I was 
 almost beat out of heart ; but I thank you for lending 
 me a hand at my need. And I remember now what 
 my mother hath told me, namely, that the way to 
 heaven is as a ladder, and the way to hell is as down 
 a hill. But I had rather go up the ladder to life, than 
 down the hill to death. 
 
 a Matt. xi. 28. 
 
398 the pilgrim's progress. 
 
 Then said Mercy, But the proverb is, "To go down 
 the hill is easy." But James said, (for that was his 
 name,) The day is coming, when, in my opinion, going 
 down the hill will be the hardest of all. 'Tis a good boy, 
 said his master ; thou hast given her a right answer. 
 Then Mercy smiled, but the little boy did blush. 
 
 Come, said Christiana, will you eat a bit, to sweeten 
 your mouths, while you sit here to rest your legs ? For 
 I. have here a piece of pomegranate, which Mr. Inter- 
 preter put into my hand just when I came out of his 
 door ; he gave me also a piece of an honey- comb, and 
 a little bottle of spirits. 
 
 I though he gave you something, said Mercy, be- 
 cause he called you aside. 
 
 Yes, so he did, said the other. But, said Christiana, 
 it shall be still as I said it should, when at first we 
 came from home; thou shalt ]ba a sharer in all the 
 good that I have, because thou so willingly didst be- 
 come my companion. 
 
 Then she gave to them, and they did eat, both Mercy 
 and the boys. And said Christiana to Mr. Great-heart, 
 Sir, will you do as we ? But he answered, You are 
 going on pilgrimage, and presently I shall return : much 
 good may what you have do you ! At home I eat the 
 same every day. 
 
 Now when they brad eaten and drunk, and had 
 chatted a little longer, their guide said to them, The 
 
THE PILGRIM S PROGRESS. 399 
 
 day wears away ; if you think good, let us prepare to 
 be going. So they got up to go, and the little boys 
 went before ; but Christiana forgot to take her bottle 
 of spirits with her, so she sent her little boy back to 
 fetch it. Then said Mercy, I think this is a losing 
 place. Here Christian lost his roll ; and here Christiana 
 left her bottle behind her. Sir, what is the cause of 
 this ? So their guide made answer, and said, The 
 cause is sleep, or forgetfulness : some sleep when they 
 should keep awake, and some forget when they should 
 remember ; and this is the very cause why often, at 
 the resting-places, some pilgrims in some things come 
 off losers. Pilgrims should watch, and remember what 
 they have already received under their 'greatest enjoy- 
 ments ; but for want of doing so, oftentimes their re- 
 joicing ends in tears, and their sunshine in a cloud ; — 
 witness the story of Christian at this place. 
 
 When they were come to the place where Mistrust 
 and Timorous met Christian to persuade him to go 
 back for fear of the lions, they perceived as it were a 
 stage, and before it, towards the road, a broad plate, 
 with a copy of verses written thereon; and, under- 
 neath, the reason of raising up of that stage that in 
 place rendered. The verses were — 
 
 Let him that sees this stage, take heed 
 
 Unto his heart and tongue ; 
 Lest, if he do not, here he speed 
 
 As some have long agone. 
 
400 THE PILGRIM S PROGRESS. 
 
 The words underneath the verses were, This stage 
 was built to punish those upon, who, through timorous- 
 ness or mistrust, shall be afraid to go further on pil- 
 grimage : also on this stage both Mistrust and Timorous 
 were burnt through the tongue with a hot iron, for en- 
 deavoring to hinder Christian on his journey. 
 
 Then said Mercy, This is much like to the saying of 
 the Beloved ; " What shall be given unto thee, or what 
 shall be done unto thee, thou false tongue? Sharp 
 arrows of the mighty, with coals of juniper."** 
 
 So they went on, till they came within sight of the 
 lions. Now Mr. Great-heart was a strong man, so he 
 was not afraid of a lion : but yet when they were come 
 up to the place where the lions were, the boys that 
 went before were now glad to cringe behind, for they 
 were afraid of the lions ; so they stept back, and went 
 behind. At this their guide smiled, and said, How now, 
 my boys ; do you love to go before when no danger 
 doth approach, and love to come behind so soon as the 
 lions appear ? 
 
 a Psalm cxx. 3, 4. 
 
 * The word David signifies Beloved. We should be very cautious not to 
 speak anything, which may discourage such as seem disposed to a religious 
 life ; lest we should be found to have abetted that enemy, who spares no 
 pains to seduce them back again into the world. Even the unbelieving 
 fears and complaints of weak and tempted Christians should be repressed 
 before persons of this description : how great then will be the guilt of those 
 who stifle their own convictions, and act contrary to their conscience, from 
 fear of reproach or persecution, and then employ themselves in dissuading 
 others from serving God ! 
 
THE PILGRIM'S PROGRESS. 401 
 
 Now, as they went on, Mr. Great-heart drew his 
 sword, with intent to make a way for the pilgrims in 
 spite of the lions. Then there appeared one, that it 
 seems had taken upon him to back the lions ; and he 
 said to the pilgrims' guide, What is the cause of your 
 coming hither? Now, the name of that man was 
 Grim, or Bloody-man, because of his slaying of pil- 
 grims : and he was of the race of the giants. 
 
 Then said the pilgrims' guide, These women and 
 children are going on pilgrimage ; and this is the way 
 they must go ; and go it they shall, in spite of thee 
 and the lions. 
 
 Grim. This is not their way, neither shall they go 
 therein. I am come forth to withstand them, and to 
 that end will back the lions. 
 
 Now, to say truth, by reason of the fierceness of the 
 lions, and of the grim carriage of him that did back 
 them, this way had of late lain much unoccupied, and 
 was almost grown over with grass. 
 
 Then said Christiana, Though the highways 'have 
 been unoccupied heretofore, and though the travellers 
 have been made in times past to walk through by-paths, 
 it must not be so now I am risen, " now I am risen a 
 mother in Israel." 1 
 
 Then he swore by the lions, that it should : and 
 
 a Judges v. 6, 7. 
 
402 THE PILGRIM S PROGRESS. 
 
 therefore bid them turn aside, for they should not have 
 passage there. 
 
 But Great-heart, their guide, made first his approach 
 unto Grim, and laid so heavily on him with his sword, 
 that he forced him to retreat. 
 
 Then said he that attempted to back the lions, Will 
 you slay me upon my own ground ? 
 
 Great. It is the King's highway that we are in, and 
 in this way it is that thou hast placed the lions ; but 
 these women and these children, though weak, shall 
 hold on their way in spite of thy lions. And with that 
 he gave him again a downright blow, and brought him 
 upon his knees. With this blow also he broke his hel- 
 met, and with the next he cut off an arm. Then did 
 the giant roar so hideously, that his voice frighted the 
 women ; and yet they were glad to see him lie sprawl- 
 ing upon the ground. Now the lions were chained, 
 and so of themselves could do nothing. Wherefore, 
 when old Grim, that intended to back them, was dead, 
 Mr. Great-heart said to the pilgrims, Come now, and fol- 
 low me, and no hurt shall happen to you from the lions. 
 They therefore went on, but the women trembled as 
 they passed by them ; the boys also looked as if they 
 would die ; but they all got by without further hurt.* 
 
 * It is not very easy to determine the precise idea of the author, in each 
 of the Giants, who assault the Pilgrims, and are slain by the conductor and 
 
THE PILGRIM S PROGRESS. 403 
 
 Now, when they were within sight of the Porter's 
 lodge, they soon came up unto it ; but they made the 
 more haste after this to go thither, because it is danger- 
 ous travelling there in the night. So when they were 
 come to the gate, the guide knocked, and the Porter 
 cried, "Who is there ? But as soon as the guide had 
 said, It is I, he knew his voice, and came down ; for the 
 guide had oft before that come thither as a conductor 
 of pilgrims. When he was come down, he opened the 
 gate, and, seeing the guide standing just before it, (for 
 he saw not the women, for they were behind him,) he 
 said unto him, How now, Mr. Great-heart, what is 
 your business here' so late at night ? I have brought, 
 
 his assistants. Some have supposed that unbelief is here meant : hut Grim, 
 or Bloody-man, seems not to be apposite names for this inward foe ; nor can 
 it be conceived that unbelief should more violently assault those, who are 
 under the care of a valiant conductor, than it had done the solitary Pil- 
 grims. I apprehend, therefore, that this Giant was intended for the emblem 
 of certain active men, who busied themselves in framing and executing 
 persecuting statutes; which was done at the time when this was written 
 more violently than it had been before. Thus the temptation to fear man, 
 which at all times assaults the believer, when required to make an open 
 profession of his faith, was exceedingly increased : and, as heavy fines and 
 severe penalties, in accession to reproach and contempt, deterred men from 
 joining themselves in communion with dissenting churches, that way was 
 almost unoccupied, and the travellers went through by-paths, according to 
 the author's sentiments on the subject. But the preaching of the gospel, 
 by which the ministers of Christ wielded the sword of the Spirit, overcame 
 this enemy : for the example and exhortations of such courageous com- 
 batants animated even weak believers to overcome their fears, and to act 
 according to their consciences, leaving the event to God. This seems to 
 have been the author's meaning; and perhaps he also intended to en- 
 courage his brethren boldly to persevere in resisting such persecuting 
 statutes, confidently expecting that they should prevail for the repeal of 
 them ; by which, as by the death of the Giant, the Pilgrims might be freed 
 from additional terror, in acting consistently with their avowed principles. 
 
404 the pilgrim's progress. 
 
 said he, some pilgrims hither, where by my Lord's com- 
 mandment, they must lodge : I had been here some 
 time ago, had I not been opposed by the giant that 
 used to back the lions. But I, after a long and tedious 
 combat with him, have cut him off, and have brought 
 the pilgrims hither in safety. 
 
 Por. Will you not go in and stay till morning ? 
 
 Great. No ; I will return to my Lord to-night. 
 
 Chr. 0, sir, I know not how to be willing you should 
 leave us in our pilgrimage : you have been so faithful 
 and so loving to us, you have fought so stoutly for us, 
 you have been so hearty in counselling of us, that I 
 shall never forget your favor towards us 
 
 Then said Mercy, that we might have thy com- 
 pany to our journey's end ! How can such poor 
 women as we hold out in a way so full of troubles as 
 this way is, without a friend and defender ? 
 
 Then, said James, the youngest of the boys, Pray, 
 sir, be persuaded to go with us and help us, because 
 we are so weak, and the way so dangerous as it is. 
 
 Great. I am at my Lord's commandment : if he 
 shall allot me to be your guide quite through, I will 
 willingly wait upon you. But here you failed at first ; 
 for when he bid me come thus far with you, then you 
 should have begged me of him to have gone quite 
 through with you, and he would have granted your re- 
 
THE PILGRIM'S PROGRESS. 405 
 
 quest.* However, at present I must withdraw; and 
 so, good Christiana, Mercy, and my brave children, 
 adieu. 
 
 Then the Porter, Mr. Watchful, asked Christiana of 
 her country, and of her kindred : and she said, I came 
 from the city of Destruction ; I am a widow- woman, 
 and my husband is dead ; his name was Christian, the 
 pilgrim. 
 
 How ! said the Porter, was he your husband ? Yes, 
 said she, and these are his children ; and this (pointing 
 to Mercy) is one of my townswomen. 
 
 Then the Porter rang his bell, as at such times he is 
 wont, and there came to the door one of the damsels, 
 whose name was Humble-mind. And to her the Porter 
 said, Go, tell it within, that Christiana, the wife of 
 Christian, and her children, are come hither on pil- 
 grimage. She went in, therefore, and told it.' But, 
 oh, what noise for gladness was there within, when the 
 damsel did but drop that out of her mouth ! 
 
 So they came with haste to the Porter, for Christiana 
 stood still at the door. Then some of the most grave 
 
 * We are repeatedly reminded, with great propriety, that we ought to be 
 very particular and explicit in our prayers, especially in everything per- 
 taining to our spiritual advantage. The removal of faithful ministers, or 
 the fear of losing them, may often remind Christians that ' here they have 
 failed :' they have not sufficiently valued and prayed for them ; or, making 
 sure of their continuance, from apparent probabilities, they have not made 
 that the subject of their peculiar requests, and therefore are rebuked by the 
 •loss of them. 
 
406 • the pilgrim's progress. 
 
 said unto her, Come in, Christiana, come in, thou wife 
 of that good man ; come in, thou blessed woman, come 
 in, with all that are with thee. So she went in, and 
 they followed her that were her children and com- 
 panions. Now when they were gone in, they were had 
 into a large room, where they were bidden to sit down : 
 so they sat down, and the chief of the house were 
 called to see and welcome the guests. Then they came 
 in, and, understanding who they were, did salute each 
 one with a kiss, and said, Welcome, ye vessels of the 
 grace of God, welcome unto us your friends.* 
 
 Now, because it was somewhat late, and because the 
 pilgrims were weary with their journey, and also made 
 faint with the sight of the fight and of the terrible 
 lions, they desired, as soon as might be, to prepare to 
 go to rest. Nay, said those of the family, refresh 
 yourselves first with a morsel of meat ; for they had 
 prepared for them a lamb, with the accustomed sauce 
 belonging thereto. a f For the Porter had heard before 
 
 a Exod. xii. 3. John i. 29. 
 
 * 'Angels rejoice over one sinner that repenteth ;' and all, who truly love 
 the Lord, will gladly welcome such as appear to be true believers, into their 
 most endeared fellowship : yet there are certain individuals, who, being 
 related to those that have greatly interested their hearts, or having long 
 been remembered in their prayers, are welcomed with singular joy and 
 satisfaction, and whose professed faith animates them in a peculiar manner. 
 
 t The passover was a preflguration of the sufferings of Christ, and the 
 believer's acceptance of him ; of his professed reliance on the atoning sac- 
 rifice, preservation from wrath, and the deliverance from the bondage of 
 Satan, to set out on his heavenly pilgrimage. And the Lord's supper is a 
 commemorative ordinance of a similar import ; representing the body of 
 
THE PILGRIM'S PROGRESS. 40*7 
 
 of their coming, and had told it to them within. So 
 when they had supped, and ended their prayer with a 
 psalm, they desired they might go to rest. 
 
 But let us, said Christiana, if we may be so bold as 
 to choose, be in that chamber that was my husband's, 
 when he was here. So they had them up thither, and 
 they all lay in a room. When they were at rest, 
 Christiana and Mercy entered into discourse about 
 things that were convenient. 
 
 Chr. Little did I think once, when my husband went 
 on pilgrimage, that I should ever have followed him. 
 
 Mer. And you as little thought of lying in his bed, 
 and in his chamber to rest as you do now.* 
 
 Chr. And much less did I ever think of seeing his 
 face with comfort, and of worshipping the Lord the 
 King with him ; and yet now I believe I shall. 
 
 Mer. Hark, don't you hear a noise ? 
 
 Christ broken for our sins, and his blood shed for us ; the application of 
 these blessings to our souls by faith, the profession of this faith and of love 
 to him and his people, influencing us to devoted, self-denying obedience : 
 and the effects which follow from thus • feeding on Christ in our hearts by- 
 faith with thanksgiving,' in strengthening us for every conflict and service 
 to which we are called. • The unleavened bread of sincerity and truth,' 
 and ' the bitter herbs' of godly sorrow, deep repentance, mortification of 
 sin, and bearing the cross, accompany the spiritual feast ; and even render 
 it more relishing to the true believer, as endearing to him Christ and his 
 salvation. m 
 
 * A marginal note here says, ' Christ's bosom is for all Pilgrims.' The 
 sweet peace arising from calm confidence in the Saviour, the consolations 
 of his Spirit, submission to his will, and the cheorful obedience of fervent 
 love, give rest to the soul, as if we were reclining on his bosom with the 
 beloved disciple. (Part I. p. 145.) 
 
408 the pilgrim's progress. 
 
 Chr. Yes, 'tis as I believe, a noise of music, for joy 
 that we are here. 
 
 Mer. Wonderful ! — Music in the house, music in the 
 heart, and music also in heaven, for joy that we are 
 here ! 
 
 Thus they talked a while, ancl then betook them- 
 selves to sleep. So in the morning, when they were 
 awaked, Christiana said to Mercy, What was the mat- 
 ter, that you did laugh in your sleep to-night ? I sup- 
 pose you were in a dream. 
 
 Mer. So I was, and a sweet dream it was ; but are 
 you sure I laughed ? 
 
 Chr. Yes, you laughed heartily: but pr'ythee, 
 Mercy, tell me thy dream. 
 
 Mer. I was dreaming that I sat all alone in a soli- 
 tary place, and was bemoaning of the hardness of my 
 heart. Now, I had not set there long, but methought 
 many were gathered about me to see me, and to hear 
 what it was that I said. So they hearkened, and I 
 went on bemoaning the hardness of my heart. At 
 this, some of them laughed at me, some called me a 
 fool, and some began to thrust me about. 
 
 With that, methought I looked up, and saw one 
 coming with wings towards me. So he came directly 
 to me, and said, Mercy, what aileth thee ? Now, when 
 he had heard me make my complaint, he said, Peace 
 be to thee : he also wiped mine eyes with his hand- 
 
THE PILGRIM'S PROGRESS. 409 
 
 kerchief, and clad me in silver and gold. He put a 
 chain about my neck, and ear-rings in mine ears, and 
 a beautiful crown upon my head. a 
 
 Then he took me by the hand, and said, Mercy, 
 come after me. So he went up, and I followed, till we 
 came at a golden gate. Then he knocked ; and, when 
 they within had opened, the man went in, and I fol- 
 lowed him up to a throne, upon which one sat, and he 
 said to me, Welcome, daughter. The place looked 
 bright and twinkling, like the stars, or rather like the 
 sun, and I thought that I saw your husband there. So 
 I awoke. from my dream. But did I laugh ? 
 
 Chr. Laugh ! ay, and well you might, to see your- 
 self so well. For you must give me leave to tell you, 
 that it was a good dream ; and that, as you have begun 
 to find the first part true, so you shall find the second 
 at last.* " God speaks once, yea twice, yet man per- 
 ceiveth it not ; in a dream, in a vision of the night, 
 when deep sleep falleth upon men, in slumbering upon 
 the bed." b We need not, when a-bed, to lie awake to 
 talk with God ; he can visit us while we sleep, and 
 
 a Ezek. xvi. 8—13. b Job xxxiii. 14—16. 
 
 * They who feel and lament the hardness of their hearts, and earnestly 
 pray that they may be humbled, softened, and filled with the love of Christ, 
 may by assured that their sorrow shall be turned into joy : though they 
 must expect to be ridiculed by such as know not their own hearts. The 
 assurance, that the dream should be accomplished, is grounded on the 
 effects produced upon Mercy's heart ; and there is no danger of delusion, 
 when so scriptural an encouragement is Inferred even from a dream. 
 
 18 
 
410 THE PILGRIM'S PROGRESS. 
 
 cause us then to hear his voice. Our heart oftentimes 
 wakes when we sleep ; and God can speak to that, 
 either by words, by proverbs, by signs and similitudes, 
 as well as if one was awake. 
 
 Mer. Well, I am glad of my dream, for I hope ere 
 long to see it fulfilled, to the making of me laugh 
 again. 
 
 Chr. I think it is now high time to rise, and to know 
 what we must do. 
 
 Mer. Pray, if they invite us to stay awhile, let us 
 willingly accept of the proffer. I am the willinger to 
 stay awhile here, to grow better acquainted with these 
 maids : methinks Prudence, Piety, and Charity have 
 have very comely and sober countenances. 
 
 Chr. We shall see what they will do. 
 
 So when they were up and ready, they come down, 
 and they asked one another of their rest, and if it was 
 comfortable or not ? 
 
 Very good, said Mercy; it was one of the best 
 night's lodgings that ever I had in my life. 
 
 Then said Prudence and Piety, If you will be per- 
 suaded to stay here awhile, you shall have what the 
 house will afford. 
 
 Ay, and that with a very good will, said Chanty. 
 
 So they consented, and staid there about a month or 
 above, and became very profitable one to another. 
 And, because Prudence would see how Christiana had 
 
THE PILGRIMS PROGRESS. 411 
 
 brought up her children, she asked leave of her to 
 catechise them : so she gave her free consent. Then 
 she began with the youngest, whose name was James. 
 
 And she said, Come, James, canst thou tell me who 
 made thee ? 
 
 James. God the Father, God the Son, and God the 
 Holy Ghost. 
 
 Prud. Good boy. And canst thou tell who saved 
 thee ? 
 
 James. God the Father, God the Son, and God the 
 Holy Ghost. 
 
 Prud. Good boy still. But how doth God the 
 Father save thee ? 
 
 James*. By his grace.* 
 
 Prud. How doth God the Son save thee ? 
 
 James. By his righteousness, death and blood, and 
 life. 
 
 Prud. And how doth God the Holy Ghost save thee ? 
 
 James. By his illumination, by his renovation, and 
 by his preservation. 
 
 * Grace, in this connection, signifies unmerited mercy or favor, from 
 which all the blessings of salvation flow. The Father freely gave his Son 
 to be our Redeemer, and now freely communicates his Spirit, through the 
 merits and mediation of the Son, to be our Sanctifier ; and thus, with Christ, 
 he freely gives all things to those, who are enabled truly to believe in him. 
 The important, but much neglected duty of catechising children is here 
 very properly inculcated ; without attention to which, the minister's labors, 
 both in public preaching and private instruction, will be undf -stood in a 
 very imperfect degree ; and any revival of religion that takes place, will 
 probably die with the generation to which it is vouchsafed. 
 
412 the pilgrim's progress. 
 
 Then said Prudence to Christiana, You are to be 
 commended for thus bringing up your children. I 
 suppose I need not ask the rest these questions, since 
 the youngest of them can answer them so well. I will 
 therefore now apply myself to the next youngest. 
 
 Then she said, Come, Joseph, (for his name was 
 Joseph,) will you let me catechise you ? 
 
 Jos. With all my heart. 
 
 Prud. What is man ? 
 
 Jos. A reasonable creature, so made by God as my 
 brother said. 
 
 Prud. What is supposed by this word, saved ? 
 
 Jos. That man by sin has brought himself into a 
 state of captivity and misery. 
 
 Prud. What is supposed by his being saved by the 
 Trinity? 
 
 Jos. That sin is so great and mighty a tyrant, that 
 none can pull us out of its clutches but God ; and that 
 God is so good and loving to man, as to pull him in- 
 deed out of this miserable state. 
 
 Prud. What is God's design in saving poor men? 
 
 Jos. The glorifying of his name, of his grace, and 
 justice, &c, and the everlasting happiness of his creature. 
 
 Prud. Who are they that must be saved ? 
 
 Jos. Those that accept of his salvation.* 
 
 * The young pupil is not here taught to answer systematically, ' All the 
 
THE PILGRIM'S PROGRESS. 413 
 
 Prud. Good, boy, Joseph ; thy mother hath taught 
 thee well, and thou hast hearkened unto what she has 
 said unto thee. 
 
 Then said Prudence to Samuel, (who was the eldest 
 but one,) Come, Samuel, are you willing that I should 
 catechise you ? 
 
 Sam. Yes, forsooth, if you please. 
 
 Prud. What is heaven? 
 
 Sam. A place and state most blessed, because God 
 dwelleth there. 
 
 Prud. What is hell ? 
 
 Sam. A place and state most woful, because • it is 
 the dwelling-place of sin, the devil, and death. 
 
 Prud. Why wouldest thou go to heaven ? 
 
 Sam. That I may see God, and serve him without 
 weariness ; that I may see Christ, and love him ever- 
 lastingly ; that I may have that fulness of the Holy 
 Spirit in me, which I can by no means here enjoy. 
 
 Prud. A very good boy, and one that has learned 
 well. 
 
 elect :' but practically, ' Those that accept of his salvation.' This is per- 
 fectly consistent with the other ; but it is suited to instruct and encourage 
 the learner who would be perplexed, stumbled, or misled by the other view 
 of the same truth. Thus our Lord observed to his disciples, « I have many 
 things to say unto you, but ye cannot bear them now ;' and Paul fed the 
 Corinthians, ' with milk, and not with meat ; for they were not able to bear 
 it.' How beneficial would a portion of the same heavenly wisdom prove to 
 the modern friends of evangelical truth! And how absurd is it to teach 
 the hardest lessons to the youngest scholars in the school of Christ ! 
 
414 THE PILGRIM S PROGRESS. 
 
 Then she addressed herself to the eldest, whose 
 name was Matthew; and she said to him, Come, 
 Matthew, shall I also catechise you ? 
 
 Matt. With a very good will. 
 
 Prud. I ask then, if there was ever anything that 
 had a being antecedent to, or before, God ? 
 
 Matt. No ; for God is eternal ; nor is there any- 
 thing excepting himself, that had a being until the be- 
 ginning of the first day : " For in six days the Lord 
 made heaven and earth, the sea, and all that in 
 them is." a 
 
 Prud. What do you think of the Bible ? 
 
 Matt. It is the holy word of God. 
 
 Prud. Is there nothing written therein but what you 
 understand ? 
 
 Matt. Yes, a great deal. 
 
 Prud. What do you do when you meet with places 
 therein that you do not understand ?* 
 
 Matt. I think God is wiser than I. I pray also that 
 
 a Exod. xx. 11. 
 
 * We ought not to think ourselves capable of comprehending all the 
 mysteries of revelation* or informed of all that can be known concerning 
 them : yet we should not make our incapacity a reason for neglecting those 
 parts of Scripture, which we do not at present understand : but, uniting 
 humble diligence with fervent prayers, we should wait for further light and 
 knowledge, in all things conducive to our good. There may be many parts 
 of Scripture, which would not be useful to us, if we could understand them ; 
 though they have been, are, or will be useful to others ; and our inability to 
 discover the meaning of these passages may teach us humility, and sub- 
 mission to th) decisions of our infallible Instructor. 
 
THE PILGRIM'S PROGRESS. 415 
 
 he will please to let me know all therein that he knows 
 will be for my good. 
 
 Prud. How believe you as touching the resurrection 
 of the dead ? 
 
 Matt. I believe they shall rise, the same that was 
 buried ; the same in nature, though not in corruption. 
 And I believe this upon a double account : First, be- 
 cause God has promised it : Secondly, because he is 
 able to perform it. 
 
 Then said Prudence to the boys, You must still 
 hearken to your mother, for she can learn you more. 
 You must also diligently give ear to what good talk 
 you shall hear from others : for your sakes do they 
 speak good things. Observe also, and that with care- 
 fulness, what the heavens and the earth do teach you ; 
 but especially be much in the meditation of that book 
 which was the cause of your father's becoming a pil- 
 grim. I, for my part, my children, will teach you 
 what I can while you are here, and shall be glad if 
 you will ask me questions that tend to godly edifying. 
 
 Now, by that these pilgrims had been at this place 
 a week, Mercy had a visitor that pretended some good- 
 will unto her, and his name was Mr. Brisk; a man of 
 some breeding, and that pretended to religion, but a 
 man that stuck very close to the world. So he came 
 once or twice, or more, to Mercy, and offered love 
 unto her. 
 
"416 the pilgrim's progress. 
 
 Now Mercy was of a fair countenance, and therefore 
 the more alluring. Her mind also was to be always 
 busying of herself in doing ; for when she had nothing 
 to do for herself, she would be making of hose and 
 garments for others, and would bestow them upon 
 them that had need. And Mr. Brisk, not knowing 
 where or how she disposed of what she made, seemed 
 to be greatly taken, for that he found her never idle. 
 I will warrant her a good housewife, quoth he to 
 himself.* 
 
 Mercy then revealed the business to the maidens 
 that were of the house, and inquired of them concern- 
 ing him, for they did know him better than she. So 
 they told her, that he was a very busy young man, 
 and one that pretended to religion ; but was, as they 
 feared, a stranger to the power of that which is good. 
 
 Nay then, said Mercy, I will look no more on him ; 
 for I purpose never to have a clog to my soul. 
 
 Prudence then replied, that there needed no great 
 
 * Designing men will often assume an appearance of religion, in order to 
 insinuate themselves into the affections of such pious young women, as are 
 on some accounts agreeable to them ; and thus many are drawn into a most 
 dangerous snare. This incident therefore is very properly introduced, and 
 is replete with instruction. At the same time an important intimation is 
 given, concerning the manner in which those, who are not taken up with 
 the care of a family, may profitably employ their time, adorn the gospel, 
 and be useful in the church and the community. It is much better to imi- 
 tate Dorcas, who ' through faith obtained a good report,' in making garments 
 for the poor, than to waste time and money in frivolous amusements, or 
 needless decorations ; or even in the more elegant and fashionable accom- 
 plishments. 
 
THE PILGRIM'S PROGRESS. 41 7 
 
 matter of discouragement to be given him ; for con- 
 tinuing so as she had begun to do for the poor, would 
 quickly cool his courage. 
 
 So the next time he comes, he finds her at her old 
 work, a-making of things for the poor. Then said he, 
 What ! always at it ? Yes, said she, either for my self 
 or for others. And what canst thou earn a day ? quoth 
 he. '• I do these things," said she, that I may be rich 
 in good works, laying a good foundation against the 
 time to come, that I may lay hold on eternal life." a 
 Why, pr'ythee, what doest thou do with them ? said 
 he. Clothe the naked, said she. With that his coun- 
 tenance fell. So he forbore to come at her again. 
 And when he was asked the reason why, he said, that 
 Mercy was a pretty lass, but troubled with ill con- 
 ditions. 
 
 When he had left her, Prudence said, Did I not tell 
 thee, that Mr. Brisk would soon forsake thee ? yea, he 
 will raise up an ill report of thee : for, notwithstanding 
 his pretence to religion, and his seeming love to Mercy, 
 yet Mercy and he are of tempers so different, that I 
 believe they will never come together.* 
 
 a 1 Tim. vi. 18. 19. 
 
 * Young people ought not wholly to follow their own judgments in this 
 most important concern, on which the comfort and usefulness of their whole 
 future lives in a great measure* depend : and yet it is equally dangerous to 
 advise with improper counsellors. The names of the maidens of the house, 
 show what kind of persons should be consulted : and, when such friends 
 18* 
 
418 THE PILGRIMS PROGRESS. 
 
 Mer. I might have had husbands before now, though 
 I spoke not of it to any : but they were such as did 
 not like my conditions, though never did any one of 
 them find fault with my person. So they and I could 
 not agree. 
 
 Prud. Mercy in our days, is but little set by, any 
 further than as to its name : the practice, which is set 
 forth by thy conditions, there are but few that can 
 abide. 
 
 Well, said Mercy, if nobody will have me, I will die 
 a maid, or my conditions shall be to me as a husband : 
 for I cannot change my nature ; and to have one that 
 lies cross to me in this, that I purpose never to admit 
 of as long as I live. I had a sister, named Bountiful, 
 that was married to one of these churls : but he and 
 she could never agree ; but, because my sister was re- 
 solved to do as she had begun, that is, to show kind- 
 
 are of opinion that there is danger of a clog, instead of a helper, in the way 
 to heaven, all who love their own souls, will speedily determine to reject 
 the proposal, however agreeable in all other respects. The apostolical rule, 
 1 Only in the Lord,' is absolute. The most upright and cautious may indeed 
 be deceived ; but they, who neglect to ask, or refuse to take counsel, will 
 be sure to smart for their folly, if they be indeed the children of God. An 
 unbelieving partner must be a continual source of anxiety and uneasiness ; 
 a thorn in the side ; and an hindrance to all family religion, and the pious 
 education of children, who generally adhere to the maxims and practices 
 of the ungodly party. Nothing tends more than such marriages, to induce 
 a declining state of religion ; or indeed more plainly shows that it is already 
 in a very unprosperons state. But, when Christians plainly avow their 
 principles, purposes, and rules of conduct, they may commonly detect and 
 shake off such selfish pretenders : while the attempts made to injure their 
 characters, will do them no material detriment, and will render them the 
 more thankful for having escaped the snare. 
 
THE PILGRIMS PROGRESS. 419 
 
 ness to the poor, therefore her husband first cried her 
 down at the cross, and then turned her out of his doors. 
 
 Prud. And yet he was a professor, I warrant you ! 
 
 Mer. Yes, such a one as he was, and of such as he 
 the world is now full : but I am for none of them all. 
 
 Now, Matthew, the eldest son of Christiana, fell sick, 
 and his sickness was sore upon him, for he was much 
 pained in his bowels, so that he was with it, at times, 
 pulled as it were both ends together. There dwelt 
 also not far from thence, one Mr. Skill, an ancient and 
 well-approved physician. So Christiana desired it, and 
 they sent for him, and he came : when he was entered 
 the room, and had a little observed the boy, he con- 
 cluded that he was sick of the gripes. Then he said to 
 his mother, What diet has Matthew of late fed upon ? 
 Diet ! said Christiana, nothing but what is wholesome. 
 The physician answered, This boy has been tampering 
 with something that lies in his maw undigested, and 
 that will not away without means. And I tell you, he 
 must be purged, or else he will die. 
 
 Then said Samuel, Mother, what was that which my 
 brother did gather up and eat, so soon as we were 
 come from the gate that is at the head of this way? 
 You know that there was an orchard on the left hand, 
 on the other side of the wall, and some of the trees 
 hung over the wall, and my brother did pluck and eat. 
 
 True, my child, said Christiana, he did take thereof, 
 
420 the pilgrim's progress. 
 
 and did eat : naughty boy as he was, I chid him, and 
 yet he would eat thereof. 
 
 Skill. I knew he had eaten something that was not 
 wholesome food ; and that food, to wit, that fruit, is 
 even the most hurtful of all. It is the fruit of Beelze- 
 bub's orchard. I do marvel that none did warn you 
 of it : many have died thereof. 
 
 Then Christiana began to cry ; and she said, 
 naughty boy ! and careless mother ! what shall I do 
 for my son ?* 
 
 Skill. Come, do not be too much dejected ; the boy 
 may do well again, but he must purge and vomit. 
 
 Chr. Pray, sir, try the utmost of your skill with him, 
 whatever it costs. 
 
 Skill. Kay, I hope I shall be reasonable. — So he 
 made him a purge, but it was too weak ; 'twas said, it 
 was made of the blood of a goat, the ashes of a heifer, 
 
 * Sin, heedlessly or wilfully committed, after the Lord has spoken peace 
 to our souls, often produces great distress long afterward ; and sometimes 
 darkness and discouragement oppress the mind, when the special cause of 
 them is not immediately recollected : for we have grieved the Holy Spirit 
 and he withholds his consolations. In this case we should adopt the prayer 
 of Job, ' Do not condemn me ; show me wherefore thou contendest with 
 me :' and this inquiry will often be answered by the discourse of skilful 
 ministers, and the faithful admonitions of our fellow Christians. When 
 hopeful professors are greatly cast down, it is not wise to administer cor- 
 dials to them immediately : but to propose such questions as may lead to a 
 discovery of the concealed cause of their distress. Thus it will often be 
 found, that they have been tampering with forbidden fruit; which dis- 
 covery may tend to their humiliation, and produce a similar effect on those 
 who have neglected their duty, by suffering others to sin without warning 
 or reproof. 
 
THE PILGRIM'S PROGRESS. 421 
 
 and with some of the juice of hyssop, &c. a When 
 Mr. Skill had seen that that purge was too weak, he 
 made him one to the purpose ; it was made excarne et 
 sanguine Christi ; b (you know physicians give strange 
 medicines to their patients :) and it was made into pills, 
 with a promise or two, and a proportionable quantity 
 of salt. c Now, he was to take them three at a time, 
 fasting, in half a quarter of a pint of the tears of re- 
 pentance. d 
 
 "When this potion was prepared, and brought to the 
 boy, he was loath to take it, though torn with the 
 gripes as if he should be pulled in pieces. Come, 
 come, said his physician, you must take it. It goes 
 against my stomach, said the boy. I must have you 
 take it, said the mother. I shall vomit it up again, said 
 the boy. Pray, sir, said Christiana to Mr. Skill, how 
 does it taste ? It has no ill taste, said the doctor ; and 
 with that she touched one of the pills with the tip of 
 her tongue. Matthew, said she, this potion is sweeter 
 than honey. If thou lovest thy mother, if thou lovest 
 thy brothers, if thou lovest Mercy, if thou lovest thy 
 life, take it. So, with much ado, after a short prayer 
 for the blessing of God upon it, he took it, and it 
 wrought kindly with him. It caused him to purge, it 
 
 a Heb. ix. 19, x. 1—4. b John vi. 24—57. 
 
 c Mark ix. 49. d Zech. xii. 10. 
 
422 the pilgrim's progress. 
 
 caused him to sleep, and to rest quietly ; it put him 
 into a fine heat and breathing sweat, and it quite rid 
 him of his gripes.* 
 
 So in a little time he got up, and walked about with 
 a staff, and would go from room to room, and talk 
 with Prudence, Piety, and Charity, of his distemper, 
 and how he was healed. 
 
 So, when the boy was healed', Christiana asked Mr. 
 Skill, saying, Sir, what will content you for your pains 
 and care to and of my child ? And he said, you must 
 pay the Master of the College of Physicians, according 
 to rules made in that case, and provided. 11 
 
 But, sir, said she, what is the pill good for else ? 
 
 Skill. It is a universal pill ; it is good against all the 
 diseases that pilgrims are incident to ; and, when it is 
 well prepared, will keep good time out of mind. 
 
 a Heb. xiii. 15. 
 
 * To support the allegory, the author gives the Physician's prescription 
 in Latin ; but he adds in the margin, with admirable modesty, The Latin I 
 borrow. 'Without the shedding of blood, there is no remission of sins,' or 
 true peace of conscience ; ' the blood of bulls and goats cannot take away 
 sin :' nothing, therefore, can bring health and cure, in this case, but the 
 ' body and blood of Christ,'' as broken and shed for our sins. These blessings 
 are made ours by faith exercised on the promises of God ; the sanctifying 
 grace of the Holy Spirit, which seasons our words and actions as with salt, 
 always connects with living faith; and godly sorrow, working genuine 
 repentance, is renewed every time we look to the Saviour, whom we have 
 pierced by our recent offences, and of whom we again seek forgiveness. 
 The natural pride, stoutness, and unbelief of our hearts, render us very 
 reluctant to this humiliating method of recovering peace and spiritual 
 strength ; and this often prolongs our distress : -yet nothing yields more un- 
 alloyed comfort, than thus abasing ourselves before God, and relying on his 
 mercy through the atonement and mediation of his beloved Son. 
 
THE PILGRIM'S PROGRESS. 423 
 
 Chr. Pray, sir, make me up twelve boxes of them ; 
 for, if I can get these, I will never take other physic. 
 
 Skill. These pills are good to prevent diseases, as 
 well as to cure when one is sick. Yea, I dare say it, 
 and stand to it, if a man will but use this physic as 
 he should, it will make him live forever. 1 But, good, 
 Christiana, thou must give these pills no other way but 
 as I have prescribed ; for if you do, they will do no 
 good.* So he gave unto Christiana physic for herself 
 and her boys, and for Mercy ; and bid Matthew take 
 heed how he ate anymore green plums,; and kissed 
 them, and went his way. 
 
 It was told you before, that Prudence bid the boys, 
 that if at any time they would, they should ask her 
 some questions that might be profitable, and she would 
 say something to them. 
 
 Then Matthew, who had been sick, asked her, "Why, 
 for the most part, physic should be bitter to our 
 palates ? 
 
 Prud. To show how unwelcome the word of God, 
 gnd the effects thereof, are to a carnal heart. 
 
 . a John vi. J>1. 
 
 t This hint should he carefully noted. Numbers ahuse the doctrine of 
 free salvation, by the merit and redemption of Christ, and presume on for- 
 giveness, when they are destitute of genuine repentance, and give no evi- 
 dence of sanctiflcation. But this most efficacious medicine in that case will 
 'do no good ;' or rather the perverse abuse of it will increase their guilt, 
 and tend to harden their hearts in sin. 
 
424 the pilgrim's progress. 
 
 Mat. Why does physic, if it does good, purge, and 
 cause to vomit ? 
 
 Prud. To show, that the word, when it works effec- 
 tually, cleanseth the heart and mind. For look, what 
 the one doth to the body, the other doth to the soul. 
 
 Mat. What should we learn by seeing the flame of 
 our fire go upwards ; and by seeing the beams and 
 sweet influences of the sun strike downwards ? 
 
 Prud. By the going up of the fire, we are taught to 
 ascend to heaven by fervent and hot desires. And by 
 the sun's sending his heat, beams, and sweet influences, 
 downwards, we are taught that the Saviour of the 
 world, though high, reaches down with his grace and 
 love to us below. 
 
 Mat. Whence have the clouds their water ? 
 
 Prud. Out of the sea. 
 
 Mat. What may we learn from that ? 
 
 Prud. That ministers should fetch their doctrine 
 from God. 
 
 Mat. Why do they empty themselves upon the 
 earth ? t 
 
 Prud. To show, that ministers should give out what 
 they know of God to the world. 
 
 Mat. Why is the rainbow caused by the sun ? 
 
 Prud. To show that, the covenant of God's grace is 
 confirmed to us in Christ. 
 
THE PILGRIMS PROGRESS. 425 
 
 Mat. Why do the springs come from the sea to us 
 through the earth ? 
 
 Prud. To show, that the grace of God comes to us 
 through the body of Christ. 
 
 Mat. Why do some of the springs rise out of the 
 tops of high hills ? 
 
 Prud. To show, that the Spirit of grace shall spring 
 up in some that are great and mighty, as well as in 
 many that are poor and low. 
 
 Mat. Why doth the fire fasten upon the candle- 
 wick? 
 
 Prud. To show that unless grace doth kindle upon 
 the heart, there will be no true light of life in us. 
 
 Mat. Why are the wick and tallow and all spent to 
 maintain the light of the candle ? 
 
 Prud. To show, that body and soul and all should 
 be at the service of, and spend themselves to maintain 
 in good condition, that grace of God that is in us. 
 
 Mat. Why doth the pelican pierce her own breast 
 with her bill ? 
 
 Prud. To nourish her young ones with her blood ; 
 and thereby, to show, that Christ the Blessed so loved 
 his young, his people, as to save them from death by 
 his blood. 
 
 Mat. What may one learn by hearing the cock to 
 crow? 
 
 Prud Learn to remember Peter's sin, and Peter's 
 
426 THE PILGRIMS PROGRESS. 
 
 repentance. The cock's crowing shows also, that day 
 is coming on : let then the crowing of the cock put 
 thee in mind of that last and terrible day of judgment. 
 
 Now, about this time their month was out ; where- 
 fore they signified to those of the house, that it was 
 convenient for them to up and be going. Then said 
 Joseph to his mother, It is proper that you forget not 
 to send to the house of Mr. Interpreter, to puny him 
 to grant that Mr. Great-heart should be sent unto us, 
 that he may be our conductor for the rest of the way. 
 Good boy, said she, I had almost forgot. So she drew 
 up a petition, and prayed Mr. Watchful, the porter, to 
 send it by some fit man to her good friend, Mr. Inter- 
 preter ; who, when it was come, and he had seen the 
 contents of the petition, said to the messenger, Go tell 
 them that I will send him.* 
 
 When the family where Christiana was, saw that 
 they had a purpose to go forward, they called the 
 whole house together, to give thanks to their King, for 
 sending of them such profitable guests as these. 
 Which done, they said unto Christiana, And shall we 
 not show thee something, as our custom is to do to 
 
 * This may be applied to the case of persons who are unavoidably re- 
 moved from those places, where they first made an open profession of the 
 faith. The vigilant pastor, who can no longer watch for their souls, will 
 earnestly recommend them to the care of some other minister, and join 
 with them in prayer, that the same faithful services, or better, may be ren- 
 dered them by other servants of their common Lord. 
 
THE PILGRIM'S PROGRESS. 42 7 
 
 pilgrims, on which thou mayest meditate when thou 
 art upon the way ? So they took Christiana, her chil- 
 dren, and Mercy, into the closet, and showed them one 
 of the apples that Eve ate of, and that she also did 
 give to her husband, and that for the eating of which, 
 they were both turned out of Paradise ; and asked her, 
 What she thought that was ? Then Christiana said, It 
 is food or poison, I now not which. So they opened 
 the matter to her, and she held up her hands and 
 wondered. a * 
 
 Then they had her to a place, and showed her 
 Jacob's ladder. Now at that time there were some 
 angels ascending upon it. So Christiana looked and 
 looked to see the angels go up ; so did the rest of the 
 company. b Then they were going into another place, 
 to show them something else : but James said to his 
 mother, Pray bid them stay here a little longer, for 
 this is a curious sight. So they turned again, and 
 stood feeding their eyes with this so pleasant a pros- 
 * 
 
 a 1 Gen. iii. 1—6. Rom. vii. 24. b Gen. xxviii. 12. 
 
 * The nature of the first transgression ; the ambiguous insinuations by 
 which the tempter seduced Eve, and by her, Adam ; the motives from 
 which they ate the forbidden fruit ; and the dreadful disappointment that 
 followed ; with all the aggravations and consequences of that most prolific 
 offence, which contained in it, as in miniature and embryo, all future sins, 
 are very instructive and affecting to the pious mind. For the enemy still 
 proceeds against us, according to the Bame general plan ; suggesting hard 
 thoughts of God, doubts about the restrictions and threatenings of his word, 
 proud desires of independence or useless knowledge, hankerings after for- 
 bidden indulgence, and hopes of enjoying the pleasures of sin, without 
 feeling the punishment denounced against transgressors. 
 
428 the pilgrim's progress. 
 
 pect.* After this, they had them into a place, where 
 did hang up a golden anchor. So they bid Christiana 
 take it down ; for, said they, you shall have it with you, 
 for His of absolute necessity that you should, that you 
 may lay hold of that within the veil, and stand stead- 
 fast in case you should meet with turbulent weather : 
 so they were glad thereof. a f Then they took them, 
 and had them to the mount upon which Abraham our 
 father offered up Isaac his son, and showed them the 
 altar, the wood, the fire, and the knife ; for they remain 
 to be seen to this very day. When they had seen it, 
 they held up their hands, and blessed themselves, and 
 said, Oh ! what a man for love to his Master, and for 
 denial to himself, was Abraham ! 
 
 After they had showed them all these things, Pru- 
 dence took them into a dining room, where stood a pair 
 of excellent virginals : so she played upon them, and 
 
 a Joel iii. 16. Heb. vi. 19. 
 
 * Christ, in his person and Offices, is the medium of communication be- 
 tween heaven and earth, between God and man : by him sinners come to 
 God with acceptance, and God dwells with them and is glorified ; through 
 him they present their worship and services, and receive supplies of all 
 heavenly blessings ; and for his sake angels delight in 'ministering to the 
 heirs of salvation,' as instruments of his providential care over them and all 
 their concerns. This was represented or typified by Jacob's ladder. 
 
 t The hope of glory, or of the fulfilment of all God's promises to our souls, 
 is the golden Anchor, by which we must be kept steadfast in the faith, and 
 encouraged to abide in our proper station, amidst the storms of temptation, 
 affliction, and persecution. This it will certainly .effect ; provided it be 
 genuine and living, grounded on the word of God, springing from faith in 
 his Son, warranted by the experience of his grace, and accompanied by 
 prevailing desires of a holy felicity, in the presence, favor, and service of 
 the Lord. 
 
THE PILGRIM'S PROGRESS. 429 
 
 turned what she had showed them into this excellent 
 song, saying — 
 
 Eve's apple we have showed you ; 
 
 Of that be you aware : 
 You have seen Jacob's ladder too, 
 
 Upon which angels are. 
 
 An anchor you received have ; 
 
 But let not these suffice, 
 Until with Abra'm you have gave 
 
 Your best a sacrifice. 
 
 Now about this time one knocked at the door ; so 
 the Porter opened, and, behold, Mr. Great-heart was 
 there. But when he was come in, what joyNvas there : 
 for it came now afresh again into their minds, how but 
 a while ago he had slain old Grim Bloody-man the 
 giant, and had delivered them from the lions. 
 
 Then said Mr. Great-heart to Christiana and to 
 Mercy, My Lord has sent each of you a bottle of wine, 
 and also some parched corn, together with a couple of 
 pomegranates ; he has also sent the boys some figs and 
 raisins ; to refresh you in your way 
 
 Then they addressed themselves to their journey ; 
 and Prudence and Piety went along with them. When 
 they came to the gate, Christiana asked the Porter, if 
 any of late went by. He said, No, only one, some 
 time since, who also told me, that of late there had 
 been a great robbery committed on the King's high- 
 
430 THE PILGRIMS PROGRESS. 
 
 way, as you go : but, said lie, the thieves are taken, 
 and will shortly be tried for their lives. Then Chris- 
 tiana and Mercy were afraid; but Matthewi sad, 
 Mother, fear nothing, as long as Mr. Great-heart is to 
 go with us, and to be our conductor. 
 
 Then said Christiana to the Porter, Sir, I am much 
 obliged to you for all the kindnesses that you have 
 showed to me since I came hither ; and also for that 
 you have been so loving and kind to my children. I 
 know not how to gratify your kindness : wherefore, 
 pray, as a token of my respect to you, accept of this 
 small mite. So she put a gold angel in his hand : and 
 he made a low obeisance, and said, Let thy garments 
 be always white, and let thy head want no ointment. 
 Let Mercy live and not die, and let not her' works be 
 few. And to the boys he said, Do you fly youthful 
 lusts, and follow after godliness with them that are 
 grave and wise ; so shall you put gladness into your 
 mother's heart, and obtain praise of all that are sober- 
 minded. So they thanked the Porter, and departed. 
 
 Now, I saw in my dream, that they went forward 
 until they were come to the brow of the hill, where 
 Piety, bethinking herself, cried out, Alas ! I have for- 
 got what I intended to bestow upon Christiana and her 
 companions ; I will go back and fetch it. So she ran 
 and fetched it. While she was gone, Christiana 
 thought she heard in a grove, a little way off on the 
 
THE PILGRIM'S PROGRESS. 431 
 
 right hand, a most curious melodious note, with words 
 much like these : — 
 
 Through all my life thy favor is 
 
 So frankly showed to me, 
 That in thy house for evermore 
 
 My dwelling place shall be. 
 
 And listening still, she thought she heard another 
 answer it, saying, — 
 
 For why 1 The Lord our God is good ; 
 
 His mercy is forever sure ; 
 His truth at all times firmly stood, 
 
 And shall from age to age endure. 
 
 So Christiana asked Prudence who it was that made 
 those curious notes. They are, said she, our country 
 birds : they sing these notes but seldom, except it be 
 at the spring when the flowers appear, and the sun 
 shines warm, and then you may hear them all day 
 long. I often, said she, go out to hear them ; we also 
 oft-times keep them tame in our house. They are 
 very fine company for us when we are melancholy ; 
 also they make the woods, and groves, and solitary 
 places, places desirous to be in. a 
 
 By this time Piety was come again ; so she said to 
 Christiana, Look here, I have brought thee a scheme 
 
 a Song ii. 11, 12. 
 
432 the pilgrim's progress. 
 
 of all those things that thou hast seen at our house, 
 upon which thou mayest look when thou findest thy- 
 self forgetful, and call those things again to remem - 
 brance, for thy edification and comfort. 
 
 Now they began to go down the hill into the valley 
 of Humiliation. It was a steep hill, and the way was 
 slippery ; but they were very careful ; so they got 
 down pretty well. When they were down in the val- 
 ley, Piety said to Christiana, This is the place where 
 Christian your husband met with the foul fiend Apol- 
 lyon, and where they had that dreadful fight that they 
 had : I know you cannot but have heard thereof. But 
 be of good courage; as long as you have here Mr. 
 Great-heart to be your guide and conductor, we hope 
 you will fare the better. So when these two had com- 
 mitted the pilgrims unto the conduct of their guide, 
 he went forward, and they went after. 
 
 Then said Mr. Great-heart, We need not be so afraid 
 of this valley, for here is nothing to hurt us, unless we 
 procure it to ourselves. It is true, Christian did here 
 meet with Apollyon, with whom he also had a sore 
 combat ; but that fray was the fruit of those slips that 
 he got in his going down the hill : for they that get 
 slips there, must look for combats here. And hence 
 it is that this valley has got so hard a name. For the 
 common people, when they hear that some frightful 
 thing has befallen such a one, in such a place, are of 
 
THE PILGRIM S PROGRESS. 433 
 
 opinion that that place is haunted with some foul fiend, 
 or evil spirit ; when, alas ! it is for the fruit of their 
 own doing that such things do befall them there. 
 
 This valley of Humiliation is of itself as fruitful a 
 place as any the crow flies over : and I am persuaded, 
 if we could hit upon it, we might find somewhere here- 
 abouts something that might give us an account why 
 Christian was so hardly beset in this place.' 
 
 Then said James to his mother, Lo, yonder stands a 
 pillar, and it looks as if something was written thereon ; 
 let us go and see what it is. So they went and found 
 there written, "Let Christian's slips, before he came 
 hither, and the battles that he met with in this place, 
 be a warning to those that come after." 
 
 Lo, said their guide, did not I tell you that there 
 was something hereabouts that would give intimation 
 of the reason why Christian was so hard beset in this 
 place ? Then turning himself to Christiana, he said, 
 No disparagement to Christian, more than to any others 
 whose hap and lot it was. For it is easier going up than 
 down this hill, and that can be said but of few hills in 
 all these parts of the world. But we will leave the good 
 man, he is at rest, he also had a brave victory over his 
 enemy : let Him grant that dwelleth above, that we 
 fare not worse, when we come to be tried, than he.* 
 
 * As the author here evidently alluded to some particulars in own his 
 19 
 
434 THE PILGRIM S PROGRESS. 
 
 But we will come again to this valley of Humiliation. 
 It is the best and most fruitful piece of ground in all 
 these parts. It is fat ground ; and, as you see, con- 
 sisteth much in meadows ; and if a man was to come 
 here in the summer time, as we do now, if he knew 
 not anything before thereof, and if he also delighted 
 himself in the sight of his eyes, he might see that 
 which would be delightful to him. Behold how green 
 this valley is ; also how beautiful with lilies.* I have 
 known many laboring men that have got good estates 
 in this valley of Humiliation ; (for " God resisteth the 
 proud, but giveth grace to the humble ;" b ) for indeed 
 
 a Song ii. 1. b James iv. 6. 1 Pet. v. 5. 
 
 experience, a more explicit account of these slips would have been very- 
 interesting and instructive ; but as it is, we can only conjecture his meaning. 
 He probably referred to some erroneous conclusions which he had formed, 
 concerning the measure of the Lord's dealings with his people, and the na- 
 ture of their situation in this world. Having obtained peace and comfort, 
 and enjoyed sweet satisfaction in communion with his brethren, he expected 
 the continuance of this happy frames and considered it as the evidence of 
 his acceptance : so that afflictions and humiliating discoveries of the evils 
 of his heart, by interrupting his comforts, induced him to conclude that his 
 past experience was a delusion, and that God was become his enemy ; and 
 this unscriptural way of judging concerning his state seems to have made 
 way for the dark temptations that followed. Were it not for such mistakes, 
 humiliating dispensations and experiences would not have any necessary 
 connection with terror ; and they would give less occasion to temptations 
 than prosperity ana comfort do : while a lowly condition is exempted from 
 the numberless snares, incumbrances, and anxieties of a more exalted 
 station : and humility is the parent of patience, meekness, contentment, 
 thankfulness, and every holy disposition that can enrich and adorn the soul. 
 A far greater proportion of believers are found in inferior circumstances, 
 than among the wealthy ; and they who are kept low commonly thrive the 
 best, and are most simple and diligent. Without poverty of spirit, we can- 
 not possess • the unsearchable riches of Christ :' and more promises are made 
 to the humble, than to any other character whatsoever. 
 
THE PILGRIM S PROGRESS. 435 
 
 it is a very fruitful soil, and doth spring forth by hand- 
 fuls. Some also have wished that the next way to, 
 their Father's house were here, that they might be 
 troubled no more with either hills or mountains to go 
 over : but the way is the way, and there is an end.* 
 
 Now as they were going along, and talking, they 
 spied a boy feeding his father's sheep. The boy was 
 in very mean clothes, but of a fresh and well-favored 
 countenance ; and as he sat by himself he sung. Hark, 
 said Mr. Great-heart, to what the shepherd's boy saith : 
 so they hearkened, and he said, 
 
 He that is down, needs fear no fall ; 
 
 He that is low, no pride : 
 He that is humble, ever shall 
 
 Have God to be his guide. 
 
 I am content with what I have, 
 
 Little be it or much ; 
 And, Lord, contentment still I crave, 
 
 Because thou savest such. 
 
 Fullness to such a burden is, 
 
 That go on pligrimage ; 
 Here little, and hereafter bliss, 
 
 Is best from age to age.* 
 
 a Heb. xiii. 5. 
 * The consolations of humble belieyers, even in their lowest abasement, 
 when favored by the exhilarating and fertilizing beams of the Sun of 
 Righteousness, are represented under this emblem. The lilies are the 
 harmless and holy disciples of Christ, who adorn a poor and obscure con- 
 dition of life : and who are an ornament to religion, being ' clothed with 
 humility.' Many grow rich in faith and good works in retirement and 
 obscurity ; and become averse, even at the call of duty, to emerge from it, 
 lest any advancement should lead them into temptation, stir up their pride, 
 or expose them to envy and contention. 
 
436 THE PILGRIM S PROGRESS. 
 
 Then said the guide, Do you hear him ? I will dare 
 
 to say, this boy lives a merrier life, and wears more of 
 
 ' that herb called heart's-ease in his bosom, than he 
 
 that is clad in silk and velvet. But we will proceed in 
 
 our discourse.* 
 
 In this valley our Lord formerly had his country- 
 house ; he loved much to be here : he loved also to 
 walk these meadows, for he found the air pleasant. 
 Besides, here a man shall be free from the noise, and 
 from the hurryings of this life : all states are full of 
 noise and confusion, only the valley of Humiliation is 
 that empty and solitary place. Here a man shall not 
 be so let and hindered in his contemplation, as in other 
 places he is apt to be. This is a valley that nobody 
 walks in, but those that love a pilgrim's life. And 
 though Christian had the hard hap to meet here with 
 Apollyon, and to enter with him in a brisk encounter ; 
 yet I must tell you, that in former times men have met 
 with angels here, have found pearls here, and have in 
 this place found the words of life. a 
 
 Did I say our Lord had here in former days his 
 country-house, an£ that he loved here to walk ? I will 
 add, in this place, and to the people- that love and trace 
 
 a Hos. xii. 4, 5. 
 * Perhaps the Shepherd's boy may refer to the ohscure but quiet station 
 of some pastors over small congregations, who live almost unknown to their 
 brethren, but are in a measure useful, and very comfortable. 
 
THE PILGRIM'S PROGRESS. 437 
 
 these grounds, he has left a yearly revenue to be faith- 
 fully paid them at certain seasons for their maintenance 
 by the way, and for their further encouragement to go 
 on in their pilgrimage.* 
 
 Now, as they went on, Samuel said to Mr. Great- 
 heart, Sir, I perceive that in this valley my father and 
 Apollyon had their battle ; but whereabout was the 
 fight ? for I perceive this valley is large. 
 
 Great. Your father had the battle with Apollyon 
 at a place yonder before us, in a narrow passage, just 
 beyond Forgetful Green. And, indeed, that place is 
 the most dangerous place in all these parts ; for if at 
 any time pilgrims meet with any brunt, it is when they 
 forget what favors they have received, and how un- 
 worthy they are of them.f This is the place also 
 
 * Our Lord chose retirement, poverty, and an obscure station, as the rest 
 and delight of his own mind ; as remote from bustle and contention, and 
 favorable to contemplation and devotion : so that his appearance in a public 
 character, and in crowded scenes, for the good of mankind and the glory of 
 the Father, was a part of his self-denial, in which 'he pleased not himself.' 
 Indeed there is a peculiar congeniality between a lowly mind, and a lowly 
 condition : and as much violence is done to the inclinations of the humble, 
 when they are rendered conspicuous and advanced to high stations, as to 
 those of the haughty, when they are thrust down into obscurity and neglect. 
 Other men seem to be banished into this Valley ; but the poor in spirit love 
 to walk in it : and, though some believers here struggle with distressing 
 temptations, others in passing through it enjoy much communion with God. 
 
 t When consolations and privileges betray us into forgetfulness of our 
 entire unworthiness of such special favors, humiliating dispensations com- 
 monly ensue ; and these sometimes reciprocally excite murmurs and for- 
 getfulness of past mercies. Thus Satan gains an opportunity of assaulting 
 the soul with dreadful temptations : and, while at one moment hard thoughts 
 of God, or doubts concerning the truth of his word, are suggested to our 
 minds ; at the next we may be affrighted by our own dreadful rebellion and 
 
438 the pilgrim's progress. 
 
 where others have been hard put to it. — But more of 
 the place when we are come to it ; for I persuade my- 
 self, that to this day there remains either some sign of 
 the battle, or some monument to testify that such a 
 battle there was fought. 
 
 Then said Mercy, I think I am as well in this valley 
 as I have been any where else in all our journey : the 
 place, methinks, suits with my spirit. I love to be in 
 such places where there is no rattling with coaches, 
 nor rumbling with wheels, methinks here one may, 
 without much molestation, be thinking what he is, whence 
 he came, what he has done, and to what the King has 
 called him : here one may think, and break at heart, and 
 melt in one's spirit, until one's eyes become " as the fish- 
 pools of Heshborn." They that go rightly through this 
 " valley of Baca, make it a well ; the rain," that God 
 sends down from heaven upon them that are here, 
 " also filleth the pools." This valley is that from 
 whence also the King will give to his their vineyards ; a 
 and they that go through it shall sing as Christian did, 
 for all he met with Apollyon. 
 
 'Tis true, said their guide ; I have gone through this 
 valley many a time, and never was better than when 
 
 a Song vii. 4. Psalm Ixxxiv. 5—7. Hos. ii. 15. 
 
 ingratitude, prompted to condemn ourselves as hypocrites, and almost driven 
 to despair. 
 
THE PILGRIM'S PROGRESS. 439 
 
 here. I have also been a conductor to several pilgrims, 
 and they have confessed the same. " To this man will 
 I look, (saith the King,) even to him that is poor, and 
 of a contrite spirit, and that trembleth at my word." 
 
 Now they were come to the place where the afore- 
 mentioned battle was fought. Then said the guide to 
 Christiana, her children, and Mercy, This is the place : 
 on this ground Christian stood, and up there came 
 Apollyon against him :. and, look, did I not tell you, 
 here is some of your husband's blood upon these 
 stones to this day ! Behold, also, how here and there 
 %re yet to be seen upon the place some of the shivers 
 of Apollyon's broken darts : see also how they did 
 beat the ground with their feet as they fought, to 
 make good their places against each other ; how also, 
 with their by-blows, they did split the very stones in 
 pieces : verily Christian did here play the man, and 
 ' showed himself as stout as Hercules could, had he 
 been here, even he himself. When Apollyon was beat, 
 he made his retreat to the next valley, that is called 
 the valley of the Shadow of Death, unto which we 
 shall come anon. 
 
 Lo, yonder also stands a monument, on which is 
 engraven this battle, and Christian's victory, to his 
 fame throughout all ages.* So it stood just on the 
 
 * We ought carefully to study the records left us of the temptations, con- 
 
440 the pilgrim's progress. 
 
 wayside before them, they stepped to it, and read the 
 writing, which, word for word, was this : — 
 
 Hard by here was a battle fought, 
 Most strange, and yet most true ; ■ 
 
 Christian and Apollyon sought 
 Each other to subdue. 
 
 The man so bravely play'd the man, 
 
 He made the fiend to fly ; 
 Of which a monument I stand, 
 
 The same to testify. 
 
 When they had passed by this place, they came 
 upon the borders of the Shadow of Death, and this 
 valley was longer than the other, a place also most 
 strangely haunted with evil things, as many are able to 
 testify ; but these women and children went the better 
 through it, because they had daylight, and because Mr. 
 Great-heart was their conductor. 
 
 When they were entered upon this valley, they 
 thought they heard a groaning, as of dying men — a 
 very great groaning. They thought also that they did 
 
 flicts, faith, patience, and victories of other believers : we should mark well, 
 what wounds they received, and by what misconduct they were occasioned, 
 that we may watch and pray lest we fall in like manner. We ought care- 
 fully to observe, how they successfully repelled the various assaults of the 
 tempter, that we may learn to resist him, steadfast in the faith ; and in gen- 
 eral, their triumphs should animate us, to ' put on,' and keep on, ' the whole 
 armor of God, that we may be enabled to withstand in the evil day. On 
 the other hand, such as have been rendered victorious should readily speak 
 of their experiences among those that fear God, that they may be cautioned, 
 instructed, and encouraged by their example. 
 
THE PILGRIMS PROGRESS. 441 
 
 hear words of lamentation, spoken as of some in ex- 
 treme torment. These things made the boys to quake, 
 the women also looked pale and wan ; but their guide 
 bid them be of good comfort. 
 
 So they went on a little further, and they thought 
 that they felt the ground begin to shake under them, 
 as if some hollow place was there ; they heard also a 
 kind of hissing, as of serpents, but nothing as yet ap- 
 peared. Then said the boys, "Are we not yet at the 
 end of this doleful place? But the guide also bid 
 them be of good courage, and look well to their feet, 
 lest haply, said he, you be taken in some snare.* 
 
 Now James began to be sick, but I think the cause 
 thereof was fear ; so his mother gave him some of that 
 glass of spirits that had been given her at the Inter- 
 preter's house, and three of the pills that Mr. Skill 
 
 * The meaning of this valley has been stated in the notes on the first part 
 of this work ; and the interpretation there given is here confirmed. As it 
 relates chiefly to the influence, which 'the Prince of the power of the air' 
 possesses over the imagination ; it must vary exceedingly, according to the 
 constitution, animal spirits, health, education, and strength of mind or judg- 
 ment, of different persons. They, who are happily incapable of understand- 
 ing either the allegory or the explanation, should beware of despising or 
 condemning such as have been thus harassed. And, on the other hand, 
 these should take care not to consider such temptations as proofs of spirit- 
 ual advancement : or to yield to them, as if they were essential to maturity 
 of grace and experience ; by which means Satan often attains dreadful ad- 
 vantages. It is most advisable for tempted persons to consult some able, 
 judicious minister, or compassionate and established Christian, whose 
 counsel and prayers may be singularly useful in this case ; observing the 
 assistance which Great-heart gave to the Pilgrims, in passing through the 
 valley. 
 
442 THE PILGRIMS PROGRESS. 
 
 had prepared, and the boy began to revive. Thus they 
 went on, till they came to about the middle of the 
 valley ; and then Christiana said, Methinks I see some- 
 thing yonder upon the road before us ; a thing of a 
 shape such as I have not seen. Then said Joseph, 
 Mother, what is it ? An ugly thing, child, an ugly 
 thing, said she. But, mother, what is it like ? said he. 
 'Tis like I cannot tell what, said she. And now it is 
 but a little way off. Then said she, It is nigh. 
 
 Well, said Mr. Great-heart, let them that are most 
 afraid, keep close to me. So the* fiend came on, and 
 the conductor met it ; but when it was just come to 
 him, it vanished to all their sights. Then remembered 
 they what had been said some time ago, * Resist the 
 devil, and he will flee from you." 
 
 They went therefore on, as being a little refreshed ; 
 but they had not gone far, before Mercy, looking be- 
 hind her, saw, as she thought, something most like a 
 lion, and it came a great padding pace after ; and it 
 had a hollow voice of roaring ; and at every roar it 
 gave, it made the valley echo, and all their hearts to 
 ache, save the heart of him that was their guide. So 
 it came up ; and Mr. Great-heart went behind, and 
 put the pilgrims all before him. The lion also came on 
 apace, and Mr. Great-heart addressed himself to give 
 him battle. But when he saw that it was determined 
 
THE PILGRIM S PROGRESS. 443 
 
 that resistance should be made, he also drew back, and 
 came no further. 11 
 
 Then they went on again, and their conductor did 
 go before them, till they came at a place where was 
 cast up a pit the whole breadth of the way ; and, be- 
 fore they could be prepared to go over that, a great 
 mist and a darkness fell upon them, so that they could 
 not see. Then said the pilgrims, Alas ! what now 
 shall we do ? But their guide made answer, Fear not, 
 stand still, and see what an end will 'be put to this also. 
 So they staid there, because their path was marred. 
 They then also thought that they did hear more ap- 
 parently the noise and rushing of the enemies; the 
 fire also and smoke of the pit was much easier to be 
 discerned. Then said Christiana to Mercy, Now I see 
 what my poor husband went through ; I have heard 
 much of this place, but I never was here afore now. 
 Poor man ! he went here all alone in the night ; he had 
 night almost quite through the way : also these fiends 
 were busy about him, as if they would have torn him 
 in pieces. Many have spoken of it, but none can tell 
 what the valley of the Shadow of Death should mean 
 until, they come in to it themselves. "The heart 
 knoweth its own bitterness ; and a stranger intermed- 
 dleth not with its joy." To be here is a fearful thing. 
 
 a 1 Pet. v. 9. 
 
444 the pilgrim's progress. 
 
 Great. This is like doing business in great waters, 
 or like going down into the deep ; this is like being in 
 the heart of the sea, and like going down to the bot- 
 toms of the mountains ; now it seems as if the earth, 
 with its bars, were about us forever. "But let them 
 that walk in darkness, and have no light, trust in the 
 name of the Lord, and stay upon their God." For 
 my part, as I have told you already, I have gone often 
 through this valley ; and have been much harder put 
 to it than now I am ; and yet you see I am alive. I 
 would not boast, for that I am not my own saviour. 
 But I trust that we shall have a good deliverance. 
 Come, let us pray for light to Him that can lighten 
 our darkness, and that can rebuke, not only these, but 
 all the Satans in hell. 
 
 So they cried and prayed, and God sent lighj^ and 
 deliverance ; for there was now no let in their way, 
 no, not there where but now they were stopt with a 
 pit. Yet they were not got through the valley : so 
 they went on still, and behold great stinks and loath- 
 some smells, to the great annoyance of them. Then 
 said Mercy to Christiana, There is not such pleasant 
 being here as at the gate, or at the Interpreter's, or at 
 the house where we lay last.* 
 
 * Whatever attempts Satan may make to terrify the believer, resolute 
 resistance by faith in Christ will drive him away : but if fear induces men 
 
THE PILGRIM'S PROGRESS. 445 
 
 Oh, but, said one of the boys, it is not so bad to go 
 through here, as it is to abide here always ; and, for 
 aught I know, one reason why we must go this way to 
 the house prepared for us, is, that our home might be 
 made the sweeter to us. 
 
 Well said, Samuel, quoth the guide ; thou hast now 
 spoken like a man. — Why, if ever I get out here again, 
 said the boy, I think I shall prize light and good way 
 better than ever I did in all my life.* Then said the 
 guide, We shall be out by and by. 
 
 So on they went, and Joseph said, Cannot we see 
 to the end of this valley yet ? Then said the guide, 
 Look to your feet, for we shall presently be among the 
 
 to neglect the means of grace, he will renew his assaults on the imagina- 
 tion, whenever they attempt to pray, read the scripture, or attend on any 
 duty ; till for a time, or finally, they give up their religion. In this case, 
 therefore, determined perseverance in opposition to every terrifying sug- 
 gestion is our only safety. Yet sometimes temptations may be so multi- 
 plied and varied, that it may seem impossible to proceed any further ; and 
 the mind of the harassed believer is enveloped in confusion and dismay, 
 as if an horrible pit were about to swallow him up, or the Prince of dark- 
 ness to seize upon him. But the counsel of some experienced friend or 
 minister, exciting confidence in the power, mercy, and faithfulness of God, 
 and encouraging him to ' pray Without ceasing,' will at length make way 
 for his deliverance. 
 
 * Should any one, by hearing the believer say, * The sorrows of death 
 compassed me, and the pains of hell gathered upon me,' be tempted to 
 avoid all religious duties, company, and reflections, lest he should ex- 
 perience similar terrors, let him well weigh this observation ; * It is not so 
 bad to go through here, as to abide here always.'— Nothing can be more 
 absurd, than to neglect religion, lest the fear of hell should discompose a 
 man's mind, when such neglect exposes him to the eternal endurance of 
 it : whereas the short taste of distress, which may be experienced by the 
 tempted believer, will make redemption more precious, and render peace, 
 comfort, and heaven at last, doubly delightful ! 
 
446 the pilgrim's progress. 
 
 snares. So they looked to their feet, and went on ; but 
 they were troubled much with the snares. Now, when 
 they were come among the snares, they spied a man 
 cast into the ditch on the left hand, with- his flesh all 
 rent and torn. Then said the guide, That is one Heed- 
 less, that was going this way ; he has lain there a great 
 while. There was one Take-heed with him when he 
 was taken and slain, but he escaped their hands. You 
 cannot imagine how many are killed hereabouts, and 
 yet men are so foolishly venturous, as to set out lightly 
 on pilgrimage, and to come without a guide. Poor 
 Christian, it was a wonder that he here escaped ! But 
 he was beloved of his God: also he had a good 
 heart of his own, or else he could never have done it.* 
 Now they drew towards the end of this way ; and 
 just there, where Christian had seen the cave when he 
 went by, out thence came forth Maul, a giant. This 
 
 * The discouragement of dark temptations is not so formidable, in the 
 judgment of experienced Christians, as the snares connected with them : 
 for, while numbers renounce their profession, to get rid of their disquie- 
 tude ; many are seduced into some false doctrine that may sanction negli- 
 gence, and quiet their consciences by assenting to certain notions, without 
 regarding the state of their hearts, or what passes in their experience ; and 
 others are led to spend all their time in company, or even to dissipate the 
 gloom by engaging in worldly amusements, because retirement exposes 
 them to these suggestions. In short, the enemy endeavors to terrify the 
 professor, that he may drive him away from God, entangle him in heresy, 
 or draw him into sin ; in order to destroy his soul, or at least ruin his 
 credit and prevent his usefulness. But circumspection and prayer consti- 
 tute our best preservative ; through which, they who take heed to their 
 steps escape, while the heedless are taken and destroyed, for a warning to 
 those that come after. 
 
THE PILGRIM'S PROGRESS. 44? 
 
 Maul did use to spoil young pilgrims with sophistry ; 
 and he called Great-heart by his name, and said unto 
 him, How many times have you been forbidden to do 
 these things? Then said Mr. Great-heart, What 
 things? — What things! quoth the giant; you know 
 what things: but I will put an end to your trade. 
 But pray, said Mr. Great-heart, before we fall to it, let 
 us understand wherefore we must fight, (Now the 
 women and children stood trembling, and knew not 
 what to do.) Quoth the giant, You rob the country, 
 and rob it with the worst of thefts. — These are but 
 generals, said Mr. Great-heart; come to particulars, 
 man. 
 
 Then said the giant, Thou practisest the craft of a 
 kidnapper ; thou gatherest up women and children, and 
 earnest them into a strange country, to the weakening 
 of my master's kingdom. — But now Great-heart re- 
 plied, I am a servant of the God of heaven ; my busi- 
 ness is to persuade sinners to repentance. I am com- 
 manded to do my endeavors to turn men, women, and 
 children " from darkness to light, and from the power 
 of Satan unto God ;" and if this be indeed the ground 
 of thy quarrel, let us fall to it as soon as thou wilt. 
 
 Then the giant came up, and Mr. Great-heart went 
 to meet him : and, as he went, he drew his sword ; but 
 the giant had a club. So, without more ado, they fell 
 to it, and at the first blow the giant struck Mr. Great- 
 
448 THE PILGRIM S PROGRESS. 
 
 heart down upon one of his knees; with that the 
 women and children cried out : so Mr. Great-heart, re- 
 covering himself, laid about him in full lusty manner, 
 and gave the giant a wound in his arm : thus he fought 
 for the space of an hour to that height of heat, that 
 the breath came out of the giants nostrils as the heat 
 doth out of a boiling caldron. 
 
 Then they sat down to rest them, but Mr. Great- 
 heart betook himself to prayer ; also the women and 
 children did nothing but sigh and cry all the time that 
 the battle did last. 
 
 When they had rested them, and taken breath, they 
 both fell to it again ; and Mr. Great-heart, with a blow, 
 fetched the giant down to the ground. Nay, hold, let 
 me recover, quoth he : so Mr. Great-heart fairly let 
 him get up. So to it they went again, and the giant 
 missed but little of all- to breaking Mr. Great-heart's 
 skull with his club. 
 
 Mr. Great-heart seeing that, runs to him. in the full 
 heat of his spirit, and pierceth him under the fifth rib ; 
 with that the giant began to faint, and could hold up 
 his club no longer. Then Mr. Great-heart seconded 
 his blow, and smote the head of the giant from his 
 shoulders. Then the women and children rejoiced, 
 and Mr. Great-heart also praised God for the deliver- 
 ance he had wrought. 
 
 When this was done, they amongst then erected a 
 
THE PILGRIM'S PROGRESS. 449 
 
 pillar, and fastened the giant's head thereon, and wrote 
 under it, in letters that passengers might read, 
 
 He that did wear this head was one 
 
 That pilgrims did misuse; 
 He stopped their way, he spared none, 
 
 But did them all abuse : 
 
 Until that I, Great-heart arose, 
 
 The pilgrims' guide to be ; 
 Until that I did him oppose, 
 
 That was their enemy.* 
 
 Now I saw that they went on to the ascent that was 
 a little way off cast up to be a prospect for pilgrims, 
 (that was the place from whence Christian had the first 
 
 * This giant came out of the cave, where Pope and Pagan had resided. 
 He is therefore the emblem of those formal superstitious teachers, and 
 those speculating moralists, who in Protestant countries have too generally 
 succeeded the Romish priests and the heathen philosophers, in keeping 
 men ignorant of the way of salvation, and in spoiling by their sophistry 
 such as seem to be seriously disposed. These persons often represent 
 faithful ministers, who draw off their auditors, by preaching ' repentance 
 towards God, and faith towards our Lord Jesus Christ,' as robbers and 
 kidnappers: they terrify many, (especially when they have the power, 
 of enforcing penal statutes,) from professing or hearing the gospel, and 
 acting according to their consciences; and they put the faith of God's 
 servants to a severe trial. Yet perseverance, patience, and prayer, will 
 obtain the victory ; and they that are strong will be instrumental in ani- 
 mating the feeble to go on their way rejoicing and praising God. But 
 though these enemies may be baffled, disabled, or apparently slain, it will 
 appear that they have left a posterity on earth, to revile, injure, and oppose 
 the spiritual worshippers of God in every generation. The club with 
 which the giant was armed, may rafcan the secular arm or power by which 
 opposers of the gospel are generally desirous of enforcing their arguments 
 and persuasions. * We have a law, and by our law he ought to die ;' this 
 decision, like a heavy club, seems capable of bearing all down before it : 
 nor can any withstand its force, but those who rely on Him that is stronger 
 than all. 
 
450 - THE PILGRIM S PROGRESS. 
 
 sight of Faithful his brother.) Wherefore here they 
 sat down and rested ; they also here did eat and drink, 
 and make merry, for that they had gotten deliverance 
 from this so dangerous an enemy. As they sat thus 
 and did eat, Christiana asked the guide if he had caught 
 no hurt in the battle. Then said Mr. Great-heart, 
 No, save a little on my flesh ; yet that also shall be so 
 far from being to my detriment, that it is at present a 
 proof of my love to my Master and you ; and shall be 
 a means, by grace, to increase my reward at last. 
 
 Chr. But were you not afraid, good sir, when you 
 saw him come with his club ? 
 
 It is my duty, said he, to mistrust my own ability, 
 that I may have reliance* on Him that is stronger 
 than all. a 
 
 Chr. But what did you think, when he fetched you 
 down to the ground at the first blow ? 
 
 Why, I thought, quoth he, that so my Master him- 
 self was served ; and yet he it was that conquered at 
 last. 
 
 Mat. When you all have thought what you please, 
 I think God has been wonderfully good unto us, both 
 in bringing us out. of this valley, and in delivering us 
 out of the hand of this enemy ; for my part, I see no 
 reason why we should distrust our God any more, 
 
 a 2 Cor. iv. 
 
THE PILGRIM'S PROGRESS. 451 
 
 since he has now, and in such a place as this, given us 
 such testimony of his love. 
 
 Then they got up, and "went forward. Now a little 
 before them stood an oak : and under it, when they 
 came to it, they found an old pilgrim fast asleep : thej# 
 knew that he was a pilgrim by his clothes, and his staff, 
 and his girdle. 
 
 So the guide, Mr. Great-heart, awaked him ; and 
 the old gentleman, as he lifted up his eyes, cried out, 
 What's the matter ? Who are you ? and what is your 
 business here ? 
 
 Great. Come, man, be not so hot, here are none 
 but friends. Yet the old man gets up, and stands 
 upon his guard, and will know of them what they are. 
 
 Then said the guide, My name is Great-heart : I am 
 the guide of these pilgrims, that are going to the 
 Celestial country. 
 
 Then said Mr. Honest, I cry you mercy. I feared 
 that you had oeen of the company of those that some 
 time ago did rob Little-faith of his money ; but now 
 I look better about me, I perceive you are honester 
 people.* 
 
 * The allegory requires us to suppose, that there were some places in 
 which the Pilgrims might safely sleep ; so that nothing disadvantageous 
 to the character of this old disciple seems to have been intended.— An 
 avowed dependence on Christ for righteousness, a regard to the word of 
 God, and an apparent sincerity in word and deed, mark a man to be a Pil- 
 grim, or constitute a professor of the gospel : but we should not too readily 
 
452 the pilgrim's progress. 
 
 Great. Why, what would or could you have done, 
 to have helped yourself, if indeed we had been of that 
 company ? 
 
 Hon. Done ! why I would have fought as long as 
 breath had been in me ; and had I so done, I am sure 
 you could never have given me the worst on 't ; for a 
 Christian can never be overcome, unless he shall yield 
 of himself. 
 
 Well said, father Honest, quoth the guide ; for by 
 this I know that thou art a cock of the right kind, for 
 thou hast said the truth. 
 
 Hon. And by this also, I know, that thou knowest 
 what true pilgrimage is : for all others do think that we 
 are the soonest overcome of any. 
 
 Great. .Well, now we are so happily met, pray let 
 me crave your name, and the name of the place you 
 came from ? 
 
 Hon. My name I cannot : but I came from the town 
 of Stupidity ; it lieth about four degrees beyond the 
 city of Destruction. 
 
 Great. Oh! are you that countryman? Then I 
 deem I have half a guess of you : your name is Old 
 Honesty, is it not ? 
 
 conclude every professor to be a true believer. The experienced Christian 
 will be afraid of new acquaintance ; in his most unwatchful seasons he 
 will be readily excited to look about him; and will be fully convinced that 
 no enemy can hurt him, unless he is induced to yield to temptation and 
 commit sin. 
 
THE PILGRIM S PROGRESS. 
 
 453 
 
 So the old gentleman blushed, and said, Not honesty 
 in the abstract : but Honest is my name, and I wish 
 that my nature may agree to what I am called. 
 
 But, sir, said the old gentleman, how could you 
 guess that I am such a man, since I came from such a 
 place ?* 
 
 Great. I had heard of you before, by my Master ; 
 for he knows all things that are done on the earth : but I 
 have often wondered that any should come from your 
 place, for your town is worse than is the city of De- 
 struction itself. 
 
 Hon. Yes, we lie more off from the sun, and so are 
 more cold and senseless ; but was a man in a moun- 
 tain of ice, yet if the Sun of Righteousness will arise 
 upon him, his frozen heart shall feel a thaw. And thus 
 it hath been with me.f 
 
 Great. I believe it, father Honest, I believe it ; for 
 I know the thing is true. 
 
 * Honesty in the abstract seems to mean sinless perfection. The Pilgrim 
 was a sound character, but conscious of many imperfections, of which he 
 was ashamed, and from which he sought deliverance. The nature of faith, 
 hope, love, patience, and" other holy dispositions is described in scripture 
 as a man would define gold, by its essential properties. This shows what 
 they are in the abstract : but as exercised by us, they are always mixed 
 with considerable alloy ; and we are licher or poorer in this respect, in 
 proportion to the degree of the gold or of the alloy which is found in our 
 characters. 
 
 t The Lord sometimes calls those sinners, whose character, connections, 
 and situation, seem to place them at the greatest distance from him : that 
 the riches of his mercy and the power of his grace may be thus rendered 
 the more conspicuous and illustrious. 
 
454 THE PILGRIM S PROGRESS. 
 
 Then the old gentleman saluted all the pilgrims with 
 a holy kiss of charity ; and asked them of their names, 
 and how they had fared since they had set out on their 
 pilgrimage. 
 
 Then said Christiana, My name, I suppose, you have 
 heard of: good Christian was my husband, and these 
 four are his children. But can you think how the old 
 gentleman was taken, when she told him who she was ! 
 He skipped, he smiled, he blessed them with a thou- 
 sand good wishes ; saying, I have heard much of your 
 husband, and of his travels and wars, which he under- 
 went in his days. Be it spoken to your comfort, the 
 name of your husband rings all over these parts of the 
 world ; his faith, his courage, his enduring, and his sin- 
 cerity under all, have made his name famous. 
 
 Then he turned him to the boys, and asked of them 
 their names, which they told him. And then said he 
 unto them. — Matthew, be thou like Matthew the publi- 
 can, not in vice but in virtue. Samuel said he, be thou like 
 Samuel the prophet, a man of faith and prayer. Joseph, 
 said he, be thou like Joseph in Potiphar's house, chaste, 
 and one that flies from temptation. And James, be thou 
 like James the Just, and like James the brother of our 
 Lord. a Then they told him of Mercy, and how she had 
 
 a Matt. x. 3. Psalm xcix. 6. Gen. xxxix. Acts i. 13, 14. 
 
Bur.yan. 
 
 MR. FEARING. 
 
 p. 455 
 
THE PILGRIM'S PROGRESS. 455 
 
 left her own and her kindred to come along with Chris- 
 tiana and with her sons. At that the old honest man 
 said, Mercy is thy name, by mercy shalt thou be sustained 
 and carried through all these difficulties that shall as- 
 sault thee in thy way, till thou shalt come thither 
 where thou shalt look the Fountain of mercy in the face 
 with comfort. All this while the guide, Mr. Great - 
 heart, was very well pleased, and smiled upon his com- 
 panions. 
 
 Now, as they walked along together, the guide asked 
 the old gentleman, if he did not know one Mr. Fearing, 
 that came on pilgrimage out of his parts. 
 
 Yes, very well, said he. He was a man that had the 
 root of the matter in him ; but he was one of the most 
 troublesome pilgrims that ever I met with *in all my 
 days. 
 
 Great. I perceive you knew him, for you have given 
 a very right character of him. 
 
 Hon. Knew him ! I was a great companion of his ; 
 I was with him most an end ; when he first began to 
 think upon what would come upon us hereafter, I was 
 with him. 
 
 Great. I was his guide from my Master's house to 
 the gates of the Celestial City. 
 
 Hon. Then you knew him to be a troublesome one. 
 
 Great. I did so : but I could very well bear it ; for 
 
456 THE PILGRIM 8 PROGRESS. 
 
 men of my calling are oftentimes entrusted with the 
 conduct of such as he was.* 
 
 Hon. Why, then, pray let us hear a little of him, and 
 how he managed himself under your conduct. 
 
 Great. Why, he was always afraid that he should 
 come short of whither he had a desire to go. Every 
 thing frightened him that he heard any body speak of, 
 if it had but the least appearance of opposition in it. 
 I hear that he lay roaring at the Slough of Despond for 
 above a month together ; nor durst he, for all he saw 
 several go over before him, venture, though they, many 
 of them, offered to lend him their hands. He would 
 not go back again neither. The Celestial City, he said, 
 he should die if he came not to it ; and yet he was de- 
 jected at every difficulty, and stumbled at every straw 
 that any body cast in his way. Well, after he had lain 
 
 * The character and narrative of Fearing has been generally admired by 
 experienced readers, as drawn and arranged with great judgment, and in a 
 very affecting manner. Little-faith, mentioned in the First Part, was faint- 
 hearted and distrustful ; and thus he contracted guilt, and lost his com- 
 fort : but Fearing dreaded sin, and coming short of heaven, more than all 
 that flesh could do unto him. He was alarmed at the least appearance or 
 report of opposition ; but this arose more from conscious weakness, and 
 the fear of being overcome by temptation, than from a reluctance to un- 
 dergo decision or persecution. The peculiarity of this description of 
 Christians must be traced back to constitution, habit, first impressions, 
 disproportionate and partial views of truth, and improper instructions : 
 these concurring with weakness of faith, and the common infirmities of 
 human nature, give a cast to their experience and character, which renders 
 them uncomfortable to themselves, and troublesome to others. Yet no 
 competent judges doubt but they have the root of the matter in them ; and 
 none are more entitled to the patient, sympathizing, and tender attention 
 of ministers and Christians. 
 
THE PILGRIM'S PROGRESS. 457 
 
 at the Slough of Despond a great while, as I have told 
 you, one sunshiny morning, I don't know how, he ven- 
 tured, and so got over ; but when he was over, he 
 would scarce believe it. He had, I think, a Slough of 
 Despond in his mind, a slough that he carried every 
 where with him, or else he could never have been as he 
 was. So he came up to the gate, you know what I 
 mean, that stands at the head of this way, and there 
 also he stood a great while before he would venture to 
 knock. When the gate was opened, he would give 
 back, and give place to others, and say that he was not 
 worthy. For, for all he got before some to the gate, 
 yet many of them went in before him. There the 
 poor man would stand shaking and shrinking ; I dare 
 say it would have pitied one's heart to have seen him. 
 Nor would he go back again. At last he took the ham- 
 mer that hanged on the gate, in his hand, and gave a 
 small rap or two ; then one opened to him, but he 
 shrunk back as before. He that opened stepped out 
 after him, and said, Thou trembling one what wantest 
 thou? With that he fell down to the ground. He 
 that spoke to him wondered to see him so faint, so he 
 said to him, Peace be to thee ; up, for I have set open 
 the door to thee ; come in, for thou art blessed. With 
 that he got up, and went in trembling ; and when that 
 he was in, he was ashamed to show his face. Well, 
 
 after he had been entertained there a while, as you 
 20 
 
458 the pilgrim's progress. 
 
 know how the manner is, he was bid go on his way, 
 and also told the way he should take. So he went on 
 till he came to our house ; but as he behaved himself 
 at the gate, so did he at my Master, the Interpreter's 
 door. He lay thereabout in the cold a good while, be- 
 fore he would adventure to call ; yet he would not go 
 back ; and the nights were long and cold then. Nay, 
 he had a note of necessity in his bosom to my Master 
 to receive him, and grant him the comfort of his house, 
 and also to allow him a stout and valiant conductor, 
 because he was himself so chicken-hearted a man : and 
 yet, for all that, he was afraid to call at the door. So 
 he lay up ana down thereabouts, till, poor man, he was 
 almost starved ; yea, so great was his dejection, that 
 though he saw several others for knocking get in, yet he 
 was afraid to venture. At last, I think, I looked out 
 of the window, and perceiving a man to be up and 
 down about the door, I went out to him, and asked 
 what he was. But, poor man, the water stood in his 
 eyes ; so I perceived what he wanted. I went there- 
 fore in, and told it in the house, and we showed the 
 thing to our Lord ; so he sent me out again, to entreat 
 him to come in : but I dare say I had hard work to do 
 it. At last he came in : and I will say that for my 
 Lord, he carried it wonderfully lovingly to him. There 
 were but a few good bits at the table, but some of it 
 was laid upon his trencher. Then he presented the 
 
THE PILGRIM S PROGRESS. 459 
 
 note ; and my Lord looked thereon, and said his desire 
 should be granted. So when he had been there a good 
 while he seemed to get some heart, and to be a little 
 more comfortable. For my Master, you must know, is 
 one of very tender bowels, especially to them that are 
 afraid ; wherefore he carried it so towards him, as 
 might tend most to his encouragement. Well, when 
 he had had a sight of the things of the place, and was 
 ready to take his journey to go to the city, my Lord, 
 as he did to Christian before, gave him a bottle of 
 spirits, and some comfortable things to eat. Thus we 
 set forward, and I went before him ; but the man was 
 but of few words, only he would sigh aloud. 
 
 "When we were come to where the three fellows 
 were hanged, he said that he doubted that that would 
 be his end also. Only he seemed glad when he saw 
 the Cross and the Sepulchre. There I confess he de- 
 sired to stay a little to look; and he seemed for a 
 while after to be a little cheery. When he came to 
 the hill Difficulty, he made no stick at that, nor did he 
 much fear the lions : for you must know that his 
 trouble was not about such things as these ; his fear 
 was about his acceptance at last. 
 
 I got him in at the house Beautiful, I think before he 
 was willing. Also when he was in, I brought him ac- 
 quainted with the damsels of the place ; but he was 
 ashamed to make himself much in company. He de- 
 
460 THE PILGKIM S PROGRESS. 
 
 sired much to be alone; yet he always loved good 
 talk, and often would get behind the screen to hear it. 
 He also loved much to see ancient things, and to be 
 pondering them in his mind. He told me afterward, 
 that he loved to be in those two houses from which he 
 came last, to wit, at the Gate, and that of the Inter- 
 preter, but that he durst not be so bold as to ask.* 
 
 * Christians, who resemble Fearing, are greatly retarded in their progress 
 by discouraging apprehensions ; they are apt to spend too much time in 
 unavailing complaints ; they do not duly profit by the counsel and assistance 
 of their brethren ; and they often neglect the proper means of getting 
 relief from their terrors : yet they cannot think of giving up their feeble 
 hopes, or of returning to their forsaken worldly pursuits and pleasures. 
 They are, indeed, helped forward, through the mercy of God, in a very 
 extraordinary manner : yet they still remain exposed to alarms and discour- 
 agements, in every stage of their pilgrimage : nor can they ever habitually 
 rise superior to them. They are afraid even of relying on Christ for salva- 
 tion ; because they have not distinct views of his love, and the methods of 
 his grace ; and imagine some other qualification to be necessary, besides 
 the willingness to seek, knock, and ask for the promised blessings, with a 
 real desire of obtaining them. They imagirfe, that there has been some- 
 thing in their past life, or that there is some peculiarity in their present 
 habits and propensities, and way of applying to Christ, which may exclude 
 them from the general benefit: so that they pray with diffidence; and 
 being consciously unworthy, can hardly believe that the Lord regards them, 
 or will grant their requests. They are also prone to overlook the most 
 decisive evidences of their reconciliation to God ; and to persevere in ar- 
 guing with perverse ingenuity against their own manifest happiness. The 
 same mixture of humility and unbelief renders persons of this description 
 backward in associating with their brethren, and in frequenting those com- 
 panies in which they might obtain further instruction : for they are afraid 
 of being considered as believers, or even serious inquirers ; so that affec- 
 tionate and earnest persuasion is requisite to prevail with them to join in 
 those religious exercises by which Christians especially receive the teaching 
 of the Holy Spirit. Yet this arises not from disinclination, but diffidence : 
 and though they are often peculiarly favored with seasons of great comfort, 
 to counterbalance their dejections ; yet they never hear or*read of those 
 who ' have drawn back to perdition,' but they are terrified with the idea, 
 that they shall shortly resemble them : so that every warning given against 
 hypocrisy and self-deception seems to point them out by name, and every 
 new discovery of any fault or mistake in their views, temper, or conduct, 
 
THE PILGRIMS PROGRESS. 461 
 
 When we went also from the house Beautiful, down 
 the hill, into the valley of Humiliation, he went down 
 as well as ever I saw a man in my life ; for he cared 
 not how mean he was, so he might he happy at last. 
 Yea, I think there was a kind of sympathy betwixt 
 that valley and him ; for I never saw him better in all 
 his pilgrimage than he was in that valley. 
 
 Here he would lie down, embrace the ground, and 
 kiss the very flowers that grew in this valley. a He 
 would now be up every morning by break of day, 
 tracing and walking to and fro in the valley. 
 
 But when he was come to the entrance of the valley 
 of the Shadow of Death, I thought I should have lost 
 my man : not for that he had any inclination to go 
 back ; that he always abhorred ; but he was ready to 
 die for fear. Oh, the hobgoblins will have me ! the 
 hobgoblins will have me ! cried he ; and I could not 
 beat him on't. He made such a noise, and such an out- 
 cry here, that had they but heard him, it was enough 
 to encourage them to come and fall upon us. 
 
 a Lam. iii. 27—29. 
 
 seems to decide their doom. At the same time, they are often remarkably 
 melted into humble, admiring gratitude, by contemplating the love and 
 sufferings of Christ, and seem to delight in hearing of that subject above 
 all others. They do not peculiarly fear difficulties, self-denial, reproaches 
 or persecution, which deter numbers from making an open profession of 
 religion : and yet they are more backward in this respect than others ; be- 
 cause they deem themselves unworthy to be admitted to such privileges, 
 and into such society ; or else are apprehensive of being finally separated 
 from them, or becoming a disgrace to religion. 
 
462 THE PILGRIM S PROGRESS. 
 
 But this I took very great notice of, that this valley 
 was as quiet when we went through it, as ever I knew 
 it before or since. I suppose those enemies here had 
 now a special check from our Lord, and a command 
 not to meddle until Mr. Fearing had passed over it.* 
 
 It would be too tedious to tell you of all : we will 
 therefore only mention a passage or two more. When 
 he was come to Vanity Fair, I thought he would have 
 fought with all the men in the fair. I feared there we 
 should have been both knocked- on the head, so hot 
 was he against their fooleries. Upon the Enchanted 
 Ground he was very wakeful. But when he was 
 come at the river where was no bridge, there again he 
 was in a heavy case. 
 
 Now, now, he said, he should be drowned forever, 
 and so never see that face with comfort, that he had 
 come so many miles to behold. 
 
 And here also I took notice of what was very re- 
 
 * A low and obscure situation suits the disposition of the persons here 
 described : they do not object to the most humiliating views of their own 
 hearts, of human nature, or of the way of salvation ; they are little tempted 
 to covet eminence among their brethren, and find it easier ' to esteem others 
 better than themselves,' than persons of a different frame of mind can well 
 conceive. On the other hand, their imaginations are peculiarly susceptible 
 of impressions' and of the temptations represented by the valley of the 
 Shadow of Death : so that in this respect they need more than others the 
 tender and patient instructions of faithful ministers : while they repeat the 
 same complaints, and urge the same objections against themselves, that 
 have already been obviated again and again. But the tender compassion 
 of the Lord to them should suggest an useful instruction to his servants, on 
 his part of their work. 
 
THE PILGRIM'S PROGRESS. 463 
 
 markable ; — the water of tliat river was lower at this 
 time than ever I saw it in all my life ; so he went over 
 at last, not much above wetshod. When he was going 
 up to the gate, I began to take leave of him, and to 
 wish him a good reception above. So he said, I shall, 
 I shall. Then parted we asunder, and I saw him no 
 more. 
 
 Hon. Then it seems he was well at last ? 
 
 Great. Yes, yes, I never had doubt about him. He 
 was a man of a choice spirit, only he was always kept 
 very low, and that made his life so burdensome to him- 
 self, and so troublesome to others. 11 He was, above 
 many, tender of sin : he was so afraid of doing injuries 
 to others, that he often would deny himself of that 
 which was lawful, because he would not offend. b 
 
 Hon. But what should be the reason that such a 
 good man should be all his days so much in the 
 dark? 
 
 Great. There are two sorts of reasons for it. One 
 is, the wise God will have it so : some must pipe, and 
 some must weep. c Now Mr. Fearing was one that 
 played upon the bass. He and his fellows sound the 
 sackbut, whose notes are more doleful than the notes 
 of other music are ; though indeed some say, the bass 
 
 a Psalm lxxxviii. b Rom. xiv. 21. 1 Cor. viii. 13. 
 
 c Matt. xi. 16, 17. 
 
464 THE PILGRIM S PROGRESS. 
 
 is the ground of music. And for my part, I care not 
 at all for that profession that begins not in heaviness 
 of mind. The first string that the musician usually 
 touches, is the bass, when he intends to put all m tune. 
 God also plays upon this string first, when he sets the 
 soul in tune for himself. Only there was the imper- 
 fection of Mr. Fearing; he could play upon no other 
 music but this, till towards his latter end. 
 
 [I make bold to talk thus metaphorically for the 
 ripening of the wits of young readers, and because in 
 the book of the Revelation, the saved are compared to 
 a company of musicians, that play upon their trumpets 
 and harps, and sing their songs before the throne. a ] 
 
 Hon. He was a very zealous man, as one may see 
 by that relation which you have given of him. Diffi- 
 culties, lions, or Vanity Fair, he feared not at all ; it 
 was only sin, death, and hell, that were to him a ter- 
 ror, because he had some doubts about his interest in 
 that celestial country. 
 
 Great. You say right ; those were the things that 
 were his troublers : and they, as you have well ob- 
 served, arose from the weakness of his mind there- 
 about, not from weakness of spirit as to the practical 
 part of a pilgrim's life. I dare believe that, as the 
 proverb is, he could have bit a firebrand, had it stood 
 
 a Rev. v. 8 ; xiv. 2, 3. 
 
THE PILGRIM S PROGRESS. 465 
 
 in his way ; but the things with which he was op- 
 pressed, no man ever yet could shake off with ease. 
 
 Then said Christiana, This relation of Mr. Fearing 
 has done me good ; I thought nobody had been like 
 me. But I see there was some semblance betwixt this 
 good man and me : only we differed in two things. 
 His troubles were so great, that they broke out ; but 
 mine I kept within. His also lay so hard upon him, 
 they made him that he could not knock at the houses 
 provided for entertainment ; but my trouble was always 
 such as made me knock the louder. 
 
 Mer. If I might also speak my heart, I must say 
 that something of him has also dwelt in me. For I 
 have ever been more' afraid of the lake, and the loss of 
 a place in paradise, than I have been of the loss of 
 other things. Oh, thought I, may I have the happi- 
 ness to have a habitation there ! 'Tis enough, though- 
 I part with all the world to win it. 
 
 Then said Matthew, Fear was one thing that made 
 me think that I was far from having that within me 
 that accompanies salvation. But if it was so with 
 such a good man as he, why may it not also go well 
 with me ? 
 
 No fears, no grace, said James. Though there is 
 
 not always grace where there is the fear of hell, yet 
 
 to be sure there is no grace where there is no fear of 
 
 God. 
 
 20* 
 
466 THE PILGRIMS PROGRESS. 
 
 Great. Well said, James, thou hast hit the mark. 
 For the fear of God is the beginning of wisdom ; and 
 to be sure they that want the beginning have neither 
 middle nor end. But we will here conclude our dis- 
 course of Mr. Fearing, after we have sent after him 
 this farewell. 
 
 Well, Master Fearing, thou didst fear 
 
 Thy God, and wast afraid 
 Of doing anything, while here, 
 
 That would have thee betrayed. 
 And didst thou fear the lake and pit 1 
 
 Would others did so too ! 
 For, as for them that want thy wit, 
 
 They do themselves undo.* 
 
 Now, I saw that they still went on in their talk. For 
 
 * No Christians are more careless about the opinion of the world, or more 
 zealous against its vanities, or more watchful in times of ease and prosper- 
 ity, than persons of this description ; but the prospect of death is often a 
 terror to them ; especially when they suppose it to be at hand ; yet they 
 often die with remarkable composure and comfort. Few ministers, who 
 have had an opportunity of carefully observing the people intrusted to their 
 pastoral care, can help thinking of some individual, who might seem to 
 have been the original of this admirable portrait ; which is full of .instruc- 
 tion both to them, and the timid, but conscientious part of their congrega- 
 tions. Indeed numbers, who are not characteristically Fearfuls, have 
 something of the same disposition in many particulars. But such as fear 
 reproach and self-denial more than those things which this good man 
 dreaded, bear a contrary character, and are travelling the road to an oppo- 
 site place : and even they whose confidence of an interest in Christ far ex- 
 ceeds the degree of their humiliation, conscientiousness, abhorrence of sin, 
 and victory over the world, may justly be suspected of having begun their 
 religion in a wrong manner; as they more resemble the stony-ground 
 hearers, who 'receive the word with joy, but have no root in themselves,' 
 than those who sow in tears, to reap in joy. For ' godly sorrow worketh re- 
 pentance unto salvation, not to be repented of.' 
 

 
 
 
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 Bunyan 
 
 p. 467 
 
THE PILGRIM'S PROGRESS. 467 
 
 after Mr. Great-heart had made an end with Mr. Fear- 
 ing, Mr. Honest began to tell them of another, but his 
 name was Mr. Self-will. He pretended himself to be 
 a pilgrim, said Mr. Honest ; but I persuaded myself 
 he never came in at the gate that stands at the head of 
 the way. 
 
 Great. Had you ever any talk with him about it ? 
 
 Hon. Yes, more than once or twice ; but he would 
 always be like himself, self-willed. He neither cared 
 for man, nor argument, nor yet example ; what his 
 mind prompted him to, that he would do, and nothing 
 else could he be got to do. 
 
 Great. Pray what principles did he hold? for I 
 suppose you can tell. 
 
 Hon. He held, that a man might follow the vices as 
 well as the virtues of the pilgrims ; and that if he did 
 both, he should be certainly saved. 
 
 Great. How ? If he had said, it is possible for the 
 best to be guilty of the vices, as well as partake of the 
 virtues of pilgrims, he could not much have been 
 blamed ; for indeed we are exempted from no vice ab- 
 solutely, but on condition that we watch and strive. 
 But this I perceive is not the thing ; but if I under- 
 stand you right, your meaning is, that he was of opin- 
 ion, that it was allowable so to be. 
 
 Hon. Ay, ay, so I mean, and so he believed and 
 practised. 
 
468 THE PILGRIMS PROGRESS. 
 
 Great. But what grounds had «he for his so saying ? 
 
 Hon. Why, he said he had the scripture for his 
 warrant. 
 
 Great. Pr'ythee, Mr. Honest, present us with a few 
 particulars. 
 
 Hon. So I will. He said, to have to do with other 
 men's wives had been practised by David, God's be- 
 loved ; and therefore he could do it. He said, to have 
 more women than one was a thing that Solomon prac- 
 tised, and therefore he could do it. He said, that 
 Sarah and the godly midwives of Egypt lied, and so 
 did saved Rahab, and therefore he could do it. He 
 said, that the disciples went at the bidding of their 
 Master, and took away the owner's ass, and therefore 
 he could do so too. He said, that Jacob got the in- 
 heritance of his father in a way of guile and dissimu- 
 lation, and therefore he could do so too. 
 
 Great. High base indeed ! And are you sure he 
 was of this opinion ? 
 
 Hon. I have heard him plead for it, bring scripture 
 for it, bring arguments for it, <fec. 
 
 Great. An opinion that is not fit to be with any 
 allowance in the world ! 
 
 Hon. You must understand me rightly : he did not 
 say that any man might do this ; but that they who had 
 the virtues of those that did such things, might also 
 do the same. 
 
THE PILGRIM'S PROGRESS. 469 
 
 Great. But what more false than such a conclu- 
 sion ? For this is as much as to say, that because 
 good men heretofore have sinned of infirmity, therefore 
 he had allowance to do it of a presumptious mind : or 
 that if, because a child, by the blast, of the wind, or 
 for that it stumbled at a stone, fell down and defiled 
 itself in the mire, therefore he might wilfully lie down 
 and wallow like a boar therein. Who could have 
 thought that any one could so far have been blinded 
 by the power of lust ? But what is written must be 
 true ; — they " stumble at the word, being disobedient, 
 whereunto they also were appointed."* His suppos- 
 ing that such may have the godly men's virtues, who 
 addict themselves to their vices, is also a delusion as 
 strong as the other. 'Tis just as if the dog should 
 say, I have, or may have, the qualities of that child, be- 
 cause I lick up its stinking excrements. To eat up the 
 sin of Godfs people,* is no sign of one that is pos- 
 sessed with their virtues. Nor can I believe that one 
 that is of this opinion, can at present have faith or 
 love in him. But I know you have made some strong 
 objections against him ; pr'ythee what can he say for 
 himself ? 
 
 Hon. Why, he says, to do this by way of opinion, 
 
 a 1 Pet. ii. 8. b Hos. iv. 8. 
 
 20* 
 
470 the pilgrim's progress. 
 
 seems abundantly more honest than to do it, and yet 
 hold contrary to it in opinion. 
 
 Great. A very wicked answer. For, though to let 
 loose the bridle to lusts, while our opinions are against 
 such things, is bad ; yet to sin, and pjead a toleration 
 so to do, is worse : the one stumbles beholders acci- 
 dentally, the other leads them into the snare. 
 
 Hon. There are many of this man's mind,* that have 
 got this man's mouth ; and that makes going on pil- 
 grimage of so little esteem as it is. 
 
 Great. You have said the truth, and it is to be 
 
 * The author peculiarly excels in contrasting his characters, of which a 
 striking instance here occurs. The preceding episode relates to a very 
 conscientious Christian, who, through weak faith and misapprehension, 
 carried his self-suspicion to a troublesome and injurious extreme : and we 
 have next introduced a false professor, who, pretending to strong faith, 
 made his own obstinate self-will the only rule of his conduct. Yet in re- 
 ality this arises from total unbelief: for the word of God declares such 
 persons to be unregenerate, under the wrath of God, ' in the gall of bitter- 
 ness and the bond of iniquity.'— It would hardly be imagined, that men 
 could be found maintaining such detestable sentiments as are here stated, 
 did not facts most awfully prove it ! We need not, however, spend time in 
 exposing such a character : a general expression of the deepest detestation 
 may suffice ; for none who have been given up to such strong delusion, 
 can reasonably be supposed accessible to the words of truth and soberness. 
 Nor can they succeed in perverting others to such palpable and gross ab- 
 surdities and abominable "tenets; except they meet with those, that have 
 long provoked God, by endeavoring to reconcile a wicked life with the 
 hope of salvation. But it may properly be observed, that several expres- 
 sions, which seem to represent faith as an assurance of a personal interest 
 in Christ ; or to intimate, that believers have nothing to do with the law, 
 even as the rule of their conduct ; with many unguarded assertions concern- 
 ing the liberty of the gospel, and indiscriminate declamations against 
 doubts, fears, and a legal spirit, have a direct tendency to prepare the mind 
 of impenitent sinners, to receive the poisonous principles of avowed Anti- 
 nomians. Much harm has been done in this way, and great disgrace 
 brought upon the gospel: for there are many of this man's mind, who 
 have not this man's mouth. 
 
THE PILGRIM'S PROGRESS. 4*71 
 
 lamented: but he that feareth the King of paradise 
 shall come out of them all. 
 
 Chr. There are strange opinions in the world. I 
 know one that said, it was time enough to repent when 
 we come to die. 
 
 Great. Such are not over- wise ; that man would 
 have been loth, might he have had a week to run 
 twenty miles in his life, to have deferred his journey to 
 the last hour of that week. 
 
 Hon. You say right ; and yet the generality of them 
 who count themselves pilgrims do indeed do thus. I 
 am, as you see, an old man, and have been a traveller, 
 in this road many a day ; and I have taken notice of 
 many things. 
 
 I have seen some that have set out as if they would 
 drive all the world afore them, who yet have in a few 
 days died as they in the wilderness, and so never go 
 sight of the promised land. — I have seen some that 
 have promised nothing at first setting out to be pil- 
 grims, and that one would have thought could not 
 have lived a day, that have yet proved very good pil- 
 grims. — I have seen some who have run hastily for- 
 ward, that again have, after a little time, run just as 
 fast back again.— -I have seen some who have spoken 
 very well of a pilgrim's life at first, that after a while 
 have spoken as much against it. — I have heard some, 
 when they first set out for paradise, say positively there 
 
472 the pilgrim's progress. 
 
 is such a place, who, when they have been almost 
 there, have come back again, and said there is none. 
 I have heard some vaunt what they would do in case 
 they should be opposed, that have, even at a false alarm, 
 fled faith, the pilgrim's way, and all. 
 
 Now, as they were thus on their way, there came 
 one running to meet them, and said, Gentlemen, and 
 you of the weaker sort, if you love life, shift for your- 
 selves, for the robbers are before you. 
 
 Then said Mr. Great-heart, They be the three that 
 set upon Little-Faith heretofore. Well, said he, we 
 are ready for them : so they went on their way. Now 
 they looked at every turning when they should have 
 met with the villains ; but whether they heard of Mr. 
 Great-heart, or whether they had some other game, 
 they came not up to the pilgrims. 
 
 Christiana then wished for an inn to refresh herself 
 and her children because they were weary. Then said 
 Mr. Honest, There is one a little below us, where a very 
 honorable disciple, one Gaius, dwells. 11 So they all 
 concluded to turn in thither : and the rather, because 
 the old gentleman gave him so good a report. When 
 they came to the door, they went in, not knocking, for 
 folks use not to knock at the door of an inn. Then 
 they called for the master of the house and he came to 
 
 a Rom. xvi. 23. 
 
THE PILGRIM'S PROGRESS. 473 
 
 them. So they asked if they might lie there that 
 night. 
 
 Gaius. Yes, gentlemen, if you be true men, for my 
 house is for none but pilgrims.* Then were Chris- 
 tiana, Mercy, and the boys the more glad, for that the 
 innkeeper was a lover of pilgrims. So they called for 
 rooms, and he showed them one for Christiana and her 
 children and Mercy, and another for Mr. Great -heart 
 and the old gentleman. 
 
 Then said Mr. Great-heart, Good Gaius, what hast 
 thou for supper ? for these pilgrims have come far to- 
 day, and are weary. 
 
 It is late, said Gaius, so we cannot conveniently go 
 out to seek food ; but such as we have you shall be 
 welcome to, if that will content. 
 
 Great. We will be content with what thou hast in 
 the house ; for as much as I have proved thee, thou art 
 never destitute of that which is convenient. 
 
 Then he went down and spake to the cook, whose 
 name was Taste-that-which-is-good, to get ready sup- 
 per for so many pilgrims. This done, he comes up 
 
 * The spiritual refreshment arising from experimental and affectionate 
 conversation with Christian friends, seems to be here more especially in- 
 tended : yet the name of Gaius suggests also the importance of the apostle's 
 exhortation. ' Use hospitality without grudging.' This ought to be attended 
 to, even in respect of those with whom we have hitherto had no acquaint- 
 ance, provided their characters are properly certified to us : for we are all 
 brethren in Christ. 
 
474 the pilgrim's progress. 
 
 again, saying, Come, my good friends, you are welcome 
 to me, and I am glad that I have a house to entertain 
 you in ; and while supper is making ready, if you please, 
 let us entertain one another with some good discourse : 
 so they all said, Content. 
 
 Then said Gaius, Whose wife is this aged matron ? 
 and whose daughter is this young damsel ? 
 
 Great. This woman is the wife of one Christian, a 
 pilgrim of former times ; and these are his four chil- 
 dren. The maid is one of her acquaintance, one that 
 she hath persuaded to come with her on pilgrimage. 
 The boys take all after their father, and covet to tread 
 in his steps ; yea, if they do but see any place where 
 the old pilgrim hath lain, or any print of his foot, it 
 ministereth joy to their hearts, and they covet to lie or 
 tread in the same. 
 
 Then said Gaius, Is this Christian's wife, and are 
 these Christian's children? I knew your husband's 
 father, yea, also his father's father. Many have been 
 good of this stock; their ancestors dwelt first at 
 Antioch.* Christian's progenitors, (I suppose you 
 have heard your husband talk of them) were very wor- 
 thy men. They have, above any that I know, showed 
 themselves men of great virtue and courage, for the 
 Lord of the pilgrims, his ways, and them that loved 
 
 a Acts xi. 26. 
 
THE PILGRIM'S PROGRESS. 475 
 
 'him. I have heard of many of your husband's rela- 
 tions that have stood all trials for the sake of the truth. 
 Stephen, that was one of the first of the family from 
 whence your husband sprang, was knocked on the head 
 with stones.* James, another of this generation, was 
 slain with the edge of the sword. b To say nothing of 
 Paul and Peter, men anciently of the family from 
 whence your husband came, there was Ignatius, who 
 was cast to the lions ; Romanus, whose flesh was cut 
 by pieces from his bones ; and Polycarp, that played 
 the man in the fire. There was he that was hanged up 
 in a basket in the sun for the wasps to eat ; and he 
 whom they put into a sack, and cast into the sea to 
 be drowned. It would be impossible utterly to count 
 up all of that family that have suffered injuries and 
 death for the love of a pilgrim's life. Nor can I but 
 be glad to see that thy husband has left behind him 
 four such boys as these. I hope they will bear up their 
 father's name, and tread in their father's steps, and 
 come to their father's end. 
 
 Great. Indeed, sir, they are likely lads ; they seem 
 to choose heartily their father's ways. 
 
 "Gaius. That is it that I said. Wherefore Christian's 
 family is like still to spread abroad upon the face of the 
 ground, and yet to be numerous upon the face of the 
 
 a Acts vii. 59, 60. b Ibid. xii. 2. 
 
4*76 the pilgrim's progress. 
 
 earth ; let Christiana look out some damsels for her 
 sons, to whom they may be betrothed, &c, that the 
 name of their father, and the house of his progenitors 
 may never be forgotten in the world. 
 
 Hon. 'Tis pity his family should fall and be extinct. 
 
 Gaius. Fall it cannot, but be diminished it may ; 
 but let Christiana take my advice, and that is the way 
 to uphold it. And Christiana, said this inn-keeper, I 
 am glad to see thee and thy friend Mercy together here, 
 a lovely couple. And if I may advise; take Mercy 
 into a nearer relation to thee : if she will, let her be 
 given to Matthew thy eldest son. It is the way to 
 preserve a posterity in the earth. So this match was 
 concluded, and in process of time they were married : 
 but more of that hereafter.* 
 
 * The author availed himself of the opportunity, here presented him, 
 of giving his opinion on a very important subject, about which religious 
 persons often hold different sentiments. He evidently intended to say, 
 that he deemed it generally most safe and advantageous to the parties 
 themselves, and most conducive to the spread and permanency of true 
 religion, for young Christians to marry ; provided it be done in the fear of 
 God, and according to the rules of his word. Yet we cannot but suppose 
 he would readily have allowed of exceptions to this rule : for there are in- 
 dividuals, who, continuing single, employ that time and those talents in 
 assiduously doing good, which in the married state must have been greatly 
 abridged or preoccupied ; and thus they are more extensively useful than 
 their brethren. Yet, in common cases, the training up of a family, by the 
 combined efforts of pious parents, in honesty, sobriety, industry, and the 
 principles of true religion, when united with fervent prayer, and the per- 
 suasive eloquence of a good example, is so important a service to the 
 church and to the community, that few persons are capable of doing 
 greater or more permanent good in any other way. But this requires strict 
 attention to the rules of scripture, in every step of these grand concerns : 
 for children, brought up in ungodliness and ignorance, among those who 
 
THE PILGRIM'S PROGRESS. 477 
 
 Gaius also proceeded, and said, I will now speak 
 on the behalf of women, to take away their reproach. 
 For as death and the curse came into the world by a 
 woman, so also did life and health. God sent forth 
 his Son, made of a woman. a Yea, to show how much 
 they that came after did abhor the act of the mother, 
 this sex in the Old Testament coveted children, if hap- 
 pily this or that woman might be the mother of the 
 Saviour of the world. I will say again, that when the 
 Saviour was come, women rejoiced in him, before either 
 man or angel. b I read not that ever any man did give 
 unto Christ so much as one groat ; but the women 
 followed him, and ministered to him of their substance. 
 'Twas a woman that washed his feet with tears, and a 
 woman that anointed his body to the burial. They 
 were women that wept when he was going to the 
 cross ; and women that followed him^from the cross, 
 and that sat by his sepulchre when he was buried. 
 They were women that were first with him at his res- 
 urrection-morn ; and women that brought tidings first 
 to his disciples that he was risen from the dead. c 
 Women therefore are highly favored, and show by 
 
 a Gen. iii. Gal. iv. 4. b Luke i. 42—46. 
 
 c Luke vii. 37—50. viii. 2, 3. xxiii. 27. xxiv. 22, 23. John xi. 2. xii. 3. 
 Matt, xxvii. 55—61. 
 
 are strangers to the gospel, are far more hopeful, than s\ch as have re- 
 ceived a bad education, witnessed bad examples, and imbibed worldly 
 principles, in the families of evangelical professors. 
 
478 the pilgrim's progress. 
 
 these things, that they are sharers with us in the grace 
 of life. 
 
 Now the cook sent up to signify that supper was 
 almost ready, and sent one to lay the cloth, and the 
 trenchers, and to set the salt and bread in order. 
 
 Then said Matthew, The sight of this cloth, and of 
 this forerunner of the supper, begetteth in me a greater 
 appetite to my food than I had before. 
 
 Gaius. So let all ministering doctrines to thee in 
 this life beget in thee a greater desire to sit at the sup- 
 per of the great King in his kingdom ; for all preach- 
 ing, books, and ordinances here, are but as the laying 
 of the trenchers, and the setting of salt upon the board, 
 when compared with the feast that our Lord will make 
 for us when we come to his house. 
 
 So supper came up. And first a heave-shoulder and 
 a wave-breast were set on the table before them : to 
 show* that they must begin their meal with prayer and 
 praise to God. a The heave-shoulder David lifted up 
 his heart to God with ; and with the wave-breast, where 
 his heart lay, he used to lean upon his harp when he 
 played. These two dishes were very fresh and good, 
 and they all ate heartily thereof. 
 
 The next they brought up was a bottle of wine, as 
 red as blood. So Gaius said to them, Drink freely ; 
 
 a Lev. vu. 32— 34. x. 14, 15. Psalm xxv.l. Heb. xiii. 15. 
 
THE PILGRIM'S PROGRESS. 4*79 
 
 this is the true juice of the vine, that makes glad 
 the heart of God and man. So they drank and were 
 merry. a 
 
 The next was a dish of milk well crumbed : Gaius 
 said, Let the boys have that, that they may grow 
 thereby. 1 * 
 
 , Then they brought up in course a dish of butter and 
 honey. Then said Gaius, Eat freely of this, for this is 
 good to cheer up and strengthen your judgments and 
 understandings. This was our Lord's dish when he 
 was a child : " Butter and honey shall he eat, that he 
 may know how to refuse the evil, and choose the 
 good." 
 
 Then they brought them up a dish of apples, and 
 they were very good- tasted fruit. Then said Matthew, 
 May we eat apples, since they were such by and with 
 which the serpent beguiled our first mother ? 
 
 Then said Gaius : 
 
 Apples were they with which we were beguiled, 
 Yet sin, not apples, hath our souls defiled : 
 Apples forbid, if ate, corrupt the blood; 
 To eat such, when commanded, does us good : 
 Drink of his flagons then, thou church, his dove, 
 And eat his apples, who are sick of love. 
 
 a Deut. xxxii. 14. Judg. ix. 13. John xv. 5. b 1 Pet. H. 1, 2. 
 
 c Isa. vii. IS. 
 
480 the pilgrim's progress. 
 
 Then said Matthew, I made the scruple, because I a 
 while since was sick with the eating of fruit. 
 
 Gaius. Forbidden fruit will make you sick ; but not 
 what our Lord has tolerated. 
 
 While they were thus talking, they were presented 
 with another dish, and it was a dish of nuts.* Then 
 said some at the table, Nuts spoil tender teeth, espec- 
 ially the teeth of children : which when Gaius heard, 
 he said : — 
 
 Hard texts are nuts, (I will not call them cheaters,) 
 Whose shells do keep their kernels from the eaters ; 
 Ope then the shells, and you shall have the meat ; 
 They here are brought for you to crack and eat.* 
 
 a Song vi. 11. 
 
 * The different parts of social worship and Christian fellowship are here 
 allegorically described. The heave-shoulder and wave-breast prescribed in the 
 ceremonial law, seem to have typified the power and love of our great High 
 Priest ; and to have conveyed an instruction to the priests to do their work 
 with all their might, and with their whole heart : but they are here sup- 
 posed to be also emblems of fervent prayer and grateful praise. The wine 
 represents the exhilarating remembrance of the love of Christ in shedding 
 his blood for us, and the application of the blessing to ourselves by living 
 faith. The milk is the emblem of the plain, simple, and important in- 
 structions of scripture, as brought forward by believers, when they meet 
 together, for their edification. The butter and honey may denote those ani- 
 mating views of God, and realizing anticipations of heavenly joy, which 
 tend greatly to establish the judgment, instruct the understanding, and 
 determine the affections in cleaving to the good part that the believer hath 
 chosen. The apples represent the promises and privileges, which Jbelievers 
 possess by communion with Christ, in his ordinances ; (Sol. Song ii. 3.) and 
 the nuts signify such difficult subjects as experience and observation en- 
 able mature Christians to understand ; and which amply repay the pains 
 of endeavoring to penetrate their meaning, though they are not proper for 
 the discussion of young converts. Whatever unbelievers may think, a 
 company of Christians, employing themselves in the manner here de- 
 scribed, have far sweeter enjoyments than they ever experienced when 
 
THE PILGRIM S PROGRESS. 481 
 
 Then were they very merry, and sat at the table a 
 long time, talking of many things. Then said the old 
 gentleman, My good landlord, while we are cracking 
 your nuts, if you please, do you open this riddle : 
 
 A man there was, though some did count him mad, 
 The more he cast away the more he had. 
 
 Then they all gave good heed, wondering what good 
 Gaius would say ; so he sat still a while, and then thus 
 replied : 
 
 He who bestows his goods upon the poor, 
 Shall have as much again, and ten times more. 
 
 Then, said Joseph, I dare say, sir, I did not think 
 you could have found it out. 
 
 Oh ! said Gaius, I have been trained up in this way 
 a great while : nothing teaches like experience. I have 
 learned of my Lord to be kind, and have found by 
 experience that I have gained thereby. There is that 
 scattereth, and yet increaseth ; and there is that with- 
 holdeth more than is meet, but it tendeth to poverty. 
 There is that maketh himself rich, yet hath nothing : 
 there is that maketh himself poor, yet bath great 
 riches. a 
 
 a Prov. xi. 24. xiii. 7. 
 
 engaged in the mirth, diversions, and pleasures of tie world : for these are 
 merely the shadow of joy, but religion puts us in possession of the 
 substance. 
 
 21 
 
482 the pilgrim's progress. 
 
 Then Samuel whispered to Christiana, his mother, 
 and said, Mother, this is a very good man's house ; let 
 us stay here a good while, and let my brother Matthew 
 be married here to Mercy, before we go any further. 
 The whic*h Gaius,. the host, overhearing, said, With a 
 very- good will, my child. 
 
 So they staid here more than a month, and Mercy 
 was given to Matthew to wife. While they stayed 
 here, Mercy as her custom was, would be making coats 
 and garments to give to the poor, by which she brought 
 a very good report upon pilgrims.* 
 
 But to return again to our story. After supper, the 
 lads desired a bed, for they were weary with travelling. 
 Then Gaius called, to show them their chamber ; but 
 said Mercy, I will have them to bed. So she- had 
 them to bed — and they slept well ; but the rest sat up 
 all night; for Gaius and they were such suitable com- 
 pany, that they could not tell how to part. Then 
 after much talk of their Lord, themselves, and their 
 journey, old Mr. Honest, he that put forth the rid- 
 dle to Gaius, began to nod. Then said Great-heart, 
 What, sir, you begin to he drowsy ; come, rub up now, 
 
 * If our love to sinners be only shown by seeking their spiritual good, it 
 will be considered as a mere bigoted desire to proselyte them to our sect 
 or party: but uniform, diligent, and expensive endeavors to relieve their 
 temporal wants are intelligible to every man, and bring a good report on 
 the profession of the gospel. 
 
THE PILGRIMS PROGRESS. 483 
 
 here is a riddle for you. Then said Mr. Honest, Let 
 us hear it. Then said Mr. Great-heart : 
 
 He that would kill, must first be overcome : 
 Who live abroad would, first must die at home. 
 
 Ha ! said Mr. Honest, it is a hard one ; hard to ex- 
 pound, and harder to practice. But, come, landlord, 
 said he, I will, if you please, leave my part to you ; do 
 you expound it, and I will hear what you say. 
 
 No, said Gaius, it was put to you, and 'tis expected 
 you should answer it. Then said the old gentleman : 
 
 He first by grace must conquered be, 
 
 That sin would mortify : 
 Who that he lives would convince me, 
 
 Unto himself must die. 
 
 It is right, said Gaius ; good doctrine and experience 
 teach this. For, first, until grace displays itself, and 
 overcomes the soul with its glory, it is altogether with- 
 out heart to oppose sin. Besides, if sin is Satan's 
 cords, by which the soul lies bound, how should it 
 make resistance before it is loosed from that infirmity ?* 
 Secondly, Nor will any that knows either reason or 
 grace, 'believe that such a man can be a living monu- 
 ment of grace, that is a slave to his own corruptions. 
 
 * The gracious operations of the Holy Spirit are here meant. These 
 overcome our natural pride, love of sin, and aversion from God and relig- 
 ion; and then we repent, believe in Christ, are justified by faith, mortify 
 sin, die to ourselves, and live to God in righteousness and true holiness. 
 
484 THE PILGRIMS PROGRESS. 
 
 And now it comes into my mind, I will tell you a story 
 worth the hearing. There were two men that went on 
 pilgrimage ; the one began when he was young, the 
 other when he was old. The young man had strong cor- 
 ruptions to grapple with ; the old man's were weak with 
 the decays of nature. The young man trod his steps 
 as even as did the old one, and was every way as 
 light as he. Who now, or which of them, had their 
 graces shining clearest, since both seemed to be alike ? 
 Hon. The young man's doubtless. For that which 
 heads it against the greatest opposition, gives best de- 
 monstration that it is strongest ; especially when it also 
 holdeth pace with that which meets not with half so 
 much, as, to be sure, old age does not. Besides, I 
 have observed that old men have blessed themselves 
 with this mistake ; namely, taking the decays of nature 
 for a gracious conquest over corruptions, and so have . 
 been apt to beguile themselves. Indeed, old men that 
 are gracious are best able to give advice to them 
 that are young, because they have seen most of the 
 emptiness of things : but yet, for an old and a young 
 man to set out both together, the young one has the ad- 
 vantage of the fairest discovery of a work of grace within 
 him, though the old man's corruptions are naturally the 
 weakest.* Thus they sat talking till break of day. 
 
 * Old age affords great advantages in overcoming some corrupt propensi- 
 
THE PILGRIM S PROGRESS. 485 
 
 Now, when the family were up, Christiana bid her 
 son James that he should read a chapter; so he read 
 the 53rd of Isaiah. When he had done Mr. Honest 
 asked why it was that the Saviour is said to " come 
 out of a dry ground" and also, that "he had no form 
 nor comeliness in him." 
 
 Then said Mr. Great-heart, -To the first I answer : 
 Because the church of the Jews, of which Christ came, 
 had then lost almost all the sap and spirit of religion. 
 To the second I say, The words are spoken in the 
 person of unbelievers, who, because they want the eye 
 that can see into our Prince's heart, therefore judge of 
 him by the meanness of his outside, just like those that 
 know not that precious stones are covered over with a 
 
 ties : yet habits of indulgence often more than counterbalance the decays 
 of nature; and avarice, suspicion, and peevishness, with other evils, gather 
 strength as men advance in years. It is therefore in some particulars only, 
 that age has the advantage over youth ; and as some old men imagine that 
 they have renounced sin, because they are no longer capable of committing 
 the crimes in which they once lived ; so there are young men, who presume 
 that they shall live to be old, and imagine that repentance will then be 
 comparatively easy to them : whereas sin, in one form or other, gathers 
 strength and establishes its dominion, as long as it is permitted to reign in 
 the soul. The instruction, however, that is here conveyed, is very import- 
 ant, provided it be properly understood; for if we do not estimate the ad- 
 vantages of our situation, we cannot determine how far external amend- 
 ment results from internal renovation. During tedious diseases, or in the 
 immediate prospect of death, men often feel very indifferent to the world, 
 set against sin, disinclined to former indulgences, and earnest about salva- 
 tion : yet returning health, business, company, and temptation, terminate 
 such promising appearances. Many suppose themselves to be very good 
 tempered, while every one studies to oblige them ; yet provocation excites 
 vehement anger and resentment in the breast: nay, riches and honor while 
 at a great distance seem to have no charms for those, who are powerfully 
 attracted by their maguetical influence, when placed within their reach ! 
 
486 THE PILGRIM S PROGRESS. 
 
 homely crust, who, when they have found one, because 
 they know not what they have found, cast it away 
 again as men do a common stone. 
 
 Well, said Gaius, now you are here, and since, as I 
 know, Mr. Great-heart is good at his weapons, if you 
 please, after we have refreshed ourselves, we will walk 
 into the fields, to see if we can do any good. About 
 a mile from hence there is one Slay- good, a giant, that 
 does much annoy the King's highway, in th< se parts ; 
 and I know whereabout his haunt is. He is master of 
 a number of thieves : 'twould be well if we could clear 
 these parts of him. So they consented and went ; Mr. 
 Great-heart with his sword, helmet, and shield ; and 
 the rest with spears and staves. 
 
 When they came to the place where he was, they 
 found him with one Feeble-mind in his hand, whom his 
 servants had brought unto him, having taken him in 
 the way. Now the giant was rifling him, with a pur- 
 pose after that to pick his bones ; for he was of the 
 nature of flesh-eaters. 
 
 Well, so soon as he saw Mr. Great-heart and his 
 friends at the mouth of his cave, with their weapons, 
 he demanded what they wanted. 
 
 Great. We want thee ; for we are come to revenge 
 the quarrels of the many thou hast slain of the pil- 
 grims, when thou hast dragged them out of the King's 
 highway: wherefore come out of thy cave. So he 
 
Bunyan 
 
 MR. FEEBLE MIND. 
 
 p. 4-I6 
 
THE PILGRIM'S PROGRESS. 487 
 
 armed himself and came out, and to battle they went, 
 and fought for above an hour, and then stood still to 
 take wind. 
 
 Then said the giant, Why are you here on my 
 ground ? 
 
 Great. To revenge the blood of pilgrims, as I told 
 thee before. So they went to it again, and the giant 
 made Mr. Great-heart give back: but he came up 
 again, and in the greatness of his mind he let fly with 
 such stoutness at the giant's head and sides, that he 
 made him let his weapon fall out of his hand. So he 
 smote him, and slew him, and cut off his head, and 
 brought it away to the inn. He also took Feeble-mind, 
 the pilgrim, and brought him with him to his lodgings. 
 When they were come home, they showed his head to 
 the family, and set it up, as they had done others be- 
 fore, for a terror to those that should attempt to do as 
 he hereafter.* 
 
 * The refreshment of divine consolations, and Christian fellowship, is 
 intended to prepare us for vigorously maintaining the good fight of faith, 
 not only against the enemies of our own souls, but also against the opposers 
 of our holy religion, according to the talents intrusted to us, and the duties 
 of our several stations. We are soldiers belonging to one great army under 
 the command of the Captain of our salvation ; and we ought to strive 
 against sin, and 'contend for the faith once delivered to the saints,' by our 
 profession, example, prayers, converse, and every other method authorized 
 by the word of God. All that love the Lord are our brethren ; and every- 
 thing that can mislead, dismay, or hinder any of them, should be consid- 
 ered as an adversary to the common cause ; and we should counteract with 
 meekness, but with firmness and decision, all the endeavors of those, who 
 obstruct men in the ways of the Lord, or turn them aside into by-paths. 
 It does not, however, clearly appear what particular description of oppos- 
 
488 
 
 THE PILGRIM S PROGRESS. 
 
 They then asked Mr. Feeble-mind how he fell into his 
 hands. 
 
 Then said the poor man, I am a sickly man, as you 
 see : and because death did usually once a day knock 
 at my door, I thought I should never be well at home ; 
 so I betook myself to a pilgrim's life, and have travelled 
 hither from the town of Uncertain, where I and my 
 father were born. I am a man of no strength at all of 
 body, nor yet of mind, but would, if I could, though I 
 can but crawl, spend my life in the pilgrim's way. 
 When I came at the gate that is at the head of the 
 way, the Lord of the place did entertain me freely ; 
 neither objected he against my weakly looks, nor against 
 my feeble mind ; but gave me such things as were nec- 
 essary for my journey, and bid me hope to the end. 
 When I came to the house of the Interpreter, I re- 
 ceived much kindness there : and because the hill of 
 Difficulty was judged too hard for me, I was carried up 
 that by one of his servants. Indeed, I have found much 
 
 ers were represented by Slay-good : whether the author had in view certain 
 selfish and malignant persecutors, who intimidated professors by fines and 
 imprisonment, to the hazard of their lives, or of their souls ; or some plaus- 
 ible heretics, who ' taught things which they ought not, for filthy lucre's 
 sake,' to the total ruin of many that seemed hopeful, and the great detri- 
 ment of others who were weak in faith and unestablished in judgment. 
 The conflict seems merely to denote the efforts which Christians should 
 make to prevent the effect of such opposition and delusion, and to remove 
 such occasions of mischief out of the way ; as also to show that the strong 
 in faith are peculiarly called to these services, and ought not to shrink from 
 hardship, danger, and suffering, in so good a cause. 
 
THE PILGRIM S PROGRESS. 489 
 
 relief from pilgrims, though none were willing to go so 
 softly as I am forced to do : yet still, as they came on, 
 they bid me be of good cheer, and said, that it was 
 the will of their Lord that comfort should be given to 
 the feeble-minded, a and so went on their own pace. 
 When I was come to Assault-lane, then this giant met 
 with me, and bid me prepare for an encounter. But, alas ! 
 feeble one that I was, I had more need of a cordial ; 
 so he came up and took me. I conceited he should 
 not kill me. Also when he got me into his den, since 
 I went not with him willingly, I believed I should come 
 out alive again ; for I have heard, that not any pilgrim 
 that is taken captive by violent hands, if he keeps 
 heart whole towards his Master, is, by the laws of 
 providence, to die by the hand of the enemy. Rob- 
 bed I looked to be, and robbed to be sure I am ; but 
 I am, as you see, escaped with life, for the which 1 
 thank my King as the author, and you as the means. 
 Other brunts I also look for ; but this I have resolved 
 on, to wit, to run when I can, to go when I cannot run, 
 and to creep when I cannot go. As to the main, I 
 thank Him that loved me, I am fixed ; my way is be- 
 fore me, my mind is beyond the river that has no 
 
 a 1 Thess. v. 14. 
 21* 
 
490 THE PILGRIM S PROGRESS. 
 
 bridge, though I am, as you see, but of a feeble 
 mind.* 
 
 Then said old Mr. Honest, Have not you some time 
 ago been acquainted with one Mr. Fearing, a pilgrim ? 
 
 Feeble. Acquainted with him ! Yes, he came from 
 the town of Stupidity, which lieth four degrees to the 
 northward of the city of Destruction, and as many off 
 of where I was born ; yet we were well acquainted, 
 for indeed he was my uncle, my father's brother. He and 
 I have been much of a temper : he was a little shorter 
 than I, but yet we were much of a complexion. 
 
 Hon. I perceive you know him, and I am apt to be- 
 lieve also that you were related one to another; for 
 you have his whitely look, a cast like his with your eye, 
 and your speech is much alike. 
 
 Feeble. Most have said so that have known us both : 
 
 * The character of Feeble-mind seems to coincide in some things with 
 that of Fearing ; and in others with the description of Little-faith. Con- 
 stitutional timidity and lowness of spirits, arising from a feeble frame and 
 frequent sickness, while they are frequently the means of exciting men to 
 religion, give also a peculiar cast to their views and the nature of their 
 profession ; tend to hold them under perpetual discouragements, and unfit 
 them for hard and perilous services. This seems implied in the name 
 given to the native place of Feeble-mind : his uncertainty or hesitation in 
 his religious profession was the effect of his natural turn of mind, which 
 was opposite to the sanguine and confident. Yet this timid and discouraged 
 irresolution is often connected with evident sincerity and remarkable per- 
 severance in the ways of God. The principal difference between Feeble- 
 mind and Fearing seems to be this : that the former was more afraid of 
 opposition, and the latter more doubtful about the event ; which perhaps 
 may intimate, that Slay-good rather represents persecutors than deceivers. 
 
THE PILGRIM'S PROGRESS. 491 
 
 and, besides, what I have read in him I have for the 
 most part found in myself. 
 
 Come, sir, said good Gaius, be of good cheer ; you 
 are welcome to me, and to my house. What thou 
 hast a mind to, call for freely ; and what thou wouldst 
 have my servants do for thee, they will do it with a 
 ready mind. 
 
 Then said Mr. Feeble-mind, This is an unexpected 
 favor, and as the sun shining out of a very dark cloud. 
 Did Giant Slay-good intend me this favor when he 
 stopped me, and resolved to let me go no further ? 
 Bid he intend, that after he had rifled my pockets, I 
 should go to Gaius mine host ? Yet so it is. 
 
 Now just as Mr. Feeble-mind and Gaius were thus 
 in talk, there comes one running, and called at the 
 door, and said, That about a mile and a half off there 
 was one Mr. Not-right, a pilgrim, struck dead upon 
 the place where he was, with a thunderbolt. 
 
 Alas ! said Mr. Feeble-mind, is he slain ? He over- 
 took me some days before I came so far as hither, and 
 would be my company-keeper. He was also with me 
 when Slay-good the giant took me, but he was nimble 
 of his heels, and escaped : but it seems he escaped to 
 die, and I was taken to live.* 
 
 * Here again we meet with a contrast between a feeble believer and a 
 specious hypocrite. The latter eludes persecuticn by time-serving, yet 
 
492 the pilgrim's progress. 
 
 What one would think doth seek to slay outright, 
 
 Ofttimes delivers from the saddest plight. 
 
 That very Providence whose face is death, 
 
 Doth ofttimes to the lowly life bequeath. 
 
 I taken was, he did escape and flee ; 
 
 Hands crossed gave death to him, and life to me. 
 
 Now, about this time, Matthew and Mercy were 
 married ; also Gaius gave his daughter Phebe to James, 
 Matthew's brother, to wife ; after which time, they yet 
 stayed about ten days at Gaius's house, spending their 
 time and the seasons like as pilgrims use to do. 
 
 When they were to depart, Gaius made them a feast, 
 and they did eat and drink, and were merry. Now 
 the hour was come that they must be gone ; where- 
 fore Mr. Great-heart called for a reckoning. But 
 Gaius told him, that at his house it was not the cus- 
 tom of pilgrims to pay for their entertainment. He 
 boarded them by the year, but looked for his pay 
 from the good Samaritan, who had promised him, at 
 his return, whatsoever charge he was at with them, 
 faithfully to repay him. a Then said Mr. Great-heart 
 to him : 
 
 a Luke x. 34, 35. 
 
 perishes in his sins : the former suffers and trembles, yet hopes ; is deliv- 
 ered and comforted, and finds his trials terminate in his greater advantage. 
 The frequency with which this difference is introduced, and the variety of 
 character by which it is illustrated, shows us how important the author 
 deemed it, to warn false professors at the same time that we comfort the 
 feeble-minded, and to mark as exactly as we can the discriminating pecu- 
 liarities of their aim and experience. 
 
THE PILGRIM S PROGRESS. 493 
 
 Great. " Beloved, thou doest faithfully, whatsoever 
 thou doest to the brethren, and to strangers, which 
 have borne witness of thy charity before the church : 
 whom if thou yet bring forward on their journey after 
 a godly sort, thou shalt do well." a Then Gaius took 
 leave of them all, and his children, and particularly of 
 Mr. Feeble-mind. He also gave him something to 
 drink by the way. Now Mr. Feeble-mind, when they 
 were going out of the door, made as if he intended to 
 linger. The which, when Mr. Great-heart espied, he 
 said, Come, Mr. Feeble-mind, pray do you go along 
 with us ; I will be your conductor, and you shall fare 
 as the rest. 
 
 Feeble. Alas ! I want a suitable companion. You 
 are all lusty and strong, but I, as you see, am weak ; 
 I choose therefore rather to come behind, lest, by 
 reason of jay many infirmities, I should be both a bur- 
 den to myself and to you. I am, as I said, a man of 
 a weak and feeble mind, and shall be offended and 
 made weak at that which others can bear. I shall like 
 no laughing ; I shall like no gay attire ; I shall like no 
 unprofitable questions. Nay, I am so weak a man as 
 to be offended with that which others have a liberty to 
 do. I do not yet know all the truth : I am a very 
 ignorant Christian man. Sometimes, if I hear some 
 
 a 3 John 5, 6. 
 
494 the pilgrim's progress. 
 
 rejoice in the Lord, it troubles me because I cannot do 
 so too. It is with me as it is with a weak man among 
 the strong, or as with a sick man among the healthy, 
 or as a lamp despised ; (" He that is ready to slip with 
 his feet is as a lamp despised in the thought of him 
 that is at ease : a ) so that I know not what to do. 
 
 But, brother, said Mr. Great-heart, I have it in com- 
 mission to comfort the feeble-minded, and to support 
 the weak. You must needs go along with us ; we 
 will wait for you ; we will lend you our help ; we will 
 deny ourselves of some things, both opinionative and 
 practical, for your sake : we will not enter into doubt- 
 ful disputations before you ; we will be made all things 
 to you, rather than you shall be left behind. b * 
 
 a Job xii. 5. b Rom. xiv. 1 Cor. viii. 
 
 * Weak believers are conscientious even to scrupulosity* so far from 
 allowing themselves in the practice of known sin, or the omission of evident 
 duty, they are prone to abridge themselves in things which are indifferent ; 
 they often impose rules on themselves which they do not expect others to 
 observe ; and sometimes are sensible that their uneasiness, at the liberty 
 used by their brethren, arises from ignorance and low attainments : and 
 therefore they deem it better to live retired, than to burden others with 
 their peculiarities, or be grieved with things which everywhere meet their 
 observation. But there are persons, that expect to be encouraged as weak 
 believers, who are far removed from such scrupulousness; and whose 
 weakness consists merely in an inability to maintain an unwavering confi- 
 dence, while they live in a loose and negligent manner. These seem more 
 to resemble Not-right than Feeble-mind. They that are indeed weak be- 
 lievers, should learn from this passage, to beware of censoriousness, and 
 of making themselves a standard for others : and their stronger brethren 
 should be reminded not to despise or grieve'them, by an inexpedient use 
 of their liberty. (The author, in a marginal note, has marked Great-heart's 
 answer as a Christian spirit.) They will, however, commonly find asso- 
 ciates, in some measure of their own turn, who are often more useful to 
 them, than such as cannot entirely sympathize with their feelings. 
 
MR. READY-TO- HALT. 
 
 Bunyan 
 
 p. 495 
 
THE PILGRIM'S PROGRESS. 495 
 
 Now, all this while they were at Gaius's door ; and 
 behold, as they were thus in the heat of their dis- 
 course, Mr. Ready-to-halt came by, with his crutches 
 in his hand, and he also was going on pilgrimage. 11 
 
 Then said Mr. Feeble-mind to him, Man, how earnest 
 thou hither ? I was but now complaining that I had 
 not a suitable companion, but thou art according to my 
 wish. Welcome, welcome, good Mr. Ready-to-halt, I 
 hope thou and I may be some help. 
 
 I shall be glad of thy company, said the other ; and, 
 good Mr. Feeble-mind,, rather than we will part, since 
 we are thus happily met, I will lend thee one of my 
 crutches. 
 
 Nay, said he, though I thank thee for thy good will, 
 I am not inclined to halt before I am lame. How- 
 beit, I think, when occasion is, it may help me against 
 a dog. 
 
 Ready. If either myself or my crutches can do thee 
 a pleasure, we are both at thy command, good Mr. 
 Feeble-mind. 
 
 Thus therefore they went on. Mr. Great-heart and 
 Mr. Honest went before, Christiana and her children 
 went next, and Mr. Feeble-mind and Mr. Ready-to-halt 
 came behind, with his crutches. Then said Mr. Hon- 
 est, Pray sir, now we are upon the road, tell us some 
 
 a Psalm xxxviii. 17. 
 
496 the pilgrim's progress. 
 
 profitable things of some that have gone on pilgrimage 
 before us. 
 
 Great. With a good will. I suppose you have 
 heard how Christian of old did meet with Apollyon in 
 the valley of Humiliation, and also what hard work he 
 had to go through the valley of the Shadow of Death. 
 Also, I think you cannot but have heard how Faithful 
 was put to it by Madam Wanton, with Adam the First, 
 with one Discontent, and Shame ; four as deceitful vil- 
 lains as a man can meet with upon the road. 
 
 Hon. Yes, I believe I have heard of all this ; but 
 indeed good Faithful was hardest put to it with Shame : 
 he was an unwearied one. 
 
 Great. Ay ; for as the pilgrim well said, he of all 
 men had the wrong name. 
 
 Hon. But pray, sir, where was it that Christian and 
 Faithful met Talkative ? That same was also a nota- 
 ble one. 
 
 Great. He was a confident fool ; yet many follow 
 his ways. 
 
 Hon. He had like to have beguiled Faithful. 
 
 Great. Ay, but Christian put him into a way quickly 
 to find him out. 
 
 Thus they went on till they came to the place where 
 Evangelist met with Christian and Faithful, and pro- 
 phesied to them what should befall them at Yanity Fair. 
 Then said their guide, Hereabouts did Christian and 
 
THE PILGRIM'S PROGRESS. 497 
 
 Faithful meet with Evangelist, who prophesied to them 
 of what troubles they should meet with at Vanity Fair. 
 
 Hon. Say you so ? I dare say it was a hard chap- 
 ter that then he did read unto them.* 
 
 Great. 'Twas so ; but he gave them encouragement 
 withal. But what do we talk of them ? They were a 
 couple of lion-like men ; they had set their faces like 
 flint. Do not you remember how undaunted they were 
 when they stood before the judge ? 
 
 Hon. Well ; Faithful bravely suffered. 
 
 Great. So he did, and as brave things came on't ; 
 for Hopeful, and some others, as the story relates it, 
 were converted by his death. 
 
 Hon. Well, but pray go on; for you are well ac- 
 quainted with things. 
 
 Great. Above all that Christian met with after he 
 had passed through Vanity Fair, one By-ends was the 
 arch one. 
 
 Hon. By-ends ! what was he ? 
 
 Great. A very arch fellow, a downright hypocrite ; 
 
 * The near prospect of persecution is formidable even to true believers, 
 notwithstanding all the encouragements of God's word. It is therefore 
 very useful to realize such scenes to our minds, and to consider how we 
 should feel were they actually present ; that we may be preserved from 
 self-confidence; excited to diligence in everything connected with the 
 assurance of hope ; put on our guard against every action or engagement 
 which might weaken our confidence in God ; and pray without ceasing, 
 for that measure of wisdom, fortitude, patience, meekness, faith and love, 
 which might be sufficient for us, should matters come to the worst. 
 
498 THE PILGRIMS PROGRESS. 
 
 one that would be religious, whichever way the world 
 went ; but so cunning, that he would be sure never to 
 lose or suffer for it. He had his mode of religion for 
 every fresh occasion, and his wife was as good at it as 
 he. He would turn from opinion to opinion : yea, and 
 plead for so doing, too. But so far as I could learn, he 
 came to an ill end with his by-ends ; nor did I ever hear 
 that any of his children were ever of any esteem with 
 any that truly feared God. 
 
 Now by this time they were come within sight of 
 the town of Vanity, where Vanity Fair is kept. So, 
 • when they saw that they were so ' near the town, they 
 consulted with one another how they should pass 
 through the town : and some said one thing, and some 
 another. At last Mr. Great-heart said, I have, as you 
 may understand, often been a conductor of pilgrims 
 through this town. Now, I am acquainted with one 
 Mr. Mnason, a Cyprusian by nation, an old disciple, at 
 whose house we may lodge. If you think good, said 
 he, we will turn in there. 
 
 Content, said old Honest ; Content, said Christiana ; 
 Content, said Mr. Feeble-mind : and so they said all. 
 Now you must think that it was eventide by that they 
 got to the outside of the town ; but Mr. Great-heart 
 knew the way to the old man's house. So thither they 
 came ; and he called at the door, and the old man 
 within knew his tongue so soon as ever he heard it ; so 
 
THE PILGRIM'S PROGRESS. 499" 
 
 he opened, and they all came in. Then said Mnason 
 their host, How far have ye come to-day ? So they 
 said, From the house of Gaius our friend. I promise 
 you, said he, you have gone a good stitch. You may 
 well be weary : sit down. So they sat down. 
 
 Then said their guide, Come, what cheer, good sirs ? 
 I dare say you are welcome to my friend. 
 
 I also, said Mr. Mnason, do bid you welcome : and 
 whatever you want, do but say, and we will do what 
 we can to get it for you. 
 
 Hon. Our great want a while since was harbor and 
 good company, and now I hope we have both. 
 
 Mnas. For harbor, you see what it is ; but for good 
 company, that will appear in the trial. 
 
 Well, said Mr. Great-heart, will you have the pil- 
 grims up into their lodging ? 
 
 I will, said Mr. Mnason. So he had them to their 
 respective places ; and also showed them a very fair 
 dining-room, where they might be, and sup together 
 until the time was come to go to rest. 
 
 Now when they were seated in their places, and 
 were a little cheery after their journey, Mr. Honest 
 asked his landlord if there were any store of good peo- 
 ple in the town. 
 
 Mnas. We have a few ; for indeed they are but a 
 few, when compared with them on the other side. 
 
 Hon. But how shall we do to see some of them ? 
 
500 the pilgrim's progress. 
 
 for the sight of good men to them that are going on 
 pilgrimage, is like to the appearing of the moon and 
 stars to. them that are sailing upon the seas.* 
 
 Then Mr. Mnason stamped with his foot, and his 
 daughter Grace came up." So he said unto her, Grace, 
 go you, tell my friends, Mr. Contrite, Mr. Holy-man, 
 Mr. Love-saints, Mr. Dare-not-lie, and Mr. Penitent, 
 that I have a friend or two at my house that have a 
 mind this evening to see them. So Grace went to call 
 them, and they came ; and after salutation made, they 
 sat down together at the table. 
 
 Then said Mr. Mnason their landlord, My neighbors, 
 I have, as you see, a company of strangers come to my 
 house ; they are pilgrims : they come from afar, and 
 are going to Mount Zion. But who, quoth he, do you 
 think this is ? pointing his finger to Christiana. It is 
 Christiana the wife of Christian, the famous pilgrim, 
 who with Faithful his brother was so shamfully handled 
 in our town. At that they stood amazed, saying, We 
 little thought to see Christiana when Grace came to call 
 us ; wherefore this is a very comfortable surprise. 
 They then asked her of her welfare, and if these young 
 men were her husband's sons. . And when she had told 
 
 * Even in those populous cities, where vanity most prevails, and where 
 persecution at some seasons has most raged, a remnant of real Christiana 
 generally reside ; and believers will in every place inquire after such per- 
 sons and associate with them. (Psa. cxix. 63. I John iii. 14.) 
 
THE PILGRIMS PROGRESS. 501 
 
 them they were, they said, The King whom you love 
 and serve make you as your father, and bring you 
 where he is in peace. 
 
 Then Mr. Honest (when they were all sat down) 
 asked Mr. Contrite and the rest, in what posture their 
 town was at present. 
 
 Contr. You may be sure we are full of hurry in 
 fair- time. 'Tis hard keeping our hearts and spirits in 
 good order when we are in a cumbered condition. He 
 that lives in such a place # as this is, and that has to do 
 with such as we have, has need of an item to caution 
 him to take heed every moment of the day. 
 
 Hon.. But how are your neighbors now for quietness ? 
 
 Contr. They are much more moderate now than for- 
 merly. You know how Christian and Faithful were 
 used at our town ; but of late, I say, they have been 
 far more moderate. I think the blood of Faithful lieth 
 with a load upon them till now ; for since they burned 
 him, they have been ashamed to burn any more. In 
 those days we were afraid to walk the streets ; but 
 now we can show our heads. Then the name of a pro- 
 fessor was odious ; now, especially in some parts of our 
 town, (for you know our town is large,) religion is 
 counted honorable. Then said Mr. Contrite to them, 
 Pray, how fared it with you in your pilgrimage ? how 
 stands the country affected towards you ? 
 
 Hon. It happens to us, as it happeneth to wayfaring 
 
502 THE PILGRIM S PROGRESS. 
 
 men; — sometimes our way is clean, sometimes foul; 
 sometimes up-hill, sometimes down-hill ; we are seldom 
 at a certainty. The wind is not always on our backs, 
 nor is every one a friend that we meet with in the way. 
 We have met with some notable rubs already, and what 
 are yet behind we know not ; but for the most part we 
 find it true that has been talked of old, A good man 
 must suffer trouble. 
 
 Contr. You talk of rubs ; what rubs have you met 
 withal? 
 
 Hon. Nay, ask Mr. Great-heart our guide : for he 
 can give' the best account of that. 
 
 Great. We have been beset three or four times 
 already. First, Christiana and her children were beset 
 by two ruffians, that they feared would have taken 
 away their lives. We were beset by Giant Bloody- 
 man, Giant Maul, and Giant Slay-good. Indeed, we 
 did rather beset the last than were beset of him. And 
 thus it was ; after we had been sometime at the house 
 of Gaius mine host, and of the whole church, we were 
 minded upon a time to take our weapons with us, and 
 go see if we could light upon any of those that are 
 enemies to pilgrims ; for we heard that there was a 
 notable one thereabouts. Now G.aius knew his haunt 
 better than I, because he dwelt thereabout. So we 
 looked, and looked, till at last we discerned the mouth 
 of his cave : then we were glad, and plucked up our 
 
THE PILGRIM'S PROGRESS. 503 
 
 spirits. So we approached up to his den ; and, lo, 
 when we came there, he had dragged, by mere force, 
 into his net, this poor man, Mr. Feeble-mind, and was 
 about to bring him to his end. But when he saw us, 
 supposing as we thought, he had another prey, he left 
 the poor man in his hole, and came out. So we fell to 
 it full sore, and he lustily laid about him ; but, in con- 
 clusion, he was brought down to the ground, and his 
 head cut off, and set up by the wayside, for a terror 
 to such as should after practise such ungodliness. 
 That I tell you the truth, here is the man himself to 
 affirm it, who was as a lamb taken out of the mouth 
 of the lion. 
 
 Then said Mr. Feeble-mind, I found this true, to my 
 cost and comfort : to my cost, when he threatened to 
 pick my bones every moment; and to my comfort, 
 when I saw Mr. Great-heart and his friends, with their 
 weapons, approach so near for my deliverance. 
 
 Then said Mr. Holy-man, There are two things that' 
 they have need to be possessed with who go on pil- 
 grimage ; courage, and an unspotted life. If they 
 have not courage, they can never hold on their way ; 
 and if their lives be loose, they will make the very 
 name of a pilgrim stink. 
 
 Then said Mr. Love-saints, I hope this caution is not 
 needful among you. But truly there are many that 
 go upon the road, that rather declare themselves 
 
504 the pilgrim's progress. 
 
 strangers to pilgrimage, than strangers and pilgrims 
 on the earth. 
 
 Then said Mr. Dare-not-lie, 'Tis true. They neither 
 have the pilgrim's weed, nor the pilgrim's courage; 
 they go not uprightly, but all awry with their feet ; 
 one shoe goes inward, another outward ; and their 
 hosen out behind ; here a rag, and there a rent, to the 
 disparagement of their Lord. 
 
 These things, said Mr. Penitent, they ought to be 
 troubled for; nor are the pilgrims like to have that 
 grace put upon them, and their Pilgrim's Progress as 
 they desire, until the way is cleared of such spots and 
 blemishes. Thus they sat talking and spending the 
 time until supper was set upon the table, unto which 
 they went, and refreshed their weary bodies : so they 
 went to rest. 
 
 Now they staid in the fair a great while at the house 
 of this Mr. Mnason, who in process of time gave his 
 daughter Grace unto Samuel, Christiana's son, to wife, 
 and his daughter Martha to Joseph. 
 
 The time, as I said, that they lay here, was long, for 
 it was not now as in former times. Wherefore the 
 pilgrims grew acquainted with many of the good peo- 
 ple of the town, and did them what service they could. 
 Mercy, as she was wont, labored much for the poor : 
 wherefore their bellies and backs blessed her, and she 
 was there an ornament to her profession. And, to say 
 
THE PILGRIMS PROGRESS. 
 
 505 
 
 the truth for Grace, Phebe, and Martha, they were all 
 of a. very good nature, and did much good in their 
 places. They were also all of them very fruitful ; so 
 that Christian's name, as was said before, was like to 
 live in the world. 
 
 While they lay here, there came a monster out of 
 the woods, and slew many of the people of the town. 
 It would also carry away their children, and teach them 
 to suck its whelps. Now, no man in the town durst 
 so much as face this monster ; but all fled when they 
 heard the noise of his coming. 
 
 The monster was like unto no one beast on the earth. 
 Its body was like a dragon, and it had seven heads 
 and ten horns. a It made great havoc of children, and 
 yet it was governed by a woman. This monster pro- 
 pounded conditions to men; and such men as loved 
 their lives more than their souls, accepted of those con- 
 ditions. So they came under. 
 
 Now Mr. Great-heart, together with those who came 
 to visit the pilgrims at Mr. Mnason's house, entered 
 into a covenant to go and engage this beast, if perhaps 
 they might deliver the people of this town from the 
 paws and mouth of this so devouring a serpent. 
 
 Then did Mr. Great-heart, Mr. Contrite, Mr. Holy- 
 man, Mr. Dare-not-lie r and Mr. Penitent, with their 
 
 a Rev. xvii. 3. 
 
 32 
 
506 the pilgrim's progress. 
 
 weapons, go forth to meet him. Now the monster at 
 first was very rampant, and looked upon these enemies 
 with great disdain ; but they so belabored him, being 
 sturdy men at arms, that they made him make a 
 retreat: so they came home to Mr. Mnason's house 
 again. 
 
 The monster, you must know, had his certain seasons 
 to come out in, and to make his attempts upon the 
 children of the people of the town. At these seasons 
 did these valiant worthies watch him and did still con- 
 tinually assault him ; insomuch that in process of time 
 he became not only wounded, but lame. Also he has 
 not made that havoc of the townsmen's children as 
 formerly he had done; and it is verily believed by 
 some, that this beast will die of his wounds. 
 
 This therefore made Mr. Great-heart and his fellows 
 of great fame in this town ; so that many of the peo- 
 ple that wanted their taste of things, yet had a rever- 
 ent esteem and respect for them. Upon this account 
 therefore it was, that these pilgrims got not much hurt 
 here. True, there were some of the baser sort, that 
 could see no more than a mole, nor understand any 
 more than a beast ; these had no reverence for these 
 men, nor took they notice of their valor and adven- 
 tures.* 
 
 * This seems to refer to the prevalence of popery for some time before 
 
THE PILGRIM'S PROGRESS. 50 7 
 
 Well, the time grew on that the pilgrims must go 
 on their way ; wherefore they prepared for their jour- 
 ney. They sent for their friends ; they conferred with 
 them ; they had some time set apart therein to commit 
 each other to the protection of their Prince. There 
 were again that brought them of such things as they 
 had, that were fit for the weak and the strong, for the 
 women and the men, and so laded them with such 
 things as were necessary.* Then they set forward on 
 their way ; and their friends accompanying them so far 
 as was convenient, they again committed each other to 
 the protection of their King, and parted. 
 
 They therefore that were of the pilgrim's company 
 went on, and Mr. Great-heart went before them. Now, 
 the women and children being weakly, they were forced 
 to go as they could bear ; by this means Mr. Ready- 
 to-halt and Mr. Feeble-mind had more to sympathize 
 with their condition. 
 
 a Acts xxviii. 10. 
 
 the revolution in 1688 ; by which many nominal protestants were drawn 
 aside, and numbers of children educated in the principles of that dark 
 superstition. The favor or frown of the Prince and his party operated so 
 powerfully, that worldly men in general yielded to the imposition : but 
 several persons among the non-conformists, as well as the established 
 church, did eminent service at that crisis by their preaching and writings, 
 in exposing the delusions and abominations of that monstrous religion ; 
 and these endeavors were eventually the means of overturning the plan 
 formed for the re-establishment of popery in Britain. The disinterested 
 and bold decided conduct of many dissenters, on this occasion, procured 
 considerable favor, both to them and their brethren, with the best friends 
 of the nation: but the prejudices of others prevented them from reaping 
 all the advantage from it that they ought to have done. 
 
508 THE PILGRIM S PROGRESS. 
 
 When they were gone from the townsmen, and when 
 their friends had bjd them farewell, they quickly came 
 to the place where Faithful was put to death. There- 
 fore they made a stand, and thanked Him that had 
 enabled him to bear his cross so well ;' and the rather, 
 because they now found that they had a benefit by 
 such a manly suffering as his was. 
 
 They went on therefore after this a good way fur- 
 ther, talking of Christian and Faithful, and how Hope- 
 ful joined himself to Christian after that Faithful was 
 dead. 
 
 Now they were come up with the hill Lucre, where 
 the silver mine was which took Demas off from his 
 pilgrimage, and into which, as some think, By-ends fell 
 and perished; wherefore they considered that. But 
 when they were come to the old monument that stood 
 over against the hill Lucre, to wit, to the pillar of salt, 
 that stood also within view of Sodom and its stinking 
 lake, they marvelled, as did Christian before, that men 
 of that knowledge and ripeness of wit as they were 
 should be so blinded as to turn aside here. Only they 
 considered again, that nature is not affected with the 
 harms that others have met with, especially if that 
 thing upon which they look has an attracting virtue 
 upon the foolish eye. 
 
 I saw now that they went on till they came to the 
 river that was on this side of the Delectable Moun- 
 
THE PILGRIM S PROGRESS. 509 
 
 tains ; — to the river where the fine trees grow on both 
 sides, and whose leaves, if taken inwardly, are good 
 against surfeits : where the meadows are green all the 
 year long ; and where they might lie down safely. a 
 
 By this river side, in the meadows, there were cotes 
 and folds for sheep, a house built for the nourishing 
 and bringing up of those lambs, the babes of those 
 women that go on pilgrimage. Also there was here 
 one that was entrusted with them, who could have 
 compassion ; and that could gather these lambs with 
 his arm, and carry them in his bosom, and that could 
 gently lead those that were with young. b Now, to 
 the care of this man Christiana admonished her four 
 daughters to commit their little ones, that by these 
 waters they might be housed, harbored, succored, and 
 nourished, and that none of them might be lacking in 
 time to come. This man, if any of them go astray, 
 or be lost, will bring them again ; he will also bind up 
 that which was broken, and will strengthen them that 
 are sick. c Here they will never want meat, drink, and 
 clothing ; here they will be kept from thieves and rob- 
 bers ; for this man will die before one of those com- 
 mitted to his trust shall be lost. Besides, here they 
 shall be sure to have good nurture and admonition, 
 
 a Psalm xxiii. b Heb. v. 2. Isa. xl. 11. 
 
 c Jer. xxiii. 4. Ezek. xxxiv. 11—16. 
 
510 THE PILGRIMS PROGRESS. 
 
 and shall be taught to walk in right paths, and that 
 you know is a favor of no small account.* Also here, 
 as you see, are delicate waters, pleasant meadows, 
 dainty flowers, variety of trees, and such as bear 
 wholesome fruit ; — fruit, not like that which Matthew 
 ate of, that fell over the wall out of Beelzebub's gar- 
 den ; but fruit that procureth health where there is 
 none, and that continueth and increaseth it Where it is. 
 So they were content to commit their little ones to 
 him; and that which was also an encouragement to 
 them so to do, was, for that all this was to be at the 
 charge of the King, and so was an hospital to young 
 children and orphans. 
 
 Now they went on. And when they were come to 
 By-path meadow, to the stile over which Christian 
 went with his fellow Hopeful, when they were taken 
 by Giant Despair, and put into Doubting-castle, they 
 
 * Under this emblem we are taught the importance of early recommend- 
 ing our children to the faithful care of the Lord Jesus, by fervent prayer, 
 with earnest desires of their eternal good, above all secular advantages 
 whatsoever ; consequently we ought to keep them at a distance from such 
 places, connections, books, and companies, as may corrupt their principles 
 and morals ; to instil such pious instructions as they are capable of receiv- 
 ing ; to bring them early under the preaching of the gospel and to the or- 
 dinances of God ; and to avail ourselves of every help, in thus ' training 
 them up in the nurture and admonition of the Lord.' For depraved natu- 
 ral propensities, the course of the world, the artifices of Satan, the inex- 
 perience, credulity, and sanguine expectations of youth, the importance of 
 the case, and the precepts of Scripture, concur in requiring this conduct 
 of us. Yet, after all, our minds must be anxious about the event, in pro- 
 portion as we value their souls, except as we find relief, by commending 
 them to the faithful care of that tender Shepherd, who 'gathers the lambs 
 With his arm, and carries them in his bosom.' 
 
THE PILGRIMS PROGRESS. 611 
 
 sat down, and consulted what was best to be done : 
 to wit, now they were so strong, and had got such a 
 man as Mr. Great-heart for their conductor, whether 
 they had not best to make an attempt upon the giant, 
 demolish his castle, and if there were any pilgrims in 
 it, to set them at liberty, before they went any further. 
 So one said one thing, and another said the contrary. 
 One questioned if it was lawful to go upon unconse- 
 crated ground ; another said they might, provided their 
 end was good ; but Mr. Great-heart said, Though that 
 assertion offered last cannot be universally true, yet I 
 have a commandment to resist sin, to overcome evil, 
 to fight the good fight of faith : and I pray, with whom 
 should I fight this good fight, if not with Giant De- 
 spair? I will therefore attempt the taking away of 
 his life, and the demolishing of Doubting-castle. Then 
 said he, Who will go with me ? . Then said old Honest, 
 I will. And so will we too, said Christiana's four sons, 
 Matthew, Samuel, Joseph, and James ; for they were 
 young men and strong." So they left the women in 
 the road, and with them Mr. Feeble-mind, and Mr. 
 Ready-to-halt with his crutches, to be their guard, 
 until they came back ; for in that place the Giant De- 
 spair dwelt so near, they keeping in the road, a little 
 child might lead them. b 
 
 a 1 John ii. 13, 14. b Isa. xi. 6. 
 
512- the pilgrim's progress. 
 
 So Mr. Great-heart, old Honest, and the four young 
 men, went to go up to Doubting-castle, to look for 
 Giant Despair. Whwi they came at the castle-gate, 
 they knocked for entrance with an unusual noise. At 
 that the old giant comes to the gate, and Diffidence 
 his wife follows. Then said he, Who and what is he 
 that is so hardy, as after this manner to molest the 
 Giant Despair ? Mr. Great-heart replied, It is I, Great- 
 heart, one of the King of the Celestial Country's con- 
 ductors of pilgrims to their place; and I demand of 
 thee that thou open thy gates for my entrance : pre- 
 pare thyself also to fight, for I am come to take away 
 thy head, and to demolish Doubting-castle 
 
 Now Giant Despair, because he was a giant, thought 
 no man could overcome him : and again thought he, 
 Since heretofore I have made conquest of angels, shall 
 Great-heart make me afraid ? So he harnessed him- 
 self, and went out. He had a cap of steel upon his 
 head, a breast-plate of fire girded to him, and he came 
 out in iron shoes, with a great club in his hand. Then 
 these six men made up to him, and beset him behind 
 and before : also when Diffidence the giantess came up 
 to help him, old Mr. Honest cut her down at one blow. 
 Then they fought for their lives, and Giant Despair was * 
 brought down to the ground, but was very loth to die. 
 He struggled hard, and had, as they say, as many 
 lives as a cat ; but Great-heart was his death, for he 
 
MR. DESPONDENCY. 
 
 Bunyan. 
 
THE PILGRIMS PROGRESS. 513 
 
 left him not 'till he had severed his head from his 
 shoulders. 
 
 Then they fell to demolishing Doubting-castle, and 
 that you know might with ease be done, since Giant 
 Despair was dead. They were seven days in destroy- 
 ing of that; and in it of pilgrims they found one 
 Mr. Despondency, almost starved to death, and "one 
 Much-afraid his daughter : these two they saved alive. 
 But it would have made you a- wondered to have seen 
 the dead bodies that lay here and there in the castle- 
 yard, and how full of dead men's bones the dungeon 
 was. 
 
 When Mr. Great-heart and his companions had per- 
 formed this exploit, they took Mr. Despondency, and 
 his daughter Much-afraid, into their protection; for 
 they were honest people, though they were prisoners 
 in Doubting- castle to that tyrant Giant Despair. They, 
 therefore, I say, took with them the head of the giant, 
 (for his body they had buried under a heap of stones,) 
 and down to the wroad and to their companions they 
 came, and showed them what they had done. Now, 
 when Feeble-mind and Ready-to-halt saw that it was 
 the head of Giant Despair indeed, they were very 
 jocund and merry. Now Christiana, if need was, could 
 play upon the viol, and her daughter Mercy upon the 
 lute : so since they were so merry disposed, she played 
 
 them a lesson, and Ready-to-halt would dance. So he 
 
 22* 
 
514 THE PILGRIM S PROGRESS. 
 
 took Despondency's daughter Much-afraid, by the 
 hand, and to dancing they went in the road. True, he 
 could not dance without one crutch in his hand, but I 
 promise you, he footed it well : also the girl was to be 
 commended, for she answered the music handsomely. 
 
 As for Mr. Despondency, the music was not so much 
 to him ; he was for feeding, rather than dancing, for 
 that he was almost starved. So Christiana gave him 
 some of her bottle of spirts for present relief, and then 
 prepared him something to eat ; and in a little time 
 the old gentleman came to himself, 'and began to be 
 finely revived. 
 
 Now I saw in my dream, when all these things were 
 finished, Mr. Great-heart took the head of Giant De- 
 spair, and set it upon a pole by the highway-side, right 
 over against the pillar that Christian erected for a 
 caution to pilgrims that came after, to take heed of 
 entering into his grounds.* 
 
 * The following lines are here added, as in other places :— 
 
 • Though Doubting-Castle be demolished, 
 And Giant Despair too has lost his head ; 
 Sin can rebuild the Castle, make 't remain, 
 And make Despair the Giant live again.' — 
 
 Indeed they seem to be much wanted ; for the exploit pf destroying Doubt- 
 ing-Castle, and killing Giant Despair, is more liable to exception than any 
 incident in the whole work. To relieve the minds of such as are dis- 
 couraged in the path of duty, or when inquiring the way of salvation, is 
 doubtless a most important service in the cause of Christ. This is repre- 
 sented by the attempts made to mend the road over the Slough of Despond ; 
 but By-path Meadow ought to lead to Doubting-Castle ; such inward dis- 
 tresses are as useful to Christians as any other rebukes and corrections, by 
 
THE PILGRIMS PROGRESS. 515 
 
 Then he wrote under it upon a marble stone these 
 verses following : — 
 
 This is the head of him, whose name only » 
 
 In former times did pilgrims terrify. 
 
 His castle 's down, and Diffidence his wife 
 
 Brave Mr. Great-heart has bereft of life. 
 
 Despondency, his daughter Much-afraid, 
 
 Great-heart for them also the man has played. 
 
 Who hereof doubts, if he '11 but cast his eye 
 
 Up hither may his scruples satisfy. 
 
 This head also, when doubting cripples dance, 
 
 Doth show from fears they have deliverance. 
 
 When these men had thus bravely showed them- 
 
 which their loving Friend renders them watchful and circumspect. Could 
 this order be reversed, it would give strength to temptation, and tend to 
 embolden men to seek relief from difficulties by transgression ; for the 
 apprehension of subsequent distress is one grand preventive, even to the 
 believer, when such measures are suggested to his mind. Indeed this is 
 the Lord's method of performing his covenant to his people ; * I will,' says 
 he, ' put my fear in their hearts, that they shall not depart from me.' (Jer. 
 xxxii. 40.) If therefore love be not in lively exercise, he has so ordered it, 
 that fear should intervene, to prevent worse consequences. So that, when 
 believers have not only departed from the way, but have also fallen asleep 
 on forbidden ground, their alarms and doubts are salutary, though often 
 groundless and extreme ; and should any man, by preaching or writing, be 
 able to prevent all the despondings of such persons, previous to their re- 
 pentance and its happy effects, he would subserve the design of the tempter, 
 and counteract the Lord's plan. We can, with propriety, do no more in this 
 case, than encourage the fallen to repent and seek forgiveness, by the 
 general truths, invitations, and promises of Scripture ; and comfort them, 
 when penitent, by suitable topics, ' that they may not be swallowed up of 
 overmuch sorrow.' But though this part of the allegory is liable to some 
 objection, or capable of being abused ; yet it is probable, that the author 
 only intended to show, that the labels of faithful ministers, with the con- 
 verse and prayers of such believers as are strong in faith, may be very 
 useful in recovering the fallen, and relieving them that are ready to de- 
 spond ; and of thus preventing the more durable and dreadful effects of the 
 weak believer's transgressions. 
 
516 the pilgrim's progress. 
 
 selves against Doubting- Castle, and had slain Giant 
 Despair, they went forward, and went on till they came 
 to the Delectable Mountains, where Christian and 
 Hopeful refreshed themselves with the varieties of the 
 place. They also acquainted themselves with the 
 Shepherds there, who welcomed them, as they had done 
 Christian before, unto the Delectable Mountains. 
 
 Now the Shepherds seeing so great a train follow 
 Mr. Great-heart, (for with him they were well ac- 
 quainted,) they said unto him, Good sir, you have got 
 a goodly company here ; pray where did you find all 
 these ? 
 . Then Mr. Great-heart replied : — 
 
 First, here is Christiana and her train, 
 Her sons, and her son's wives, who like the wain, 
 Keep hy the pole, and do by compass steer 
 From sin to grace, else they had not been here. 
 Next here 's old Honest come on pilgrimage, 
 Ready-to-halt too, who I dare engage 
 True-hearted is, and so is Feeble-mind, 
 Who willing was not to be left behind. 
 Despondency, good man, is coming after, 
 And so also is Much- afraid, his daughter. 
 May we have entertainment here, or must 
 We further go 1 Let's know. whereon to trust. 
 
 Then said the Shepherds, This is a comfortable com- 
 pany. You are welcome to us ; for we have for the 
 feeble, as well as for the strong. Our Prince has an 
 eye to what is done to the least of these ; therefore 
 
THE PILGRIM^ PROGRESS. 517 
 
 infirmity must not be a block to our entertainment.* 
 So they had them to the palace-door, and then said 
 unto them, Come in, Mr. Feeble-mind, come in, Mr. 
 Ready-to-halt, come in, Mr. Despondency, and Mrs. 
 Much-afraid his daughter. These, Mr. Great -heart, 
 said the Shepherds to the guide, we call, in by name, 
 for that they are most subject to draw back ; but as 
 for you, and the rest that are strong, we leave you to 
 your wonted liberty. Then said Mr. Great-heart, This 
 day I see that grace doth shine in your faces, and that 
 you are my Lord's Shepherds indeed; for that you 
 have not pushed these diseased neither with side nor 
 shoulder, but have rather strewed their way into the 
 palace with flowers, as you should. b 
 
 So the feeble and weak went in, and Mr. Great-heart 
 and the rest did follow. When they were also set 
 down, the Shepherds said to those of the weaker sort, 
 What is it that you would have? for, said they, all 
 things must be managed here to the supporting of the 
 weak, as well as to the warning of the unruly. So 
 they made them a feast of things easy of digestion, 
 and that were pleasant to the palate, and nourishing ; 
 the which when they had received, they went to their 
 rest, each one respectively unto his proper place. 
 
 When morning was come, because the mountains 
 
 a Matt. xxv. 40. b Ezek. xxxiv. 21. 
 
518 the pilgrim's progress. 
 
 were high and the day clear, and because it was the 
 custom of the Shepherds to show the pilgrims before 
 their departure some rarities, therefore after they were 
 ready, and had refreshed themselves, the Shepherds 
 took them out into the fields, and showed them first 
 what they had shown to Christian before. 
 
 Then they had them to some new places. The first 
 was Mount Marvel, where they looked, and beheld a 
 man at a distance, that tumbled the hills about with 
 words. Then they asked the Shepherds what that 
 should mean. So they told them, that that man was 
 the son of one Mr. Great-grace, of whom you read in 
 the first part of the records of the Pilgrim's Progress ; 
 and he is set there to teach pilgrims how to believe 
 down, or to tumble out of their ways, what difficulties 
 they should meet with, by faith. a Then said Mr. 
 Great-heart, I know him, he is a man above many.* 
 
 a Mark xi. 23, 24. 
 
 * Faith, exercised on the promises, and according to the warrant of 
 Scripture, engages the arm of Omnipotence on our side, as far as our duty 
 or advantage, and the glory of God are concerned : so that strong-faith will 
 remove out of our way, every obstacle which prevents our progress. But 
 many things seem to us to be insurmountable obstacles which are merely 
 trials of our patience, or ' thorns in the flesh' to keep us humble ; no degree 
 of faith therefore will remove them ; but believing prayer will be answered 
 by inward strength communicated to our souls. ' The grace of the Lord 
 Jesus will be sufficient for us :' 'his strength will be perfected in our weak- 
 ness :' the burning bush shall not be consumed : and we shall be enabled to 
 proceed, though in great weakness and with many trembling apprehensions. 
 On the other hand, real hinderances frequently obstruct our path, ' because 
 of our unbelief,' and because we neglect the proper means of increasing 
 our faith. (Matt. xvii. 19—21.) 
 
THE PILGRIMS PROGRESS. 519 
 
 Then they had them to another place, called Mount 
 Innocence. And there they saw a man clothed all in 
 white; and two men, Prejudice and Ill-will, continually 
 casting dirt upon him. Now, behold, the dirt, what- 
 soever they cast at him, would in a little time fall off 
 again, and his garment would look as clear as if no 
 dirt had been cast thereat. Then said the pilgrims, 
 What means this ? The Shepherds answered, This 
 man is named Godly-man, and this garment is to show 
 the innocency of his life. Now, those that throw dirt 
 at him, are such as hate his well-doing ; but, as you 
 see, the dirt will not stick upon his clothes, so it shall 
 be with him that liveth innocently in the world. Who- 
 ever they be that would make such men dirty, they 
 labor all in vain; for God, by that a little time is 
 spent, will cause that their innocence shall break forth 
 as the light, and their righteousness as the noon- 
 day.* 
 
 Then they took them, and had them to Mount 
 
 * This and the subsequent emblems are sufficiently explained, and only 
 require to be duly considered with reference to their practical import. It 
 may, however, be observed, that some godly men have been suspected of 
 crimes charged upon them by prejudiced persons, of which they are en- 
 tirely innocent : yet, perhaps, this will be found to have originated from 
 some misconduct in other respects, or from want of circumspection in 
 1 avoiding the appearance of evil :' so that the general rule may be allowed 
 to be valid; and they who feel themselves to be exceptions to it will do 
 well to examine whether they have not, by indiscretion, at least, exposed 
 themselves to this painful trial. I apprehend most of us have cause enough 
 in this respect for humiliation and patience. 
 
520 * the pilgrim's progress. 
 
 Charity, where they showed them a man that had a 
 bundle of cloth lying before him, out of which he cut 
 coats and garments for the poor that stood about him ; 
 yet his bundle or roll of cloth was never the less. 
 Then said they, What should this be ? This is, said 
 the Shepherds, to show you, that he who has a heart 
 to give of his labor to the poor, shall never want 
 wherewithal. He that watereth shall be watered him- 
 self. And the cake that the widow gave to the 
 prophet, did not cause that she had the less in her 
 barrel. 
 
 They had them also to the place where they saw one 
 Fool and one Want-wit, washing an Ethiopian, with 
 intention to make him white ; but the more they washed 
 him, the blacker he was. Then they asked the Shep- 
 herds what that should mean. So they told them, 
 saying, Thus it is with the vile person ; all means used 
 to get such a one a good name, shall in conclusion 
 tend but to make him more abominable. Thus it was 
 with the Pharisees ; and so it shall be with all hypo- 
 crites. 
 
 Then said Mercy, the wife of Matthew, to Christiana 
 her mother, Mother, I would, if it might be, see the 
 hole in the hill, or that commonly called the By-way 
 to hell. So her mother brake her mind to the Shep- 
 herds. Then they went to the door ; it was on the 
 side of an hill ; and they opened it, and bid Mercy 
 
THE PILGRIMS PROGRESS. 521 
 
 hearken a while. So she hearkened, and heard one 
 saying, Cursed be my father for holding of .my feet 
 back from the way of peace and life. Another said, 
 Oh, that I had been torn in pieces before I had, to 
 save my life, lost my soul ! And another said, If I 
 were to live again, how would I deny myself, rather 
 than come to this place ! Then there was as if the 
 very earth had groaned and quaked under the feet of this 
 young woman for fear ; so she looked white, and came 
 trembling away, saying, Blessed be he and she that is 
 delivered from this place ! 
 
 Now when the Shepherds had shown them all these 
 things, then they had them back to the palace, and en- 
 tertained them with what the house would afford. 
 But Mercy, being a young and breeding woman, longed 
 for something that she saw there, but was ashamed to 
 ask. Her mother-in-law then asked her what she ailed, 
 for she looked as one not well. Then said Mercy, There 
 is a looking-glass hangs up in the dining-room, off which 
 I cannot take my mind : if, therefore, I have it not, I 
 think I shall miscarry. Then said her mother, I will 
 mention thy wants to the Shepherds, and they will 
 not deny it thee. But she said, I am ashamed that 
 these men should know that I longed. Nay, my 
 daughter, said she, it is no shame, but a virtue, to long 
 for such a thing as that. So Mercy said, Then, mother, 
 
522 the pilgrim's progress. 
 
 if you please, ask the Shepherds if they are willing to 
 sell it. 
 
 Now the glass was one of a thousand. It would 
 present a man, one way, with his own features exactly ; 
 and, turn it but another way, and it would show one 
 the very face and similitude of the Prince of pilgrims 
 himself. Yes, I have talked with them that can tell, 
 and they have said that they have seen the very crown 
 of thorns upon his head, by looking in that glass ; 
 they have therein also seen the holes in his hands, his 
 feet, and his side. Yea, such an excellency is there 
 in this glass, that it will show him to one where they 
 have a mind to see him, whether living or dead; 
 whether in earth, or in heaven ; whether in a state of 
 humiliation, or in his exaltation ; whether coming to 
 suffer, or coming to reign. a 
 
 Christiana, therefore, went to the Shepherds apart, 
 (now the names of the Shepherds were Knowledge, 
 Experience, Watchful, and Sincere,) and said unto 
 them, There is one of my daughters, a breeding woman, 
 that I think doth long for something that she hath 
 seen in this house ; and she thinks that she shall mis- 
 carry if she should by you be denied. 
 
 Experience. Call her, call her, she shall assuredly 
 have what we can help her to. So they called her, 
 
 a James i. 23—25. 1 Cor. xiii. 12. 2 Cor. iii. 18. 
 
THE PILGRIM S PROGRESS. 523 
 
 and said to her, Mercy, what is that thing thou wouldst 
 have ? Then she blushed, and said, The great glass 
 that hangs up in the dining-room. So, Sincere ran 
 and fetched it, and with a joyful consent it was given 
 her. Then she bowed her head and gave thanks, and 
 said, By this I know that I have obtained favor in 
 your eyes.* 
 
 They also gave to the other young women such things 
 as they desired, and to their husbands great commen- 
 dations, for that they had joined with Mr. Great-heart 
 in the slaying of Giant Despair, and the demolishing 
 of Doubting-castle. 
 
 About Christiana's neck the Shepherds put a brace- 
 let, and so did they, about the necks of her four daugh- 
 ters; also they put ear-rings in their ears, and jewels 
 on their foreheads. 
 
 When they were minded to go hence, they let them 
 go in peace, but gave not to them those certain cau- 
 tions which before were given to Christian and his 
 companion. The reason was, for that these had Great- 
 heart to be their guide, who was one that was well 
 acquainted with things, and so could give them their 
 
 * The Holy Scriptures, revealing to us the mysteries and perfections of 
 God, showing us our own real character and condition, and discovering 
 Christ and his salvation to our souls, are represented under this emblem. 
 Every true believer longs to be more completely acquainted with them from 
 day to day, and to look into them continualfy. 
 
524 the pilgrim's progress. 
 
 cautions more seasonably, to wit, even when the danger 
 was nigh the approaching. What cautions Christian 
 and his companion had received of the Shepherds, they 
 had also lost by that the time was come that they had 
 need to put them in practice. Wherefore, here was 
 the advantage that this company had over the other.* 
 From thence they went on singing, and they said, 
 
 Behold how fitly are the stages set 
 For their relief that pilgrims are become, 
 
 And how they us receive without one let, 
 
 That make the other life our mark and home ! 
 
 * The author embraces every opportunity of pointing out the important 
 advantages of the pastoral office, when faithfully executed ; by which he 
 meant the regular care of a stated minister over a company of professed 
 Christians who are his peculiar charge, have voluntarily placed themselves 
 under his instructions, seek counsel from him in all their difficulties, and 
 pay regard to his private admonitions ; being convinced that he uprightly 
 seeks their spiritual welfare, and is capable of promoting it. Nothing so 
 much tends to the establishment and consistent conduct of believers, or the 
 permanent success of the gospel, as a proper reciprocal attention of pastors 
 and their flocks to each other. A general way of preaching and hearing, 
 with little or no connection, cordial, unreserved intercourse, or even ac- 
 quaintance, between ministers and their congregations; with continual 
 changes from one place to another, may tend to spread a superficial knowl- 
 edge of evangelical truth more widely : but, through the want of season- 
 able reproof, counsel, encouragement, or admonition, the general directions 
 delivered from the pulpit will seldom be recollected when they are most 
 wanted. Hence it is, that professors so often miss their way, are taken in 
 the Flatterer's net, and fall asleep on the Enchanted Ground : and a faithful 
 guide, ever at hand, to give the caution or direction at the time, is the 
 proper remedy, for which no adequate substitute can be found. But, as it 
 is much easier to preach at large on general topics, and, after a few sermons 
 delivered in one congregation, to go over the same ground again in another 
 place ; than to perform duly the several parts of the arduous office, which 
 is sustained by the stated pastor of a regular congregation : and as it is far 
 more agreeable to nature, to be exempted from private admonitions, than 
 to be troubled with them, it maybe feared, that this important subject will 
 not at present be duly attended to. 
 
THE PILGRIM S PROGRESS. 525 
 
 What novelties they have, to us they give, 
 
 That we, though pilgrims, joyful lives may live ; 
 
 They do upon us, too, such things bestow, 
 That show we pilgrims are where'er we go. 
 
 When they were gone from the Shepherds, they 
 quickly came to the place where Christian met with 
 one Turn-away, that dwelt in the town of Apostasy. 
 Wherefore of him Mr. Great-heart their guide did now 
 put them in mind, saying, This is the place where Chris- 
 tian met with one Turn-away, who carried with him 
 the character of his rebellion at his back. And this I 
 have to say concerning this man ; — he would hearken 
 to no counsel, but once a falling, persuasion could not 
 stop him. When he came to the place where the cross 
 and sepulchre were, he did meet with one that bid him 
 look there ; but he gnashed with his teeth, and stamped, 
 and said he was resolved to go back to his own town. 
 Before he came to the gate, he met with Evangelist, 
 who offered to lay hands on him, to turn him into the 
 way again. But this Turn-away resisted him, and hav- 
 ing done much despite unto him, he got away over the 
 wall, and so escaped his hand. 
 
 Then they went on ; and just at the place where 
 Little-faith formerly was robbed, there stood a man 
 with his sword drawn, and his face all over with blood. 
 Then said Mr. Great-heart, Who art thou ? The man 
 made answer, saying, I am one whose name is Valiant- 
 
526 the pilgrim's progress. 
 
 for-truth. I am a pilgrim, and am going to the Celes- 
 tial City. Now, as I was in my way, there were three 
 men did beset me, and propounded unto me these three 
 things: 1. Whether I would become one of them. 
 2. Or go back from whence I came. 3. Or die upon 
 the place. a To the first I answered, I had been a true 
 man for a long season, and therefore it could not be 
 expected that I should now cast in my lot with thieves. 
 Then they demanded what I would say to the second. 
 So I told them, the place from whence I came, had I 
 not found incommodity there, I had not forsaken it at 
 all ; but finding it altogether unsuitable to me, and very 
 unprofitable for me, I forsook it for this way. Then 
 they asked me what I said to the third. And I told 
 them, my life cost far more dear than that I should 
 lightly give it away. Besides, you have nothing to do 
 thus to put things to my choice ; wherefore at your 
 peril be it if you meddle. Then these three, to wit, 
 Wild-head, Inconsiderate, and Pragmatic, drew upon 
 me, and I drew upon them. So we fell to it, one 
 against three, for the space of above three hours. 
 They have left upon me, as you see, some of the marks 
 of their valor, and have also carried away with them 
 some of mine. They are but just now gone : I sup- 
 
 a Prov. i. 10—19. 
 
THE PILGRIM'S PROGRESS. 52 7 
 
 pose they might, as the saying is, hear your horse 
 dash, and so they betook themselves to flight.* 
 
 Great. But here was great odds, three against 
 one. 
 
 Valiant. 'Tis true ; but little or more are nothing 
 to him that has the truth on his side : " Though an host 
 should encamp against me," said one, " my heart shall 
 not fear : though war should rise against me, in this 
 will I be confident," &c. Besides, said he, I have read 
 in some records, that one man has fought an army : 
 and how many did Samson slay with the jawbone of 
 an ass ! 
 
 Then said the guide, Why did you not cry out, that 
 some might have come in for your succor ? 
 
 Yaliant. So I did, to my King, who I knew could 
 
 * From the names given to the opponents, with whom this Pilgrim fought, 
 we may infer, that the author meant to represent by them certain wild en- 
 thusiasts, who, not having ever duly considered any religious subject, offi- 
 ciously intrude themselves in the way of professors ; to perplex their minds, 
 and persuade them, that unless they adopt their reveries or superstitions, 
 they cannot be saved. An ungovernable imagination, a mind incapable of 
 sober reflection, and a dogmatizing spirit, characterize these enemies of the 
 truth : they assault religious persons with specious reasonings, cavilling 
 objections, confident assertions, bitter reproaches, proud boastings, sarcas- 
 tical censures, and rash judgments : they endeavor to draw them over to 
 their party, or to drive them from attending to religion at all ; or to terrify 
 them with the fears of damnation, in their present endeavors to serve God, 
 and find his salvation. Whatever company of persons we suppose that the 
 author had in view, we may learn from the passage, what our strength, 
 hope, and conduct ought to be, when we are thus assaulted. The word of 
 God, used in faith, and with fervent and persevering prayer, will enable us 
 at length to silence such dangerous assailants : and if we be valiant for the 
 truth, and meekly contend for it, amidst revilings, menaces, and contempt, 
 we may hope to confirm others also, and to promote the common cause. 
 
528 THE PILGRIM S PROGRESS. 
 
 hear me, and afford invisible help, and that was suffi- 
 cient for me. 
 
 Then said Great-heart to Mr. Valiant-for-truth, 
 Thou hast worthily behaved thyself ; let me see thy 
 sword. So he showed it him. 
 
 When he had taken it in his hand, and looked there- 
 on a while, he said, Ha ! it is a right Jerusalem blade. 
 
 Valiant. It is so. Let a man have one of these 
 blades, with a hand to wield it and skill to use it, and 
 he may venture upon an angel with it. He need not 
 fear its holding, if he can but tell how to lay on. Its 
 edge will never blunt. It will cut flesh and bones, and 
 soul and spirit, and all. 
 
 Great. But you fought a great while ; I wonder 
 you were not weary. 
 
 Valiant. I fought till my sword did cleave to my 
 hand; and then they were joined together as if a 
 sword grew out of my arm, and when the blood ran 
 through my fingers, then t I fought with most courage. 
 
 Great. Thou hast done well; thou hast resisted 
 unto blood, striving against sin. Thou shalt abide by 
 us, come in and go out with us ; for we are thy com- 
 panions. Then they took him, and washed his wounds, 
 and gave him of what they had, to refresh him : and 
 so they went on together. 
 
 Now, as they went on, because Mr. Great-heart was 
 delighted in him, (for he loved one greatly that he 
 
THE PILGRIMS PROGRESS. 529 
 
 found to be a •man of his hands,) and because there 
 were in company they that were feeble and weak, there- 
 fore he questioned with him about many things ; as, 
 first, what countryman he was. 
 
 Valiant. I am of Dafk-land ; for there was I born, 
 and there my father and mother are still. 
 
 Dark-land, said the guide ; doth not that lie on the 
 same coast with the city of Destruction ? 
 
 Valiant. Yes, it doth. Now, that which caused me 
 to come on pilgrimage was this : We had one Mr. Tell- 
 true came into our parts, and he told it about what 
 Christian had done, that went from the city of Des- 
 truction: namely, how he had forsaken his wife and 
 children, and had betaken himself to a pilgrim's life. 
 It was also confidently reported, how he had killed a 
 serpent that did come out to resist him in his journey : 
 and how he got through to whither he intended. It 
 was also told what welcome he had at all his Lord's 
 lodgings, especially when he came to the gates of the 
 Celestial City ; for there, said the man, he was received 
 with sound of trumpet by a company of shining ones. 
 He told also how all the bells in the city did ring for 
 joy at his reception, and what golden garments he was 
 clothed with ; with many other things that now I shall 
 forbear to relate. In a word, that man so told the 
 story of Christian and his travels that my heart fell into 
 
 a burning haste to be gone after him : nor could father 
 23 
 
530 the pilgrim's progress. 
 
 or mother stay me. So I got from them, and am come 
 thus far on my way. 
 
 Great. You came in at the gate, did you not ? 
 
 Valiant. Yes, yes ; for the same man also told us, 
 that all would be nothing, if we did not begin to enter 
 this way at the gate. 
 
 Look you, said the guide to Christiana, the pilgrim- 
 age of your husband, and what he has gotten thereby, 
 is spread abroad far and near. 
 
 Valiant. Why, is this Christian's wife ? 
 
 Great. Yes, that it is ; and these also are his four 
 sons. 
 
 Valiant. "What, and going on pilgrimage too ? 
 
 Great. Yes, verily, they are following after. 
 
 Valiant. It glads me at the heart. Good man, 
 how joyful will he be when he shall see them that 
 would not go with him, yet to enter after him in at the 
 gates into the Celestial City ! 
 
 Great. Without doubt it will be a comfort to him ; 
 for, next to the joy of seeing himself there, it will be a 
 joy to meet there his wife and children. 
 
 Valiant. But now you are upon that, pray let me 
 see your opinion about it. Some make a question, 
 whether we shall know one another when we are there. 
 
 Great. Do you think they shall know themselves 
 then, or that they shall rejoice to see themselves in that 
 bliss ? and if they think they shall know and do this, 
 
THE PILGRIM'S PROGRESS. * 531 
 
 why not know others, and rejoice in their welfare also ? 
 Again, since relations are our second self, though that 
 state will be dissolved there, yet why may it not be 
 rationally concluded, that we shall be more glad to see 
 them there, than to see they are wanting. 
 
 Valiant. Well, I perceive whereabouts you are as 
 to this. Have you any more things to ask me about 
 my beginning to come on pilgrimage ? 
 
 Chr. Yes : were your father and mother willing that 
 you should become a pilgrim ? 
 
 Valiant. Oh ! no ; they used all means imaginable 
 to persuade me to stay at home. 
 
 Great. Why, what could they say against it ? 
 
 Valiant. They said it was an idle life ;* and if I 
 
 * This hath been the reproach cast on religion in every age. Pharaoh 
 said to Moses and the Israelites, ' Ye are idle, ye are idle ; therefore ye say, 
 let us go and do sacrifice to the Lord.' Men naturally imagine, that time 
 spent in the immediate service of God is wasted : should a Christian there- 
 fore employ as many hours every week, in reading the Scriptures, in secret 
 and social prayer, in pious discourse, and in attending on public ordinances, 
 as his neighbor devotes to amusement and sensual indulgence ; an outcry 
 would speedily be made, about his idling away his time, and being in the 
 way to beggai his family ! As this must be expected, it behoves all be- 
 lievers to avoid every appearance of evil, and by exemplary diligence in 
 their proper employments, a careful redemption of time, a prudent frugality 
 in their expenses, and a good management of all their affairs, to • put to 
 silence the ignorance of foolish men.' For there are too many favorers of 
 the gospel, who give plausibility to these slanders, by running from place 
 to place, that they may hear every new preacher ; while the duties of the 
 family, and of their station in the community are miserably neglected. 
 They ' walk disorderly, working not at all, but are busy-bodies :' from these 
 we ought to withdraw, and against such professors we should protest ■ for 
 they are ' ever learning, but never able to come to the knowledge of the 
 truth.' 
 
532 the pilgrim's progress. 
 
 myself were not inclined to sloth and laziness, I would 
 never countenance a pilgrim's condition. 
 
 Great. And what did they say else ? 
 
 Valiant. Why, they told me that it was a danger- 
 ous way : yea, the most dangerous way in the world, 
 say they, is that which the pilgrims go. 
 
 Great. Did they show you wherein this way is so 
 dangerous ? 
 
 Valiant. Yes ; and that in many particulars. 
 
 Great. Name some of them. 
 
 Valiant. They told me of the Slough of Despond, 
 where Christian was well nigh smothered. They told 
 me that there were archers standing ready in Beelze- 
 bub-castle, to shoot them who should knock at the 
 Wicket-gate for entrance. They told me also of the 
 wood and dark mountains; of the hill Difficulty; of 
 the lions ; and also of the three giants, Bloody-man, 
 Maul, and Slay-good. They said moreover, that there 
 was a foul fiend haunted the Valley of Humiliation ; 
 and that Christian was by him almost bereft of life. 
 Besides, said they, you must go- over the valley of the 
 Shadow of Death, where the hobgoblins are, where the 
 light is darkness, where the way is full of snares, pits, 
 traps, and gins. They told me also of Giant Despair, 
 of Doubting-castle, and of the ruin that the pilgrims 
 met with there. Further, they said I must go over the 
 Enchanted Ground, which was dangerous; and that 
 
THE PILGRIM'S PROGRESS. 533 
 
 ifter all this, I should find a river, over which there 
 was no bridge ; and that that river did he betwixt me 
 and the Celestial Country. 
 
 Great. And was this all ? 
 
 Valiant. "No. They also told me that this way was 
 full of deceivers, and of persons that lay in wait there to 
 turn good men out of the path. 
 
 Great. But how did they make that out ? 
 
 Valiant. They told me that Mr. Worldly-wise-man 
 did lie there in wait to deceive. They said also, that 
 there were Formality and Hypocrisy continually on the 
 road. They said also, that By-ends, .Talkative, or De- 
 mas, would go near to gather me up ; that the Flat- 
 terer would catch me in his net ; or that, with -green- 
 headed Ignorance, I would presume to go on to the 
 gate, from whence he was sent back to the hole that 
 was in the side of the hill, and made to go the by-way 
 to hell. 
 
 Great. I promise you, this was enough to discourage 
 you ; but did they make an end there ? 
 
 Valiant. No, stay. They told me also of many that 
 had tried that way of old, and that had gone a great 
 way therein, to see if they could find something of the 
 glory there that so many had so much talked of from 
 time to time, and how they came back again, and be- 
 fooled themselves for setting a foot out of doors in that 
 path, to the satisfaction of all the country. And they 
 
£34 . THE PILGRIM'S PROGRESS. 
 
 named several that did so, as Obstinate and Pliable, 
 Mistrust and Timorous, Turn-away and old Atheist, with 
 several more : who, they said, had some of them gone 
 far to see what they could find, but not one of them 
 had found so much advantage by going as amounted 
 to the weight of a feather.* 
 
 Great. Said they anything more to discourage 
 you? 
 
 Valiant. Yes. They told me of one Mr. Fearing, 
 who was a pilgrim, and how he found his way so soli- 
 tary, that he never had a comfortable hour therein ; 
 also that Mr. Despondency had like to have been 
 starved therein : yea, and also (which I had almost 
 forgot)* that Christian himself, about whom there has 
 been such a noise, after all his ventures for a celestial 
 crown, was certainly drowned in the Black River, and 
 
 * Worldly people, in opposing the gospel, descant abundantly on the 
 folly and hypocrisy of religious persons ; they pick up every vague report 
 that they hear to their disadvantage, and narrowly watch for the halting of 
 such as they are acquainted with ; and then they form general conclusions, 
 from a few particular, distorted, and uncertain stories! Thus they en- 
 deavor to prove, that there is no reality in religion, that it is impossible to 
 find the way to heaven, and that it is better to be quiet than to bestow 
 pains to no purpose. This frivolous sophistry is frequently employed, after 
 all other arguments have been silenced. But it is vain to deny the exist- 
 ence of hypocrites and deceivers : or to excuse the evils to which they ob- 
 ject : on the contrary, we should allow these representations, as far as there 
 is any appearance of truth In them ; and then show that this teaches us to 
 beware lest we be deceived, and to try every doctrine by the touchstone of 
 God's word ; that counterfeits prove the value of the thing counterfeited ; 
 that we should learn to distinguish between the precious and the vile ; and, 
 finally, that while danger may attend a religious profession, irreligion in- 
 sures destruction. 
 
THE PILGRIM'S PROGRESS. 535 
 
 never went a foot further ; however it was smothered 
 up. 
 
 Great. And did none of these things discourage 
 you? 
 
 Valiant. No ; they seemed as but so many nothings 
 to me. 
 
 Great. How came that about ? 
 
 Valiant. Why, I still believed what Mr. Tell-truth 
 had said ; and that carried me beyond them all. 
 
 Great. Then this was your victory, even your faith. 
 
 Valiant. It was so. I believed, and therefore came 
 out, got into the way, fought all that set themselves 
 against me, and, by believing, am come to this place. 
 
 Who would true valor see, 
 
 Let him come hither ; 
 One here will constant be, 
 
 Come wind, come weather ; 
 There 's no discouragement 
 Shall make him once relent 
 His first avowed intent 
 To be a pilgrim. 
 
 Whoso beset him round 
 
 With dismal stories, 
 Do but themselves confound ; 
 
 His strength the more is. 
 No lion can him fright, 
 He '11 with a giant fight, 
 But he will have a right 
 To be a pilgrim. 
 
536 the pilgrim's progress. 
 
 Hobgoblin nor foul fiend 
 
 Can daunt his spirit; 
 He knows he at the end 
 
 Shall life inherit. 
 Then fancies fly away, 
 He 'II not fear what men say ; 
 He '11 labor night and day 
 To be a pilgrim. 
 
 By this time they were got to the Enchanted Ground, 
 where the air naturally tended to make one drowsy. 
 
 And that place was all grown over with briers and 
 thorns, excepting here and there, where was an en- 
 chanted arbor, upon which if a man sits, or in which if 
 a man sleeps, it is a question, some say, whether ever 
 he shall rise or wake again in this world. Over this 
 forest therefore they went, both one and another, and 
 Mr. Great-heart went before, for that he was the guide : 
 and Mr. Valiant-for-truth came behind, being rear- 
 guard, for fear lest peradventure some fiend, or dragon, 
 or giant, or thief, should fall upon their rear and so do 
 mischief. They went on here each man with his sword 
 drawn in his hand ; for they knew it was a dangerous 
 place. Also they cheered up one another as well as 
 they could. Feeble-mind, Mr. Great-heart commanded 
 should come up after him : and Mr. Despondency was 
 under the eye of Mr. Valiant. 
 
 Now they had not gone far, but a great mist and 
 darkness fell upon them, all : so that they could scarce 
 
THE PILGRIM'S PROGRESS. 537 
 
 for a great while, see the one the other. Wherefore 
 they were forced, for some time, to feel one for another 
 by words ; for they walked not by sight. But any one 
 must think, that here was but sorry going for the best 
 of them all ; but how much worse for the women and 
 children, who both of feet and heart were but tender ! 
 Yet so it was, that through the encouraging words of 
 him that led in the front, and of him that brought them 
 up behind, they made a pretty good shift to wag along. 
 
 The way also here was very wearisome, through dirt 
 and slabbiness. Nor was there, on all this ground, so 
 much as one inn or victualling-house wherein to refresh 
 the feebler sort. Here, therefore, was grunting, and 
 puffing, and sighing, while one tumbleth over a bush, 
 another sticks fast in the dirt, and the children, some 
 of them, lost their shoes in the mire ; — while one cries 
 out, I am down : and another, Ho, where are you ? and 
 a third, The bushes have got such fast hold on me, I 
 think I cannot get away from them. 
 
 Then they came at an arbor, warm, and promising 
 
 much refreshing to the pilgrims; for it was finely 
 
 wrought above-head, beautified with greens, furnished 
 
 with benches and settles. It also had in it a soft couch 
 
 whereon the weary might lean. This, you must think, 
 
 all things considered, was tempting ; for the pilgrims 
 
 already began to be foiled with the badness of the 
 
 way; but there was not one of them that made so 
 23* 
 
538 the pilgrim's progress. 
 
 much as a motion to stop there. Yea, for aught I 
 could perceive, they continually gave so good heed to 
 the advice of their guide, and he did so faithfully tell 
 them of dangers, and of the nature of dangers when 
 they were at them, that usually when they were near- 
 est to them, they did most pluck up their spirits, and 
 hearten one another to deny the flesh. This arbor was 
 called The Slothful's Friend, on purpose to allure, if 
 it might be, some of the pilgrims there to take up their 
 rest when weary.* 
 
 I saw then in my dream, that they went on in this 
 
 * This view of the Enchanted Ground seems to vary from that which 
 has been considered in the First Part. The circumstances of believers who 
 are deeply engaged in business, and constrained to spend much time among 
 worldly people, may here be particularly intended. This may sometimes 
 be unavoidable; but it is enchanted ground : many professors, fascinated 
 by the advantages and connections thus presented to them, fall asleep, and 
 wake no more: and others are entangled by those thorns and briers, which 
 ' choke the word, and render it unfruitful.' The more soothing the scene 
 the greater the danger, and the more urgent need is there for watchfulness 
 and circumspection : the more vigilant believers are, the greater uneasiness 
 will such scenes occasion them ; as they will be so long out of their proper 
 element : and the weaker and more unestablished men are, the more apt 
 will they be, in such circumstances, to yield to discouragement. The so- 
 ciety and counsel of faithful ministers and Christian friends may help them 
 to get on : but they will often feel that their path is miry and slippery, en- 
 tangling and perplexing, dark and wearisome to their souls. Yet if this be 
 the case, their sighs, complaints, and prayers, are hopeful symptoms : but 
 when worldly employments and connections, which perhaps at first were 
 in a sense unavoidable, induce prosperity, and men seek comfort from this 
 prosperity, instead of considering it as a snare or burden, or improving it as 
 a talent ; then the professor falls asleep in the enchanted arbor. It be- 
 hoves, however, all who love their souls, to shun that hurry of business, 
 and multiplicity of affairs and projects, into which many are betrayed by 
 degrees, in order to supply increasing expenses, that might be avoided by 
 strict frugality and more moderate desires : for these things lade the soul 
 with thick clay ; are a heavy weight to the most upright ; render a man's 
 way doubtful and joyless ; and ' drown many in destruction and perdition.' 
 
THE PILGRIM'S PROGRESS. 539 
 
 their solitary ground, till they came to a place at which 
 a man is apt to lose his way. Now, though when it 
 was light their guide could well enough tell how to miss 
 those ways that led wrong, yet in the dark he was put 
 to a stand. But he had in his pocket a map of all ways 
 leading to or from the Celestial City; wherefore he 
 struck a light, (for he never goes without his tinder-box 
 also,) and takes a view of his book or map, which bids 
 him to be careful in that place to turn to the right hand. 
 And, had he not been careful here to look in his map, 
 they had all, in probability, been smothered in the mud, 
 for just a little before them, and that at the end of the 
 cleanest way too, was a pit, none knows how deep, full 
 of nothing but mud, there made on purpose to destroy 
 the pilgrims in. 
 
 Then thought I with myself, Who that goeth on 
 pilgrimage but would have one of these maps about him, 
 that he may look when he is at a stand which is the 
 way he must take ?* 
 
 Then they went on in this Enchanted Ground, till 
 they came to where there was another arbor, and it was 
 
 * This emblem inculcates the duty of constant attention to the precepts 
 and counsels of Scripture, as well as reliance on its promises ; and of an 
 habitual application to the Lord by prayer, to teach us the true meaning of 
 his word, that we may learn the way of peace and safety, in the most diffi- 
 cult and doubtful cases ; and the advantage of consulting such ministers, as 
 are most experienced in the ways of God, and most conversant with his 
 sacred oracles, 
 
540 the pilgrim's progress. 
 
 built by the highway-side. And in that arbor there 
 lay two men, whose names were Heedless, and Too- 
 bold. These two went thus far on pilgrimage : but 
 here being wearied with their journey, sat down to rest 
 themselves, and so fell fast asleep. When the pilgrims 
 saw them, they stood still, and shook their heads, for 
 they knew that the sleepers were in a pitiful case. 
 Then they consulted what to do, whether to go on and 
 leave them in their sleep, or to step to them and try 
 to awake them. So they concluded to go to them and 
 try to awake them ; that is, if they could ; but with this 
 caution, namely, to take heed that they themselves did 
 not sit down, nor embrace the offered benefit of that 
 arbor. 
 
 So they went in, and spake to the men, and called 
 each by his name, for the guide it seems did know them ; 
 but there was no voice nor answer. Then the guide 
 did shake them, and do what he could to disturb them. 
 Then said one of them, I will pay you when I take my 
 money. At which the guide shook his head. I will 
 fight so long as I can hold my sword in my hand, said 
 the other. At that, one of the children laughed. 
 
 Then said Christiana, What is the meaning of this ? 
 The guide said, they talk in their sleep. If you strike 
 them, beat them, or whatever else you do to them, 
 they will answer you after this fashion ; or, as one of 
 them said in old time, when the waves of the sea did 
 
THE PILGRIM S PROGRESS. 541 
 
 beat upon him, and he slept as one upon the mast of a 
 ship, When I awake, I will seek it again.* You know 
 when men talk in their sleep, they say anything, but 
 their words are not governed either by faith or reason. 
 There is an incoherency in their words now, as there 
 was before betwixt their going on pilgrimage and sitting 
 down here. This, then, is the mischief of it ; — when 
 heedless ones go on pilgrimage, 'tis twenty to one but 
 they are served thus ; for this Enchanted Ground is 
 one of the last refuges that the enemy to pilgrims has ; 
 wherefore it is, as you see, placed almost at the end of 
 the way, and so it standeth against us with the more 
 advantage. For when, thinks the enemy, will these 
 fools be so desirous to sit down as when they are weary ? 
 and when so like to be weary as when almost at their 
 journey's end? Therefore it is, I say, that the En- 
 chanted Ground is placed so nigh to the land Beulah, 
 and so near the end of their race. Wherefore let pil- 
 grims look to themselves, lest it happen to them as it 
 has done to these that, as you see, are fallen asleep, and 
 none can awake them.* 
 
 a Prov. xxiii. 34, 35. 
 
 * Such men as take up a profession of the gospel, in a heedless manner, 
 and proceed with an overbearing confidence, the result of pride and igno- 
 rance, may long maintain a form of godliness, though it be a weariness to 
 them : but after a time they will gradually be drawn back into the world, 
 retaining nothing of their religion, except certain distorted doctrinal notions. 
 They find excuses for their conduct from false maxims, and bad examples ; 
 they fall asleep in the arms of worldly prosperity ; nothing can awaken 
 
542 the pilgrim's progress.' 
 
 Then the pilgrims desired with trembling to go for- 
 ward; only they prayed their guide to strike a light, 
 that they might go the rest of their way by the help 
 of the light of a lantern. So he struck a light, and 
 they went by the help of that through the rest of this 
 way, though the darkness was very great. a But the 
 children began to be sorely weary, and they cried out 
 unto him that loveth pilgrims to make their way more 
 comfortable. So by that they had gone a little farther 
 a wind arose, that drove away the fog : so the air be- 
 came more clear. Yet they were not off (by much) of 
 the Enchanted Ground : only now they could see one 
 another better, and the way wherein they should walk. 
 
 Now when they were almost at the end of this ground 
 they perceived that a little before them was a solemn 
 noise, as of one that was much concerned. So they 
 went on and looked before them : and behold they saw, 
 as they thought, a man upon his knees, with hands and 
 eyes lifted up, and speaking, as they thought, earnestly 
 to one that was above. They drew nigh but could not 
 
 a 2 Pet i. 19. 
 
 them to fear, or self-suspicion ; but they will, as it were, talk in their sleep 
 about religion, in so incoherent a manner, as to excite the laughter of 
 children ; while they who understand the case will bewail their deplorable 
 delusion. Such awful examples should excite us to redoubled diligence, in 
 searching the Scriptures, and in prayer; lest we too should be overcome 
 with a destructive sleep, and perish in this fascinating way. For scenes of 
 worldly prosperity have detected the hypocrisy of many, who have long 
 persevered in an unsuspected profession, amidst difficulties and trials. 
 
THE PILGRIM'S PROGRESS. 543 
 
 tell what he said : so they went softly till he had done. 
 When he had done, he got up, and began to run to- 
 wards the Celestial City. Then Mr. Great-heart called 
 after him, saying, Soho, friend ! let us have your com- 
 pany, if you go, as I suppose you do, to the Celestial 
 City. So the man stopped, and they came up to him. 
 But as soon as Mr. Honest saw him, he said, I know 
 this man. Then said Mr. Valiant-for-truth, Pr'ythee, 
 who is it ? It is one, said he, that comes from where- 
 about I dwelt. His name is Standfast ; he is certainly 
 a right good pilgrim. 
 
 So they came up one to another. And presently 
 Standfast said to old Honest, Ho, father Honest, are 
 you there ? Ay, said he, that I am, as sure as you 
 are there. Right glad am I, said Mr. Standfast, that I 
 have found you on this road. And as glad am I, said 
 the other, that I espied you on your knees. Then Mr. 
 Standfast blushed, and said, But why, did you see me ? 
 Yes, that I did, quoth the other, and with my heart 
 was glad at the sight. "Why, what did you think ? 
 said Standfast. Think ! said old Honest ; what should 
 I think ? I thought we had an honest man upon the 
 road, and therefore should have his company by and 
 by. If you thought not amiss, said Standfast, how 
 happy am I ! But if I be not as I should, 'tis I alone 
 must bear it. That is true, said the other : but your 
 fear doth further confirm me that things are right be- 
 
544 the pilgrim's progress. 
 
 twixt the Prince of pilgrims and your soul. For he 
 saith, " Blessed is the man that feareth always." 
 
 Valiant. Well but, brother, I pray thee tell us what 
 was it that was the cause of thy being upon thy knees 
 even now ? was it for that some special mercy laid ob- 
 ligations upon thee, or how ? 
 
 Stand. Why, we are, as you see, upon the Enchant- 
 ed Ground : and as I was coming along, I was musing 
 with myself of what a dangerous nature the road in 
 this place was, and how many that had come even thus 
 far on pilgrimage had here been stopped and been de- 
 stroyed. I thought also of the manner of the death 
 with which this place destroyeth men. Those that die 
 here die of no violent distemper ; the death which such 
 die is not grievous to them. For he that goeth away 
 in a sleep, begins that journey with desire and pleasure. 
 Yea, such acquiesce in the will of that disease. 
 
 Then Mr. Honest interrupting him, said, Did you see 
 the two men asleep in the arbor ? 
 
 Stand. Ay, ay, I saw Heedless and Too-bold there ; 
 and, for aught I know, there they will lie till they rot. a 
 But let me go on with my tale. As I was thus musing, 
 as I said, there was one in very pleasant attire, but old, 
 who presented herself to me, and offered me three 
 things, to wit, her body, her purse, and her bed. Now 
 
 a Prov. x. 7. 
 
MADAME BLM5BLK 
 
 Bunyan 
 
 p.i,45 
 
THE PILGRIM S PROGRESS. 545 
 
 the truth is, I was both weary and sleepy ; I am also 
 as poor as an owlet, and that perhaps the witch knew. 
 Well, I repulsed her once and again, but she put by 
 my repulses, and smiled. Then I began to be angry, 
 but she mattered that nothing at all. Then she made 
 offers again, and said if I would be ruled by her, she 
 would make me great and happy ; for, said she, I am 
 the mistress of the world, and men are made happy by 
 me. Then I asked her name, and she told me it was 
 Madam Bubble. This set me further from her : but 
 she still followed me with enticements. Then I betook 
 me, as you saw, to my knees, and with hands lifted up, 
 and cries, I prayed to him that had said he would help.* 
 So just as you came up, the gentlewoman went her 
 way. Then I continued to give thanks for this my 
 great deliverance ; for I verily believe she intended no 
 .good, but rather sought to make stop of me in my 
 journey. 
 
 Hon. Without doubt her designs were bad. But, 
 stay, now you talk of her, methinks I either have seen 
 her, or have read some story of her. 
 
 Stand. Perhaps you have done both. 
 
 * The case of Standfast shows us, that when believers feel the propensity 
 of their hearts to yield to worldly proposals, it renders them jealous of them- 
 selves, excites them to earnest prayer, and thus eventually tends to preserve 
 them from the fatal delusions. 
 
546 the pilgrim's progress. 
 
 Hon. Madam Bubble ! Is she not a tall, comely dame, 
 something of a swarthy complexion ? 
 
 Stand. Right, you hit it ; she is just such a one. 
 
 Hon. Doth she not speak very smoothly, and give 
 you a smile at the end of a sentence. 
 
 Stand. You fall right upon it again, for these are 
 her very actions. 
 
 Hon. Doth she not wear a great purse by her side, 
 and is not her hand often in it, fingering her money, as 
 if that was her heart's delight ? 
 
 Stand. 'Tis just so ; had she stood by all this while, 
 you could not more amply have set her forth before me, 
 nor have better described her features. 
 
 Hon. Then he that drew her picture was a good 
 limner, and.he that wrote of her said true. 
 
 Great. This woman is a witch, and it is by virtue of 
 her sorceries that this ground is enchanted. Whoever 
 doth lay his head down in her lap, had as good Jay it 
 down on that block over which the axe doth hang ; and 
 whoever lay their eyes upon her beauty, are counted 
 the enemies of God. a This is she that maintaineth in 
 their splendor all those that are the enemies of pilgrims. 
 Yea, this is she that hath bought off many a man from 
 a pilgrim's life. She is a great gossiper; she is always, 
 both she and her daughters, at one pilgrim's heels or 
 
 a James iv. 4. .1 John ii. 14, 15. 
 
THE PILGRIM'S PROGRESS. 547 
 
 another, now commending and then preferring the ex- 
 cellencies of this life. She is a bold and impudent slut : 
 she will talk with any man. She always laugheth poor 
 pilgrims to scorn, but highly commends the rich. If 
 there be one cunning to get money in a place, she will 
 speak well of him from house to house. She loveth 
 banqueting and feasting mainly well ; she is always at 
 one full table or another. She has given it out in some 
 places that she is a goddess, and therefore some do 
 worship her. She has her time, and open places of 
 cheating ; and she will say and avow it, that none can 
 show a good comparable to hers. She promiseth to 
 dwell with children's children, if they will but love her 
 and make much of her. She will cast out of her purse 
 gold like dust in some places and to some persons. 
 She loves to be sought after, spoken well of, and to lie 
 in the bosoms of men. She is never weary of com- 
 mending her commodities, and she loves them most that 
 think best of her. She will promise to some crowns 
 and kingdoms, if they will but take her advice ; yet 
 many hath she brought to the halter, and ten thousand 
 times more to hell. 
 
 Oh ! said Standfast, what a mercy is it that I did 
 resist her ; for whither might she have drawn me ! 
 
 Great. Whither ! nay, none but God knows whither. 
 But in general, to be sure, she would have drawn thee 
 into manv foolish and hurtful lusts, which droVn men 
 
548 the pilgrim's progress. 
 
 in destruction and perdition.* 'Twas she that set Ab- 
 salom against his father, and Jeroboam against his 
 master. 'Twas she that persuaded Judas to sell his 
 Lord; and that prevailed with Demas to forsake the 
 godly pilgrim's life. None can tell of the mischief that 
 she doth. She makes variance betwixt rulers and sub- 
 jects, betwixt parents and children, betwixt neighbor 
 and neighbor, betwixt a man and his wife, betwixt 
 a man and himself, betwixt the flesh and the spirit. 
 Wherefore, good Mr. Standfast, be as your name is ; 
 and when you have done all, stand. 
 
 At this discourse there was among the pilgrims a 
 mixture of joy and trembling ; but at length they broke 
 out and sang : 
 
 What danger is the pilgrim in ! 
 
 How many are his foes ! 
 How many ways there are to sin 
 
 No living mortal knows. 
 
 Some in the ditch are spoiled, yea, can 
 
 Lie tumbling in the mire : 
 Some, though they shun the frying-pan, 
 
 Do leap into the fire. 
 
 After this, I beheld until they were come into the 
 land of Beulah, where the sun shineth night and day. 
 Here, because they were weary, they betook themselves 
 a while to rest. And because this country was common 
 
 a 1 Tim. vi. 9. ' 
 
THE PILGRIMS PROGRESS. 549 
 
 for pilgrims, and because the orchards and vineyard? 
 that were here belonged to the king of the Celestial 
 Country, therefore they were licensed to make bold 
 with any of his things. But a little while soon refreshed 
 them here ; for the bells did so ring, and the trumpets 
 continually sound so melodiously, that they could not 
 sleep, and yet they received as much refreshing as if 
 they slept their sleep never so soundly. Here also all 
 the noise of them that walked the streets was, More 
 pilgrims are come to town ! And another would 
 answer, saying, And so many went over the water, and 
 were let in at the golden gates to-day ! They would 
 cry again, There is now a legion of shining ones just 
 come to town, by which we know that there are more 
 pilgrims upon the road ; for here they come to wait for 
 them, and to comfort them after all their sorrow. 
 Then the pilgrims got up, and walked to and fro. But 
 how were their ears now filled with heavenly noises, 
 and their eyes delighted with celestial visions ! In this 
 land they heard nothing, saw nothing, felt nothing, 
 smelt nothing, tasted nothing, that was offensive to 
 their stomach or mind ; only when they tasted of the 
 water of the river over which they were to go, they 
 thought that it tasted a little bitterish to the palate ; 
 but it proved sweet when it was down.* 
 
 * The lively exercise of faith and hope, the anticipation of heavenly feli- 
 
550 the pilgrim's progress. 
 
 In this place there was a record kept of the names 
 of them that had been pilgrims of old, and a history 
 of all the famous acts that they had done. It was here 
 also much discoursed, how the river to some had had 
 its Sowings, and what ebbings it has had while others 
 have gone over. It has been in a manner dry for some, 
 while it has overflowed its banks for others. 
 
 In this place the children of the town would go into 
 the King's gardens, and gather nosegays for the pil- 
 grims, and bring them to them with much affection. 
 Here also grew camphire, with spikenard and saffron, 
 calamus, and cinnamon, with all the trees of frankin- 
 cense, myrrh, and aloes, with all chief spices. With 
 these the pilgrims' chambers were perfumed while they 
 stayed here ; and with these were their bodies anointed, 
 to prepare them to go over the river when the time 
 appointed was come. 
 
 Now, while they lay here, and waited for the good 
 hour, there was a noise in the town that there was a 
 post come from the Celestial City, with matter of great 
 
 city, and the consolations of the Holy Spirit, soon make the believer forget 
 his conflicts and sorrows, or only remember them to enhance his grateful 
 joy. This description represents the happy state of those that live in places 
 favored with many lively Christians, united in heart and judgment ; and 
 where instances of persons dying triumphantly are often reported or wit- 
 nessed. It has frequently been observed, that aged believers, in such cir- 
 cumstances, have been remarkably delivered from fears and temptations, 
 and animated by the hopes and earnests of heaven ; so that while death 
 seemed bitter to nature, it became pleasant to the soul, to think of the joy 
 and glory that would immediately follow it. 
 
THE PILGRIM S PROGRESS. 
 
 551 
 
 importance to one Christiana, the wife of Christian the 
 pilgrim. So inquiry was made for her, and the house 
 was found out where she was. So the post presented 
 her with a letter. The contents were, Hail, good 
 woman ; I bring thee tidings that the Master calleth 
 for thee, and expecteth that thou shouldst stand in his 
 presence, in clothes of immortality, within these ten days. 
 
 When he had read this letter to her, he gave her there- 
 with a sure token that he was a true messenger, and was 
 come to bid her make haste to be gone. The token was, 
 an arrow with a point sharpened with love, let easily into 
 her heart, which by degrees wrought so effectually with 
 her, that at the time appointed she must be gone.* 
 
 When Christiana saw that her time was come, and that 
 she was the first of this company that was to go over, 
 she called for Mr. Great-heart her guide, and told him 
 how matters were. So he told her he was heartily glad 
 of the news, and could have been glad had the post 
 come for him. Then she bid him that he should give 
 advice how all things should be prepared for her jour- 
 ney. So he told her, saying, Thus and thus it must be, 
 
 * These messengers seem to be merely emblems of the different diseases 
 or decays, by which the Lord takes down the earthly tabernacle, when he 
 sees good to receive the souls of his people into his immediate presence. 
 In plain language, it was reported that Christiana was sick and near death, 
 and she herself became sensible of her situation. 'The arrow sharpened 
 by love,' implies, that the time, manner, and circumstances of the believer's 
 death are appointed by Him 'who loved us, and gave himself for us :' He, 
 as it were, says to the dying saint, ' It is I, be not afraid.' 
 
552 
 
 THE PILGRIM S PROGRESS. 
 
 and we that survive will accompany you to the river- 
 side. 
 
 Then she called for her children, and gave them her 
 blessing, and told them that she had read with comfort 
 the mark that was set in their foreheads, and was glad to 
 see them with her there, and that they had kept their gar- 
 ments so white. Lastly, she bequeathed to the poor that 
 little she had, and commanded her sons and daughters to 
 be ready against the messenger should come for them. 
 
 When she had spoken these words to her guide, and 
 to her children, she called for Mr. Valiant-for-truth, 
 and said unto him, Sir, you have in all places showed 
 yourself true-hearted ; be faithful unto death, and my 
 King will give you a crown of life. I would also 
 entreat you to have an eye to my children ; and if at 
 any time you see them faint, speak comfortably to them. 
 For my daughters, my sons' wives, they have been 
 faithful, and a fulfilling of the promise upon them will 
 be their end. But she gave Mr. Standfast a ring. 
 
 Then she called for old Mr. Honest, and said of him, 
 " Behold an Israelite indeed, in whom is no guile." 
 Then, said he, I wish you a fair day when you set out 
 for Mount Sion, and shall be glad to see that you go 
 over the river dryshod. But she answered, Come wet, 
 come dry, I long to be gone ; for however the weather 
 is, in my journey, I shall have time enough when I 
 come there to sit down and rest me and dry me. 
 
THE PILGRIM^ PROGRESS. 553 
 
 Then came in that good man, Mr. Ready-to-halt, to 
 see her. So she said .to him, Thy travel hitherto has 
 been with difficulty ; but that will make thy rest the 
 sweeter. But watch, and be ready ; for at an hour 
 when ye think not, the messenger may come. 
 
 After him came Mr. Despondency and his daughter 
 Much-afraid ; to whom she said, You ought with 
 thankfulness forever to remember your deliverance 
 from the hands of Giant Despair, and out of Doubting- 
 castle. The effect of that mercy is, that you are 
 brought with safety hither. Be ye watchful, and cast 
 away fear ; be sober, and hope to the end. 
 
 Then she said to Mr. Feeble-mind, Thou wast de- 
 livered from the mouth of Giant Slay-good, that thou 
 mightest live in the light of the living, and see thy King 
 with comfort. Only I advise thee to repent of thine 
 aptness to fear and doubt of his goodness, before he 
 sends for thee ; lest thou shouldst, when he comes, be 
 forced to stand before him for that fault with blushing.* 
 
 * The address made by Christiana to each of the company, and the cir- 
 cumstances of her passing the river, are well deserving of attention ; but 
 require no comment. When such believers as have long walked honorably, 
 are enabled to bear a dying testimony to the truth, and to recommend the 
 ways of the Lord with the last remains of their breath, a great effect will 
 often be produced : but the confidence of some professors, in these circum- 
 stances, has a very different tendency. Many excellent persons, however, 
 are incapacitated from speaking much in their last hours ; and we ought by 
 no means to judge of men's characters on these grounds: for it is remark- 
 able, that the Scripture is generally silent about the manner in which its 
 worthies terminated their lives ; and a very few exceptions are found to this 
 rule. We are particularly instructed in the nature of their faith, and its 
 24 
 
554 the pilgrim's progress. 
 
 Now the day drew on that Christiana must be gone. 
 So the road was full of people to see her take her 
 journey. But, behold, all the banks beyond the river 
 were full of horses and chariots which were come down 
 from above to accompany her to the city gate. So she 
 came forth, and entered the river, with a beckon of 
 farewell to those that followed her. The last words 
 that she was heard to say were, I come, Lord, to be 
 with thee and bless thee ! So her children and friends 
 returned to their place, for those that waited for Chris- 
 tiana had carried her out of their sight. So she went 
 and called, and entered in at the gate with all the cer- 
 emonies of joy that her husband Christian had entered 
 with before her. At her departure, the children wept. 
 But Mr. Great-heart and Mr. Valiant played upon the 
 well-tuned cymbal and harp for joy. So all departed 
 to their respective places.* 
 
 In process of time, there came a post to the town 
 again, and his business was with Mr. Ready-to-halt. 
 So he inquired him out, and said, I am come from Him 
 whom thou hast loved and followed, though upon 
 
 effects upon their conduct during life ; and thence we may assuredly infer, 
 that they died in the Lord, and entered into rest. 
 
 * The happy death of an eminent Christian is a loss to relatives and 
 connections, to the church and the community ; and in this view may be 
 lamented : but it often yields great encouragement to ministers and other 
 spectators of the interesting scene, and excites their adoring praise and 
 thanksgivings. 
 
THE PILGRIM S PROGRESS. 555 
 
 crutches; and my message is to tell thee that he 
 . expects thee at his table to sup with him in his king- 
 dom, the next day after Easter ; wherefore prepare 
 thyself for this journey.* Then he also gave him a 
 token that he was a true messenger, saying, " I have 
 broken thy golden bowl, and loosed thy silver cord." a f 
 After this, Mr. Ready-to-halt called for his fellow- 
 pilgrims, and told them, saying, I am sent for, and God 
 shall surely visit you also. So he desired Mr. Valiant 
 to make his will. And because he had nothing to be- 
 queath to them that should survive him but his crutches 
 and his good wishes, therefore thus he said, These 
 crutches I bequeath to my son that shall tread in my 
 steps, with an hundred warm wishes that he may prove 
 better than I have been. Then he thanked Mr. Great- 
 heart for his conduct and kindness, and so addressed 
 himself to his journey. When he came to the brink of 
 the river he said, Now I shall have no more need of 
 
 a Eccles. xii. 6. 
 
 * Evident decays of natural powers as effectually convince the observing 
 person that death approaches, as if a messenger had been sent to inform 
 him. But men in general cling to life, wilfully overlook such tokens, and 
 try to keep up to the last the vain hope of recovering ; and others, by a kind 
 of cruel compassion, soothe them in the delusion: so that numbers die 
 suddenly of chronical disorders, even as if they had been shot through the 
 heart. Perhaps, however, the author had some reference to those inexpli- 
 cable presages of death, which some persons evidently experience. 
 
 t These tokens are taken from a well-known portion of Scripture ; but it 
 would be inconsistent with the plan of this work, to enter on a particular 
 explanation of them. The dealings of the Lord are here represented, as 
 uniformly gentle to the feeble, trembling, humble believers ; and the cir- 
 cumstances of their deaths comparatively encouraging and easy. 
 
556 THE PILGRIMS PROGRESS. 
 
 these crutches, since yonder are chariots and horses for 
 me to ride on. The last words he was heard to say- 
 were, Welcome, life ! So he went his way. 
 
 After this, Mr. Feeble-mind had tidings brought him 
 that the post sounded his horn at his chamber-door. 
 Then he came in, and told him saying, I am come to 
 tell thee that thy Master hath need of thee, and that in 
 a very little time thou must behold his face in bright- 
 ness. And take this as a token of the truth of my 
 message : " Those that look out at the windows shall 
 be darkened." Then Mr. Feeble-mind called for his 
 friends, and told them what errand had been brought 
 unto him, and what token he had received of the truth 
 of the message. Then he said, Since I have nothing to 
 bequeath to any, to what purpose should I make a will ? 
 As for my feeble mind, that I will leave behind me, for 
 that I shall have no need of in the place whither I go, 
 nor is it worth bestowing upon the poorest pilgrims ; 
 wherefore, when I am gone, I desire that you, Mr. 
 Valiant, would bury it in a dunghill. This done, and the 
 day being come on which he was to depart, he entered 
 the river as the rest. His last words were, Hold out, 
 faith and patience ! So he went over to the other side. 
 
 When days had many of them passed away, Mr. 
 Despondency was sent for ; for a post was come, and 
 brought this message to him : Trembling man : these 
 are to summon thee to be ready with the King by the 
 
THE PILGRIM'S PROGRESS. 557 
 
 next Lord's day, to shout for joy for thy deliverance 
 from all thy doubtings. And, said the messenger, that 
 my message is true, take this for a proof : so he gave 
 him a grasshopper to be a burden unto him. a 
 
 Now Mr. Despondency's daughter, whose name was 
 Much-afraid, said, when she heard what was done, that 
 she would go with her father. Then Mr. Despondency 
 said to his friends, Myself and my daughter you know 
 what we have been, and how troublesomely we have 
 behaved ourselves in every company. My will and my 
 daughter's is, that our desponds and slavish fears be by 
 no man ever received, from the day of our departure 
 forever ; for I know that after my death they will oner 
 themselves to others. For to be plain with you, they 
 are ghosts which we entertained when we first began 
 to be pilgrims, and could never shake them off after ; 
 and they will walk about, and seek entertainment of the 
 pilgrims : but for our sakes, shut the doors upon them. 
 When the time was come for them to depart, they went 
 up to the brink of the river. The last words of Mr. 
 Despondency were, Farewell, night ; welcome, day ! 
 His daughter went through the river singing, but none 
 could understand what she said. 
 
 Then it came to pass a while after, that there was a 
 post in the town that inquired for Mr. Honest. So he 
 
 a Eccles. xii. 5. 
 
558 the pilgrim's progress. 
 
 came to the house where he was, and delivered to his 
 hand these lines : Thou art commanded to be ready 
 against this day sevennight, to present thyself before 
 thy Lord, at his Father's house. And for a token that 
 my message is true, " All the daughters of music shall 
 be brought low." a Then Mr. Honest called for his 
 friends, and said unto them, I die, but shall make no 
 will. As for my honesty, it shall go with me ; let him 
 that comes after be told of this. When the day that he 
 was to be gone was come, he addressed himself to go 
 over the river. Now, the river at that time overflowed 
 its banks in some places ; but Mr. Honest in his life- 
 time had spoken to one Good-conscience to meet him 
 there, the which he also did, and lent him his hand, and 
 so helped him over. The last words of Mr. Honest 
 were, Grace reigns ! So he left the world. 
 
 After this it was noised abroad that Mr. Valiant-for- 
 truth was taken with a summons by the same post as 
 the other, and had this for a token that the summons 
 was true, " That his pitcher was broken at the fount- 
 ain." b When he understood it, he called for his friends, 
 and told them of it. Then said he, I am going to my 
 Father's ; and though with great difficulty I have got 
 hither, yet now I do not repent me of all the trouble I 
 have been at to arrive where I am. My sword I give 
 
 a Eccles. xii. 4. b Ibid. xii. 6. 
 
THE PILGRIM'S PROGRESS. 559 
 
 to him that shall succeed me in my pilgrimage, and my 
 courage and skill to him that can get it. My marks 
 and scars I carry with me, to be a witness for me that 
 I have fought His battles who now will be my reward er. 
 When the day that he must go hence was come, many 
 accompanied him to the river-side, into which as he 
 went he said, " Death, where is thy sting ?" And as 
 he went down deeper, he said, " Grave, where is thy 
 victory?" So he passed over, and all the trumpets 
 sounded for him on the other side. 
 
 Then there came forth a summons for Mr. Standfast. 
 This Mr. Standfast was he that the rest of the pilgrims 
 found upon his knees in the Enchanted Ground. And 
 the post brought it him open in his hands ; the con- 
 tents thereof were, that he must prepare for a change 
 of life, for his Master was not willing that he should be 
 so far from him any longer. At this Mr. Standfast was 
 put into a muse. Kay, said the messenger, you need 
 not doubt of the truth of my message ; for here is a 
 token of the truth thereof: "Thy wheel is broken at 
 the cistern." Then he called to him Mr. Great-heart, 
 who was their guide, and said unto him, Sir, although 
 it was not my hap to be much in your good company 
 during the days of my pilgrimage, yet, since the time 
 I knew you, you have been profitable to me. When I 
 came from home, I left behind me a wife and five small 
 children; let me entreat you at your return, (for I 
 
560 the pilgrim's progress. 
 
 know that you go and return to your Master's house, 
 in hopes that you may yet be a conductor to more of 
 the holy pilgrims), that you send to my family, and let 
 them be acquainted with all that hath and shall happen 
 unto me. Tell them moreover of my happy arrival at 
 this place, and of the present and late blessed condition 
 I am in. Tell them also of Christian and Christiana 
 his wife, and how she and her children came after her 
 husband. Tell them also of what a happy end she 
 made, and whither she is gone. I have little or noth- 
 ing to send to my family, unless it be prayers and tears 
 for them, of which it will suffice that you acquaint 
 them, if perad venture they may prevail. 
 
 When Mr. Standfast had thus set things in order, 
 the time being come for him to haste him away, he also 
 went down to the river. Now there was a great calm 
 at that time in the river; wherefore Mr. Standfast, 
 when he was about half way in, stood a while, and 
 talked with his companions that had waited upon him 
 thither. And he said, This river has been a terror to 
 many ; yea, the thoughts of it also have often fright- 
 ened me ; but now methinks I stand easy ; my foot is 
 fixed upon that on which the feet of the priests that 
 bare the ark of the covenant stood while Israel went 
 over Jordan.* The waters indeed are to the palate bit- 
 
 a Josh. iii. 17. 
 
THE PILGRIM'S PROGRESS. 561 
 
 ter, and to the stomach cold; yet the thoughts of 
 what I am going to, and of the conduct that waits for 
 me on the other side, do lie as a glowing coal at my 
 heart. I see myself now at the end of my journey : 
 my toilsome days are ended. I am going to see that 
 head that was crowned with thorns, and that face that 
 was spit upon for me. I have formerly lived by hear- 
 say and faith ; but now I go where I shall live by sight, 
 and shall be with him in whose company I delight my- 
 self. I have loved to hear my Lord spoken of ; and 
 wherever I have seen the print of his shoe in the earth 
 there I have coveted to set my foot too. His name has 
 been to me as a civet-box ; yea, sweeter than all per- 
 fumes. His voice to me has been most sweet ; and his 
 countenance I have more desired than they that have 
 most desired the light of the sun. His words I did use to 
 gather for my food, and for antidotes against my faintings-. 
 He hath held me, and hath kept me from mine iniqui- 
 ties ; yea, my steps hath he strengthened in his way.* 
 
 * This speech has been justly admired, as one of the most striking pas- 
 sages in the whole work: but it is so plain, that it only requires an atten- 
 tive reader. It may, however, be worthy of our observation, that in all the 
 instances before us the Pilgrims are represented as resting their only de- 
 pendence, at the closing scene, on the mercy of God, through the righteous- 
 ness and atonement of his Son : and yet recollecting their conscious integ- 
 rity, boldness in professing and contending for the truth, love to the cause, 
 example, and words of Christ, obedience to his precepts, delight in his 
 ways, preservation from their own iniquities, and consistent behavior, as 
 evidences that their faith was living, and their hope warranted ; and in 
 this way the retrospect conduced to their encouragement. Moreover, they 
 24* 
 
562 the pilgrim's progress 
 
 Now, while he was thus in discourse, his countenance 
 changed ; his strong man bowed under him : and after 
 he had said, Take me, for I come unto thee, he ceased 
 to be seen of them. 
 
 But glorious it was to see how the open region was 
 filled with horses and chariots, with trumpeters and 
 pipers, with singers and players upon stringed instru- 
 ments, to welcome the pilgrims as they went up, and fol- 
 lowed one another in at the beautiful gate of the city.* 
 
 all concur in declaring, that while they left their infirmities behind them, 
 they should take their graces along with them, and that ' their works would 
 follow them.' Thus the scriptural mean is exactly maintained, between 
 those who place their supposed good works as the foundation of their hope ; 
 and those, who would exclude even real good works from being so much 
 as looked upon, as evidential of saving faith, or as in any way giving en- 
 couragement to the believer in his dying hour. 
 
 * The view given in this place, of the peaceful and joyful death of the 
 Pilgrims, cannot but affect every reader in some degree ; and many perhaps 
 may be ready to say, ' Let me die the death of the righteous, and let my last 
 end be like his:' but, except they make it their principal concern to live the 
 life of the righteous, such a wish will most probably be frustrated ; and 
 every hope grounded on it is evidently presumptuous, as the example of 
 Balaam sufficiently proves. If any man, therefore, doubt whether this 
 allegory do indeed describe the Rise and Progress of religion in the soul ; 
 the beginning, continuance, and termination of the godly man's course to 
 heaven ; let him diligently search the Scriptures, and fervently pray to God, 
 from whom alone ' cometh every good and perfect gift,' to enable him to 
 determine this question. But let such as own themselves to be satisfied 
 that it does, beware lest they rest on this assent and notion, in the pleasure 
 of reading an ingenious work on the subject, or in the ability of developing 
 many of the author's emblems. Let them beware, lest they be fascinated, 
 as it were, into a persuasion, that they actually accompany the Pilgrims in 
 the life of faith, and walking with God, in the same measure, as they keep 
 pace with the author, in discovering and approving the grand outlines of 
 his plan. And let every one carefully examine his state, sentiments, expe- 
 rience, motives, tempers, affections and conduct, by the various characters, 
 incidents, and observations, that pass under his review ; assured that this 
 is a matter of the greatest consequence. We ought not indeed to call any 
 man master, or subscribe absolutely to all his sentiments ; yet the diligent 
 
THE PILGRIM S PROGRESS. 563 
 
 As for Christiana's children, the four boys that Chris- 
 tiana brought, with their wives and children, I did not 
 stay where I was till they were gone over. Also, since 
 I came away, I heard one say that, they were yet alive, 
 and so would be for the increase of the church in that 
 place where they were, for a time. 
 
 Should it be my lot to go that way again, I may give 
 those that desire it an account of what I here ani silent 
 about. Meantime I bid my reader 
 
 Farewell. 
 
 practical student of Scripture can scarcely doubt, but that the warnings* 
 counsels, and instructions of this singular work, agree in general with that 
 sacred touchstone ; or that characters and actions will at last be approved 
 or condemned by the Judge of the world, in a great degree according to the 
 sentence passed on them in this wise and faithful book. The Lord grant 
 that the readers of these observations ' may find mercy in that day,' and be 
 addressed in these gracious words, • Come, ye blessed of my Father, inherit 
 the kingdom prepared for you, from the foundation of the world.' 
 
 THE END. 
 

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