IN THE
SIMILITUDE OF A DREAM.
By JOHN BUNYAN
Text from Nathaniel Ponder, at the Peacock in the
Poultry, near the Church,
1684 Edition, and The JOHN C. WINSTON COMPANY - 1933 Edition
"THE LITTLE PILGRIM" from the ibid. 1933 Edition
FOOTNOTES from the George Offor Edition.
To get the most out of this On-Line edition may I suggest you PRINT OUT the
FOOTNOTES
at the end of this Document;
keeping them at hand, as well as your Bible, as you read the story.
Should this be your first encounter with the Rev. John, I envy you, as I recall with great fondness my first encounter with this very wise, very clever, very inspired gentleman.
Please feel free to SAVE this Document to your computer. DOWNLOAD it to anyone you think would wish to read it. COPY PRINT and distribute to any and all you think would benefit from this incredible reading experience. TRANSLATE it to your language if English is your second language, and feel perfecly FREE to share to your heart's content with anyone, anywhere.
May you be continued to be blessed with the Rev. Bunyan's little jem, for many years yet to come; and as you continue to grow in your Christian experience, and walk with our Lord, God bless.
Yours in Christian love,
Pattie Anne
The famous drawings of Frederick Barnard appear as illustrations of this edition of THE PILGRIM'S
PROGRESS. Their beauty does much to interpret the author's meaning.
The side notes in the original edition
have also been preserved.
John Bunyan, the author, was born at
Elstow, near Bedford, England, in 1623. His father, Thomas Bunyan,
was a "tinker," or mender of pots and kettles. John Bunyan
learned the same trade, and called himself a "brasier." His
mother was Margaret Bentley. Very little is known of her.
Bunyan's ancestors had lived in England
for centuries, and at one time had been comparatively well-to-do, but
at the time of his birth had lost nearly all of their property and
were very poor. John was sent to the village school, and learned to
read, write, and cipher, but had very little further education. At about the age of ten, he left school
and learned his father's trade. He earned what little he could until
lie was about seventeen, when he was in the Civil War for nearly a
year, probably in the Parliamentary Army. Many of the characters of THE PILGRIM'S
PROGRESS appear to have as their prototypes the
hard-fighting, pious, Puritan officers whom he then knew. According to Bunyan's own account, he
was one of the worst of men. However, when we study the catalog of
his crimes, we find they were four in number. He played "tip
cat" on Sunday afternoons. This is a game in which one person is
chosen as the " cat " and the others try to tip him over.
He sometimes danced square dances. He was fond of ringing the bells
in the parish church. He read a book called The History of Sir Bevis
of Southampton. Aside from these mortal sins, lie acquired the habit
of profanity. As a matter of fact, he was known among his friends and
associates as a very well-behaved and pious youth. He went to church
regularly and seems to have been much concerned over religious
matters from his childhood. He married when he was about twenty.
His wife was a woman of unusually fine character, a member of the
Anabaptist Church. No doubt partly due to her influence, Bunyan came
under deep religious conviction. He foresook his evil ways, gave up
playing "tip cat," dancing, bell ringing, and reading
fiction, and overcame his habit of profanity. For two or three years he had a
terrible time with temptations and mental disturbances. At night he
saw visions and dreamed dreams. He prayed constantly, but it was a
long time before he found peace. He joined the Bedford Church in
1653, but did not feel certain of his redemption until about 1655. Then, at the suggestion of friends, he
began to preach and soon became one of the most popular preachers in
England.. At the same time he began to write. His appeal was always
to the common people. He spoke and wrote their language and they
"heard him gladly." Soon he attracted the attention of some
of the ministers of the Church of England, and they took offense at
his attacks upon them and their ways of living. On November 12, 1660, soon after
Charles II became king, he was arrested and confined in the county
jail in Bedford. Here he remained, with occasional intervals of
freedom, for twelve years. The crimes with which he was charged
were preaching the gospel and failing to attend the parish church.
His indictment read that "John Bunyan, of the town of Bedford,
laborer, hath devilishly and perniciously abstained from coming to
church to hear Divine service, and is a common upholder of several
unlawful meetings and conventicles, to the great disturbance and
distraction of the good subjects of this kingdom, contrary to the
laws of our sovereign lord the king." Without the examination of
any witnesses, he was found guilty. Judge Keeling in passing sentence
said in a savage tone, "Hear your judgment: you must be had back
to prison, and there lie for three months following. And at three
months' end, if you do not submit to go to church to hear Divine
service, and leave your preaching, you must be banished the realm; or
to be found to come back again, without special license from the
king, you must stretch by the neck for it, I tell you plainly.
Jailer, take him away." Bunyan replied, "If I was out of
prison today, I would preach again tomorrow, by the help of God." The prisons of that day were very
different from ours. If the prisoner would eat he must work. Bunyan
could not work as a tinker while he was in prison, so he learned to
make "long tagged thread laces." He made many thousands
of these, and gave them to hawkers who sold them for him. He also
gave religious instruction to his fellow prisoners and continued his
writing. He had four small-children, one of them a blind girl. His
first wife had died., and he had married again just before he was
imprisoned. He felt keenly his separation from his
family, and was especially concerned about his blind daughter to whom
he was tenderly attached. Of her he wrote, "Poor child, thought
1; what sorrow art thou like to have for thy portion in this world! •
Thou must be beaten, must beg, suffer hunger, cold, nakedness, and a
thousand calamities, though I cannot now endure the wind should blow
upon thee! Oh, the hardships I thought my blind one might go under
would break my heart in pieces." Nevertheless he remained steadfast, and
said of his trial, "Verily, as I was going forth out of the
doors, I had much ado to forbear saying to them. that I carried the
peace of God along with me; and, blessed be the Lord, I went away to
prison with God's comfort in my poor soul!" Bunyan's case was a troublesome one to
the judges. He was called before them -time after time. They -were
afraid to banish him or hang, him. He would not promise not to
preach, so they sent him back to the jail. Friends interceded, but to
no avail. His wife went to London with a petition for his release and
presented it to the House of Lords. She was "a delicate young
woman of retiring habits," but she pleaded her husband's cause
"in language worthy of the most talented counsel." All her
efforts were in vain. Judge Twisen said, "Will your husband
leave preaching? If he will do so, then send for him." She
replied: "My Lord, he dares not leave preaching so long as he
can speak." At another time Bunyan said: "I have
determined, the Almighty God being my help and shield, yet to suffer,
and if frail life shall continue so long, even till the moss shall
grow on mine eyebrows, rather than violate my faith and principles." Twelve years in prison for no fault at
all seems a terrible hardship. Yet those years gave Bunyan time for
thought and for writing, and helped to prepare him for his greatest
work. During the day he worked, usually with his blind girl beside
him. But in the long evenings he thought, and sometimes he wrote. The
jail was loathsome, but the jailer treated the prisoners with
humanity. He was allowed to visit his family occasionally. On one
such occasion a neighboring priest heard of his absence from the jail
and sent a messenger to learn if it was true so that lie could bring
charges against the jailer. But Bunyan, feeling uneasy at home, had
returned to the jail sooner than he had intended. When the messenger
demanded, "Are all the prisoners safe?" the jailer
answered, "Yes." "Is John Bunyan safe?" "Yes."
Bunyan was called and answered in person. The jailer said afterwards,
"You may go out when you will, for you know much better when to
return than I can tell you." Bunyan was liberated September 13,
1672, but he had been licensed to preach the previous April. He then
became the pastor of the Bedford Church, but was in demand as a
preacher all over England. In 1675 he was again in jail for a few
months, this time probably in the old jail over Bedford bridge.
Here is thought he began to write his
immortal work, THE PILGRIM'S PROGRESS. The first part was
finished soon after he left the prison, and was published in 1678. It
was an immediate success. Another edition was published the same
year, and there was an enormous demand for it. The second part was
published in 1684. Eleven editions were printed during the author's
lifetime. It was, if possible, even more popular in Scotland and in
New England than in England itself. In 1688, in summer time, Bunyan went to
Reading to plead with an angry father. On his way home he was caught
in a rainstorm, took a chill, and died in a few days.
As I walked through the wilderness of this world, I lighted
on a certain place, where was a den;[1] and I laid me down
in that place to sleep: and as I slept, I dreamed a dream.
I dreamed, and, behold, "I saw a man clothed with rags,
standing in a certain place, with his face from his own
house, a book in his hand, and a great burden upon his
back," (Isa. 64:6; Luke 14:33; Psa. 38:4; Hab. 2:2; Acts
16:31). I looked, and saw him open the book,[2] and read
therein; and as he read, he wept and trembled; and not
being able longer to contain, he brake out with a
lamentable cry, saying, "What shall I do?" (Acts 2:37).[3]
In this plight, therefore, he went home, and refrained
himself as long as he could, that his wife and children
should not perceive his distress; but he could not be
silent long, because that his trouble increased. Wherefore
at length he brake his mind to his wife and children; and
thus he began to talk to them: "O my dear wife," said he,
"and you, the children of my bowels, I, your dear friend,
am in myself undone, by reason of a burden that lieth hard
upon me; moreover, I am for certain informed that this our
city will be burned with fire from Heaven; in which fearful
overthrow, both myself, with thee, my wife, and you, my
sweet babes, shall miserably come to ruin, except (the
which yet I see not) some way of escape can be found,
whereby we may be delivered." At this, his relations were
sore amazed; not for that they believed that what he had
said to them was true, but because they thought that some
frenzy distemper had got into his head;[4] therefore, it
drawing towards night, and they hoping that sleep might
settle his brains, with all haste they got him to bed. But
the night was as troublesome to him as the day; wherefore,
instead of sleeping, he spent it in sighs and tears.
Now I saw upon a time, when he was walking in the fields,
that he was, as he was wont, reading in his book, and
greatly distressed in his mind; and as he read, he burst
out, as he had done before, crying, "What shall I do to be
saved?" (Acts 16:30, 31).
I saw also that he looked this way and that way, as if he
would run; yet he stood still, because, as I perceived, he
could not tell which way to go.[6] I looked then, and saw a
man named Evangelist coming to him, who asked, "Where fore
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,
(Heb. 9:27); and I find that I am not willing (Job 16:21,
22) to do the first, nor able (Eze. 22:14) to do the
second.
Then said Evangelist, Why not willing to die, since this
life is attended with so many evils? The man answered,
Because I fear that this burden that is upon my back will
sink me lower than the grave; and I shall fall into Tophet
(Isa. 30:33). And, Sir, if I be not fit to go to prison, I
am not fit, I am sure, to go to judgment, and from thence
to execution; and the thoughts of these things make me cry.
Then said Evangelist, If this be thy condition, why
standest thou still? He answered, Because I know not
whither to go. Then he gave him a parchment roll, and there
was written within, "Fly from the wrath to come" (Matt.
3:7).
The man therefore, read it, and looking upon Evangelist
very carefully, said, Whither must I fly? Then said
Evangelist, pointing with his finger over a very wide
field, Do you see yonder wicket gate? (Matt. 7:13). The man
said, No. Then said the other, Do you see yonder shining
light? (Psa. 119:105; 2 Peter 1:19). He said, I think I do.
Then said Evangelist, Keep that light in your eye, and go
up directly thereto, so shalt thou see the gate; at which,
when thou knockest, it shall be told thee what thou shalt
do.[7] So I saw in my dream that the man began to run. Now,
he had not ran far from his own door, but his wife and
children perceiving it, began to cry after him to return
(Luke 14:26); but the man put his fingers in his ears, and
ran on, crying, Life! life! Eternal life ! So he looked not
behind him (Gen. 19:17), but fled towards the middle of the
plain.[8]
The neighbours also came out to see him run, and as he ran,
some mocked, others threatened, and some cried after him to
return; and among those that did so, there were two that
were resolved to fetch him back by force (Jer. 20:10). The
name of the one was Obstinate, and the name of the other
Pliable.[9] Now by this time, the man was got a good
distance from them; but, however, they were resolved to
pursue him; which they did, and in a little time they
overtook him. Then said the man, Neighbours, wherefore are
ye come? They said, To persuade you to go back with us. But
he said, That can by no means be. You dwell, said he, in
the City of Destruction, the place also where I was born; I
see it to be so; and dying there, sooner or later, you will
sink lower than the grave, into a place that burns with
fire and brimstone. Be content, good neighbours, and go
along with me.
What, said Obstinate, and leave our friends and our
comforts behind us?[10]
Yes, said Christian, for that was his name, because that
all "which you shall forsake" (2 Cor. 4:18), is not worthy
to be compared with a little of that which I am seeking to
enjoy; and if you will go along with me, and hold it, you
shall fare as I myself, for there, where I go, is enough
and to spare (Luke 15:17). 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" (1 Peter 1:4), and it is laid up in
Heaven (Heb. 11:16), 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.
OBST. Tush, said Obstinate, away with your book; will you
go back with us, or no?
CHR. No, not I, saith the other; because I have laid my
hand to the plough (Luke 9:62).
OBST. Come, then, neighbour Pliable, let us turn again, and
go home without him; there is a company of these crazed-
headed coxcombs, that when they take a fancy by the end,
are wiser in their own eyes than seven men that can render
a reason (Prov. 26:16).
PLI. Then said Pliable, Do not revile; if what the good
Christian says is true, the things he looks after are
better than ours; my heart inclines to go with my
neighbour.
OBST. What! more fools still? Be ruled by me, and go back;
who knows whither such a brain-sick fellow will lead you?
Go back, go back, and be wise.
CHR. Nay, but do thou come with thy neighbour Pliable:
there are such things to be had which I spoke of, and many
more glories besides; if you believe not me, read here in
this book, and for the truth of what is expressed therein,
behold, all is confirmed by the blood of Him that made it
(Heb. 13:20, 21; 9:17-21).
PLI. Well, neighbour Obstinate, saith Pliable, I begin to
come to a point; I intend to go along with this good man,
and to cast in my lot with him. But, my good companion, do
you know the way to this desired place?
CHR. I am directed by a man whose name is Evangelist, to
speed me to a little gate that is before us, where we shall
receive instructions about the way.
PLI. Come then, good neighbour, let us be going. Then they
went both together.
OBST. 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 gone back,
Christian and Pliable went talking over the plain; and thus
they began their discourse.
CHR. Come, neighbour Pliable, how do you do? I am glad you
are persuaded to go along with me; had even Obstinate
himself but felt what I have felt, of the powers and
terrors of what is yet unseen, he would not thus lightly
have given us the back.
PLI. Come, neighbour Christian, since there is none but us
two here, tell me now further, what the things are, and how
to be enjoyed, whither we are going.
CHR. I can better conceive of them with my mind, than speak
of them with my tongue; but yet since you are desirous to
know, I will read of them in my book.
PLI. And do you think that the words of your book are
certainly true?
CHR. Yes, verily, for it was made by Him that cannot lie
(Titus 1:2).
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 (Isa. 45:17; John 10:27-29).
PLI. Well said. And what else?
CHR. There are crowns of glory to be given us, and garments
that will make us shine like the sun in the firmament of
Heaven! (2 Tim. 4:8; Rev. 3:4; Matt. 13:43).
PLI. This is very pleasant. And what else?
CHR. There shall be no more crying, nor sorrow; for He that
is owner of the place will wipe all tears from our eyes
(Isa. 25:8; Rev. 7:17, 17; 21:4).
PLI. And what company shall we have there?
CHR. There we shall be with seraphims, and Cherubims,
creatures that will dazzle your eyes to look on them.
There, also, you shall meet with thousands and ten
thousands that have gone before us to that Place; none of
them are hurtful, but loving and holy, everyone 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; 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 that
they bare to the Lord of the Place; all well, and clothed
with immortality as with a garment[11] (Isa. 6:2; 1 Thess.
4:16, 17; Rev. 7:17; 4:4; 14:1-5; John 12:25; 2 Cor. 5:2-
5).
PLI. The hearing of this is enough to ravish one's heart;
but are these things to be enjoyed? How shall we get to be
sharers thereof?
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
(Isa. 55:1, 2, 12; John 7:37; 6:37; Psa. 21:6; 22:17).
PLI. Well, my good companion, glad am I to hear of these
things; come on, let us mend our pace.[12]
CHR. I cannot go so fast as I would, by reason of this
burden that is on my back. Now I saw in my dream, that,
just as they had ended this talk, they drew near to a very
miry slough that was in the midst of the plain; and they,
being heedless, did both fall suddenly into the bog. The
name of the slough was De spond.[13] 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.
PLI. Then said Pliable, Ah! neighbour Christian, where are
you now?
CHR. Truly, said Christian, I do not know.
PLI. At that Pliable began to be offended, and angrily said
to his fellow, Is this the happiness you have told me all
this while of? If we have such ill speed at our first
setting out, what may we expect betwixt this and our
journey's end? May I get out again with my life, you shall
possess the brave country alone for me. And with that he
gave a desperate struggle or two, and got out of the mire
on that side of the slough which was next to his own house:
so away he went, and Christian saw him no more. Wherefore
Christian was left to tumble in the Slough of Despond
alone; but still he endeavoured to struggle to that side of
the slough that was still further from his own house, and
next to the wicket-gate; the which he did, but could not
get out, because of the burden that was upon his back.[14]
But I beheld in my dream, that a man came to him, whose
name was Help, and asked him what he did there?
CHR. Sir, said Christian, I was bid go this way by a man
called Evangelist, who directed me also to yonder gate,
that I might escape the wrath to come. And as I was going
thither, I fell in here.
HELP. But why did not you look for the steps?
CHR. Fear followed me so hard, that I fled the next way,
and fell in.[15]
HELP. 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 (Psa. 40:2).
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 travelers might go thither with more
security? And he said unto me, This miry slough is such a
place as cannot be mended. It is the descent whither the
scum and filth that attends conviction for sin, doth
continually run, and therefore it is called the Slough of
Despond: for still, as the sinner is awakened about his
lost condition, there ariseth in his soul many fears, and
doubts, and discouraging apprehensions, which all of them
get together, and settle in this place. And this is the
reason of the badness of this ground.
It is not the pleasure of the King that this place should
remain so bad (Isa. 35:3, 4); his labourers, also, have, by
the directions of his Majesty's surveyors, been, for above
these 1,600 years, employed about this patch of ground, if,
perhaps, it might have been mended; yea, and to my
knowledge, said he, here have been swallowed up at least
20,000 cart-loads; yea, millions of wholesome instructions,
that have, at all seasons, been brought from all places of
the King's dominions, and they that can tell, say, they are
the best materials to make good ground of the place, if so
be it might have been mended; but it is the Slough of
Despond still ; and so will be when they have done what
they can.[16]
True, there are, by the direction of the Lawgiver, certain
good and substantial steps, placed even through the very
midst of this slough; but at such time as this place doth
much 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 besides, and
then they are bemired to purpose, notwithstanding the steps
be there; but the ground is good, when they are once got in
at the gate[17] (1 Sam. 12:23).
Now I saw in my dream, that, by this time, Pliable was got
home to his house again; so that his neighbours came to
visit him; and some of them called him wise man for coming
back, and some called him fool for hazarding himself with
Christian; others, again, did mock at his cowardliness,
saying, "Surely, since you began to venture, I would not
have been so base 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,[18] 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; he dwelt in the town of Carnal
Policy, a very great town, and also hard by from whence
Christian came. This man, then, meeting with Christian, and
having some inkling[19] of him, for Christian's setting
forth from the City of Destruction was much noised abroad,
not only in the town where he dwelt, but, also, it began to
be the town-talk in some other places. Master Worldly-
wiseman, therefore, having some guess of him, by beholding
his laborious going, by observing his sighs and groans, and
the like, began thus to enter into some talk with
Christian.
WORLD. How now, good fellow, whither away after this
burdened manner?
CHR. A burdened manner, indeed, as ever, I think, poor
creature had! And whereas you ask me, Whither away? I tell
you, Sir, I am going to yonder wicket-gate before me; for
there, as I am informed, I shall be put 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; methinks I am as if
I had none (1 Cor. 7:29).
WORLD. Wilt thou hearken unto 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 blessing which God hath bestowed upon thee
till then.
CHR. That is that which I seek for, even to be rid of this
heavy burden; but get it off myself, I cannot; nor is there
any man in our country that can take it off my shoulders;
therefore am I going this way, as I told you, that I may be
rid of my burden.
WORLD. Who bid you go this way to be rid of thy burden?
CHR. A man that appeared to me to be a very great and
honourable person; his name, as I remember, is Evangelist.
WORLD. I beshrew him for his counsel! there is not a more
dangerous and trouble some way in the world than is that
unto 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
beginning of the sorrows that do attend those that go on in
that way. Hear me, I am older than thou; thou art like to
meet with, on the way which thou goest, wearisomeness,
painfulness, hunger, 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 why 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 camest thou by the burden at first?
CHR. By reading this book in my hand.
WORLD. I thought so; and it is happened unto thee as to
other weak men, who, meddling with things too high for
them, do suddenly fall into thy distractions; which
distractions do not only unman men, as thine, I perceive,
has done thee, but they run them upon desperate ventures,
to obtain they know not what.
CHR. I know what I would obtain; it is ease for 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; 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.
[20]
CHR. Pray, Sir, open this secret to me.
WORLD. Why, in yonder village-the village is named
Morality-there dwells a gentleman whose name is Legality, a
very judicious man, and a man of a very good name, that has
skill to help men off with such burdens as thine are from
their shoulders: yea, to my knowledge, he hath done a great
deal of good this way; aye, and besides, he hath skill to
cure those that are somewhat crazed in their wits with
their burdens.[21] To him, as I said, thou mayest go, and
be helped presently. His house is not quite a mile from
this place, and if he should not be at home himself, be
hath a pretty young man to his son, whose name is Civility,
that can do it (to speak on) as well as the old gentleman
himself; there, I say, thou mayest be eased of thy burden;
and if thou art not minded to go back to thy former
habitation, as, indeed, I would not wish thee, thou mayest
send for thy wife and children to thee to this village,
where there are houses now stand empty, one of which thou
mayest have at reasonable rates; 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
neighbours, in credit and good fashion.
Now was Christian somewhat at a stand; but presently he
concluded, if this be true, which this gentleman hath said,
my wisest course is to take his advice; and with that he
thus further spoke.
CHR. Sir, which is my way to this honest man's house?
WORLD. Do you see yonder 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 help; but, behold, when he was got now hard by
the hill, it seemed so high, and also that side of it that
was next the wayside, did hang so much over, that Christian
was afraid to venture further, lest the hill should fall on
his head; wherefore there he stood still, and wotted[22]
not what to do. Also his burden now seemed heavier to him,
than while he was in his way. There came also flashes of
fire out of the hill, that made Christian afraid that he
should be burned (Exo. 19:16, 18). Here, therefore, he
sweat and did quake for fear (Heb. 12:21). And now he began
to be sorry that he had taken Mr. Worldly-wiseman's
counsel. And with that he saw Evangelist coming to meet
him; at the sight also of whom he began to blush for shame.
So Evangelist drew nearer and nearer; and coming up to him,
he looked upon him with a severe and dreadful countenance,
and thus began to reason with Christian.
EVAN. 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 not I direct thee the way to the little wicket-
gate?
CHR. Yes, dear Sir, said Christian.
EVAN. How is it, then, that thou art so quickly turned
aside? for thou art now out of the way.
CHR. I met with a gentleman so soon as I had got over the
Slough of Despond, who persuaded me that 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,[23] and talked much to me,
and got me at last to yield; so I came hither: but when I
beheld this hill, and how it hangs over the way, I suddenly
made a stand, lest it should fall on my head.
EVAN. What said that gentleman to you?
CHR. Why, he asked me whither I was going? And I told him.
EVAN. And what said he then?
CHR. He asked me if I had a family? And I told him. But,
said I, I am so loaden with the burden that is on my back,
that I cannot take pleasure in them as formerly.
EVAN. And what said he then?
CHR. He bid me with speed get rid of my burden; and I told
him it was ease that I sought. And, said I, I am therefore
going to yonder gate, to receive further direction how I
may get to the place of deliverance. So he said that he
would show me a better way, and short, not so attended with
difficulties as the way, Sir, that you set me in; which
way, said he, will direct you to a gentleman's house that
hath skill to take off these burdens: so I believed
him,[24] and turned out of that way into this, if haply I
might be soon eased of my burden. But when I came to this
place, and beheld things as they are, I stopped for fear
(as I said) of danger: but I now know not what to do.
EVAN. Then, said Evangelist, stand still a little, that I
may show thee the words of God. So he stood trembling. Then
said Evangelist, "See that ye refuse not Him that speaketh.
For if they escaped not who refused Him that spake on
earth, much more shall not we escape, if we turn away from
Him that speaketh from Heaven" (Heb. 12:25). He said,
moreover, "Now the just shall live by faith: but if any man
draw back, My soul shall have no pleasure in him" (Heb.
10:38). 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!
Then Christian fell down at his foot 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" (Matt. 12:31;
Mark 3:28); "Be not faithless, but believing" (John 20:27).
Then did Christian again a little revive, and stood up
trembling, as at first, before Evangelist.[25]
Then Evangelist proceeded, saying, Give more earnest heed
to the things that I shall tell thee of. I will now show
thee who it was that deluded thee, and who it was also to
whom he sent thee.-The man that met thee is one Worldly-
wiseman, and rightly is he so called; partly, because he
savoureth only the doctrine of this world (1 John 4:5),
(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 (Gal. 6:12). And
because he is of this carnal temper, therefore he seeketh
to prevent 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. 2. His labouring to
render the cross odious to thee. And, 3. His setting thy
feet in that way that leadeth unto the administration of
death.
First, Thou must abhor his turning thee out of the way;
yea, and thine own consenting thereto: because this is to
reject the counsel of God for the sake of the counsel of a
Worldly-wiseman. The Lord says, "Strive to enter in at the
strait gate" (Luke 13:24), the gate to which I send thee;
for "strait is the gate which leadeth unto life, and few
there be that find it" (Matt. 7:14). From this little
wicket-gate, and from the way thereto, hath this wicked man
turned thee, to the bringing of thee almost to destruction;
hate, therefore, his turning thee out of the way, and abhor
thyself for hearkening to him.
Secondly, Thou must abhor his labouring to render the cross
odious unto thee; for thou art to prefer it "before the
treasures in Egypt" (Heb. 11:25, 26). Besides, the King of
glory hath told thee, that he that "will save his life
shall lose it" (Mark 8:35; John 12:25; Matt. 10:39). And,
"He that comes after Him, and hate not his father, and
mother, and wife, and children, and brethren, and sisters,
yea, and his own life also, he cannot be My disciple" (Luke
14:26). I say, therefore, for man to labour to persuade
thee, that that shall be thy death, without which, THE
TRUTH hath said, thou canst not have eternal life; this
doctrine thou must abhor.
Thirdly, Thou must hate his setting of thy feet in the way
that leadeth to the ministration of death. And for this
thou must consider to whom he sent thee, and also how
unable that person was to deliver thee from thy burden.
He to whom thou wast sent for ease, being by name Legality,
is the son of the bond woman which now is, and is in
bondage with her children (Gal. 4:21-27); and is, in a
mystery, this mount Sinai, which thou hast feared will fall
on thy head. Now, if she, with her children, are in
bondage, how canst thou expect by them to be made free?
This Legality, therefore, is not able to set thee free from
thy burden. No man was as yet ever rid of his burden by
him; no, nor ever is like to be: ye cannot be justified by
the works of the law; for by the deeds of the law no man
living can be rid of his burden: therefore, Mr. Worldly-
wiseman is an alien, and Mr. Legality is a cheat; and for
his son Civility, notwithstanding 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 everyone that continueth not in all things which
are written in the book of the law to do them[26] (Gal.
3:10).
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 gentleman's arguments, flowing
only from the flesh, should have the prevalency with him as
to cause him to forsake the right way. This done, he
applied himself again to Evangelist, in words and sense as
follows:-
CHR. Sir, what think you? Is there hope? May I now go back,
and go up to the wicket-gate? Shall I not be abandoned for
this, and sent back from thence ashamed? I am sorry I have
hearkened to this man's counsel. But may my sin be
forgiven?
EVAN. Then said Evangelist to him, Thy sin is very great,
for by it thou hast committed two evils; thou hast forsaken
the way that is good, to tread in forbidden paths; 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" (Psa. 2:12).
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 asked him, would he vouchsafe them an
answer. He went like one that was all the while treading on
forbidden ground, and could by no means think himself safe,
till again he was got into the way which he left, to follow
Mr. Worldly-wiseman's 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" (Matt.
7:8).
He knocked, therefore, more than once or twice, saying-
"May I now enter here? Will He within Open to sorry me,
though I have been An undeserving rebel? Then shall I Not
fail to sing His lasting praise on high."
At last there came a grave person to the gate, named Good-
will, who asked who was there? and whence he came? and what
he would have?[27]
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!
GOOD-WILL. I am willing with all my heart, said he; and
with that he opened the gate.[28]
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 them that are with him shoot arrows at
those that come up to this gate, if haply they may die
before they can enter in.[29]
Then said Christian, I rejoice and tremble. So when he was
got in, the man of the gate asked him who directed him
thither?
CHR. Evangelist bid me come hither, and knock (as I did);
and he said that you, Sir, would tell me what I must do.
GOOD-WILL. An open door is set before thee, and no man can
shut it.
CHR. Now I begin to reap the benefits of my hazards.
GOOD-WILL. But how is it that you came alone? CHR. Because
none of my neighbours saw their danger, as I saw mine.
GOOD-WILL. Did any of them know of your coming?
CHR. Yes; my wife and children saw me at the first, and
called after me to turn again; also, some of my neighbours
stood crying and calling after me to return; but I put my
fingers in my ears, and so came on my way.
GOOD-WILL. But did none of them follow you, to 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-WILL. But why did he not come through?
CHR. We, indeed, came both together, until we came at the
Slough of Despond, into the which we also suddenly fell.
And then was my neighbour, Pliable, discouraged, and would
not adventure further. Wherefore getting out again on that
side next to his own house, he told me I should possess the
brave country alone for him; so he went his way, and I came
mine-he after Obstinate, and I to this gate.
GOOD-WILL. Then said Good-will, Alas, poor man! is the
celestial glory of so small esteem with him, that he
counteth it not worth running the hazards of a few
difficulties to obtain it?
CHR. Truly, said Christian, I have said the truth of
Pliable, and if I should also say all the truth of myself,
it will appear there is no betterment[30] betwixt him and
myself. It is true, he went back to his own house, but I
also turned aside to go in the way of death, being
persuaded thereto by the carnal arguments[31] of one Mr.
Worldly-wiseman.
GOOD-WILL. Oh! did he light upon you? What! he would have
had you a sought for ease at the hands of Mr. Legality.
They are, both of them, a very cheat. But did you take his
counsel?
CHR. Yes, as far as I durst; I went to find out Mr.
Legality, until I thought that the mountain that stands by
his house would have fallen upon my head; wherefore, there
I was forced to stop.
GOOD-WILL. That mountain has been the death of many, and
will be the death of many more; it is well you escaped
being by it dashed in pieces.
CHR. Why, truly, I do not know what had become of me there,
had not Evangelist happily met me again, as I was musing in
the midst of my dumps; but it was God's mercy that he came
to me again, for else I had never come hither. But now I am
come, such a one as I am, more fit, indeed, for death, by
that mountain, than thus to stand talking with my Lord;
but, O! what a favour is this to me, that yet I am admitted
entrance here!
GOOD-WILL. We make no objections against any,
notwithstanding all that they have done before they come
hither. They are "in no wise cast out" (John 6:37); and
therefore, good Christian, come a little way with me, and I
will teach thee about the way thou must go. Look before
thee; dost thou see this narrow way? THAT is the way thou
must go; it was cast up by the patriarchs, prophets,
Christ, and His Apostles; and it is as straight as a rule
can make it. This is the way thou must go.[32]
CHR. But, said Christian, are there no turnings nor
windings, by which a stranger may lose his way?
GOOD-WILL. Yes, there are many ways butt down upon this,
and they are crooked and wide. But thus thou mayest
distinguish the right from the wrong, the right only being
straight and narrow (Matt. 7:14).
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 address
himself to his journey. So the other told him, That by that
he was gone some distance from the gate, he would come at
the house of the Interpreter; at whose door he should
knock, and he would show him excellent things. Then
Christian took his leave of his friend, and he again bid
him God-speed.
Then he went on till he came at the house of the
Interpreter,[33] where he knocked over and over; at last
one came to the door, and asked who was there.
CHR. Sir, here is a traveler, 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.
CHR. 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 a help to me in my
journey.[34]
INTER. Then said the Interpreter, Come in; I will show thee
that which will be profitable to thee. So He commanded His
man to light the candle,[35] and bid Christian follow Him:
so He had him into a private room, and bid His man open a
door; the which when he had done, Christian saw the picture
of a very grave person hang up against the wall; and this
was the fashion of it. It had eyes lifted up to Heaven, the
best of books in his hand, the law of truth was written
upon his lips, the world was behind his back. It stood as
if it pleaded with men, and a crown of gold did hang over
its head.[36]
CHR. Then said Christian, What meaneth this?
INTER. The man whose picture this is, is one of a thousand;
he can beget children (1 Cor. 4:15), travail in birth with
children (Gal. 4;19), and nurse them himself when they are
born. And whereas thou seest him with his eves lift up to
Heaven, the best of books in his hand, and the law of truth
writ on his lips, it is to show thee, that his work is to
know and unfold dark things to sinners; even as also thou
seest him stand as if he pleaded with men; and whereas thou
seest the world as cast behind him, and that a crown hangs
over his head, that is to show thee that slighting and
despising the things that are present, for the love that he
hath to his Master's service, he is sure in the world that
comes next to have glory for his reward. Now, said the
Interpreter, I have showed thee this picture first, because
the man whose picture this is, is the only man whom the
Lord of the place whither thou art going, hath authorized
to be thy guide in all difficult places thou mayest meet
with in the way; wherefore, take good heed to what I have
showed thee, and bear well in thy mind what thou hast seen,
lest in thy journey thou meet with some that pretend to
lead thee right, but their way goes down to death.
Then He took him by the hand, and led him into a very large
parlour that was full of dust, because never swept; the
which, after He had reviewed a little while, the
Interpreter called for a man to sweep. Now, when he began
to sweep, the dust began so abundantly to fly about, that
Christian had almost therewith been choked. Then said the
Interpreter to a damsel that stood by, Bring hither the
water, and sprinkle the room; the which, when she had done,
it was swept and cleansed with pleasure.
CHR. Then said Christian, What means this?
INTER. The Interpreter answered, This parlour is the heart
of a man that was never sanctified by the sweet grace of
the Gospel; the dust is his original sin and inward
corruptions, that have defiled the whole man. He that began
to sweep at first, is the Law; but she that brought water,
and did sprinkle it, is the Gospel. Now, whereas thou
sawest, that so soon as the first began to sweep, the dust
did so fly about that the room by him could not be
cleansed, but that thou wast almost choked therewith; this
is to show thee, that the law, instead of cleansing the
heart (by its working) from sin, doth revive, put strength
into, and increase it in the soul, even as it doth discover
and forbid it, for it doth not give power to subdue[37]
(Rom. 7:6; 1 Cor. 15:56; Rom. 5:20).
Again, as thou sawest the damsel sprinkle the room with
water, upon which it was cleansed with pleasure; this is to
show thee, that when the Gospel comes in the sweet and
precious influences thereof to the heart, then, I say, even
as thou sawest the damsel lay the dust by sprinkling the
floor with water, so is sin vanquished and subdued, and the
soul made clean, through the faith of it, and consequently
fit for the King of glory to inhabit (John 15:3; Eph. 5:26;
Acts 15:9; Rom. 16:25, 26; John 15:13).
I saw, moreover, in my dream, that the Interpreter took him
by the hand, and had him into a little room, where sat two
little children, each one in his chair. The name of the
elder was Passion, and the name of the other Patience.
Passion seemed to be much discontented; but Patience was
very quiet. Then Christian asked, What is the reason of the
discontent of Passion? The 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.
CHR. Then said Christian to the Interpreter, Expound this
matter more fully to me.
INTER. So He said, These two lads are figures: Passion, of
the men of this world; and Patience, of the men of that
which is to come; for, as here thou seest, Passion will
have all now this year, that is to say, in this world; so
are the men of this world: they must have all their good
things now, they cannot stay till next year, that is, until
the next world, for their portion of good. 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.[38]
CHR. Then said Christian, Now I see that Patience has the
best wisdom, and that upon many accounts. First, Because he
stays for the best things. Second, And also because he will
have the glory of his, when the other has nothing but rags.
INTER. Nay, you may add another, to wit, the glory of the
next world will never wear out; but these are suddenly
gone. Therefore Passion had not so much reason to laugh at
Patience, because he had his good things first, as Patience
will have to laugh at Passion, because he had his best
things last; for first must give place to last, because
last must have his time to come; but last gives place to
nothing; for there is not another to succeed. He,
therefore, that hath his portion first, must needs have a
time to spend it; but he that hath his portion last, must
have it lastingly; therefore it is said of Dives, "Thou in
thy lifetime receivedst thy good things, and likewise
Lazarus evil things; but now he is comforted, and thou art
tormented" (Luke 16:25).
CHR. Then I perceive it is not best to covet things that
are now, but to wait for things to come.
INTER. You say the truth: "For the things which are seen
are temporal; but the things which are not seen are
eternal" (2 Cor. 4:18). But though this be so, yet since
things present, and our fleshly appetite, are such near
neighbours one to another; and again, because things to
come, and carnal sense, are such strangers one to another;
therefore it is that the first of these so suddenly fall
into amity, and that distance is so continued between the
second. Then I saw in my dream that the Interpreter took
Christian by the hand, and led him into a place where was a
fire burning against a wall, and one standing by it, always
casting much water upon it, to quench it; yet did the fire
burn higher and hotter.
Then said Christian, What means this?
The Interpreter answered, This fire 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 backside of the wall, where be saw a man with a
vessel of oil in his hand, of the which He did also
continually cast, but secretly, into the fire.[39]
Then said Christian, What means this?
The Interpreter answered, This is Christ, who continually,
with the oil of his grace, maintains the work already begun
in the heart: by the means of which, notwithstanding what
the devil can do, the souls of His people prove gracious
still (2 Cor. 12:9). And in that thou sawest that the man
stood behind the wall to maintain the fire, that is to
teach thee that it is hard for the tempted to see how this
work of grace is maintained in the soul.
I saw also, that the Interpreter took him again by the
hand, and led him into a pleasant place, where was builded
a stately palace, beautiful to behold; at the sight of
which Christian was greatly delighted; he saw also, upon
the top thereof, certain persons walking, who were clothed
all in gold.
Then said Christian, May we go in thither?
Then the Interpreter took him, and led him up towards 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 inkhorn before him, to take
the name of him that should enter therein; he saw also,
that in the doorway stood many men in armour to keep it,
being resolved to do the men that would enter what hurt and
mischief they could. Now was Christian somewhat in amaze.
At last, when every man started back for fear of the armed
men, Christian saw a man of a very stout countenance come
up to the man that sat there to write, saying, "Set down my
name, Sir":[40] the which when he had done, he saw the man
draw his sword, and put an helmet upon his head, and rush
toward the door upon the armed men, who laid upon him with
deadly force: but the man, not at all discouraged, fell to
cutting and hacking most fiercely. So after he had received
and given many wounds to those that attempted to keep him
out, he cut his way through them all (Acts 14:22), and
pressed forward into the palace, at which there was a
pleasant voice heard from those that were within, even of
those that walked upon the top of the palace, saying- "Come
in, come in; Eternal glory thou shalt win."
So he went in, and was clothed with such garments as they.
Then Christian smiled and said, I think verily I know the
meaning of this.[41]
Now, said Christian, let me go hence. Nay, stay, said the
Interpreter, till I have showed thee a little more, and
after that thou shalt go on thy way. So He took him by the
hand again, and led him into a very dark room, where there
sat a man in an iron cage.
Now the man, to look on, seemed very sad; he sat with his
eyes looking down to the ground, his hands 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?
MAN. The man said, I was once a fair and flourishing
professor, both in mine own eyes, and also in the eyes of
others; I once was, as I thought, fair for the Celestial
City, and had then even joy at the thoughts that I should
get thither (Luke 8:13).
CHR. Well, but what art thou now?
MAN. I am now a man of despair, and am shut up in it, as in
this iron cage. I cannot get out. O now I cannot!
CHR. But how camest thou in this condition?
MAN. I left off to watch and be sober; I laid the reins
upon the neck of my lusts; I sinned against the light of
the Word, and the goodness of God; I have grieved the
Spirit, and He is gone; I tempted the devil, and he is come
to me; I have provoked God to anger, and He has left me; I
have so hardened my heart, that I cannot repent.
Then said Christian to the Interpreter, But is there no
hope for such a man as this? Ask him, said the Interpreter.
Nay, said Christian, pray Sir, do you.
INTER. Then said the Interpreter, Is there no hope, but you
must be kept in the iron cage of despair?
MAN. No, none at all.
INTER. Why, the Son of the Blessed is very pitiful.
MAN. I have crucified Him to myself afresh (Heb. 4:6); I
have despised His person (Luke 19:14); I have despised His
righteousness; I have "counted His blood an unholy thing";
I have "done despite to the Spirit of grace" (Heb. 10:28,
29). Therefore I have shut myself out of all the promises,
and there now remains to me nothing but threatenings,
dreadful threatenings, fearful threatenings of certain
judgment and fiery indignation, which shall devour me as an
adversary.[42]
INTER. For what did you bring yourself into this condition?
MAN. For the lusts, pleasures, and profits of this world;
in the enjoyment of which I did then promise myself much
delight; but now every one of those things also bite me,
and gnaw me like a burning worm.
INTER. But canst thou not now repent and turn?
MAN. God hath denied me repentance. His Word gives me no
encouragement to believe; yea, Himself hath shut me up in
this iron cage; nor can all the men in the world let me
out. O eternity! eternity! how shall I grapple with the
misery that I must meet with in eternity!
INTER. Then said the Interpreter to Christian, Let this
man's misery be remembered by thee, and be an everlasting
caution to thee.[43]
CHR. Well, said Christian, this is fearful! God help me to
watch and be sober, and to pray that I may shun the cause
of this man's misery![44] Sir, is it not time for me to go
on my way now?[45]
INTER. Tarry till I shall show thee one thing more, and
then thou shalt go on thy way.
So He took Christian by the hand again, and led him into a
chamber, where there was one rising out of bed; and as he
put on his raiment, he shook and trembled. Then said
Christian, Why doth this man thus tremble? The Interpreter
then bid him tell to Christian the reason of his so doing.
So he began and said, This night, as I was in my sleep, I
dreamed, and behold the heavens grew exceeding black; also
it thundered and lightened in most fearful wise, that it
put me into an agony; so I looked up in my dream, and saw
the clouds rack[46] at an unusual rate, upon which I heard
a great sound of a trumpet, and saw also a man sit upon a
cloud, attended with the thousands of Heaven; they were all
in flaming fire: also the heavens were in a burning flame.
I heard then a voice saying, "Arise, ye dead, and come to
judgment"; and with that the rocks rent, the graves opened,
and the dead that were therein came forth. Some of them
were exceeding glad, and looked upward; and some sought to
hide themselves under the mountains (1 Cor. 15:52; 1 Thess.
4:16; Jude 14; John 5:28, 29; 2 Thess. 1:7, 8; Rev. 20:11-
14; Isa. 26:21; Micah 7:16, 17; Psa. 95:1-3; Dan. 7:10).
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 which issued out and came from before him, a
convenient distance betwixt him and them, as betwixt the
judge and the prisoners at the bar (Mal. 3:2, 3; Dan. 7:9,
10). 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" (Matt. 3:12; 13:30; Mal. 4:1). And with that, the
bottomless pit opened, just whereabouts I stood; out of the
mouth of which there came, in an abundant manner, smoke and
coals of fire, with hideous noises. It was also said to the
same persons, "Gather My wheat into the garner" (Luke
3:17). And with that I saw many catched up and carried away
into the clouds, but I was left behind (1 Thess. 4:16, 17).
I also sought to hide myself, but I could not, for the man
that sat upon the cloud still kept his eye upon me: my sins
also came into my mind; and my conscience did accuse me on
every side (Rom. 2:14, 15). Upon this I awaked from my
sleep.
CHR. But what was it that made you so afraid of this sight?
MAN. Why, I thought that the day of judgment was come, and
that I was not ready for it: but this frighted me most,
that the angels gathered up several, and left me behind;
also the pit of hell opened her mouth just where I stood.
My conscience, too, afflicted me; and, as I thought, the
Judge had always his eye upon me, showing indignation in
his countenance.[47]
Then said the Interpreter to Christian, Hast thou
considered all these things?
CHR. Yes, and they put me in hope and fear.[48]
INTER. Well, keep all things so in thy mind that they may
be as a goad in thy sides, to prick thee forward in the way
thou must go. Then Christian began to gird up his loins,
and to address himself to his journey. Then said the
Interpreter, The Comforter be always with thee, good
Christian, to guide thee in the way that leads to the City.
So Christian went on his way, saying-
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 (Isa. 26:1). Up this way,
therefore, did burdened Christian run, but not without
great difficulty, because of the load on his back.[49]
He ran thus till be came at a place somewhat ascending, and
upon that place stood a cross, and a little below, in the
bottom, a sepulchre. So I saw in my dream, that just as
Christian came up with the cross, his burden loosed from
off his shoulders, and fell from off his back, and began to
tumble, and so continued to do, till it came to the mouth
of the sepulchre, where it fell in, and I saw it no more.
Then was Christian glad and lightsome, and said, with a
merry heart, "He hath given me rest by His sorrow, and life
by His death." Then he stood still awhile to look and
wonder; for it was very surprising to him, that the sight
of the cross should thus ease him of his burden. He looked,
therefore, and looked again, even till the springs that
were in his head sent the waters down his checks (Zech.
12:10).[50] 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" (Mark 2:15): the second stripped him of his
rags, and clothed him "with change of raiment" (Zech. 3:4);
the third also set a mark in his forehead, and gave him a
roll with a seal upon it, which he bade him look on as he
ran, and that he should give it in at the Celestial Gate
(Eph. 1:13).[51] So they went their way. Then Christian
gave three leaps for joy, and went on singing- Thus far I
did come laden with my sin; Nor could aught ease the grief
that I was in Till I came hither: What a place is this!
Must here be the beginning of my bliss? Must here the
burden fall from off my back Must here the strings that
bound it to me crack? Blest cross! blest sepulchre! blest
rather be The man that there was put to shame for me![52]
I saw then in my dream, that he went on thus, even until he
came at a bottom, where he saw, a little out of the way,
three men fast asleep, with fetters upon their heels. The
name of the one was Simple, another Sloth, and the third
Presumption.
Christian then seeing them lie in this case, went to them,
if peradventure he might awake them, and cried, You are
like them that sleep on the top of a mast, for the Dead Sea
is under you-a gulf that hath no bottom (Prov. 23:34).
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 (1 Peter 5:8). 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 fat[53] must
stand upon its own bottom; what is the answer else that I
should give thee?" And so they lay down to sleep again, and
Christian went on his way.
Yet was he troubled to think that men in that danger should
so little esteem the kindness of him that so freely offered
to help them, both by awakening of them, counseling of
them, and proffering to help them off with their irons.[54]
And as he was troubled thereabout, he espied two men come
tumbling over the wall, on the left hand of the narrow way;
and they made up apace to him. The name of the one was
Formalist, and the name of the other Hypocrisy. So, as I
said, they drew up unto him, who thus entered with them
into discourse.
CHR. Gentlemen, whence came you, and whither go you?
FORM. and HYP. We were born in the land of Vain-glory, and
are going for praise to Mount Sion.
CHR. Why came you not in at the gate, which standeth at the
beginning of the way? Know you not that it is written, that
he that cometh not in by the door, "but climbeth up some
other way, the same is a thief and a robber?" (John 10:1).
FORM. and HYP. They said, That to go to the gate for
entrance was, by all their countrymen, counted too far
about; and that, therefore, their usual way was to make a
short cut of it, and to climb over the wall, as they had
done.
CHR. But will it not be counted a trespass against the Lord
of the city whither we are bound, thus to violate His
revealed will?
FORM. and HYP. They told him, that, as for that, he needed
not to trouble his head thereabout; for what they did, they
had custom for; and could produce, if need were, testimony
that would witness it for more than a thousand years.
CHR. But, said Christian, will your practice stand a trial
at law?
FORM. and HYP. They told him, That custom, it being of so
long a standing as above a thousand years, would,
doubtless, now be admitted as a thing legal by any
impartial judge; and beside, said they, if we get into the
way, what's matter which way we get in? if we are in, we
are in; thou art but in the way, who, as we perceive, came
in at the gate; and we, are also in the way, that came
tumbling over the wall; wherein, now, is thy condition
better than ours?
CHR. I walk by the rule of my Master; you walk by the rude
working of your fancies. You are counted thieves already,
by the Lord of the way; therefore, I doubt you will not be
found true men at the end of the way. You come in by
yourselves, without His direction; and shall go out by
yourselves, without His mercy.[55]
To this they made him but little answer; only they bid him
look to himself. Then I saw that they went on every man in
his way, without much conference one with another; save
that these two men told Christian, that as to laws and
ordinances, they doubted not but they should as
conscientiously do them as he; therefore, said they, we see
not wherein thou differest from us, but by the coat that is
on thy back, which was, as we trow[56] given thee by some
of thy neighbours, to hide the shame of thy nakedness.
CHR. By laws and ordinances you will not be saved, since
you came not in by the door (Gal. 1:16). And as for this
coat that is on my back, it was given me by the Lord of the
place whither I go; and that, as you say, to cover my
nakedness with. And I take it as a token of His kindness to
me; for I had nothing but rags before. And, besides, thus I
comfort myself as I go: Surely, think I, when I come to the
gate of the city, the Lord thereof will know me for good,
since I have His coat on my back-a coat that He gave me 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 because you came not in at
the gate.
To these things they gave him no answer; only they looked
upon each other, and laughed.[57] Then I saw that they went
on all, save that Christian kept before, who had no more
talk but with himself, and that sometimes sighingly and
sometimes comfortably;[58] also he would be often reading
in the roll that one of the Shining Ones gave him, by which
he was refreshed.
I beheld, then, that they all went on till they came to the
foot of the Hill Difficulty; at the bottom of which was a
spring. There were also in the same place two other ways
besides that which came straight from the gate; one turned
to the left hand, and the other to the right, at the bottom
of the hill; but the narrow way lay right up the hill, and
the name of the going up the side of the hill is called
Difficulty. Christian now went to the spring, and drank
thereof, to refresh himself (Isa. 49:10), and then began to
go up the hill, saying-
"The hill, though high, I covet to ascend, The difficulty
will not me offend; For I perceive the way to life lies
here. Come, pluck up heart, let's neither faint nor fear;
Better, though difficult, the right way to go, Than wrong,
though easy, where the end is Woe."
The other two also came to the foot of the hill; but when
they saw that the hill was steep and high, and that there
were two other ways to go; and supposing also that these
two ways might meet again, with that up which Christian
went, on the other side of the hill; therefore they were
resolved to go in those ways. Now the name of one of those
ways was Danger, and the name of the other Destruction. So
the one took 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.[59]
I looked, then, after Christian, to see him go up the hill,
where I perceived he fell from running to going, and from
going to clambering upon his hands and his knees, because
of the steepness of the place. Now, about the midway to the
top of the hill was a pleasant arbour, made by the Lord of
the hill for the refreshing of weary travelers; thither,
therefore, Christian got, where also he sat down to rest
him. Then he pulled his roll out of his bosom, and read
therein to his comfort; he also now began afresh to take a
review of the coat or garment that was given him as he
stood by the cross. Thus pleasing himself awhile, he at
last fell into a slumber, and thence into a fast sleep,[60]
which detained him in that place until it was almost night;
and in his sleep his roll fell out of his hand.[61] 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" (Prov. 6:6). And with that Christian suddenly
started up, and sped him on his way, and went apace, till
be came to the top of the hill.
Now, when he was got up to the top of the hill, there came
two men running to meet him amain; the name of the 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, and had got up that difficult place; but, said he,
the further we go, the more danger we meet with; wherefore
we turned, and are going back again.[62]
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.
CHR. Then said Christian, You make me afraid, but whither
shall I fly to be safe? If I go back to mine own country,
that is prepared for fire and brimstone, and I shall
certainly perish there. If I can get to the Celestial City,
I am sure to be in safety there. I must venture. To go back
is nothing but death; to go forward is fear of death, and
life everlasting beyond it. I will yet go forward.[63] So
Mistrust and Timorous ran down the hill, and Christian went
on his way. But, thinking again of what he heard from the
men, be 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.[64] At last, he bethought himself, that he
had slept in the arbour that is on the side of the hill;
and, falling down upon his knees, he asked God's
forgiveness for that his foolish act, and then went back to
look for his roll. But all the way he went back, who can
sufficiently set forth the 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 arbour 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 (Rev. 2:5; 1 Thess. 5:7, 8). Thus, therefore, he now
went on bewailing his sinful sleep, saying, "O wretched man
that I am!" that I should sleep in the day time! that I
should sleep in the midst of difficulty! that I should so
indulge the flesh, as to use that rest for ease to my
flesh, which the Lord of the hill hath erected only for the
relief of the spirits of pilgrims![65]
How many steps have I took in vain! Thus it happened to
Israel, for their sin; they were sent back again by the way
of the Red Sea; and I am made to tread those steps with
sorrow, which I might have trod with delight, had it not
been for this sinful sleep. How far might I have been on my
way by this time! I am made to tread those steps thrice
over, which I needed not to have trod but once; yea, now
also I am like to be benighted, for the day is almost
spent. O that I had not slept!
Now by this time be was come to the arbour again, where for
a while he sat down and wept; but at last, as Christian
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 it into his bosom. But who can
tell how joyful this man was when he had gotten his roll
again! for this roll was the assurance of his life and
acceptance at the desired haven. Therefore he laid it up in
his bosom, gave thanks to God for directing his eye to the
place where it lay, and with joy and tears betook himself
again to his journey. But O how nimbly now did he go up the
rest of the hill! Yet, before be got up, the sun went down
upon Christian; and this made him again recall the vanity
of his sleeping to his remembrance; and thus he again began
to condole 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 doleful creatures, because
of my sinful sleep (1 Thess. 5:6, 7). Now also he
remembered the story that Mistrust and Timorous told him
of, how they were frighted with the sight of the lions.
Then said Christian to himself again, These beasts range in
the night for their prey; and if they should meet with me
in the dark, how should I shift them? How should I escape
being by them torn in pieces? Thus he went on his way. But
while he was thus bewailing his unhappy miscarriage, he
lift up his eyes, and behold there was a very stately
palace before him, the name of which was Beautiful; and it
stood just by the highway side.[66]
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, be 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.[67] Now, thought he, I see the dangers that
Mistrust and Timorous were driven back by. (The lions were
chained, but he saw not the chains). Then he was afraid,
and thought also himself to go back after them, for he
thought nothing but death was before him. But the porter at
the lodge, whose name is Watchful, perceiving that
Christian made a halt as if he would go back, cried unto
him, saying, Is thy strength so small? (Mark 13:34-37).
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 tonight? The porter answered, This house was built by
the Lord of the hill, and He built it for the relief and
security of pilgrims. The porter also asked whence he was,
and whither he was going.
CHR. I am come from the City of Destruction, and am going
to Mount Zion; but because the sun is now set, I desire, if
I may, to lodge here tonight.
POR. What is your name?
CHR. My name is now Christian, but my name at the first was
Graceless; I came of the race of Japheth, whom God will
persuade to dwell in the tents of Shem (Gen. 9:27).
POR. But how doth it happen that you come so late? The sun
is set.
CHR. I had been here sooner, but that, "wretched man that I
am!" I slept in the arbour that stands on the hill side;
nay, I had, notwithstanding that, been here much sooner,
but that, in my sleep, I lost my evidence, and came without
it to the brow of the hill; and then feeling for it, and
finding it not, I was forced, with sorrow of heart, to go
back to the place where I slept my sleep, where I found it,
and now I am come.
POR. 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 at the door of the house, a grave and
beautiful damsel, named Discretion, and asked why she was
called.
The porter answered, This man is in a journey from the City
of Destruction to Mount Zion, but being weary and
benighted, he asked me if he might lodge here tonight; 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 last she
asked his name; so he said, It is Christian, and I have so
much the more a desire to lodge here tonight, because, by
what I perceive, this place was built by the Lord of the
hill, for the relief and security of pilgrims. So she
smiled, but the water stood in her eyes; and after a little
pause, she said, I will call forth two or three more of the
family. So she ran to the door, and called out Prudence,
Piety, and Charity, who, after a little more discourse with
him, had him into the family; and many of them meeting him
at the threshold of the house, said, "Come in, thou blessed
of the Lord"; this house was built by the Lord of the hill,
on purpose to entertain such pilgrims in.[68] Then he bowed
his head, and followed them into the house. So when he was
come in and sat down, they gave him something to drink, and
consented together, that until supper was ready, some of
them should have some particular discourse with Christian,
for the best improvement of time; and they appointed Piety,
and Prudence, 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.
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 unavoidable
destruction did attend me, if I abode in that country 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 remembrance of
which will stick by me as long as I live; especially three
things, to wit, how Christ, in despite of Satan, maintains
His work of grace in the heart; how the man had sinned
himself quite out of hopes of God's mercy; and also the
dream of him that thought in his sleep the day of judgment
was come.
PIETY. Why, did you hear him tell his dream?
CHR. Yes, and a dreadful one it was. I thought it made my
heart ache as he was telling of it; but yet I am glad I
heard it.
PIETY. Was that all that you saw at the house of the
Interpreter?
CHR. No; he took me and had me where he showed me a stately
palace, and how the people were clad in gold that were in
it; and how there came a venturous man and cut his way
through the armed men that stood in the door to keep him
out; and how he was bid to come in, and win eternal glory.
Methought those things did ravish my heart! I would have
staid at that good man's house a twelvemonth, but that I
knew I had further to go.
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 the tree; and
the very sight of Him made my burden fall off my back (for
I groaned under a very heavy burden), but then it fell down
from off me. 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 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 now, I thank God I am here, and I thank you for
receiving of me.
Then Prudence thought good to ask him a few questions, and
desired his answer to them.
PRUD. Do you not think sometimes of the country from whence
you came?
CHR. Yes, but with much shame and detestation: "truly if I
had been mindful of that country from whence I came out, I
might have had opportunity to have returned; but now I
desire a better country, that is, an heavenly" (Heb. 11:15,
16).
PRUD. 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 but choose mine own things, I
would choose never to think of those things more; but when
I would be doing of that which is best, that which is worst
is with me (Rom. 7).
PRUD. Do you not find sometimes, as if those things were
vanquished, which at other times are your perplexity?
CHR. Yes, but that is but seldom; but they are to me golden
hours, in which such things happen to me.[69]
PRUD. 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 coat, that will do
it; also when I look into the roll that I carry in my
bosom, that will do it; and when my thoughts wax warm about
whither I am going, that will do it.[70]
PRUD. And what is it that makes you so desirous to go to
Mount Zion?
CHR. Why, there I hope to see Him alive that did hang dead
on the cross; and there I hope to be rid of all those
things that to this day are in me an annoyance to me;
there, they say, there is no death; and there I shall dwell
with such company as I like best (Isa. 25:8; Rev. 21:4).
For, to tell you 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.[71]
CHAR. And why did you not bring them along with you?
CHR. Then Christian wept, and said, O how willingly would I
have done it! but they were all of them utterly averse to
my going on pilgrimage.
CHAR. But you should have talked to them, and have
endeavoured to have shown them the danger of being behind.
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 (Gen. 19:14).
CHAR. And did you pray to God that He would bless your
counsel to them?
CHR. Yes, and that with much affection; for you must think
that my wife and poor children were very dear unto me.
CHAR. But did you tell them of your own sorrow, and fear of
destruction? for 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.
CHAR. But what could they say for themselves, why they came
not?
CHR. Why, my wife was afraid of losing this world, and my
children were given to the foolish delights of youth; so
what by one thing, and what by another, they left me to
wander in this manner alone.
CHAR. But did you not, with your vain life, damp all that
you by words used by way of persuasion to bring them away
with you?[72]
CHR. Indeed, I cannot commend my life; for I am conscious
to myself of many failings therein; I know also, that a man
by his conversation may soon overthrow, what by argument or
persuasion he doth labour to fasten upon others for their
good. Yet this I can say, I was very wary of giving them
occasion, by any unseemly action, to make them averse to
going on pilgrimage.[73] Yea, for this very thing, they
would tell me I was too precise, and that I denied myself
of things, for their sakes, in which they saw no evil. Nay,
I think I may say, that if what they saw in me did hinder
them, it was my great tenderness in sinning against God, or
of doing any wrong to my neighbour.
CHAR. Indeed Cain hated his brother, "because his own works
were evil, and his brother's righteous" (1 John 3:12); and
if thy wife and children have been offended with thee for
this, they thereby show themselves to be implacable to
good, and "thou hast delivered thy soul from their blood"
(Ezek. 3:19).
Now I saw in my dream, that thus they sat talking together
until supper was ready.[74] So when they had made ready,
they sat down to meat. Now the table was furnished "with
fat things, and with wine that was well refined": and all
their talk at the table was about the Lord of the hill; as,
namely, about what He had done, and wherefore He did what
He did, and why He had builded that house. And by what they
said, I perceived that He had been a great warrior, and had
fought with and slain "him that had the power of death,"
but not without great danger to Himself, which made me love
Him the more[75] (Heb. 2:14, 15).
For, as they said, and as I believe (said Christian), He
did it with the loss of much blood; but that which put
glory of grace into all He did, was, that He did it out of
pure love to His country. And besides, there were some of
them of the household that said they had been and spoke
with Him since He did die on the cross; and they have
attested that they had it from His own lips, that He is
such a lover of poor pilgrims, that the like is not to be
found from the east to the west.
They, moreover, gave an instance of what they affirmed, and
that was, He had stripped Himself of His glory, that He
might do this for the poor; and that they heard Him say and
affirm, "that He would not dwell in the mountain of Zion
alone." They said, moreover, that He had made many pilgrims
princes, though by nature they were beggars born, and their
original had been the dunghill (1 Sam. 2:8; Psa. 113:7).
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 toward the sun-
rising; the name of the chamber was Peace;[76] where he
slept till break of day, and then he awoke and sang[77]-
Where am I now? Is this the love and care Of Jesus for the
men that pilgrims are? Thus to provide! that I should be
forgiven! And dwell already the next door to Heaven!
So, in the morning, they all got up; and after some more
discourse, they told him that he should not 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 first the pedigree of the Lord of
the hill, that He was the Son of the Ancient of Days, and
came by that eternal generation. Here also was more fully
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 "subdued kingdoms,
wrought righteousness, obtained promises, stopped the
mouths of lions, quenched the violence of fire, escaped the
edge of the sword, out of weakness were made strong, waxed
valiant in fight, and turned to flight the armies of the
aliens" (Heb. 11:33, 34).
They then read again in another part of the records of the
house, where it was showed how willing their Lord was to
receive into His favour any, even any, though they in time
past had offered great affronts to His person and
proceedings. Here also were several other histories of many
other famous things, of all which Christian had a view; as
of things both ancient and 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 armoury,
where they showed him all manner of furniture, which their
Lord had provided for pilgrims, as sword, shield, helmet,
breastplate, all-prayer, and shoes that would not wear
out.[78] And there was here enough of this to harness out
as many men, for the service of their Lord, as there be
stars in the Heaven for multitude.[79]
They also showed him some of the engines with which some of
his servants had done wonderful things. They showed him
Moses' rod; the hammer and nail with which Jael slew
Sisera; the pitchers, trumpets, and lamps too, with which
Gibeon put to flight the armies of Midian. Then they showed
him the ox's goad wherewith Shamgar slew 600 men. They
showed him, also, the jaw-bone with which Samson did such
mighty feats. They showed him, moreover, the sling and
stone with which David slew Goliath of Gath; and the sword,
also, with which their Lord will kill the Man of Sin, in
the day that he shall rise up to the prey. They showed him,
besides, many excellent things, with which Christian was
much delighted. This done, they went to their rest
again.[80]
Then I saw in my dream, that, on the morrow, he got up to
go forward; 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,[81] which, they said,
would yet further add to his comfort, because they were
nearer the desired haven than the place where at present he
was; so he consented and staid. When the morning was up,
they had him to the top of the house, and bid him look
south; so he did; and, behold, at a great distance, he saw
a most pleasant mountainous country, beautified with woods,
vineyards, fruits of all sorts, flowers also, with springs
and fountains, very delectable to behold (Isa. 33:16, 17).
Then he asked the name of the country. They said it was
Immanuel's Land; and it is as common, said they, as this
hill is, to and for all the pilgrims. And when thou comest
there, from thence, said they, thou 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 armoury. So they did; and when they came there,
they harnessed him from head to foot with what was of
proof, lest, perhaps, he should meet with assaults in the
way. He being, therefore, thus accoutred, walketh out with
his friends to the gate, and there he asked the porter if
he saw any pilgrims pass by. Then the porter answered, Yes.
CHR. Pray, did you know him? said he.
POR. I asked his name, and he told me it was Faithful.
CHR. O, said Christian, I know him; he is my townsman, my
near neighbour; he comes from the place where I was born.
How far do you think he may be before?
POR. He is got by this time below the hill.
CHR. Well, said Christian, good Porter, the Lord be with
thee, and add to all thy blessings much increase, for the
kindness that thou hast showed to me.
Then he began to go forward; but Discretion, Piety,
Charity, and Prudence, would accompany him down to the foot
of the hill. So they went on together, reiterating their
former 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, as thou art now, and
to catch no slip by the way; therefore, said they, are we
come out to accompany thee down the hill. So he began to go
down, but very warily; yet he caught a slip or two.[82]
Then I saw in my dream that these good companions, when
Christian was gone 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.
So he went on, and Apollyon met him. Now the monster was
hideous to behold; he was clothed with scales, like a fish
(and they are his pride), he had wings like a dragon, feet
like a bear, and out of his belly came fire and smoke, and
his mouth was as the mouth of a lion.[84] When he was come
up to Christian, he beheld him with a disdainful
countenance, and thus began to question with him.
APOL. Whence come you? and whither are you bound?
CHR. I am come from the City of Destruction, which is the
place of all evil, and am going to the City of Zion.
APOL. By this I perceive thou art one of my subjects, for
all that country is mine, and I am the prince and god of
it. How is it, then, that thou hast run away from thy king?
Were it not that I hope thou mayest do me more service, I
would strike thee now, at one blow, to the ground.
CHR. I was born, indeed, in your dominions, but your
service was hard, and your wages such as a man could not
live on, "for the wages of sin is death" (Rom. 6:23);
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,[85] 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 King of
princes; and how can I, with fairness, go back with thee?
APOL. Thou hast done in this according to the proverb,
"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
too, and all shall be well.
CHR. I have given Him my faith, and sworn my allegiance to
Him; how, then, can I go back from this, and not be hanged
as a traitor?
APOL. Thou didst the same to me, and yet I am willing to
pass by all, if now thou wilt yet turn again and go back.
CHR. What I promised thee was in my nonage;[86] and,
besides, I count the Prince under whose banner now I stand
is able to absolve me; yea, and to pardon also what I did
as to my compliance with thee; and besides, O thou
destroying Apollyon! to speak truth, I like His service,
His wages, His servants, His government, His company, and
country, better than thine; and, therefore, leave off to
persuade me further; I am His servant, and I will follow
Him.
APOL. Consider again, when thou art in cool blood, what
thou art like to meet with in the way that thou goest. Thou
knowest that, for the most part, His servants come to an
ill end, because they are transgressors against me and my
ways. How many of them have been put to shameful deaths!
and, besides, thou countest His service better than mine,
whereas He never came yet from the place where He is to
deliver any that served 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 I will deliver thee.
CHR. His forbearing at present to deliver them is on
purpose to try their love, whether they will cleave to Him
to the end; and as for the ill end thou sayest they come
to, that is most glorious in their account; for, for
present deliverance, they do not much expect it, for they
stay for their glory, and then they shall have it, when
their Prince comes in His and the glory of the angels.
APOL. Thou hast already been unfaithful in thy service to
Him; and how dost thou think to receive wages of Him?
CHR. Wherein, O Apollyon! have 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 against thou
shouldest have stayed till thy Prince had taken it off;
thou didst sinfully sleep, and lose thy choice thing; thou
wast, also, almost persuaded to go back, at the sight of
the lions; and when thou talkest of thy journey, and of
what thou hast heard and seen, thou art inwardly desirous
of vain-glory in all that thou sayest or doest.[87]
CHR. All this is true, and much more which thou has left
out; but the Prince, whom I serve and honour, is merciful,
and ready to forgive; but, besides, these infirmities
possessed me in thy country, for there I sucked them in;
and I have groaned under them, been sorry for them, and
have obtained pardon of my Prince.[88]
APOL. Then Apollyon broke out into a grievous rage, saying,
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 king's
highway, the way of holiness; therefore take heed to
yourself.
APOL. Then Apollyon straddled quite over the whole breadth
of the way, and said, I am void of fear in this matter:
prepare thyself to die; for I swear by my infernal den,
that thou shalt go no further; here will I spill thy soul.
And with that he threw a flaming dart at his breast;[89]
but Christian had a shield in his hand, with which he
caught it, and so prevented the danger of that.
Then did Christian draw; for he saw it was time to bestir
him: and Apollyon as fast made at him, throwing darts as
thick as hail; by the which, notwithstanding all that
Christian could do to avoid it, Apollyon wounded him in his
head, his hand, and foot. This made Christian give a little
back; Apollyon, therefore, followed his work amain, and
Christian again took courage, and resisted as manfully as
he could. This sore combat lasted for above half a day,
even till Christian was almost quite spent; for you must
know, that Christian, by reason of his wounds, must needs
grow weaker and weaker.
Then Apollyon, espying his opportunity, began to gather up
close to Christian, and wrestling with him, gave him a
dreadful fall; and with that, Christian's sword flew out of
his hand. Then said Apollyon, I am sure of thee now.[90]
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 fetching of his last blow, thereby
to make a full end of this good man, Christian nimbly
stretched out his hand for his sword, and caught it,
saying, "Rejoice not against me, O mine enemy: when I fall,
I shall arise" (Micah. 7:8); and with that gave him a
deadly thrust, which made him give back, as one that had
received his mortal wound. Christian perceiving that, made
at him again, saying, "Nay, in all these things we are more
than conquerors, through Him that loved us" (Rom. 8:37).
And with that Apollyon spread forth his dragon's wings, and
sped him away, that Christian for a season[91] saw him no
more[92] (James 4:7).
In this combat no man can imagine, unless he had seen and
heard as I did, what yelling and hideous roaring Apollyon
made all the time of the fight-he spake like a dragon; and,
on the other side, what sighs and groans burst from
Christian's heart. I never saw him all the while give so
much as one pleasant look, till he perceived he had wounded
Apollyon with his two-edged sword; then, indeed, he did
smile, and look upward; but it was the most dreadful sight
that ever I saw.[93]
So when the battle was over, Christian said, "I will here
give thanks to Him that delivered me out of the mouth of
the lion, to Him that did help me against Apollyon." And so
he did, saying-
Great Beelzebub, the captain of this fiend, Design'd my
ruin; therefore to this end He sent him harness'd out; and
he with rage, That hellish was, did fiercely me engage. But
blessed Michael helped me, and I, By dint of sword, did
quickly make him fly. Therefore to him let me give lasting
praise, And thank and bless his holy name always.
Then there came to him a hand, with some of the leaves of
the tree of life, the which Christian took, and applied to
the wounds that he had received in the battle, and was
healed immediately.[94] He also sat down in that place to
eat bread, and to drink of the bottle that was given him a
little before; so being refreshed, he addressed himself to
his journey, with his 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.
Now, at the end of this valley, was another, The Valley of
the Shadow of Death. and Christian must needs go through
it, because the way to the Celestial City lay through the
midst of it. Now this valley is a very solitary place. The
prophet Jeremiah thus describes it: "A wilderness, a land
of deserts, and of pits, a land of drought, and of the
shadow of death, a land that no man" (but a Christian)
"passed through, and where no man dwelt" (Jer. 2:6).
Now here Christian was worse put to it than in his fight
with Apollyon; as by the sequel you shall see.[95]
I saw then in my dream, that when Christian was got to the
borders of the Shadow of Death, there met him two men,
children of them that brought up an evil report of the good
land (Num. 13), making haste to go back; to whom Christian
spake as follows-
CHR. Whither are you going?
MEN. They said, Back! back! and we would have you to do so
too, if either life or peace is prized by you.
CHR. Why? what's the matter? said Christian.
MEN. Matter! said they; we were going that way as you are
going, and went as far as we durst; and indeed we were
almost past coming back; for had we gone a little further,
we had not been here to bring the news to thee.
CHR. But what have you met with? said Christian.
MEN. Why, we were almost in the Valley of the Shadow of
Death; but that, by good hap, we looked before us, and saw
the danger before we came to it (Psa. 44:19; 107:10).
CHR. But what have you seen? said Christian.
MEN. Seen! Why, the valley itself, which is as dark as
pitch; we also saw there the hobgoblins, satyrs, and
dragons of the pit; we heard also in that Valley a
continual howling and yelling, as of a people under
unutterable misery, who there sat bound in affliction and
irons; and over that Valley hangs the discouraging clouds
of confusion. Death also doth always spread his wings over
it. In a word, it is every whit dreadful, being utterly
without order (Job 3:5; 10:26).
CHR. Then said Christian, I perceive not yet, by what you
have said, but that this is my way to the desired haven[96]
(Jer. 2:6).
MEN. Be it thy way; we will not choose it for ours. So they
parted, and Christian went on his way, but still with his
sword drawn in his hand; for fear lest he should be
assaulted.
I saw then in my dream so far as this valley reached, there
was on the right hand a very deep ditch: that ditch is it
into which the blind have led the blind in all ages, and
have both there miserably perished[97] (Psa. 69:14, 15).
Again, behold, on the left hand, there was a very dangerous
quag, into which, if even a good man falls, he can find no
bottom for his foot to stand on. Into that quag king David
once did fall, and had no doubt therein been smothered, had
not HE that is able plucked him out.
The pathway was here also exceeding narrow, and therefore
good Christian was the more put to it; for when he sought,
in the dark, to shun the ditch on the one hand, he was
ready to tip over into the mire on the other; also when he
sought to escape the mire, without great carefulness he
would be ready to fall into the ditch. Thus he went on, and
I heard him here sigh bitterly; for besides the dangers
mentioned above, the pathway was here so dark, that
ofttimes, when he lift up his foot to set 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 way-side. Now,
thought Christian, what shall I do? And ever and anon the
flame and smoke would come out in such abundance, with
sparks and hideous noises (things that cared not for
Christian's sword, as did Apollyon before), that he was
forced to put up his sword, and betake himself to another
weapon, called All-prayer (Eph. 4:18). So he cried in my
hearing, "O Lord, I beseech Thee, deliver my soul!" (Psa.
116:4). Thus he went on a great while, yet still the flames
would be reaching towards him.[98] Also be heard doleful
voices, and rushings to and fro, so that sometimes he
thought he should be torn in pieces, or trodden down like
mire in the streets. This frightful sight was seen, and
these dreadful noises were heard by him for several miles
together. And, coming to a place, where be 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 be
had already vanquished many a danger, and that the danger
of going back might be much more than for to go forward; so
he resolved to go on. Yet the fiends seemed to come nearer
and nearer; but when they were come even almost at him, he
cried out with a most vehement voice, "I will walk in the
strength of the Lord God"; so they gave back, and came no
further.
One thing I would not let slip; I took notice that now poor
Christian was so confounded, that he did not know his own
voice; and thus I perceived it. Just when he was come over
against the mouth of the burning pit, one of the wicked
ones got behind him, and stept up softly to him, and,
whisperingly, suggested many grievous blasphemies to him,
which he verily thought had proceeded from his own mind.
This put Christian 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
discretion either to stop his ears, or to know from whence
these blasphemies came.[99]
When Christian had traveled in this disconsolate condition
some considerable time, he thought he heard the voice of a
man, as going before him, saying, "Though I walk through
the valley of the shadow of death, I will fear no evil; for
Thou art with me" (Psa. 23:4).[100]
Then he was 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 perceive it (Job. 9:11).
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" (Amos 5:8).[101]
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 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" (Job 12:22).
Now was Christian much affected with his deliverance from
all the dangers of his solitary way; which dangers, though
he feared them more before, yet he saw them more clearly
now, because the light of the day made them conspicuous to
him. And about this time the sun was rising, and this was
another mercy to Christian; for you must note, that though
the first part of the Valley of the Shadow of Death was
dangerous, yet this second part which he was yet to go,
was, if possible, far more dangerous:[102] for from the
place where he now stood, even to the end of the valley,
the way was all along set so full of snares, traps, gins,
and nets here, and so full of pits, pitfalls, deep holes,
and shelvings down there, that had it now been dark, as it
were when he came the first part of the way, had he had a
thousand souls, they had in reason been cast away;[103]
but, as I said, just now the sun was rising. Then said he,
"His candle shineth upon my head, and by His light I walk
through darkness" (Job 29:3).
In this light, therefore, he came to the end of the valley.
Now I saw in my dream, that at the end of this valley lay
blood, bones, ashes, and mangled bodies of men, even of
pilgrims that had gone this way formerly; and while I was
musing what should be the reason, I espied a little before
me a cave, where two giants, POPE and PAGAN, dwelt in old
time; by whose power and tyranny the men whose bones,
blood, ashes, &c., lay there, were cruelly put to
death.[104] But by this place Christian went without much
danger, whereat I somewhat wondered; but I have learnt
since, that PAGAN has been dead many a day; and as for the
other, though he be yet alive, he is, by reason of age, and
also of the many shrewd brushes that he met with in his
younger days, grown so crazy and stiff in his joints, that
he can now do little more than sit in his cave's mouth,
grinning at pilgrims as they go by, and biting his nails
because he cannot come at them.[105]
So I saw that Christian went on his way; yet, at the sight
of the Old Man that sat in the mouth of the cave, he could
not tell what to think, especially because he spake to him,
though he could not go after him; saying, "You will never
mend, till more of you be burned." But he held his peace,
and set a good face on it, and so went by and catched no
hurt.[106] Then sang Christian,
"O world of wonders! (I can say no less)
At this, Christian was somewhat moved, and putting to all
his strength, he quickly takes got up with Faithful, and
did also overrun him; so the last was first. Then did
Christian vain-gloriously smile, because he had gotten the
start of his brother;[108] 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 honoured and well-beloved brother, Faithful, I am
glad that I have overtaken you; and that God has so
tempered our spirits, that we can walk as companions in
this so pleasant a path.
FAITH. I had thought, dear friend, to have had your 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 Destruction,
before you set out after me on your pilgrimage
FAITH. Till I could stay no longer; for there was great
talk presently after you were gone out, that our city
would, in short time, with fire from Heaven, be burned down
to the ground.
CHR. What! did your neighbours 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 were, as I said, a great talk
thereabout, yet I do not think they did firmly believe it.
For in the heat of the discourse, I heard some of them
deridingly speak of you, and of your desperate journey (for
so they called this your 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 neighbour Pliable?
FAITH. Yes, Christian, I heard that he followed you till he
came at the Slough of Despond, where, as some said, he fell
in; but he would not be known to have so done; but I am
sure he was soundly bedabbled with that kind of dirt.
CHR. And what said the neighbours to him?
FAITH. He hath, since his going back, been had greatly in
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.[109]
CHR. But why should they be so set against him, since they
also despise the way that he forsook?
FAITH. O! they say, Hang him, he is a turn-coat; he was not
true to his profession. I think God has stirred up even his
enemies to hiss at him, and make him a proverb, because he
hath forsaken the way (Jer. 29:18, 19).
CHR. Had you no talk with him before you came out?
FAITH. I met him once in the streets, but be leered away on
the other side, as one ashamed of what he had done; so I
spake not to him.
CHR. Well, at my first setting out, I had hopes of that
man; but now I fear he will perish in the overthrow of the
city; For it is happened to him according to the true
proverb, The dog is turned to his own vomit again; and the
sow that was washed, to her wallowing in the mire" (2 Peter
2:22).
FAITH. These are my fears of him too; but who can hinder
that which will be?
CHR. Well, neighbour Faithful, said Christian, let us leave
him, and talk of things that more 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 escaped the Slough that I perceived you fell into,
and got up to the gate without that danger; only I met with
one whose name was Wanton, who 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
like to have cost him his life (Gen. 39:11-13). But what
did she do to you?
FAITH. You cannot think, but that you know something, what
a flattering tongue she had; she lay at me hard to turn
aside with her, promising me all manner of content.
CHR. Nay, she did not promise you the content of a good
conscience.
FAITH. You know what I mean; all carnal and fleshly
content.
CHR. Thank God you have escaped her; "the abhorred of the
Lord shall fall into her ditch" (Pro. 22:14).
FAITH. Nay, I know not whether I did wholly escape her or
no.
CHR. Why, I trow[110] 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 take hold
on hell" (Prov. 5:5). So I shut mine eyes, because I would
not be bewitched with her looks (Job 31:1). Then she railed
on me, and I went my way.[111]
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 am 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 him his name, and where he dwelt. He said his name
was Adam the First, and that he dwelt in the town of Deceit
(Eph. 4:22). I asked him then, what was his work, and what
the wages that he would give. He told me, that his work was
many delights; and his wages, that I should be his heir at
last. I further asked him, what house he kept, and what
other servants he had. So he told me, that his house was
maintained with all the dainties in the world; and that his
servants were those of his own begetting. Then I asked if
he had any children. He said that he had but three
daughters; the Lust of the Flesh, the Lust of the Eyes, and
the Pride of Life, and that I should marry them all[112] if
I would (1 John 2:16). Then I asked how long time 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 inclinable to
go with the man, for I thought he spake very fair; but
looking in his forehead, as I talked with him, I saw there
written, "Put off the old man with his deeds."
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.[113] So I bid him
forbear to talk, for I would not come near the door of his
house. Then he reviled me, and told me, that he would send
such a one after me, that should make my way bitter to my
soul. So I turned to go away from him; but just as I turned
myself to go thence, I felt 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, "O
wretched man!" (Rom. 7:24). So I went on my way up the
hill.
Now when I had got about half way up, I looked behind, and
saw one coming after me, swift as the wind; so he overtook
me just about the place where the settle stands.
CHR. Just there, said Christian, did I sit down to rest me;
but being overcome with sleep, I there lost this roll out
of my 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.[114] 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.[115] He
had doubtless made an end of me, but that One came by, and
bid him forbear.
CHR. Who was that that bid him forbear.
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 stayed 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; 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
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 him; his reason
was, for that the valley was altogether without honour. He
told me, moreover, that there to go was the way to disobey
all my friends, as Pride, Arrogancy, Self-conceit, Worldly-
glory, with others, who, he knew, as he said, would be very
much offended, if I made such a fool of myself as to wade
through this valley.
CHR. Well, and how did you answer him?
FAITH. I told him that although all these that he named
might claim kindred of me, and that rightly, for indeed
they were my relations according to the flesh, yet since I
became a pilgrim, they have disowned me, as I also have
rejected them; and therefore they were to me now no more
than if they had never been of my lineage.
I told him, moreover, that as to this valley he had quite
misrepresented the thing; "for before honour is humility;
and a haughty spirit before a fall." Therefore, said I, I
had rather go through this valley to the honour that was so
accounted by the wisest, than choose that which he esteemed
most worthy our affections.
CHR. Met you with nothing else in that valley?
FAITH. Yes, I met with Shame; but of all the men that I met
with in my pilgrimage, he, I think, bears the wrong name.
The others would be said nay, after a little argumentation,
and somewhat else; but this bold-faced Shame would never
have done.[116]
CHR. Why, what did he say to you?
FAITH. What! why, he objected against religion itself; he
said it was a pitiful, low, sneaking business for a man to
mind religion; he said that a tender conscience was an
unmanly thing; and that for a man to watch over his words
and ways, so as to tie up himself from that hectoring
liberty, that the brave spirits of the times accustom
themselves unto, would make him the ridicule of the times.
He objected also, that but few of the mighty, rich, or
wise, were ever of my opinion (1 Cor. 1:26; 3:18; Phil.
3:7, 8); nor any of them neither (John 7:48), before they
were persuaded to be fools, and to be of a voluntary
fondness, to venture the loss of all, for nobody knows
what. He moreover objected the base and low estate and
condition of those that were chiefly the pilgrims, of the
times in which they lived; also their ignorance, and want
of understanding in all natural science. Yea, he did hold
me to it at that rate also, about a great many more things
than here I relate; as, that it was a shame to sit whining
and mourning under a sermon, and a shame to come sighing
and groaning home; that it was a shame to ask my neighbour
forgiveness for petty faults, or to make restitution where
I have taken from any. He said also, that religion made a
man grow strange to the great, because of a few vices,
which he called by finer names; and made him own and
respect the base, because of the same religious fraternity.
And is not this, said he, a shame?[117]
CHR. And what did you say to him?
FAITH. Say! I could not tell what to say at the first. Yea,
he put me so to it, that my blood came up in my face; even
this Shame fetched it up, and had almost beat me quite off.
But, at last, I began to consider, that "that which is
highly esteemed among men, is had in abomination with God"
(Luke 16:15). 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 the blessing?
(Mark 8:38). But, indeed, this Shame was a bold villain; I
could scarce shake him out of my company; yea, he would be
haunting of me, and continually whispering me in the ear,
with some one or other of the infirmities that attend
religion; but at last I told him it was but in vain to
attempt further in this business; for those things that he
disdained, in those did I see most glory; and so at last I
got past this importunate one. 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 withstand this
villain so bravely; for of all, as thou sayest, I think he
has the wrong name; for he is so bold as to follow us in
the streets, and to attempt to put us to shame before all
men; that is, to make us ashamed of that which is good; but
if he were not himself audacious, he would never attempt to
do as he does. But let us still resist him; for
notwithstanding all his bravadoes, he promoteth the fool,
and none else. "The wise shall inherit glory," said
Solomon, "but shame shall be the promotion of fools" (Prov.
3:35).
FAITH. I think we must cry to Him for help against Shame,
who would have us to be valiant for the truth upon the
earth.
CHR. You 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.[118]
CHR. It was well for you. I am sure it fared far otherwise
with me; I had for a long season, as soon almost as I
entered into that valley, a dreadful combat with that foul
fiend Apollyon; yea, I thought verily he would have killed
me, especially when he got me down and crushed me under
him, as if he would have crushed me to pieces; for as he
threw me, my sword flew out of my hand; nay, he told me he
was sure of me; but I cried to God, and He heard me, and
delivered me out of all my troubles. Then I entered into
the Valley of the Shadow of Death, and had no light for
almost half the way through it.[119] I thought I should
have been killed there, over and over; but at last day
broke, and the sun rose, and I went through that which was
behind with far more ease and quiet.
Moreover, I saw in my dream, that as they went on,
Faithful, as he chanced to look on one side, saw a man
whose name is Talkative,[120] walking at a distance besides
them; for in this place, there was room enough for them all
to walk. He was a tall man, and something more comely at a
distance than at hand. To this man Faithful addressed
himself in this manner.
FAITH. Friend, whither away? Are you going to the heavenly
country?
TALK. I am going to the same place.
FAITH. That is well; then I hope we may have your good
company.
TALK. With a very good will, will I be your companion.
FAITH. Come on, then, and let us go together, and let us
spend our time in discoursing of things that are
profitable.
TALK. To talk of things that are good, to me is very
acceptable, with you, or with any other; and I am glad that
I have met with those that incline to so good a work; for,
to speak the truth, there are but few that care thus to
spend their time (as they are in their travels), but choose
much rather to be speaking of things to no profit; and this
hath been a trouble to me.
FAITH. That is indeed a thing to be lamented; for what
things so worthy of the use of the tongue and mouth of men
on earth, as are the things of the God of Heaven?
TALK. I like you wonderful well, for your sayings are 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 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 is 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, by talk, what it is to repent, to believe, to pray,
to suffer, or the like; by this also a man may learn what
are the great promises and consolations of the Gospel, to
his own comfort. Further, by this a man may learn to refute
false opinions, to vindicate the truth, and also to
instruct the ignorant.[121]
FAITH. All this is true, and glad am I to hear these things
from you.
TALK. Alas! the want of this is the cause why so few
understand the need of faith, and the necessity of a work
of grace in their soul, in order to eternal life; but
ignorantly live in the works of the law, by which a man can
by no means obtain the kingdom of Heaven.
FAITH. But, by your leave, heavenly knowledge of these is
the gift of God; no man attaineth to them by human
industry, or only by the talk of them.
TALK. All this I know very well. For a man can receive
nothing, except it be given him from Heaven; all is of
grace, not of works. I could give you a hundred scriptures
for the confirmation of this.
FAITH. Well, then, said Faithful, what is that one thing
that we shall at this time found our discourse upon?
TALK. What you will. I will talk of things heavenly, or
things earthly; things moral, or things evangelical; things
sacred, or things profane; things past, or things to come;
things foreign, or things at home; things more essential,
or things circumstantial; provided that all be done to our
profit.
FAITH. 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.
CHR. At this Christian modestly smiled, and said, This man,
with whom you are so taken, will beguile, with that tongue
of his, 20 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?
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 does he dwell?
CHR. He is the son of one Say-well; he dwelt in Prating
Row; and he is known of all that are acquainted with him,
by the name of Talkative in Prating Row; and
notwithstanding his fine tongue, he is but a sorry
fellow.[122]
FAITH. Well, he seems to be a very pretty man.
CHR. That is, to them who have not thorough acquaintance
with him; for he is best abroad; near home, he is ugly
enough. Your saying that he is a pretty man, brings to my
mind what I have observed in the work of the painter, whose
pictures show best at a distance, but, very near, more
unpleasing.
FAITH. But I am ready to think you do but jest, because you
smiled.
CHR. God forbid that I should jest (although I smiled) in
this matter, or that I should accuse any falsely! I will
give you a further discovery of him. This man is for any
company, and for any talk; as he talketh now with you, so
will he talk when he is on the ale-bench; and the more
drink he hath in his crown, the more of these things he
hath in his mouth; religion hath no place in his heart, or
house, or conversation; all he hath, lieth in his tongue,
and his religion is to make a noise therewith. FAITH. Say
you so! then am I in this man greatly deceived.[123]
CHR. Deceived! you may be sure of it; remember the proverb,
"They say, and do not" (Matt. 23:3). But the "kingdom of
God is not in word, but in power" (1 Cor. 4:20). 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 savour.
There is there, neither prayer, nor sign of repentance for
sin; yea, the brute in his kind serves God far better than
he. He is the very stain, reproach, and shame of religion,
to all that know him; it can hardly have a good word in all
that end of the town where he dwells, through him (Rom.
2:24, 25). Thus say the common people that know him, A
saint abroad, and a devil at home. His poor family finds it
so, he is such a churl, such a railer at, and so
unreasonable with his servants, that they neither know how
to do for, or speak to him. Men that have any dealings with
him, say, it is better to deal with a Turk than with him;
for fairer dealing they shall have at their hands. This
Talkative (if it be possible) will go beyond them, defraud,
beguile, and over-reach them. Besides, he brings up his
sons to follow his steps; and if he findeth in any of them
a foolish timorousness (for so he calls the first
appearance of a tender conscience), he calls them fools,
and blockheads, and by no means will employ them in much,
or speak to their commendations before others. For my part,
I am of opinion, that he has, by his wicked life, caused
many to stumble and fall; and will be, if God prevent not,
the ruin of many more.[124]
FAITH. Well, my brother, I am bound to believe you; not
only because you say you know him, but also because, like a
Christian, you make your reports of men. For I cannot think
that you speak these things of ill-will, but because it is
even so as you say.
CHR. Had I known him no more than you, I might perhaps have
thought of him as, at the first, you did; yea, had he
received this report at their hands only that are enemies
to 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. Besides, good men are ashamed of him; they
can neither call him brother, nor friend; the very naming
of him among them makes them blush, if they know him.
FAITH. Well, I see that saying and doing are two things,
and hereafter I shall better observe this distinction.
CHR. They are two things indeed, and are as diverse as are
the soul and the body; for as the body without the soul is
but a dead carcass, so saying, if it be alone, is but a
dead carcass also. The soul of religion is the practical
part: "Pure 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" (James 1:27; see ver. 22-26). This Talkative is not
aware of; he thinks that hearing and saying will make a
good Christian, and thus he deceiveth his own soul. Hearing
is but as the sowing of the seed; talking is not sufficient
to prove that fruit is indeed in the heart and life; and
let us assure ourselves, that at the day of doom men shall
be judged according to their fruits (Matt. 13:25). It will
not be said then, Did you believe? but, Were you doers, or
talkers only? and accordingly shall they be judged. The end
of the world is compared to our harvest; and you know men
at harvest regard nothing but fruit. Not that anything can
be accepted that is not of faith, but I speak this to show
you how insignificant the profession of Talkative will be
at that day.
FAITH. This brings to my mind that of Moses, by which he
describeth the beast that is clean (Lev. 11; Deut. 14). He
is such a 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
be 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.[125]
CHR. You have spoken, for aught I know, the true Gospel
sense of those texts. And I will add another thing: Paul
calleth some men, yea, and those great talkers too,
"sounding brass, and tinkling cymbals," that is, as he
expounds them in another place, "things without life,
giving sound" (1 Cor. 13:1-3; 14:7). Things without life,
that is, without the true faith and grace of the Gospel;
and consequently, things that shall never be placed in the
kingdom of Heaven among those that are the children of
life; though their sound, by their talk, be as if it were
the tongue or voice of an angel.
FAITH. Well, I was not so fond of his company at first, but
I am as sick of it now. What shall we do to be rid of him?
CHR. Take my advice, and do as I bid you, and you shall
find that he will soon be sick of your company too, except
God shall touch his heart, and turn it.
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?[126]
FAITH. Then Faithful stepped forward again, and said to
Talkative, Come, what cheer? How is it now?
TALK. Thank you, well. I thought we should have had a great
deal of talk by this time.
FAITH. Well, if you will, we will fall to it now; and since
you left it with me to state the question, let it be this:
How doth the saving grace of God discover itself, when it
is in the heart of man?
TALK. I perceive then, that our talk must be about the
power of things. Well, it is a very good question, and I
shall be willing to answer you. And take my answer in
brief, thus: First, Where the grace of work 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 abhorring of sin?
FAITH. O! a great deal. A man may cry out against sin of
policy, but he cannot abhor it, but by virtue of a godly
antipathy against it. I have heard many cry out against sin
in the pulpit, who yet can abide it well enough in the
heart, house, and conversation. Joseph's mistress cried out
with a loud voice, as if she had been very holy; but she
would willingly, notwithstanding that, have committed
uncleanness with him (Gen. 39:15). Some cry out against
sin, even as the mother cries out against her child in her
lap, when she calleth it slut and naughty girl, and then
falls to hugging and kissing it.[127]
TALK. You lie at the catch, I perceive.[128]
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 (1 Cor. 13). Yea, if a man have all
knowledge, he may yet be nothing, and so consequently be no
child of God. When Christ said, "Do you know all these
things?" and the disciples had answered, Yes; He addeth,
"Blessed are ye if ye do them." He doth not lay the
blessing in the knowing of them, but in the doing of them.
For there is a knowledge that is not attended with doing:
"He that knoweth his master's will, and doeth it not." A
man may know like an angel, and yet be no Christian,
therefore your sign of it is not true. Indeed, to know is a
thing that pleaseth talkers and boasters; but to do is that
which pleaseth God. Not that the heart can be good without
knowledge; for without that the heart is naught. There is,
therefore, knowledge and knowledge. Knowledge that resteth
in the bare speculation of things; and knowledge that is
accompanied with the grace of faith and love; which puts a
man upon doing even the will of God from the heart: the
first 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" (Psa. 119:34).
TALK. You lie at the catch again; this is not for
edification.[129]
FAITH. Well, if you please, propound another sign how this
work of grace discovereth itself where it is.
TALK. Not I, for I see we shall not agree.
FAITH. Well, if you will not, will you give me leave to do
it?
TALK. You may use your liberty.
FAITH. A work of grace in the soul discovereth itself,
either to him that hath it, or to standers by.
To him that hath it thus: It gives him conviction of sin,
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 faith in Jesus
Christ) (John 16:8; Rom. 7:24; John 16:9; Mark 16:16). 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 (Psa. 38:18; Jer. 31:19; Gal. 2:16; Acts 4:12;
Matt. 5:6; Rev. 21:60). 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 that he is able to conclude that this is a work
of grace; because his corruptions now, and his abused
reason, make his mind to misjudge in this matter;
therefore, in him that hath this work, there is required a
very sound judgment before he can, with steadiness,
conclude that this is a work of grace.
To others, it is thus discovered:
1. By an experimental confession of his faith in Christ
(Rom. 10:10; Phil. 1:27; Matt. 5:19).
TALK. Nay, my part is not now to object, but to hear; let
me, therefore, have your second question.
FAITH. It is this: Do you experience this first part of
this description of it? and doth your life and conversation
testify the same? or standeth your religion in word or in
tongue, and not in deed and truth? Pray, if you incline to
answer me in this, say no more than you know the God above
will say Amen to; and, also, nothing but what your
conscience can justify you in; "for, not he that commendeth
himself is approved, but whom the Lord commendeth."
Besides, to say, I am thus, and thus, when my conversation,
and all my neighbours, tell me I lie, is great
wickedness.[130]
TALK. Then Talkative at first began to blush; but,
recovering himself, thus he replied: You come now to
experience, to conscience, and God; and to appeal to Him
for justification of what is spoken. This kind of discourse
I did not expect; nor am I disposed to give an answer to
such questions, because I count not myself bound thereto,
unless you take upon you to be a catechiser, and, though
you should so do, yet I may refuse to make you my judge.
But, I pray, will you tell me why you ask me such
questions?[131]
FAITH. Because I saw you forward to talk, and because I
knew not that you had aught else but notion. Besides, to
tell you all the truth, I have heard of 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 conversation; that some already have
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 whore, to
wit, that she is a shame to all women; so are you a shame
to all professors.[132]
TALK. Since you are ready to take up reports, and to judge
so rashly as you do, I cannot but conclude you are some
peevish or melancholy man, not fit to be discoursed with;
and so adieu.[133]
CHR. Then came up Christian, and said to his brother, I
told you how it would happen; your words and his lusts
could not agree; he had rather leave your company than
reform his life. But he is gone, as I said; let him go, the
loss is no man's but his own; he has saved us the trouble
of going from him; for he continuing (as I suppose he will
do) as he is, he would have been but a blot in our company;
besides, the apostle says, "From such withdraw thyself."
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 talkative fools
whose religion is only in word, and are debauched and vain
in their conversation, that (being so much admitted into
the fellowship of the godly) do puzzle the world, blemish
Christianity, and grieve the sincere. I wish that all men
would deal with such as you have done; then should they
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!
Thus they went on talking of what they had seen by the way,
and so made that way easy which would, otherwise, no doubt,
have been tedious to them; for now they went through a
wilderness.
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 labouring for my eternal
good.
FAITH. And a thousand times welcome, said good Faithful.
Thy company, O sweet Evangelist, how desirable it is to us
poor pilgrims![134]
EVAN. 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.[135]
EVAN. Right glad am I, said Evangelist, not that you have
met with trials, but that you have been victors; and for
that you have, notwithstanding many weaknesses, continued
in the way to this very day.
I say, right glad am I of this thing, and that for mine own
sake and yours. I have sowed, and you have reaped; and the
day is coming, when both he that sowed and they that reaped
shall rejoice together; that is, if you hold out; "for in
due season ye shall reap, if ye faint not" (John 4:36; Gal.
6:9). The crown is before you, and it is an incorruptible
one; "so run, that you may obtain" it (1 Cor. 9:24-27).
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 (Rev. 3:11).[136] 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 steadfastly concerning things that are
invisible. Let nothing that is on this side the other world
get within you; and, above all, look well to your 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.
CHR. Then Christian thanked him for his exhortation; but
told him, withal, that they would have him speak further 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 consented. 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 in 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 immediately follow; for now, as you
see, you are almost out of this wilderness, and therefore
you will soon come into a town that you will by and by see
before you; and in that town you will be hardly beset with
enemies, who will strain hard but they will kill you; and
be you sure that one or both of you must seal the testimony
which you hold, with blood; but be you faithful unto death,
and the King will give you a crown of life. He that shall
die there, although his death will be unnatural, and his
pain perhaps great, he will yet have the better of his
fellow; not only because he will be arrived at the
Celestial City soonest, but because he will escape many
miseries that the other will meet with in the rest of his
journey. But when you are come to the town, and shall find
fulfilled what I have here related, then remember your
friend and quit yourselves like men, and commit the keeping
of your souls to your God in well-doing, as unto a faithful
Creator.[137]
Then I saw in my dream, that when they were got out of the
wilderness, they presently saw a town before them, and the
name of that town is Vanity; and at the town there is a
fair kept, called Vanity Fair: it is kept all the year
long; it beareth the name of Vanity Fair, 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"
(Eccl. 1; 2:11, 17; 11:8; Isa. 40:17).
This fair is no new-erected business, but a thing of
ancient standing; I will show you the original of it.
Almost 5,000 years agone, there were pilgrims walking to
the Celestial City as these two honest persons are: and
Beelzebub, Apollyon, and Legion, with their companions,
perceiving by the path that the pilgrims made, that their
way to the city lay through this town of Vanity, they
contrived here to set up a fair; a fair wherein should be
sold all sorts of vanity, and that it should last all the
year long: therefore at this fair are all such merchandise
sold, as houses, lands, trades, places, honours,
preferments, titles, countries, kingdoms, lusts, pleasures,
and delights of all sorts, as whores, bawds, wives,
husbands, children, masters, servants, lives, blood,
bodies, souls, silver, gold, pearls, precious stones, and
what not.[138] And, moreover, at this fair there is at all
times, to be seen juggling, cheats, games, plays, fools,
apes, knaves, and rogues, and that of every kind.
Here are to be seen too, and that for nothing, thefts,
murders, adulteries, false swearers, and that of a blood-
red colour.[139]
And as in other fairs of less moment, there are the several
rows and streets, under their proper names, where such and
such wares are vended; so here likewise you have the proper
places, rows, streets (viz. countries and kingdoms), where
the wares of this fair are soonest to be found. Here is the
Britain Row, the French Row, the Italian Row, the Spanish
Row, the German Row, where several sorts of vanities are to
be sold. But, as in other fairs, some one commodity is as
the chief of all the fair, so the ware of Rome and her
merchandise is greatly promoted in this fair; only our
English nation, with some others, have taken a dislike
thereat.[140]
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" (1 Cor. 5:10). The Prince
of princes Himself, when here, went through this town to
His own country, and that upon a fair day too; yea, and as
I think, it was Beelzebub, the chief lord of this fair,
that invited Him to buy of his vanities; yea, would have
made Him lord of the fair, would He but have done him
reverence as He went through the town (Matt. 4:8; Luke 4:5-
7). Yea, because He was such a person of honour, Beelzebub
had Him from street to street, and showed Him all the
kingdoms of the world in a little time, that he might,
if possible, allure the Blessed One to cheapen and buy some
of his vanities; but He had no mind to the merchandise, and
therefore left the town, without laying out so much as one
farthing upon these vanities. This fair, therefore, is an
ancient thing, of long standing, and a very great fair. Now
these Pilgrims, as I said, must needs go through this
fair.[141] Well, so they did; but, behold, even as they
entered into the fair, all the people in the fair were
moved, and the town itself as it were in a hubbub about
them; and that for several reasons; for-
First, The pilgrims were clothed with such kind of raiment
as was diverse from the raiment of any that traded in that
fair. The people, therefore, of the fair, made a great
gazing upon them: some said they were fools, some they were
bedlams, and some they are outlandish men[142] (1 Cor. 2:7,
8).
Secondly, And as they wondered at their apparel, so they
did likewise at their speech; for few could understand what
they said; they naturally spoke the language of Canaan, but
they that kept the fair were the men of this world; so
that, from one end of the fair to the other, they seemed
barbarians each to the other.
Thirdly, But that which did not a little amuse the
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,"[143] and look upwards, signifying
that their trade and traffic was in Heaven (Psa. 119:37;
Phil. 3:19, 20).
One chanced mockingly, beholding the carriage of the men,
to say unto them, What will ye buy? But they, looking
gravely upon him, answered, "We buy the truth" (Psa.
23:23).[144] At that there was an occasion taken to despise
the men the more: some mocking, some taunting, some
speaking reproachfully, and some calling upon others to
smite them. At last things came to a hubbub, and great stir
in the fair, insomuch that all order was confounded. Now
was word presently brought to the great one of the fair,
who quickly came down, and deputed some of his most trusty
friends to take these men into examination, about whom the
fair was almost overturned. So the men were brought to
examination; and they that sat upon them, asked them whence
they came, whither they went, and what they did there in
such an unusual garb? The men told them, that they were
pilgrims and strangers in the world, and that they were
going to their own country, which was the heavenly
Jerusalem (Heb. 9:13-16); and that they had given no
occasion to the men of the town, nor yet to the
merchandisers, thus to abuse them, and to let them in their
journey, except it was, for that, when one asked them what
they would buy, they said they would buy the truth. But
they that were appointed to examine them did not believe
them to be any other than bedlams and mad, or else such as
came to put all things into a confusion in the fair.
Therefore they took them and beat them, and besmeared them
with dirt, and then put them into the cage, that they might
be made a spectacle to all the men of the fair. There,
therefore, they lay for some time, and were made the
objects of any man's sport, or malice, or revenge, the
great one of the fair 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 were more observing, and less prejudiced than
the rest, began to check and blame the baser sort for their
continual abuses done by them to the men; they, therefore,
in angry manner, let fly at them again, counting them as
bad as the men in the cage, and telling them that they
seemed confederates, and should be made partakers of their
misfortunes.[145] The other replied, that for aught they
could see, the men were quiet, and sober, and intended
nobody any harm; and that there were many that traded in
their fair, that were more worthy to be put into the cage,
yea, and pillory too, than were the men that they had
abused. Thus, after divers words had passed on both sides,
the men behaving themselves all the while very wisely and
soberly before them, they fell to some blows among
themselves, and did harm one to another. Then were these
two poor men brought before their examiners again, and
there charged as being guilty of the late hubbub that had
been in the fair. So they beat them pitifully, and hanged
irons upon them, and led them in chains up and down the
fair, for an example and a terror to others, lest any
should speak in their behalf, or join themselves unto
them.[146] But Christian and Faithful behaved themselves
yet more wisely, and received the ignominy and shame that
was cast upon them, with so much meekness and patience,
that it won to their side, though but few in comparison of
the rest, several of the men in the fair. This put the
other party yet into greater rage, insomuch that they
concluded the death of these two men. Wherefore they
threatened, that the cage nor irons should serve their
turn, but that they should die, for the abuse they had
done, and for deluding the men of the fair.
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, therefore, they called again to mind what they had
heard from their faithful friend Evangelist, and were the
more confirmed in their way and sufferings, by what he told
them would happen to them.[147] They also now comforted
each other, that whose lot it was to suffer, even he should
have the best of it; therefore each man secretly wished
that he might have that preferment: but committing
themselves to the all-wise disposal of Him that ruleth all
things, with much content they abode in the condition in
which they were, until they should be otherwise disposed
of.[148]
Then a convenient time being appointed, they brought them
forth to their trial, in order to their condemnation. When
the time was come, they were brought before their enemies
and arraigned. The Judge's name was Lord Hate-good. Their
indictment was one and the same in substance, though
somewhat varying in form, the contents whereof were this-
"That they were enemies to, and disturbers of their trade;
that they had made commotions and divisions in the town,
and had won a party to their own most dangerous opinions,
in contempt of the law of their prince."[149]
Then Faithful began to answer, that he had only set himself
against that which had set itself against Him that is
higher than the highest. And, said he, as for disturbance,
I make none, being myself a man of peace; the parties that
were won to us, were won by beholding our truth and
innocence, and they are only turned from the worse to the
better. And as to the king you talk of, since be 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, Superstition,
and Pickthank. They were then asked if they knew the
prisoner at the bar; and what they had to say for their
lord the king against him.
Then stood forth Envy, and said to this effect, My Lord, I
have known this man a long time, and will attest upon my
oath before this honourable bench, that he is-
JUDGE. Hold. Give him his oath. (So they sware him). Then
he said-
ENVY. 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,[150] which he in the general calls principles of
faith and holiness. And, in particular, I heard him once
myself affirm, that Christianity and the customs of our
town of Vanity, were diametrically opposite, and could not
be reconciled. By which saying, my Lord, he doth at once
not only condemn all our laudable doings, but us in the
doing of them.
JUDGE. 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 despatch him, I will
enlarge my testimony against him. So he was bid stand by.
Then they called Superstition, and bid him look upon the
prisoner. They also asked, 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 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 sayings of his, my Lord, your
Lordship very well knows, what necessarily thence will
follow, to wit, that we do still worship in vain, are yet
in our sins, and finally shall be damned; and this is that
which I have to say.[151]
Then was Pickthank sworn, and bid say what he knew, in
behalf of their lord the king, against the prisoner at the
bar.
PICK. My Lord, and you gentlemen all, This fellow I have
known of a long time, and have heard him speak things that
ought not to be spoke; for he hath railed on our noble
prince Beelzebub, and hath spoken contemptibly of his
honourable friends, whose names are the Lord Old Man, the
Lord Carnal Delight, the Lord Luxurious, the Lord Desire of
Vain Glory, my old Lord Lechery, Sir Having Greedy, with
all the rest of our nobility; and he hath said, moreover,
That if all men were of his mind, if possible, there is not
one of these noblemen should have any longer a being in
this town. Besides, he hath not been afraid to rail on you,
my Lord, who are now appointed to be his judge, calling you
an ungodly villain, with many other such like vilifying
terms, with which he hath bespattered most of the gentry of
our town.[152]
When this Pickthank had told his tale, the Judge directed
his speech to the prisoner at the bar, saying, Thou
runagate, heretic, and traitor, hast thou heard what these
honest gentlemen have witnessed against thee?
FAITH. May I speak a few words in my own defence?
JUDGE. Sirrah ! Sirrah! thou deservest to live no longer,
but to be slain immediately upon the place; yet, that all
men may see our gentleness towards thee, let us hear what
thou, vile runagate, hast to say.
FAITH. 1. I say, then, in answer to what Mr. Envy hath
spoken, I never said aught but this, That what rule, or
laws, or custom, or people, were flat against the Word of
God, are diametrically opposite to Christianity. If I have
said amiss in this, convince me of my error, and I am ready
here before you to make my recantation.
2. As to the second, to wit, Mr. Superstition, and his
charge against me, I said only this, That in the worship of
God there is required a Divine faith; but there can be no
Divine faith without a Divine revelation of the will of
God. Therefore, whatever is thrust into the worship of God
that is not agreeable to Divine revelation, cannot be done
but by a human faith, which faith will not be profitable to
eternal life.
3. As to what Mr. Pickthank hath said, I say (avoiding
terms, as that I am said to rail, and the like), that the
prince of this town, with all the rabblement, his
attendants, by this gentleman named, are more fit for a
being in hell, than in this town and country: and so, the
Lord have mercy upon me![153]
Then the Judge called to the jury (who all this while stood
by, to hear and observe);[154] Gentlemen of the jury, you
see this man about whom so great an uproar hath been made
in this town. You have also heard what these worthy
gentlemen have witnessed against him. Also you have heard
his reply and confession. It lieth now in your breasts to
hang him, or save his life; but yet I think meet to
instruct you into our law.
There was an Act made in the days of Pharaoh the Great,
servant to our prince, that lest those of a contrary
religion should multiply, and grow too strong for him,
their males should be thrown into the river (Exo. 1). There
was also an Act made in the days of Nebuchadnezzar the
Great, another of his servants, that whosoever would not
fall down and worship his golden image, should be thrown
into a fiery furnace (Dan. 3). 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
(Dan. 6). Now the substance of these laws this rebel has
broken, not only in thought (which is not to be borne) but
also in word and deed; which must therefore needs be
intolerable.
For that of Pharaoh, his law was made upon a supposition,
to prevent mischief, no crime being yet apparent; but here
is a crime apparent. For the second and third, you see he
disputeth against our religion; and for the treason he hath
confessed, he deserveth to die the death.
Then went the jury out, whose names were, Mr. Blind-man,
Mr. No-good, Mr. Malice, Mr. Love-lust, Mr. Live-loose, Mr.
Heady, Mr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty,
Mr. Hate-light, and Mr. Implacable; who every one gave in
his private verdict against him among themselves, and
afterwards unanimously concluded to bring him in guilty
before the Judge. And first, among themselves, Mr. Blind-
man, the foreman, said, I see clearly that this man is a
heretic.[155] Then said Mr. No-good, Away with such a
fellow from the earth. Ay, said Mr. Malice, for I hate the
very looks of him. Then said Mr. Love-lust, I could never
endure him. Nor I, said Mr. Live-loose, for he would always
be condemning my way. 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 despatch him
out of the way, said Mr. Hate-light. Then said Mr.
Implacable, Might I have all the world given me, I could
not be reconciled to him; therefore, let us forthwith bring
him in guilty of death.[156] And so they did; therefore he
was presently condemned, to be had from the place where he
was, to the place from whence he came, and there to be put
to the most cruel death that could be invented.[157]
They, therefore, brought him out, to do with him according
to their law; and, first, they scourged him, then they
buffeted him, then they lanced his flesh with knives; after
that, they stoned him with stones, then pricked him with
their swords; and, last of all, they burned him to ashes at
the stake. Thus came Faithful to his end.[158]
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) was taken up into
it, and straightway was carried up through the clouds, with
sound of trumpet, the nearest way to the Celestial
Gate.[159] But as for Christian, he had some respite, and
was remanded back to prison. So he there remained for a
space; but He that overrules all things, having the power
of their rage in His own hand, so wrought it about, that
Christian for that time escaped them, and went his
way;[160] and as he went, he sang, saying-
Well, Faithful, thou hast faithfully profest
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? (Prov. 26:25).
BY-ENDS. Yes, said By-ends, I hope.
CHR. Pray, Sir, What may I call you? Said Christian.
BY-ENDS. I am a stranger to you, and you to me: if you be
going this way, I shall be glad of your company; if not, I
must be content.
CHR. This town of Fair-speech, said Christian, I have heard
of; and, as I remember, they say it is a wealthy place.
BY-ENDS. Yes, I will assure you that it is; and I have very
many rich kindred there.
CHR. Pray, who are your kindred there? if a man may be so
bold.
BY-ENDS. Almost the whole town; and in particular, my Lord
Turn-about, my Lord Time-server, my Lord Fair-speech (from
whose ancestors that town first took its name), also Mr.
Smooth-man, Mr. Facing-both-ways, Mr. Any-thing; and the
parson of our parish, Mr. Two-tongues, was my mother's own
brother, by father's side; and to tell you the truth, I am
become a gentleman of good quality, yet my great-
grandfather was but a waterman, looking one way and rowing
another, and I got most of my estate by the same
occupation.
CHR. Are you a married man?
BY-ENDS. 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 honourable family,
and is arrived to such a pitch of breeding, that she knows
how to carry it to all, even to prince and peasant. It is
true we somewhat differ in religion from those of the
stricter sort, 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 street, if the sun shines, and
the people applaud him.[162]
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;[163] and if I take not my mark amiss, I deem I
have half a guess of you: Is not your name Mr. By-ends, of
Fair-speech?
BY-ENDS. This is not my name, but indeed it is a nickname
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.
CHR. But did you never give an occasion to men to call you
by this name?
BY-ENDS. Never, never! The worst that ever I did to give
them an occasion to give me this name was, that I had
always the luck to jump in my judgment with the present way
of the times, whatever it was, and my chance was to get
thereby; but if things are thus cast upon me, let me count
them a blessing; but let not the malicious load me
therefore with reproach.
CHR. I thought, indeed, that you were the man that I heard
of; and to tell you what I think, I fear this name belongs
to you more properly than you are willing we should think
it doth.
BY-ENDS. Well, if you will thus imagine, I cannot help it;
you shall find me a fair company-keeper, if you will still
admit me your associate.
CHR. If you will go with us, you must go against wind and
tide;[164] 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-ENDS. You must not impose, nor lord it over my faith;
leave me to my liberty, and let me go with you.
CHR. Not a step further, unless you will do in what I
propound, as we.
Then said By-ends, I shall never desert my old principles,
since they are harmless and profitable. If I may not go
with you, I must do as I did before you overtook me, even
go by myself, until some overtake me that will be glad of
my company.[165]
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
conge; and they also gave him a compliment. The men's names
were Mr. Hold-the-world, Mr. Money-love, and Mr. Save-
all;[166] men that Mr. By-ends had formerly been acquainted
with; for in their minority they were schoolfellows, and
were taught by one Mr. Gripeman, a schoolmaster in Love-
gain, which is a market town in the county of Coveting, in
the north. This schoolmaster taught them the art of
getting, either by violence, cozenage, flattery, lying, or
by putting on a guise of religion; and these four gentlemen
had attained much of the art of their master, so that they
could each of them have kept such a school themselves.
Well, when they had, as I said, thus saluted each other,
Mr. Money-love said to Mr. By-ends, Who are they upon the
road before us? (for Christian and Hopeful were yet within
view). BY-ENDS. They are a couple of far countrymen, that,
after their mode, are going on pilgrimage.
MONEY-LOVE. 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 a pilgrimage.
BY-ENDS. We are so, indeed; but the men before us are so
rigid, and love so much their own notions,[167] 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-ALL. That is had, but we read of some that are
righteous overmuch;[168] and such men's rigidness prevails
with them to judge and condemn all but themselves. But, I
pray, what, and how many, were the things wherein you
differed?[169]
BY-ENDS. Why, they, after their headstrong manner, conclude
that it is duty to rush on their journey all weathers; and
I am for waiting for wind and tide. They are for hazarding
all for God at a clap; and I am for taking all advantages
to secure my life and estate. They are for holding their
notions, though all other men are against them; but I am
for religion in what, and so far as the times, and my
safety, will bear it. They are for religion when in rags
and contempt; but I am for him when he walks in his golden
slippers, in the sunshine, and with applause.[170]
MR. HOLD-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 when the sun shines; you see how the bee
lieth still all 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 bestowed upon us the good things of this life, but that
He would have us keep them for His sake? Abraham and
Solomon grew rich in religion. And Job says, that a good
man shall lay up gold as dust. But he must not be such as
the men before us, if they be as you have described them.
MR. SAVE-ALL. I think that we are all agreed in this
matter, and therefore there needs no more words about
it.[171]
MR. MONEY-LOVE. No, there needs no more words about this
matter indeed; for he that believes neither Scripture nor
reason (and you see we have both on our side), neither
knows his own liberty, nor seeks his own safety.[172]
MR. BY-ENDS. My brethren, we are, as you see, going all on
pilgrimage; and for our better diversion from things that
are bad, give me leave to propound unto you this question:
Suppose a man, a minister, or a 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?
MR. MONEY-LOVE. I see the bottom of your question; and,
with these gentlemen's good leave, I will endeavour to
shape you an answer. And first to speak to your question as
it concerns a minister himself: Suppose a minister, a
worthy man, possessed but of a very small benefice, and has
in his eye a greater, more fat, and plump by far; he has
also now an opportunity of getting of it, yet so as by
being more studious, by preaching more frequently, and
zealously, and, because the temper of the people requires
it, by altering of some of his principles; for my part, I
see no reason but a man may do this (provided he has a
call), aye, 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 improve his parts, which
is according to the mind of God.
3. Now, as for his complying with the temper of his people,
by dissenting, to serve them, some of his principles, this
argueth-(l). That he is of a self-denying temper. (2). Of a
sweet and winning deportment. And so (3). More fit for the
ministerial function.
4. I conclude then, that a minister that changes a small
for a great, should not, for so doing, be judged 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.[173]
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 that 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 custom to
my shop.
3. Besides, the man that gets these by becoming religious,
gets that which is good, of them that are good, by becoming
good himself; so then here is a good wife, and good
customers, and good gain, and all these by becoming
religious, which is good; therefore, to become religious to
get all these, is a good and profitable design.[174]
This answer, thus made by this Mr. Money-love to Mr. By-
end's question, was highly applauded by them all; wherefore
they concluded, upon the whole, that it was most wholesome
and advantageous. And because, as they thought, no man was
able to contradict it, and because Christian and Hopeful
were yet within call, they jointly agreed to assault them
with 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 without the remainder of that
heat that was kindled betwixt Mr. By-ends and them, at
their parting a little before.
So they came up to each other, and after a short
salutation, Mr. Hold-the-world propounded the question to
Christian and his fellow, and bid them to answer it if they
could.
CHR. then said Christian, Even a babe in religion may
answer 10,000 such questions. For if it be unlawful to
follow Christ for loaves (as it is in the sixth of John),
how much more abominable is it to make of him and religion
a stalking-horse, to get and enjoy the world![175] Nor do
we find any other than heathens, hypocrites, devils, and
witches, that are of this opinion.[176]
1. Heathens; for when Hamor and Shechem had a mind to the
daughter and cattle of Jacob, and saw that there was no
ways for them to come at them, but by becoming circumcised;
they say to their companions, if every male of us be
circumcised, as they are circumcised, shall not their
cattle, and their substance, and every beast of theirs, be
ours? Their daughter 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
(Gen. 34:20-23).
2. The hypocritical Pharisees were also of this religion;
long prayers were their pretence; but to get widows' houses
was their intent; and greater damnation was from God their
judgment (Luke 20:46, 47).
3. Judas the devil was also of this religion; he was
religious for the bag, that he might be possessed of what
was therein; but he was lost, cast away, and the very son
of perdition.
4. Simon the witch was of this religion too; for he would
have had the Holy Ghost, that he might have got money
therewith; and his sentence from Peter's mouth was
according (Acts 8:19-20).
5. Neither will it out of my mind, but that that man that
takes up religion for the world, will throw away religion
for the world; for so surely as Judas designed the world in
becoming religious, so surely did he also sell religion and
his Master for the same. To answer the question
therefore affirmatively, as I perceive you have done; and
to accept of, as authentic, such answer, is both
heathenish, hypocritical, and devilish; and your reward
will be according to your works.[177] Then they stood
staring one upon another, but had not wherewith to answer
Christian. Hopeful also approved of the soundness of
Christian's answer; so there was a great silence among
them. Mr. By-ends and his company also staggered and kept
behind, that Christian and Hopeful might outgo them. Then
said Christian to his fellow, If these men cannot stand
before the sentence of men, what will they do with the
sentence of God? And if they are mute when dealt with by
vessels of clay, what will they do when they shall be
rebuked by the flames of a devouring fire?[178]
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. Now at the further side of
that plain, was a little Hill called Lucre, and in that
hill a silver mine, which some of them that had formerly
gone that way, because of the rarity of it, had turned
aside to see; but going too near the brink of the pit, the
ground being deceitful under them, broke, and they were
slain; some also had been maimed there, and could not, to
their dying day, be their own men again.
Then I saw in my dream, that a little off the road, over
against the silver mine, stood Demas (gentleman-like) to
call to passengers to come and see; who said to Christian
and his fellow, Ho! turn aside hither, and I will show you
a thing.[179]
CHR. What thing 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.
HOPE. Then said Hopeful, Let us go see.[180]
CHR. Not I, said Christian, I have heard of this place
before now; and how many have there been slain; and besides
that, treasure is a snare to those that seek it; for it
hindereth them in their pilgrimage. Then Christian called
to Demas, saying, Is not the place dangerous? Hath it not
hindered many in their pilgrimage? (Hosea 14:8).
DEMAS. Not very dangerous, except to those that are
careless (but withal, he blushed as he spake).
CHR. Then said Christian to Hopeful, Let us not stir a
step, but still keep on our way.
HOPE. 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.
DEMAS. Then Demas called again, saying, But will you not
come over and see?
CHR. Then Christian roundly answered, saying, Demas, thou
art an enemy to the right ways of the Lord of this way, and
hast been already condemned for thine own turning aside, by
one of his Majesty's judges (2 Tim. 4:10); and why seekest
thou to bring us into the like condemnation? Besides, if we
at all turn aside, our Lord the King will certainly hear
thereof, and will there put us to shame, where we would
stand with boldness before Him. Demas cried again, That he
also was one of their fraternity; and that if they would
tarry a little, he also himself would walk with them.
CHR. Then said Christian, What is thy name? Is it not the
same by the which I have called thee?
DEMAS. Yes, my name is Demas; I am the son of Abraham.
CHR. I know you; Gehazi was your great-grandfather, and
Judas your father; and you have trod in their steps (2
Kings 5:20; Matt. 26:14, 15; 27:1-5). It is but a devilish
prank that thou usest; thy father was hanged for a traitor,
and thou deservest no better reward. Assure thyself, that
when we come to the King, we will do Him word of this thy
behaviour. Thus they went their way.
By this time By-ends and his companions were come again
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.[181] Then sang Christian-
By-ends and silver Demas both agree; One calls, the other
runs, that he may be A sharer in his lucre; so these do
Take up in this world, and no further go.
Now I saw that, just on the other side of this plain, the
Pilgrims came to a place where stood an old monument, hard
by the highway strange 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 the head thereof, a writing in an
unusual hand; but he being no scholar, called to Christian
(for he was learned) to see if he could pick out the
meaning; so he came, and after a little laying of letters
together, he found the same to be this, "Remember Lot's
wife." So he read it to his fellow; after which they both
concluded that that was the pillar of salt into which Lot's
wife was turned, for her looking back with a covetous
heart, when she was going from Sodom for safety[182] (Gen.
19:260); which sudden and amazing sight gave them occasion
of this discourse.
CHR. Ah, my brother! this is a seasonable sight; it came
opportunely to us after the invitation which Demas gave us
to come over to view the Hill Lucre; and had we gone over,
as he desired us, and as thou wast inclining to do, my
brother, we had, for aught I know, been made ourselves 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 250
men that perished in their sin, did also become a sign or
example to others to beware (Num. 26:9, 10). But above all,
I muse at one thing, to wit, how Demas and his fellows can
stand so confidently yonder to look for that treasure,
which this woman, but for looking behind her, after (for we
read not that she stepped one foot out of the way) was
turned into a pillar of salt; especially since the judgment
which overtook her did make her an example, within sight of
where they are; for they cannot choose but see her, did
they but lift up their eyes.
CHR. It is a thing to be wondered at, and it argueth that
their 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 out
purses under the gallows.[183] It is said of the men of
Sodom, that they were sinners exceedingly, because they
were sinners before the Lord, that is, in His eyesight, and
notwithstanding the kindnesses that He had showed them
(Gen. 13:13), for the land of Sodom was now like the garden
of Eden heretofore (Gen. 13:10). This, therefore, provoked
Him the more to jealousy, and made their plague as hot as
the fire of the Lord out of Heaven could make it. And it is
most rationally to be concluded, that such, even such as
these are, that shall sin in the sight, yea, and that too
in despite of such examples that are set continually before
them, to caution them to the contrary, must be partakers of
severest judgments.
HOPE. Doubtless thou hast said the truth; but what a mercy
is it, that neither thou, but especially I, am not made
myself this example! This ministereth occasion to us to
thank God, to fear before Him, and always to remember Lot's
wife.[184]
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"[185] (Psa. 65:9; Rev.
22; Ezek. 47). Now their way lay just upon the bank of the
river; here, therefore, Christian and his companion walked
with great delight; they drank also of the water of the
river, which was pleasant, and enlivening to their weary
spirits:[186] besides, on the banks of this river, on
either side, were green trees, that bore all manner of
fruit; and the leaves of the trees were good for medicine;
with the fruit of these trees they were also much
delighted; and the leaves they eat to prevent surfeits, and
other diseases that are incident to those that heat their
blood by travels. On either side of the river was also a
meadow, curiously beautified with lilies, and it was green
all the year long. In this meadow they lay down, and slept;
for here they might lie down safely. When they awoke, they
gathered again of the fruit of the trees, and drank again
of the water of the river, and then lay down again to sleep
(Psa. 23:2; Isa. 14:30). Thus they did several days and
nights.[187] Then they sang-
Behold ye how these crystal streams do glide, To comfort
pilgrims by the highway side; The meadows green, besides
their fragrant smell, Yield dainties for them: and he that
can tell What pleasant fruit, yea, leaves, these trees do
yield, Will soon sell all, that he may buy this field.
So when they were disposed to go on (for they were not, as
yet, at their journey's end), they ate and drank, and
departed.[188]
Now, I beheld in my dream, that they had not journeyed far,
but the river and the way for a time parted; at which they
were not a little sorry; yet they durst not go out of the
way. Now the way from the river was rough, and their feet
tender, by reason of their travels; "so the souls of the
pilgrims were much discouraged because of the way" (Num.
21:4). Wherefore, still as they went on, they wished for
better way.[189] 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.[190] Then he went to
the stile to see, and behold, a path lay along by the way,
on the other side of the fence. It is according to my wish,
said Christian. Here is the easiest going; come, good
Hopeful, and let us go over.
HOPE. But how if this path should lead us out of the
way?[191]
CHR. That is not like, said the other. Look, doth it not go
along by the way-side? So Hopeful, being persuaded by his
fellow, went after him over the stile. When they were gone
over, and were got into the path, they found it very easy
for their feet; and withal, they, looking before them,
espied a man walking as they did (and his name was Vain-
confidence); so they called after him, and asked him
whither that way led. He said, to the Celestial Gate.[192]
Look, said Christian, did not I tell you so? By this you
may see we are right. So they followed, and he went before
them. But, behold, the night came on, and it grew very
dark; so that they that were behind, lost the sight of him
that went before.
He, therefore, that went before[193] (Vain-confidence by
name), not seeing the way before him, fell into a deep pit
(Isa. 9:16), 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.[194]
Now Christian and his fellow heard him fall. So they called
to know the matter, but there was none to answer; only they
heard a groaning. Then said Hopeful, Where are we now? Then
was his fellow silent, as mistrusting that he had led him
out of the way; and now it began to rain, and thunder, and
lighten[195] in a very dreadful manner; and the water rose
amain.[196]
Then Hopeful groaned in himself, saying, O that I had kept
on my way!
CHR. Who could have thought that this path should have led
us out of the way?
HOPE. I was afraid on it at the very first, and therefore
gave you that gentle caution. I would have spoke plainer,
but that you are older than I.[197]
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.[198]
HOPE. Be comforted, my brother, for I forgive thee; and
believe too that this shall be for our good.
CHR. I am glad I have with me a merciful brother; but we
must not stand thus: let us try to go back again.
HOPE. But, good brother, let me go before.
CHR. No, if you please, let me go first, that if there be
any danger, I may be first therein, because by my means we
are both gone out of the way.
HOPE. No, said Hopeful, you shall not go first; for your
mind being troubled may lead you out of the way again.
Then, for their encouragement, they heard the voice of one
saying, "Set thine heart toward the highway, even the way
which thou wentest; turn again" (Jer. 31:21). But by this
time the waters were greatly risen, by reason of which the
way of going back was very dangerous. (Then I thought that
it is easier going out of the way when we are in, than
going in when we are out). Yet they adventured to go back,
but it was so dark, and the flood was so high, that in
their going back they had like to have been drowned nine or
10 times.[199]
Neither could they, with all the skill they had, get again
to the stile that night. Wherefore, at last, lighting under
a little shelter, they sat down there until 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;[200] and it
was in his grounds they now were sleeping: wherefore he,
getting up in the morning early, and walking up and down in
his fields, caught Christian and Hopeful asleep in his
grounds. Then, with a grim and surly voice, he bid them
awake; and asked them whence they were, and what they did
in his grounds. They told him they were pilgrims, and that
they had lost their way. Then 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.[201]
They also had but little to say, for they knew themselves
in a fault. The Giant therefore drove them before him, and
put them into his castle, into a very dark dungeon, nasty
and stinking to the spirits of these two men (Psa. 88:18).
Here then they lay from Wednesday morning till Saturday
night, without one bit of bread, or drop of drink, or
light, or any to ask how they did; they were therefore here
in evil case, and were far from friends and acquaintance.
Now in this place Christian had double sorrow,[202] because
it was through his unadvised counsel that they were brought
into this distress.[203]
Now, Giant Despair had a wife, and her name was
Diffidence.[204] So, when he was gone to bed, he told his
wife what he had done; to wit, that he had taken a couple
of prisoners, and cast them into his dungeon, for
trespassing on his grounds. Then he asked her also what he
had best to do further to them. So she asked him what they
were, whence they came, and whither they were bound; and he
told her. Then she counselled him, that when he arose in
the morning he should beat them without any mercy. So, when
he arose, he getteth 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 never
gave him 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 distress. So all that day
they spent the time in nothing but sighs and bitter
lamentations. The next night, she, talking with her husband
about them further, and understanding that they were yet
alive, did advise him to counsel them to make away
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 life, seeing it is
attended with so much bitterness?[205] 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),[206] and lost for a time
the use of his hand; wherefore he withdrew, and left them
as before, to consider what to do. Then did the prisoners
consult between themselves, whether it was best to take his
counsel or no; and thus they began to discourse:
CHR. Brother, said Christian, what shall we do? The life
that we now live is miserable. For my part, I know not
whether is best, to live thus, or to die out of hand. "My
soul chooseth strangling rather than life," and the grave
is more easy for me than this dungeon (Job 7:15). Shall we
be ruled by the Giant?[207]
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, moreover, my brother, thou talkest of ease in
the grave; but hast thou forgotten the hell, whither for
certain the murderers go? For "no murderer hath eternal
life," &c.[208] And let us consider, again, that all the
law is not in the hand of Giant Despair. Others, so far as
I can understand, have been taken by him, as well as we;
and yet have escaped out of his hand. Who knows, but that
God that made the world may cause that Giant Despair may
die? or that, at some time or other, he may forget to lock
us in? or that he may, in a short time, have another of his
fits 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.[209]
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,[210] and I think that
Christian fell into a swoon;[211] but, coming a little to
himself again, they renewed their discourse about the
Giant's counsel, and whether yet they had best to take it
or no. Now Christian again seemed to be for doing it,[212]
but Hopeful made his second reply as followeth-
HOPE. 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 hast thou already gone through! And art thou now
nothing but fear! Thou seest that I am in the dungeon with
thee, a far weaker man by nature than thou art; also, this
Giant has wounded me as well as thee, and hath also cut off
the bread and water from my mouth; and with thee I mourn
without the light. But let us 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.[213]
Now, night being come again, and the Giant and his wife
being in bed, she asked him concerning the prisoners, and
if they had taken his counsel. To which he replied, They
are sturdy rogues, they choose rather to bear all hardship,
than to make away themselves. Then said she, Take them into
the castle-yard tomorrow, and show them the bones and
skulls of those that thou hast already despatched, and make
them believe, ere a week comes to an end, thou also wilt
tear them in pieces, as thou hast done their fellows before
them.[214]
So when the morning was come, the Giant goes to them again,
and takes them into the castle-yard, and shows them, as his
wife had bidden him. These, said he, were pilgrims as you
are, once, and they trespassed in my grounds, as you have
done; and when I thought fit, I tore them in pieces, and
so, within 10 days, I will do you. Go, 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.[215] 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 his counsel bring them to an end.
And with that his wife replied, I fear, Said she, that they
live in hope that some will come to relieve them, or that
they have picklocks about them, by the means of which they
hope to escape. And sayest thou so, my dear? said the
Giant; I will, therefore, search them in the morning.
Well, on Saturday, about midnight, they began to pray, and
continued in prayer till almost break of day.[216]
Now, a little before it was day, good Christian, as one
half-amazed, brake out in this passionate speech: What a
fool, quoth he, am I, thus to lie in a stinking dungeon,
when I may as well walk at liberty! I have a key in my
bosom, called Promise, that will, I am persuaded, open any
lock in Doubting Castle. Then said Hopeful, That is good
news, good brother; pluck it out of thy bosom, and
try.[217]
Then Christian pulled it out of his bosom, and began to try
at the dungeon door, whose bolt (as he turned the key) gave
back, and the door flew open with ease, and Christian and
Hopeful both came out. Then he went to the outward door
that leads into the castle-yard, and, with his key, opened
that door also. After, he went to the iron gate, for that
must be opened too; but that lock went damnable hard,[218]
yet the key did open it. Then they thrust open the gate to
make their escape with speed, but that gate, as it opened,
made such a creaking, that it waked Giant Despair, who,
hastily rising to pursue his prisoners, felt his limbs to
fail, for his fits took him again, so that he could by no
means go after them.[219] Then they went on, and came to
the King's highway, and so were safe, because they were out
of his jurisdiction.[220]
Now, when they were gone over the stile, they began to
contrive with themselves what they should do at that stile,
to prevent those that should come after, from falling into
the hands of Giant Despair.[221] So they consented 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-
Out of the way we went, and then we found
SHEP. These mountains are Immanuel's Land, and they are
within sight of His city; and the sheep also are His, and
He laid down His life for them (John 10:11).
CHR. Is this the way to the Celestial City?
SHEP. You are just in your way.
CHR. How far is it thither? SHEP. Too far for any but those
that shall get thither indeed.
CHR. Is the way safe or dangerous?
SHEP. Safe for those for whom it is to be safe; but the
transgressors shall fall therein[223] (Hosea 14:9).
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" (Heb. 13:2);
therefore the good of the place is before you.
I saw also in my dream, that when the Shepherds perceived
that they were wayfaring men, they also put questions to
them, to which they made answer as in other places; as,
Whence came you? And, How got you into the way? And, By
what means have you so persevered therein? For but few of
them that begin to come hither, do show their face on these
mountains. But when the Shepherds heard their answers,
being pleased therewith, they looked very lovingly upon
them, and said, Welcome to the Delectable Mountains.[224]
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.[225] They said, moreover, We
would that ye should stay here a while, to be acquainted
with us; and yet more to solace yourselves with the good of
these Delectable Mountains. They then told them that they
were content to stay; so they went to their rest that
night, because it was very late.
Then I saw in my dream, that in the morning the Shepherds
called up Christian and Hopeful to walk with them upon the
mountains: so they went forth with them, and walked a
while, having a pleasant prospect on every side. Then said
the Shepherds one to another, Shall we show these Pilgrims
some wonders? So when they had concluded to do it, they had
them first to the top of a hill Error, which was very steep
on the furthest side, and bid them look down to the bottom.
So Christian and Hopeful looked down, and saw at the bottom
several men dashed all to pieces by a fall that they had
from the top. Then said Christian, What meaneth this? The
Shepherds answered, Have you not heard of them that were
made to err, by hearkening to Hymeneus and Philetus, as
concerning the faith of the resurrection of the body? (2
Tim. 2:17, 18). 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.[226]
Then I saw that they had them to the top of another
mountain, and the name of that is Caution, and bid them
look afar off;[227] which, when they did, they perceived,
as they thought, several men walking up and down among the
tombs that were there; and they perceived that the men were
blind, because they stumbled sometimes upon the tombs, and
because they could not get out from among them.[228] Then
said Christian, What means this?
The Shepherds then answered, Did you not see a little below
these mountains a stile that led into a meadow, on the left
hand of this way? They answered, Yes. Then said the
Shepherds, From that stile there goes a path that leads
directly to Doubting Castle, which is kept by Giant
Despair, and these, 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 been a while kept in
the dungeon, he at last did put out their eyes, and led
them among those tombs, where he has left them to wander to
this very day, that the saying of the wise man might be
fulfilled, "He that wandereth out of the way of
understanding, shall remain in the congregation of the
dead" (Prov. 21:16).[229] Then Christian and Hopeful looked
upon one another, with tears gushing out, but yet said
nothing to the Shepherds.[230]
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 byway 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.[231] Then said Hopeful to the
Shepherds, I perceive that these had on them, even every
one, a show of pilgrimage, as we have now; had they not?
SHEP. Yes, and held it a long time too.
HOPE. How far might they go on in pilgrimage in their day,
since they notwithstanding were thus miserably cast away?
SHEP. Some further, and some not so far, as these
mountains.[232]
Then said the Pilgrims one to another, We had need to cry
to the Strong for strength.
SHEP. Aye, and you will have need to use it, when you have
it, too.
By this time the Pilgrims had a desire to go forward, and
the Shepherds a desire they should; so they walked together
towards the end of the mountains. Then said the Shepherds
one to another, Let us here show to the Pilgrims the gates
of the Celestial City, if they have skill to look through
our perspective glass.[233] The Pilgrims then loving
accepted the motion; so they had them to the top of a high
hill, called Clear, and gave them their glass to look.
Then they essayed to look, but the remembrance of that last
thing that the Shepherds had showed them, made their hands
shake; by means of which impediment, 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.[234] Then they went away, and sang this song-
Thus, by the Shepherds, secrets are reveal'd,
When they were about to depart, one of the Shepherds gave
them a note of the way. Another of them bid them beware of
the Flatterer. The third bid them take heed that they sleep
not upon the Enchanted Ground. And the fourth bid them God
speed.
So I awoke from my dream.[236]
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.
IGNOR. As other good people do, said he.
CHR. But what have you to show at that gate, that may cause
that the gate should be opened to you?
IGNOR. I know my Lord's will, and I 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.[238]
CHR. But thou camest not in at the wicket-gate that is at
the head of this way; thou camest in hither through that
same crooked lane, and therefore, I fear, however thou
mayest think of thyself, when the reckoning day shall come,
thou wilt have laid to thy charge that thou art a thief and
a robber, instead of getting admittance into the city.
IGNOR. Gentlemen, ye be utter strangers to me, I know you
not; be content to follow the religion of your country, and
I will follow the religion of mine. I hope all will be
well. And as for the gate that you talk of, all the world
knows that that is a great way off of our country. I cannot
think that any man in all our parts doth so much as know
the way to it, nor need they matter whether they do or no,
since we have, as you see, a fine pleasant green lane, that
comes down from our country, the next way into 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" (Prov. 26:12). And said,
moreover, "When he that is a fool walketh by the way, his
wisdom faileth him, and he saith to everyone that he is a
fool" (Eccl. 10:3). What, shall we talk further with him,
or out-go 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.
HOPE. He further added, It is not good, I think, to say all
to him at once; let us pass him by, if you will, and talk
to him anon, even as he is able to bear it.[239]
So they both went on, and Ignorance he came after. Now when
they had passed him a little way, they entered into a very
dark lane, where they met a man whom seven devils had bound
with seven strong cords, and were carrying of him back to
the door that they saw on the side of the hill[240] (Matt.
12:45; Prov. 5:22). Now good Christian began to tremble,
and so did Hopeful his companion; yet as the devils led
away the man, Christian looked to see if he knew him; and
he thought it might be one 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.[241]
But being once past, Hopeful looked after him, and espied
on his back a paper with this inscription, "Wanton
professor, and damnable apostate."[242] Then said Christian
to his fellow, Now I call to remembrance, that which was
told me of a thing that happened to a good man hereabout.
The name of the man was Little-faith, but a good man, and
he dwelt in the town of Sincere. The thing was this: At the
entering in at this passage, there comes down from Broad-
way Gate, a lane called Dead Man's Lane;[243] so called
because of the murders that are commonly done there; and
this Little-faith going on pilgrimage, as we do now,
chanced to sit down there, and slept. Now there happened,
at that time, to come down the lane from Broad-way Gate,
three sturdy rogues, and their names were Faint-heart,
Mistrust, and Guilt (three brothers), and they espying
Little-faith, where he was, came galloping up with speed.
Now the good man was just awake 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 cloud, 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 loath 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 be lay bleeding as one that would bleed to
death.[244] All this while the thieves stood by. But, at
last, they hearing that some were upon the road, and
fearing lest it should be one Great-grace, that dwells in
the city of good-confidence, they betook themselves to
their heels, and left this good man to shift for himself.
Now, after a while, Little-faith came to himself, and
getting up, made shift to scrabble on his way.[245] This
was the story.
HOPE. But did they take from him all that ever he had?
CHR. No; the place where his jewels were they never
ransacked, so those he kept still. But, as I was told, the
good man was much afflicted for his loss, for the thieves
got most of his spending-money. That which they got not (as
I said) were jewels,[246] also he had a little odd money
left, but scarce enough to bring him to his journey's end
(1 Peter 4:18); nay, if I were not misinformed, he was
forced to beg as be 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.[247]
HOPE. But is it not a wonder they got not from him his
certificate, by which he was to receive his admittance at
the Celestial Gate?
CHR. It is a wonder; but they got not that, though they
missed it not through any good cunning of his; for he,
being dismayed with their coming upon him, had neither
power nor skill to hide anything; so it was more by good
Providence than by his endeavour, that they missed of that
good thing.[248]
HOPE. But it must needs be a comfort to him, that they got
not this jewel from him.[249]
CHR. It might have been great comfort to him, had he used
it as he should; but they that told me the story said, that
he made but little use of it all the rest of the way, and
that because of the dismay that he had in the taking away
his money; indeed, he forgot it a great part of the rest of
his journey; and besides, when at any time it came into his
mind, and he began to be comforted therewith, then would
fresh thoughts of his loss come again upon him, and those
thoughts would swallow up all (1 Peter 1:9).
HOPE. Alas! poor man. This could not but be a great grief
to him.
CHR. Grief! aye, 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 lost; how he was wounded, and that he
hardly escaped with his life.[250]
HOPE. But it is a wonder that his necessity did not put him
upon selling or pawning some of his jewels,[251] that he
might have wherewith to relieve himself in his journey.
CHR. Thou talkest like one upon whose head is the shell to
this very day; for what should he pawn them, or to whom
should he sell them? In all that country where he was
robbed, his jewels were not accounted of; nor did he want
that relief which could from thence be administered to him.
Besides, had his jewels been missing at the gate of the
Celestial City, he had (and that he knew well enough) been
excluded from an inheritance there; and that would have
been worse to him than the appearance and villany of 10,000
thieves.
HOPE. Why art thou so tart, my brother? Esau sold his
birthright, and that for a mess of pottage, and that
birthright was his greatest jewel; and if he, why might not
Little-faith do so too? (Heb. 12:16).
CHR. Esau did sell his birthright indeed, and so do many
besides, and by so doing exclude themselves from the chief
blessing, as also that caitiff did; but you must put a
difference betwixt Esau and Little-faith, and also betwixt
their estates. 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;
"Behold I am at the point to die (said he), and what profit
shall this birthright do me?" (Gen. 25:32). But Little-
faith, though it was his lot to have but a little faith,
was by his little faith kept from such extravagances, and
made to see and prize his jewels more than to sell them, as
Esau did his 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 (Jer. 2:24). 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 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 reflection had
almost made me angry.[252]
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 persuaded
in my heart, are but a company of cowards;[253] would they
have run else, think you, as they did, at the noise of one
that was coming on the road? Why did not Little-faith pluck
up a greater heart? He might, methinks, Have stood one
brush with them, and have yielded when there had been no
remedy.
CHR. That they are cowards, many have said, but few have
found it so in the time of trial. As for a great heart,
Littlefaith had none; and I perceive by thee, my brother,
hadst thou been the man concerned, thou art but for a
brush, and then to yield. And, verily, since this is the
height of thy stomach, now they are at a distance from us,
should they appear to thee as they did to him, they might
put thee to second thoughts.
But, consider again, they are but journeymen thieves, they
serve under the king of the bottomless pit, who, if need
be, will come in to their aid himself, and his voice is as
the roaring of a lion (Psa. 7:2; 1 Peter 5:8). I myself
have been engaged as this Little-faith was, and I found it
a terrible thing. These three villains set upon me, and I
beginning, like a Christian, to resist, they gave but a
call, and in came their master. I would, as the saying is,
have given my life for a penny; but that, as God would have
it, I was clothed with armour of proof. Aye, 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.[254]
HOPE. Well, but they ran, you see, when they did but
suppose that one Great-grace was in the way.[255]
CHR. True, they have often fled, both they and their
master, when Great-grace hath but appeared; and no marvel;
for he is the King's Champion. But, I trow,[256] you will
put some difference betwixt Little-faith and the King's
Champion. All the King's subjects are not His champions,
nor can they, when tried, do such feats of war as he. Is it
meet to think that a little child should handle Goliath as
David did? Or that there should be the strength of an ox in
a wren? Some are strong, some are weak; some have great
faith, some have little. This man was one of the weak, and
therefore he went to the wall.
HOPE. I would it had been Great-grace for their sakes.
CHR. If it had been, he 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 be keeps them
at sword's point, do well enough with them; yet, if they
get within him, even Faint-heart, Mistrust, or the other,
it shall go hard but they will throw up his heels. And when
a man is down, you know, what can he do?
Whoso looks well upon Great-grace's face, shall see those
scars and cuts there, that shall easily give demonstration
of what I say. Yea, once I heard that he should say (and
that when he was in the combat), "We despaired even of
life."[257] How did these sturdy rogues and their fellows
make David groan, mourn, and roar? Yea, Heman and Hezekiah,
too, though champions in their day, were forced to bestir
them, when by these assaulted; and yet, notwithstanding,
they had their coats soundly brushed by them. Peter, upon a
time, would go try what he could do; but though some do say
of him that he is the prince of the apostles, they handled
him so, that they made him at last afraid of a sorry girl.
Besides, their king is at their whistle. He is never out of
hearing; and if at any time they be put to the worst, he,
if possible, comes in to help them; and of him it is said,
"The sword of him that layeth at him cannot hold; the
spear, the dart, nor the habergeon: he esteemeth iron as
straw, and brass as rotten wood. The arrow cannot make him
flee; sling stones are turned with him into stubble. Darts
are counted as stubble: he laugheth at the shaking of a
spear" (Job. 12:26-29). 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 of the grasshopper; the glory of his nostrils is
terrible; he paweth in the valley, and rejoiceth in his
strength, he goeth on to meet the armed men. He mocketh at
fear, and is not affrighted, neither turneth he back from
the sword. The quiver rattleth against him, the glittering
spear, and the shield. He swalloweth the ground with
fierceness and rage, neither believeth he that it is the
sound of the trumpet. He saith among the trumpets, Ha, ha!
and he smelleth the battle afar off, the thunder of the
captains, and the shouting" (Job 34:19-25).
But for such footmen as thee and I are, let us never desire
to meet with an enemy, nor vaunt as if we could do better,
when we hear of others that they have been toiled, nor be
tickled at the thoughts of our own manhood; for such
commonly come by the worst when tried.[258] Witness Peter,
of whom I made mention before. He would swagger, aye, 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 these villains, as he?[259]
When, therefore, we hear that such robberies are done on
the King's highway, two things become us to do:
1. To go out harnessed, and to be sure to take a shield
with us; for it was for want of that, that he that laid so
lustily at Leviathan could not make him yield; for, indeed,
if that be wanting, he fears us not at all. Therefore, he
that had skill hath said, "Above all, taking the shield of
faith, wherewith ye shall be able to quench all the fiery
darts of the wicked" (Eph. 6:16).
2. It is good, also, that we desire of the King a
convoy,[260] 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 (Exo. 33:15). O my brother,
if He will but go along with us, what need we be afraid of
ten thousands that shall set themselves against us? (Psa.
3:5-8; 27:1-3). But, without Him, the proud helpers "fall
under the slain" (Isa. 10:4).
I, for my part, have been in the fray before now; and
though, through the goodness of Him that is best, I am, as
you see, alive; yet I cannot boast of my manhood: Glad
shall I be, if I meet with no more such brunts; though, I
fear, we are not got beyond all danger.[261] 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
robb'd? Remember this, whoso believes, And gets more faith,
shall then a victor be Over ten thousand, else scarce over
three.
So they went on, and Ignorance followed. They went then
till they came at a place where they saw a way put itself
into their way, and seemed withal to lie as straight as the
way which they should go; and here they knew not which of
the two to take, for both seemed straight before them;
therefore, here they stood still to consider. And as they
were thinking about the way, behold a man, black of flesh,
but covered with a very light robe, came to them, and asked
them why they stood there.[262] They answered, they were
going to the Celestial City, but knew not which of these
ways to take. Follow me, said the man, it is thither that I
am going. So they followed him in the way that but now came
into the road, which by degrees turned, and turned them so
from the city that they desired to go to, that, in little
time, their faces were turned away from it; yet they
followed him. But by and by, before they were aware, he led
them both within the compass of a net, in which they were
both so entangled, that they knew not what to do; and with
that the white robe fell off the black man's back. Then
they saw where they were. Wherefore, there they lay crying
some time, for they could not get themselves out.[263]
CHR. Then said Christian to his fellow, Now do I see myself
in an error. Did not the Shepherds bid us beware of the
flatterers? As is the saying of the wise man, so we have
found it this day, "A man that flattereth his neighbour,
spreadeth a net for his feet" (Prov. 29:5).
HOPE. They also gave us a note of directions about the way,
for our more sure finding thereof; but therein we have also
forgotten to read, and have not kept ourselves from the
paths of the destroyer. Here David was wiser than we; for,
saith he, "Concerning the works of men, by the word of thy
lips, I have kept me from the paths of the destroyer" (Psa.
16:4). Thus they lay bewailing themselves in the net. At
last they espied a Shining One coming towards them, with a
whip of small cord in his hand. When he was come to the
place where they were, he asked them whence they came, and
what they did there. They told him that they were poor
pilgrims going to Zion, but were led out of their way by a
black man, clothed in white, who bid us, said they, follow
him, for he was going thither too. Then said he with the
whip, It is Flatterer, a false apostle, that hath
transformed himself into an angel of light (Prov. 29:5;
Dan. 11:32; 2 Cor. 11:13, 14). So he rent the net, and let
the men out. Then said he to them, Follow me, that I may
set you in your way again. So he led them back to the way
which they had left to follow the Flatterer. Then he asked
them, saying, Where did you lie the last night? They said,
With the Shepherds, upon the Delectable Mountains. He asked
them then, if they had not of those Shepherds a note of
direction for the way. They answered, Yes. But did you,
said he, when you were at a stand, pluck out and read your
note? They answered, No. He asked them, Why? They said,
they forgot. He asked, moreover, if the Shepherds did not
bid them beware of the Flatterer. They answered, Yes, but
we did not imagine, said they, that this fine-spoken man
had been he[264] (Rom. 16:18).
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, (Deut. 25:2); and as
he chastised them, he said, "As many as I love, I rebuke
and chasten; be zealous, therefore, and repent" (Rev. 3:19;
2 Chron. 6:26, 27). This done, he bid them go on their way,
and take good heed to the other directions of the
Shepherds. So they thanked him for all his kindness, and
went softly along the right way, singing-
Come hither, you that walk along the way; See how the
pilgrims fare that go astray! They catched are in an
entangling net, 'Cause they good counsel lightly did
forget: 'Tis true, they rescued were, but yet you see,
They're scourg'd to boot. Let this your caution be.
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
toward Zion, and he is coming to meet us.
HOPE. I see him, let us take heed to ourselves now, lest he
should prove a flatterer also. So he drew nearer and
nearer, and at last came up unto them. His name was
Atheist, and he asked them whither they were going.
CHR. We are going to the Mount Zion.
Then Atheist fell into a very great laughter.
CHR. What is the meaning of your laughter?
ATHEIST. I laugh to see what ignorant persons you are, to
take upon you so tedious a journey, and yet are like to
have nothing but your travel for your pains.
CHR. Why, man, do you think we shall not be received?
ATHEIST. Received! There is no such place as you dream of
in all this world.[265]
CHR. But there is in the world to come.
ATHEIST. 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 this 20 years; but find no more
of it than I did the first day I set out (Jer. 22:12; Eccl.
10:15).
CHR. We have both heard and believe that there is such a
place to be found.
ATHEIST. Had not I, when at home, believed, I had not come
thus far to seek; but finding none (and yet I should, had
there been such a place to be found, for I have gone to
seek it further than you), I am going back again, and will
seek to refresh myself with the things that I then cast
away, for hopes of that which, I now see, is not.[266]
CHR. Then said Christian to Hopeful his fellow, Is it true
which this man hath said?
HOPE. Take heed, he is one of the flatterers; remember what
it hath cost us once already for our hearkening to such
kind of fellows. What! no Mount Zion? Did we not see, from
the Delectable Mountains, the gate of the city?[267] Also,
are we not now to walk by faith? Let us go on, said
Hopeful, lest the man with the whip overtake us again[268]
(2 Cor. 5:7).
You should have taught me that lesson, which I will
round[269] you in the ears withal: "Cease, my son, to hear
the instruction that causeth to err from the words of
knowledge" (Prov. 19:17). I say, my brother, cease to hear
him, and let us "believe to the saving of the soul" (Heb.
10:39).
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 I go on, knowing that
we have belief of the truth, "and no lie is of the truth"
(1 John 2:21).
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.
I saw then in my dream, that they went till 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 of sleep; wherefore he said
unto Christian, I do now begin to grow so drowsy that I can
scarcely hold up mine eyes; let us lie down here, and take
one nap.[270]
CHR. By no means, said the other; lest, sleeping, we never
awake more.
HOPE. Why, my brother? Sleep is sweet to the labouring man;
we may be refreshed if we take a nap.[271]
CHR. Do you not remember that one of the Shepherds bid us
beware of the Enchanted Ground?[272] He meant by that, that
we should beware of sleeping; "Therefore let us not sleep,
as do others, but let us watch and be sober"[273] (1 Thess.
5:6).
HOPE. I acknowledge myself in a fault; and had I been here
alone, I had by sleeping run the danger of death. I see it
is true that the wise man saith, "Two are better than one."
Hitherto hath thy company been my mercy, and thou shalt
have a good reward for thy labour. (Eccl. 4:9). CHR. Now
then, said Christian, to prevent drowsiness in this place,
let us fall into good discourse.
HOPE. 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
slumb'ring eyes. Saints' fellowship, if it be manag'd well,
Keeps them awake, and that in spite of hell.
CHR. Then Christian began, and said, I will ask you a
question. How came you to think at first of so doing as you
do now?
HOPE. Do you mean, how came I at first to look after the
good of my soul?
CHR. Yes, that is my meaning.
HOPE. I continued a great while in the delight of those
things which 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" (Rev. 6:21-23). And that
for these things' sake, "cometh the wrath of God upon the
children of disobedience" (Eph. 5:6).
CHR. And did you presently fall under the power of this
conviction?
HOPE. No, I was not willing presently to know the evil of
sin, nor the damnation that follows upon the commission of
it; but endeavoured, when my mind at first began to be
shaken with the Word, to shut mine eyes 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 conversion of a sinner. 2. Sin
was yet very sweet to my flesh, and I was loath to leave
it. 3. I could not tell how to part with mine old
companions, their presence and actions were so desirable
unto me. 4. The hours in which convictions were upon me,
were such troublesome and such heart-affrighting hours,
that I could not bear, no not so much as the remembrance of
them upon my heart.[274]
CHR. Then, as it seems, sometimes you got rid of your
trouble?
HOPE. Yes, verily, but it would come into my mind again,
and then I should be as bad, nay, worse than I was before.
CHR. Why, what was it that brought your sins to mind again?
HOPE. Many things; as,
1. If I did but meet a good man in the streets; or,
CHR. And could you at any time, with ease, get off the
guilt of sin,[275] 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 endeavour to mend my life; for else,
thought I, I am sure to be damned.
CHR. And did you endeavour to mend? HOPE. Yes; and fled
from not only my sins, but sinful company too; and betook
me to religious duties, as prayer, reading, weeping for
sin, speaking truth to my neighbours, &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 over 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" (Isa. 64:6). "By the works of the law
shall no flesh be justified" (Gal. 2:16). "When ye shall
have done all those things, say, We are unprofitable" (Luke
17:10); with many more such like. From whence I began to
reason with myself thus: If ALL my righteousnesses are
filthy rags; if, by the deeds of the law, NO man can be
justified; and if, when we have done ALL, we are yet
unprofitable, then it is but a folly to think of Heaven by
the law. I further thought thus: If a man runs a hundred
pounds into the shopkeeper's debt, and after that shall pay
for all that he shall fetch; yet, if this old debt stands
still in the book uncrossed, for that the shopkeeper may
sue him, and cast him into prison till he shall pay the
debt.
CHR. Well, and how did you apply this to yourself?
HOPE. Why, I thought thus with myself: I have, by my sins,
run a great way into God's book, and that my now reforming
will not pay off that score; therefore I should think
still, under all my present amendments, But how shall I be
freed from that damnation that I have 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, even since my
late amendments, is, that if I look narrowly into the best
of what I do now, I still see sin, new sin, mixing itself
with the best of that I do; so that now I am forced to
conclude, that notwithstanding my former fond conceits of
myself and duties, I have committed sin enough in one duty
to send me to hell,[276] though my former life had been
faultless.[277]
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 obtain the righteousness of a
man that never had sinned, neither mine own, nor all the
righteousness of the world, could save me.
CHR. And did you think he spake true?
HOPE. Had he told me so when I was pleased and satisfied
with mine own amendment, I had called him fool for his
pains; but now, since I see mine own infirmity, and the sin
that cleaves to my best performance, 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?
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 when He did hang on the tree. I asked him further,
how that man's righteousness could be of that efficacy to
justify another before God? And he told me He was the
mighty God, and did what He did, and died the death also,
not for Himself, but for me; to whom His doings, and the
worthiness of them, should be imputed, if I believed on Him
(Heb. 10; Rom. 4; Col. 1; 1 Peter 1).
CHR. And what did you do then?
HOPE. I made my objections against my believing, for that I
thought He was not willing to save me.
CHR. And what said Faithful to you then?
HOPE. He bid me go to Him and see. Then I said it was
presumption; but he said, No, for I was invited to come
(Matt. 11:28). Then he gave me a book of Jesus, His
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 (Matt. 24:35).
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 (Psa. 95:6; Dan. 6:10;
Jer. 29:12, 13). Then I asked him further, how I must make
my supplication to Him? And he said, Go, and thou shalt
find Him upon a mercy-seat, where He sits all the year
long, to give pardon and forgiveness to them that come. I
told him that I knew not what to say when I came. And he
bid me say to this effect, God 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.[278] Lord, I
have heard that Thou art a merciful God, and hast ordained
that Thy Son Jesus Christ should be the Saviour of the
world; and moreover, that thou art willing to bestow Him
upon such a poor sinner as I am (and I am a sinner indeed),
Lord, take therefore this opportunity, and magnify Thy
grace in the salvation of my soul, through Thy Son Jesus
Christ. Amen. (Exo. 25:22; Lev. 16:2; Num. 7:89; Heb.
4:16).
CHR. And did you do as you were bidden?
HOPE. Yes; over, and over, and over.
CHR. And did the Father reveal His 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, a hundred times twice told.
CHR. And what was the reason you did not?
HOPE. I believed that that was true which had been told me,
to wit, that without the righteousness of this Christ, all
the world could not save me; and therefore, thought I 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,
"Though it tarry, wait for it; because it will surely come,
it will not tarry" (Hab. 2:3). So I continued praying until
the Father showed me His Son.[279]
CHR. And how was He revealed unto you?
HOPE. I did not see Him with my bodily eyes, but with the
eyes of my understanding (Eph. 1:18, 19); 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 the
Lord Jesus Christ, and thou shalt be saved" (Acts 16:31).
But I replied, Lord, I am a great, a very great sinner. And
He answered, "My grace is sufficient for thee"[280] (2 Cor.
12:9). Then I said, But, Lord, what is believing? And then
I saw from that saying, "He that cometh to Me shall never
hunger, and he that believeth on Me shall never thirst";
that believing and coming was all one; and that he that
came, that is, ran out in his heart and affections after
salvation by Christ, he indeed believed in Christ (John
6:35). 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" (John 6:37). Then I said, But how, Lord, must I
consider of Thee in my coming to Thee, that my faith may be
placed aright upon Thee? Then He said, "Christ Jesus came
i nto the world to save sinners" (1 Tim. 1:15). "He is the
end of the law for righteousness to every one that
believeth" (Rom. 10:4). "He died for our sins, and rose
again for our justification" (Rom. 4:25). "He loved us, and
washed us from our sins in His own blood" (Rev. 1:5). "He
is mediator betwixt God and us" (1 Tim. 2:5). "He ever
liveth to make intercession for us" (Heb. 7:25). From all
which I gathered, that I must look for righteousness in His
person, and for satisfaction for my sins by His blood; that
what He did in obedience to His Father's law, and in
submitting to the penalty thereof, was not for Himself, but
for him that will accept it for his salvation, and be
thankful. And now was my heart full of joy, mine eyes full
of tears, and mine affections running over with love to the
name, people, and ways of Jesus Christ.[281]
CHR. This was a revelation of Christ to your soul indeed;
but tell me particularly what effect this had upon your
spirit.[282]
HOPE. It made me see that all the world, notwithstanding
all the righteousness thereof, is in a state of
condemnation. It made me see that God the Father, though He
be just, can justly justify the coming sinner. It made me
greatly ashamed of the vileness of my former life, and
confounded me with the sense of mine own ignorance; for
there never came thought into my heart before now, that
showed me so the beauty of Jesus Christ. It made me love a
holy life, and long to do something for the honour and
glory of the name of the Lord Jesus; yea, I thought that
had I now a thousand gallons of blood in my body, I could
spill it all for the sake of the Lord Jesus.[283]
CHR. Aye, aye, I see him; he careth not for our company.
HOPE. But I trow it would not have hurt him, had he kept
pace with us hitherto.
CHR. That is true; but I 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 the
better.[284]
Then said Christian to Hopeful (but softly), Did I not tell
you he cared not for our company? But, however, said he,
come up, and let us talk away the time in this solitary
place. Then, directing his speech to Ignorance, he said,
Come, how do you? How stands it between God and your soul
now?
IGNOR. I hope well; for I am always full of good motions,
that come into my mind, to comfort me as I walk (Prov.
28:26).
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.[285]
CHR. So do many that are never like to come there. "The
soul of the sluggard desireth, and hath nothing" (Prov.
13:4).
IGNOR. But I think of them, and leave all for them.
CHR. That I doubt; for leaving all is a hard matter; yea, a
harder matter than many are aware of. But why, or by what,
art thou persuaded that thou hast left all for God and
Heaven?
IGNOR. My heart tells me so.
CHR. The wise man says, "He that trusts his own heart is a
fool"[286] (Prov. 28:26).
IGNOR. This is spoken of an evil heart, but mine is a good
one.
CHR. But how dost thou prove that?
IGNOR. It comforts me in hopes of Heaven.
CHR. That may be through its deceitfulness; for a man's
heart may minister comfort to him in the hopes of that
thing, for which he yet has no ground to hope.
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. Yea, 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
thing.
IGNOR. What be good thoughts respecting ourselves?
CHR. Such as agree with the Word of God.
IGNOR. When do our thoughts of ourselves agree with the
Word of God?
CHR. When we pass the same judgment upon ourselves which
the Word passes. To explain myself-the Word of God saith of
persons in a natural condition, "There is none righteous,
there is none that doeth good" (Rom. 3). It saith also,
that "every imagination of the heart of man is only evil,
and that continually" (Gen. 6:5). And again, "The
imagination of man's heart is evil from his youth" (Gen.
8:21). Now then, when we think thus of ourselves, 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 heart, so it passeth a judgment upon
our ways; and when our thoughts of our hearts and ways
agree with the judgment which the Word giveth of both, then
are both good, because agreeing thereto.
IGNOR. Make out your meaning.
CHR. Why, the Word of God saith that man's ways are crooked
ways; not good, but perverse (Psa. 125; Prov. 2:15). It
saith they are naturally out of the good way, that they
have not known it (Rom. 3). Now, when a man thus thinketh
of his ways; I say, when he doth sensibly, and with heart
humiliation, thus think, then hath he good thoughts of his
own ways, because his thoughts now agree with the judgment
of the Word of God.[287]
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 we
have right thoughts of God, when we think that He knows us
better than we know ourselves, and can see sin in us when
and where we can see none in ourselves; when we think He
knows our inmost thoughts, and that our heart, with all its
depths, is always open unto His eyes; also, when we think
that all our righteousness stinks in His nostrils, and
that, therefore, He cannot abide to see us stand before Him
in any confidence, even in all our best performances.
IGNOR. Do you think that I am such a fool as to think God
can see no further than I? or, that I would come to God in
the best of my performances?
CHR. Why, how dost thou think in this matter?
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 a necessity of Christ's personal
righteousness to justify thee before God.[288] 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 law. Or thus,
Christ makes my duties, that are religious, acceptable to
His Father, by virtue of His merits; and so shall I be
justified.[289]
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.
IGNOR. What! would you have us trust to what Christ, in His
own person, has done without us? This conceit would loosen
the reins of our lust, and tolerate us to live as we list;
for what matter how we live, if we may be justified by
Christ's personal righteousness from all, when we believe
it?
CHR. Ignorance is thy name, and as thy name is, so art
thou; even this thy answer demonstrateth what I say.
Ignorant thou art of what justifying righteousness is, and
as ignorant how to secure thy soul, through the faith of
it, from the heavy wrath of God. 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.[293]
IGNOR. What! you are a man for revelations! I believe that
what both you, and all the rest of you, say about that
matter, is but the fruit of distracted brains.
HOPE. Why, man! Christ is so hid in God from the natural
apprehensions of the flesh, that He cannot by any man be
savingly known, unless God the Father reveals Him to
them.[294]
IGNOR. That is your faith, but not mine; yet mine, I doubt
not, is as good as yours, though I have not in my head
so many whimsies as you.
CHR. Give me leave to put in a word. You ought not so
slightly to speak of this matter; for this I will boldly
affirm, even as my good companion hath done, that no man
can know Jesus Christ but by the revelation of the Father
(Matt. 11:27); yea, and faith too, by which the soul layeth
hold upon Christ, if it be right, must be wrought by the
exceeding greatness of His mighty power; the working of
which faith, I perceive, poor Ignorance, thou art ignorant
of (1 Cor. 12:3; Eph 1:18, 19). 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.[295]
IGNOR. You go so fast, I cannot keep pace with you. Do you
go on before; I must stay a while behind.[296]
Then they said-
Well, Ignorance, wilt thou yet foolish be, To slight good
counsel, ten times given thee? And if thou yet refuse it,
thou shalt know, Ere long, the evil of thy doing so.
Remember, man, in time, stoop, do not fear; Good counsel
taken well, saves: therefore hear. But if thou yet shalt
slight it, thou wilt be The loser (Ignorance) I'll warrant
thee.
Then Christian addressed thus himself to his fellow-
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 before, and
Ignorance he came bobbling after. Then said Christian to
his companion, It pities me much for this poor man, it will
certainly go ill with him at last.
HOPE. Alas! there are abundance in our town in his
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, convictions of sin, and so consequently fears that
their state is dangerous?
HOPE. Nay, do you answer that question yourself, for you
are the elder man.
CHR. Then I say, sometimes (as I think) they may; but they
being naturally ignorant, understand not that such
convictions tend to their good; and therefore they do
desperately seek to stifle them, and presumptuously
continue to flatter themselves in the way of their own
hearts.
HOPE. I do believe, as you say, that fear tends much to
men's good, and to make them right, at their beginning to
go on pilgrimage.
CHR. Without all doubt it doth, if it be right; for so says
the Word, "The fear of the Lord is the beginning of
wisdom"[297] (Prov. 1:7; 9:10; Psa. 111:10; Job. 28:28).
HOPE. How will you describe right fear?
CHR. True or right fear is discovered by three things-
1. By its rise; it is caused by saving convictions for sin.
2. It driveth the soul to lay fast hold of Christ for
salvation.
3. It begetteth and continueth in the soul a great
reverence of God, his Word, and ways, keeping it tender,
and making it afraid to turn from them, to the right hand
or to the left, to anything, that may dishonour God, break
its peace, grieve the Spirit, or cause the enemy to speak
reproachfully.[298]
HOPE. Well said; I believe you have said the truth. Are we
now almost got past the Enchanted Ground?
CHR. Why, art thou weary of this discourse?
HOPE. No, verily, but that I would know where we are.
CHR. We have not now above two miles further to 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. 3. They
presume they ought not to fear; and therefore, in despite
of them, wax presumptuously confident. 4. They see that
those fears tend to take away from them their pitiful old
self-holiness,[299] 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.[300]
CHR. Well, we will leave, at this time, our neighbour
Ignorance by himself, and fall upon another profitable
question.
HOPE. With all my heart, but you shall still begin.
CHR. Well then, did you not know, about 10 years ago, one
Temporary in your parts, who was a forward man in religion
then?[301]
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 believe that then he had
some sight of his sins, and of the wages that were due
thereto.
HOPE. I am of your mind, for, my house not being above
three miles from him, he would 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 go on
pilgrimage, as we do now; but all of a sudden he grew
acquainted with one Save-self, and then he became a
stranger to me.
HOPE. Now, since we are talking about him, let us a little
inquire into the reason of the sudden backsliding of him
and such others.
CHR. It may be very profitable, but do you begin.
HOPE. Well then, there are in my judgment four reasons for
it-
CHR. You are pretty near the business, for the bottom of
all is, for want of a change in their mind and will. And
therefore they are but like the felon that standeth before
the judge, he quakes and trembles, and seems to repent most
heartily, but the bottom of all is the fear of the halter;
not that he hath any detestation of the offence, as is
evident, because, let but this man have his liberty, and he
will be a thief, and so a rogue still, whereas, if his mind
were changed, he would be otherwise.
HOPE. Now, I have showed you the reasons of their going
back, do you show me the manner thereof.[304]
CHR. So I will, willingly.
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 street thereof was paved with
gold; so that by reason of the natural glory of the city,
and the reflection of the sunbeams upon it, Christian with
desire fell sick. Hopeful also had a fit or two of the same
disease.[307] Wherefore, here they lay by it a while,
crying out, because of their pangs, "If ye find my Beloved,
tell Him that I am sick of love[308] (Song. 5:8).
But being a little strengthened, and better able to bear
their sickness, they walked on their way, and came yet
nearer and nearer, where were orchards, vineyards, and
gardens, and their gates opened into the highway. Now, as
they came up to these places, behold, the gardener stood in
the way, to whom the Pilgrims said, Whose goodly vineyards
and gardens are these? He answered, They are the King's,
and are planted here for His own delight, and also for the
solace of pilgrims. So the gardener had them into the
vineyards, and bid them refresh themselves with the
dainties (Deut. 23:24). He also showed them there the
King's walks, and the arbours, where He delighted to be;
and here they tarried and slept.[309]
Now I beheld in my dream, that they talked more in their
sleep at this time than ever they did in all their journey;
and being in a muse thereabout, the gardener said even to
me, Wherefore musest thou at the matter? It is the nature
of the fruit of the grapes of these vineyards to go down so
sweetly, as to cause the lips of them that are asleep to
speak.[310]
So I saw that when they awoke, they addressed themselves to
go up to the city. But, as I said, the reflection of the
sun upon the city (for "the city was pure gold)," (Rev.
21:18), was so extremely glorious, that they could not, as
yet, with open face behold it, but through an instrument
made for that purpose (2 Cor. 3:18). 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.[311]
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 comforts and pleasures they
had met in the way; and they told them. Then said the men
that met them, You have but two difficulties more to meet
with, and then you are in the city.[312]
Christian then, and his companion, asked the men to go
along with them; so they told them they would. But, said
they, you must obtain it by your own faith. So I saw in my
dream that they went on together, until 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.[313]
The Pilgrims then began to inquire if there was no other
way to the gate; to which they answered, Yes; but there
hath not any, save two, to wit, Enoch and Elijah, been
permitted to tread that path, since the foundation of the
world, nor shall, until the last trumpet shall sound (1
Cor. 15:51, 52). 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.[314] 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.[315]
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 great
measure lost his senses, so that he could neither remember,
nor orderly talk of any of those sweet refreshments that he
had met with in the way of his pilgrimage. But all the
words that he spake still tended to discover that he had
horror of mind, and heart fears that he should die in that
river, and never obtain entrance in at the gate. Here also,
as they that stood by perceived, he was much in the
troublesome thoughts of the sins that he had committed,
both since and before he began to be a pilgrim. It was also
observed that he was troubled with apparitions of
hobgoblins and evil spirits; for ever and anon he would
intimate so much by words.[316] 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
awhile, he would rise up again half dead. Hopeful also
would endeavour to comfort him, saying, Brother, I see the
gate, and men standing by to receive us; but Christian
would answer, It is you, it is you they wait for; you have
been Hopeful ever since I knew you.[317] And so have you,
said he to Christian. Ah, brother! said he, surely if I
were 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 in
trouble as other men, neither are they plagued like other
men (Psa. 73:4, 5). These troubles and distresses that you
go through in these waters are no sign that God hath
forsaken you; but are sent to try you, whether you will
call to mind that which heretofore you have received of His
goodness, and live upon Him in your distresses.[318]
Then I saw in my dream, that Christian was as in a muse a
while. To whom also Hopeful added this word, Be of good
cheer, Jesus Christ maketh thee whole;[319] and with that
Christian brake out with a loud voice, O! I see Him again,
and He tells me, "When thou passest through the waters, I
will be with thee; and through the rivers, they shall not
overflow thee" (Isa. 43:2). 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.[320] Now,
upon the bank of the river, on the other side, they saw the
two shining men again, who there waited for them;
wherefore, being come out of the river, they saluted them,
saying, We are ministering spirits, sent forth to minister
for those that shall be heirs of salvation. Thus they went
along towards the gate.[321] Now you must note that the
city stood upon a mighty hill, but the Pilgrims went up
that hill with ease, because they had these two men to lead
them up by the arms; also, they had left their mortal
garments behind them in the river, for though they went in
with them, they came out without them. They, therefore,
went up here with much agility and speed, though the
foundation upon which the city was framed was higher than
the clouds.[322] They, therefore, went up through the
regions of the air, sweetly talking as they went, being
comforted, because they safely got over the river, and had
such glorious companions to attend them.[323]
The talk they had with the Shining Ones was about the glory
of the place; who told them that the beauty and glory of it
was inexpressible. There, said they, is the "Mount Zion,
the heavenly Jerusalem, the innumerable company of angels,
and the spirits of just men made perfect" (Heb. 12:22-24).
You are going now, said they, to the paradise of God,
wherein you shall see the tree of life, and eat of the
never-fading fruits thereof; and when you come there, you
shall have white robes given you, and your walk and talk
shall be every day with the King, even all the days of
eternity (Rev. 2:7; 3:4; 22:5). 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." You are now going 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[324] (Isa. 57:1, 2;
65:17). The men then asked, What must we do in the holy
place? To whom it was answered, You must there receive the
comforts of all your toil, and have joy for all your
sorrow; you must reap what you have sown, even the fruit of
all your prayers, and tears, and sufferings for the King by
the way (Gal. 6:7). 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" (1 John 3:2).
There also you shall serve Him continually with praise,
with shouting and thanksgiving, whom you desired to serve
in the world, though with much difficulty, because of the
infirmity of your flesh. There your eyes shall be delighted
with seeing, and your ears with hearing the pleasant voice
of the Mighty One. There you shall enjoy your friends
again, that are gone thither before you; and there you
shall with joy receive, even every one that follows into
the holy place after you. There also shall you 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 (1
Thess. 4:13-17; Jude 14; Dan. 7:9, 10; 1 Cor. 6:2, 3). Also
when He shall again return to the city, you shall go too,
with sound of trumpet, and be ever with Him.
Now, while they were thus drawing towards the gate, behold
a company of the heavenly host came out to meet them; to
whom it was said, by the other two Shining Ones, These are
the men that have loved our Lord when they were in the
world, and that have left all for His holy name; and He
hath sent us to fetch them, and we have brought them thus
far on their desired journey, that they may go in and look
their Redeemer in the face with joy. Then the heavenly host
gave a great shout, saying, "Blessed are they which are
called unto the marriage supper of the Lamb" (Rev. 19:9).
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 10,000 welcomes from
the world; and this they did with shouting, and sound of
trumpet.
This done, they compassed them round on every side; some
went before, some behind, and some on the right hand, some
on the left (as it were to guard them through the upper
regions), continually sounding as they went, with melodious
noise, in notes on high; so that the very sight was to them
that could behold it, as if Heaven itself was come down to
meet them.[325] Thus, therefore, they walked on together;
and as they walked, ever and anon these trumpeters, even
with joyful sound, would, by mixing their music with looks
and gestures, still signify to Christian and his brother,
how welcome they were into their company, and with what
gladness they came to meet them; and now were these two
men, as it were, in Heaven, before they came at it, being
swallowed up with the sight of angels, and with hearing of
their melodious notes. Here also they had the city itself
in view, and they thought they heard all the bells therein
to ring, to welcome them thereto. But above all, the warm
and joyful thoughts that they had about their own dwelling
there, with such company, and that forever and ever. O by
what tongue or pen can their glorious joy be
expressed![326] And 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
commandments, that they may have right to the tree of life,
and may enter in through the gates into the city" (Rev.
22:14).
Then I saw in my dream, that the Shining Men bid them call
at the gate; the which, when they did, some looked from
above over the gate, to wit, Enoch, Moses, and Elijah, &c.,
to whom it was said, These pilgrims are come from the City
of Destruction, for the love that they bear to the King of
this place; and then the pilgrims gave in unto them each
man his certificate,[327] which they had received in the
beginning; those, therefore, were carried into 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, "which keepeth the truth, may
enter in"[328] (Isa. 26:2).
Now I saw in my dream that these two men went in at the
gate; and lo, as they entered, they were transfigured, and
they had raiment put on that shone like gold. There were
also that met them with harps and crowns, and gave them to
them-the harps to praise withal, and the crowns in token of
honour. Then I heard in my dream that all the bells in the
city rang again for joy, and that it was said unto them,
"ENTER YE INTO THE JOY OF YOUR LORD."[329] I also heard the
men themselves, that they sang with a loud voice, saying,
"BLESSING, AND HONOUR, AND GLORY, AND POWER, BE UNTO HIM
THAT SITTETH UPON THE THRONE, AND UNTO THE LAMB, FOREVER
AND EVER" (Rev. 5:13).
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" (Rev. 4:8). And after that, they shut up the gates;
which, when I had seen, I wished myself among them.
Now while I was gazing upon all these things, I turned my
head to look back, and saw Ignorance come up to the river
side; but he soon got over, and that without half that
difficulty which the other two men met with.[330] For it
happened that there was then in that place, one Vain-
hope,[331] a ferryman, that with his boat helped him over;
so he, as the other I saw, did ascend the hill, to come up
to the gate, only he came alone; neither did any man meet
him with the least encouragement. When he was come up to
the gate, he looked up to the writing that was above, and
then began to knock, supposing that entrance should have
been quickly administered to him; but he was asked by the
men that looked over the top of the gate, Whence came you?
and what would you have? He answered, I have eat and drank
in the presence of the King, and He has taught in our
streets. Then they asked him for his certificate, that they
might go in and show it to the King; so he fumbled in his
bosom for one, and found none. Then said they, Have you
none? But the man answered never a word. So they told the
King, but He would not come down to see him, but commanded
the two Shining Ones that 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![332] So I awoke, and
behold it was a dream.
THE CONCLUSION.
Now, READER, I have told my dream to thee;
END OF THE FIRST PART.
[2] You will observe what honour, from his Pilgrim's first
setting out, Bunyan puts upon the Word of God. He would
give to no inferior instrumentality, not even to one of
God's providences, the business of awakening his Pilgrim to
a sense of his danger; but he places him before us reading
his book, awakened by the Word. And he makes the first
efficacious motive in the mind of this Pilgrim a salutary
fear of the terrors of that Word, a sense of the wrath to
come, beneath the burden of sin upon his soul-(Cheever,
Lect. 6). The alarms of such an awakened soul are very
different from the terrors of superstitious ignorance,
which, arising from fright or danger, are easily quitted,
with the silly mummeries of priestcraft-(Andronicus).
[3] "What shall I do?" This is his first exclamation. He
has not as yet advanced so far as to say, What shall I do
to be saved?-(Cheever, Lect. 6).
[4] Sometimes I have been so loaden with my sins, that I
could not tell where to rest, nor what to do; yea, at such
times, I thought it would have taken away my senses-
(Bunyan's Law and Grace). [5] See the picture of a true
penitent; a deep sense of danger, and solemn concern for
his immortal soul, and for his wife and children; clothed
with rags; his face turned from his house; studying the
Bible with intense interest; a great burden on his back;
praying; "the remembrance of his sins is grievous, and the
burden of them is intolerable." Reader, have you felt
this?-(Dr. Dodd).
[6] Reader! be persuaded to pause a moment, and ask
yourself the question-What is my case? Did I ever feel a
deep concern about my soul? Did I ever see my danger as a
sinner? Did I ever exclaim, in the agony of my spirit,
"What must I do to be saved?" Be assured that real
godliness begins in feeling the burden of sin-(G. Border).
[7] The advice is to fly at once to Christ, and that he
will then be told what to do. He is not told to get rid of
his burden first, by reforming his life, and then to apply
for further instruction to the Saviour-(J. B.).
[8] When a sinner begins to fly from destruction, carnal
relations will strive to prevent him; but the sinner who is
in earnest for salvation will be deaf to invitations to go
back. The more he is solicited by them, the faster he will
fly from them-(Mason).
[9] The names of these two neighbours are admirably
characteristic, not confined to any age or place, but
always accompany the young convert to godliness, as the
shadow does the substance. Christian is firm, decided,
bold, and sanguine. Obstinate is profane, scornful, self-
sufficient, and contemns God's Word. Pliable is yielding,
and easily induced to engage in things of which he
understands neither the nature nor the consequences-(Thomas
Scott).
[10] Objection. If I would run as you would have me, then I
must run from all my friends, for none of them are running
that way. Answ. And if thou dost, thou wilt run into the
bosom of Christ, and of God. And what harm will that do
thee? Objec. But if I ran this way, I must run from all my
sins. Answ. That's true indeed; yet if thou dost not, thou
wilt run into hell-fire. Objec. But I shall be mocked of
all my neighbours. Answ. But if thou lose the benefit of
Heaven, God will mock at thy calamity. Objec. But, surely,
I may begin this, time enough a year or two hence. Answ.
Hast thou any lease of thy life? Did ever God tell thee
thou shalt live half a year or two months longer? Art thou
a wise man to let thy immortal soul hang over hell by a
thread of uncertain time, which may soon be cut asunder by
death?-(Bunyan's Preface to the Heavenly Footman).
[11] It is interesting to compare this account of Heaven
with that which Bunyan gave in the Preface to his "Sighs
from Hell," published 20 years before-"O sinner, sinner,
there are better things than hell to be had, and at a
cheaper rate by the thousandth part than that. O there is
no comparison; there is Heaven, there is God, there is
Christ, there is communion with an innumerable company of
saints and angels"-(ED). [12] Here you have another volume
of meaning in a single touch of the pencil. Pliable is one
of those who is willing, or think they are willing, to have
Heaven, but without any sense of sin, or of the labour and
self-denial necessary to enter Heaven. But now his heart is
momentarily fired with Christian's ravishing descriptions,
and as he seems to have nothing to trouble his conscience,
and no difficulties to overcome, the pace of an honest,
thorough inquirer, the movement of a soul sensible of its
distresses and its sins, and desiring comfort only in the
way of healing and of holiness, seems much too slow for
him. He is for entering Heaven at once, going much faster
than poor Christian can keep up with him. Then, said
Christian, I cannot go so fast as I would, by reason of
this burden that is on my back- (Cheever). [13] Satan casts
the professor into the mire, to the reproach of religion,
the shame of their brethren, the derision of the world, and
the dishonour of God. He holds our hands while the world
buffets us. He puts bears' skins upon us, and then sets the
dogs at us. He bedaubeth us with his own foam, and then
tempts us to believe that that bedaubing comes from
ourselves-(Good News to the Vilest of Men, vol. 1, P. 69).
[14] Guilt is not so much a wind and a tempest, as a load
and burden. The devil, and sin, and the curse of the law,
and death, are gotten upon the shoulders of this poor man,
and are treading of him down, that he may sink into, and be
swallowed up of, his miry place (Job 41:30)-(Bunyan's
Saints' Know ledge of Christ's Love, vol. 2, p. 6).
[15] In this Slough of Despond there were good and firm
steps, sound promises to stand upon, a causeway, indeed,
better than adamant, clear across the treacherous
quagmires; but mark you, fear followed Christian so hard,
that he fled the nearest way, and fell in, not stopping to
look for the steps, or not thinking of them. Now this is
often just the operation of fear; it sets the threatenings
against the promises, when it ought simply to direct the
soul from the threatenings to the promises. It is the
object of the threatenings to make the promises shine, and
to make the soul lay hold upon them, and that is the
purpose and the tendency of a salutary fear of the Divine
wrath on account of sin, to make the believer flee directly
to the promises, and advance on them to Christ-(Cheever).
[16] Signifying that there is nothing but despondency and
despair in the fallen nature of sinful man: the best that
we can do, leaves us in the Slough of Despond, as to any
hope in ourselves-(Mason).
[17] That is, the Lord Jesus Christ. We never find good
ground, nor safe sounding, nor comfortable walking, till we
enter into possession of Christ by faith, and till our feet
are set upon Christ, who is the Rock of ages-(Mason).
[18] And now you may think, perhaps, that Christian having
got out of the Slough of Despond, and fairly on his way, it
is all well with him; but not so, for now he comes into a
peril that is far greater than the last-a peril through
which we suppose that every soul that ever goes on
pilgrimage passes, and a peril in which multitudes that get
safely across the Slough of Despond, perish forever-
(Cheever).
[19] "Some inkling"; some intimation, hint, or slight
knowledge: obsolete-(ED).
[20] There is great beauty in this dialogue, arising from
the exact regard to character preserved throughout. Indeed,
this forms one of our author's peculiar excellencies; as it
is a very difficult attainment, and always manifests a
superiority of genius-(Scott).
[21] Mr. Worldly-wiseman prefers morality to Christ the
strait gate. This is the exact reasoning of the flesh.
Carnal reason ever opposes spiritual truth. The notion of
justification by our own obedience to God's Law ever works
in us, contrary to the way of justification by the
obedience of Christ. Self-righteousness is as contrary to
the faith of Christ as indulging the lusts of the flesh.
The former is the white devil of pride, the latter the
black devil of rebellion and disobedience. See the awful
consequences of listening to the reasonings of the flesh-
(Mason).
[22] And "wotted": and knew. From the Saxon witen, to know;
see Imperial Dictionary-(ED).
[23]Beware of taking men by their looks. They may look as
gentle as lambs, while the poison of asps is under their
tongue; whereby they infect many souls with pernicious
errors and pestilent heresies, turning them from Christ and
the hope of full justification and eternal life through Him
ONLY, to look to, and rely upon, their own works, in whole,
or in part, for salvation-(Mason).
[24] As the belief of the truth lies at the fountain of the
hope of eternal life, and is the cause of anyone becoming a
pilgrim; so the belief of a lie is the cause of anyone's
turning out of the way which leads to glory-(Mason). [25]
See the glory of Gospel grace to sinners. See the amazing
love of Christ in dying for sinners. O remember the price,
which obtained the pardon of our sins, at nothing less than
His most precious blood! Believe His wonderful love.
Rejoice in His glorious salvation. Live in the love of Him,
in the hatred of your sins, and in humbleness of mind
before Him-(Mason).
[26] Legality is as great an enemy to the cross of Christ
as licentiousness; for it keeps the soul from coming to,
believing in, and trusting wholly in the blood of Christ
for pardon, and the righteousness of Christ for
justification! so that it keeps the soul in bondage, and
swells the mind with pride, while licentiousness brings a
scandal on the cross- (Mason). [27] The straitness of this
gate is not to be understood carnally, but mystically. This
gate is wide enough for all the truly sincere lovers of
Jesus Christ, but so strait that it will keep all others
out. The gate of Eden was wide enough for Adam and his wife
to go out at, yet it was too strait for them to go in at.
Why? They had sinned; and the cherubim and the flaming
sword made it too strait for them. The gates of the temple
were six cubits wide, yet they were so strait that none who
were unclean might enter them-(Bunyan's Strait Gate, vol.
1, p. 367).
[28] Here behold the love of Jesus, in freely and heartily
receiving every poor sinner who comes unto Him; no matter
how vile they have been, nor what sins they have committed,
He loves them freely and receives them graciously; for He
has nothing but GOOD-WILL to them. Hence, the heavenly host
sang at his birth, "Good-will towards men" (Luke 2:14)-
(Mason).
[29] 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 endeavours to discourage them,
that, if possible, he may induce them to desist, and so
come short of the prize-(Scott). A whole Heaven and eternal
life is wrapped up in this little word-"Strive to enter
in"; this calls for the mind and heart. Many professors
make their striving to stand rather in an outcry of words,
than in a hearty labour against the lusts and love of the
world. But this kind of striving is but a beating the air,
and will come to nothing at last-(Bunyan's Strait Gate,
vol. 1, p. 866). Coming souls will have opposition from
Satan. He casts his fiery darts at them; wanderings in
prayer, enticements to old sins, and even blasphemous
thoughts, assail the trembling penitent, when striving to
enter into the strait gate, to drive him from "the way and
the life"-(ED).
[30] "No betterment" is an admirable expression of the
Christian's humility-he set out in company, but reached the
gate alone; still it is not unto me, but unto Thy name be
all the glory-(ED).
[31] "Carnal arguments" is altered to "carnal agreement,"
in several of Mr. Bunyan's editions: see third to the
ninth-(ED).
[32] Christian, when admitted at the strait gate, is
directed in the narrow way; not in the broad fashionable
religion. In the broad road, every man may choose a path
suited to his inclinations, shift about to avoid
difficulties, or accommodate himself to circumstances; and
he may be sure of company agreeable to his taste. But
Christians must follow one another in the narrow way on the
same track, facing enemies, and bearing hardships, without
attempting to evade them; nor is any indulgence given to
different tastes, habits, or propensities-(Scott).
[33] With gnat propriety Bunyan places the house of the
Interpreter beyond the strait gate; for the knowledge of
Divine things, that precedes conversion to God by faith in
Christ, is very scanty, compared with the diligent
Christian's subsequent attainments-(Scott).
[34] It would be difficult to find 12 consecutive pages in
the English language, that contain such volumes of meaning,
in such beautiful and instructive lessons, with such
heavenly imagery, in so pure and sweet a style, and with so
thrilling an appeal to the best affections of the heart, as
these pages descriptive of Christian's sojourning in the
house of the Interpreter. This good man of the house, the
Interpreter, we are, without doubt, to take as the
representative of the Holy Spirit, with His enlightening
and sanctifying influences on the heart-(Cheever). The
order in which these heavenly lessons are taught, is worthy
of our admiration-(ED).
[35] As in creation, so in conversion, God's command is,
"Let there be light"; it comes by the Word; no Bible, no
light. God divided the light from the darkness; a blessed
mystery to prove the Christian indeed-light in his mind at
variance with his native darkness-(Bunyan, on Genesis).
[36] The FIRST object presented by the Holy Spirit to the
mind of a young believer, is the choice of his minister;
not to be submissive to human orders, but to choose for
himself. The leading features are, that he be grave,
devotional, a lover of his Bible, one who rejects error and
preaches the truth; uninfluenced by paltry pelf or worldly
honours; pleading patiently to win souls; seeking only his
Master's approbation; souls, and not money, for his hire;
an immortal crown for his reward. With the laws of men and
friendship to mislead us, how essential is the guidance of
the Holy Spirit in this important choice!-(ED). And whose
portrait is Bunyan describing here? We think he had only
Mr. Gifford in his eye as a faithful minister of Christ;
but Bunyan too had been the pleader with men, and over his
own head the crown of gold was shining, and while he wrote
these words, you may be sure that his spirit thrilled
within him as he said, And I too am a minister of Jesus
Christ-(Cheever).
[37]Christian well knew this in his own deep experience;
for the burden of sin was on him still, and sorely did he
feel it while the Interpreter was making this explanation;
and had it not been for his remembrance of the warning of
the man at the gate, he would certainly have besought the
Interpreter to take off his burden. The law could not take
it off; he had tried that; and grace had not yet removed
it; so he was forced to be quiet, and to wait patiently.
But when the damsel came and sprinkled the floor, and laid
the dust, and then the parlour was swept so easily, there
were the sweet influences of the Gospel imaged; there was
Divine grace distilling as the dew; there was the gentle
voice of Christ hushing the storm; there were the
corruptions of the heart, which the law had but roused into
action, yielding under the power of Christ; and there was
the soul made clean, and fit for the King of glory to
inhabit. Indeed, this was a most instructive emblem. O that
my heart might be thus cleansed, thought Christian, and
then I verily believe I could bear my burden with great
ease to the end of my pilgrimage; but I have had enough of
that fierce sweeper, the Law. The Lord deliver me from his
besom!-(Cheever).
[38] This was a vivid and striking emblem, and one which,
in its general meaning, a child could understand. Passion
stands for the men of this world, Patience of that which is
to come; Passion for those who will have all their good
things now, Patience for those who are willing, with self-
denial, to wait for something better; Passion for those who
are absorbed in temporal trifles, Patience for those whose
hearts are fixed upon eternal realities; Passion the things
which are seen, and the impatient eagerness with which they
are followed, Patience the things which are unseen, and the
faith, humility, and deadness to the world exercised in
order to enjoy them. It is a good commentary upon Psalm 73-
(Cheever).
[39] This instructive vision springs from the author's
painful, but blessed experience. The flame of love in a
Christian's heart is like the fire of despair in Satan's
spirit-unquenchable. Before Bunyan had been behind the
wall, the tempter suggested to him-"You are very hot for
mercy, but I will cool you, though I be seven years in
chilling your heart, I can do it at last; I will have you
cold before long"-(Grace Abounding, No. 110). He is the
father of lies. Thus he said to Christian in the fight,
"Here will I spill thy soul"; instead of which, Apollyon
was put to flight. We cannot fail with such a prop, That
bears the earth's huge pillars up. Satan's water can never
be so powerful to quench, as Christ's oil and grace are to
keep the fire burning. Sinner, believe this, and love,
praise, and rejoice in thy Lord. He loves with an
everlasting love; He saves with an everlasting salvation;
without His perpetual aid, we should perish; Christ is the
Alpha and Omega of our safety; but how mysterious is the
Saint's perseverance until we have seen the secret supply!-
(ED).
[40] For a man to fight his way through infernal enemies,
is in every age a fearful battle; but in addition to this,
to enter his name as a nonconformist in Bunyan's time,
demanded intrepidity of no ordinary degree; their enemies
were the throne, the laws, and the bishops, armed with
malignity against these followers of Jesus Christ. But
there were noble spirits, "of very stout countenance," that
by the sword of the Spirit cut their way through all
opposition. Bunyan was one of these worthies-(Ivimey). [41]
Verily thou didst, noble Christian! And who is there that
does not know the meaning of it, and what heart so cold as
not to be ravished by it! Yea, we should think that this
passage alone might set any man out on this pilgrimage,
might bring many a careless traveler up to the gate of this
glorious palace to say, Set down my name, Sir! How full of
instruction is this passage! It set Christian's own heart
on fire to run forward on his journey, although the battle
was before him-(Cheever).
[42] All these deeply interesting pictures are intended for
every age and every clime. This iron cage of despair has
ever shut up its victims. Many have supposed that it had a
special reference to one John Child, who, under the fear of
persecution, abandoned his profession, and, in frightful
desperation, miserably perished by his own hand. See
Introduction, page 73; see also the sickness and death of
Mr. Badman's brother-(ED).
[43] Bunyan intended not to represent this man as actually
beyond the reach of mercy, but to show the dreadful
consequences of departing from God, and of being abandoned
of Him to the misery of unbelief and despair-(Cheever).
[44] "An everlasting caution"-"God help me to watch." The
battle with Apollyon, the dread valley, the trying scene at
Vanity Fair, the exhilarating victory over By-ends and
Demas, dissipated the painful scene of the iron cage; and
want of prayerful caution led Christian into the dominion
of Despair, and he became for a season the victim shut up
in this frightful cage. Reader, may we be ever found
"looking unto Jesus," then shall we be kept from Doubting
Castle and the iron cage-(ED).
[45] "In the midst of these heavenly instructions, why in
such haste to go? Alas! the burden of sin upon his back
pressed him on to seek deliverance-(ED).
[46] "Rack." Driven violently by the wind-(ED).
[47] We go about the world in the day time, and are
absorbed in earthly schemes; the world is as bright as a
rainbow, and it bears for us no marks or predictions of the
judgment, or of our sins; and conscience is retired, as it
were, within a far inner circle of the soul. But when it
comes night, and the pall of sleep is drawn over the
senses, then conscience comes out solemnly, and walks about
in the silent chambers of the soul, and makes her survey
and her comments, and sometimes sits down and sternly reads
the record of a life that the waking man would never look
into, and the catalogue of crimes that are gathering for
the judgment. Imagination walks tremblingly behind her, and
they pass through the open gate of the Scriptures into the
eternal world-for thither all things in man's being
naturally and irresistibly tend-and there, imagination
draws the judgment, the soul is presented at the bar of
God, and the eye of the Judge is on it, and a hand of fire
writes, "Thou art weighed in the balances, and found
wanting!" Our dreams sometimes reveal our character, our
sins, our destinies, more clearly than our waking thoughts;
for by day the energies of our being are turned into
artificial channels, by night our thoughts follow the bent
that is most natural to them; and as man is both an
immortal and a sinful being, the consequences both of his
immortality and his sinfulness will sometimes be made to
stand out in overpowering light, when the busy pursuits of
day are not able to turn the soul from wandering towards
eternity-(Cheever). Bunyan profited much by dreams and
visions. "Even in my childhood the Lord did scare and
affright me with fearful dreams, and did terrify me with
dreadful visions." That is a striking vision of church
fellowship in the Grace Abounding, (Nos. 53-56); and an
awful dream is narrated in the Greatness of the Soul-"Once
I dreamed that I saw two persons, whom I knew, in hell; and
methought I saw a continual dropping from Heaven, as of
great drops of fire lighting upon them, to their sore
distress" (vol. 1, p. 148)-(ED).
[48] 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. True comfort is the
effect of watchfulness, diligence, and circumspection. What
lessons could possibly have been selected of greater
importance or more suited to establish the new convert,
than these are which our author has most ingeniously and
agreeably inculcated, under the emblem of the Interpreter's
curiosities?-(Scott).
[49] This is an important lesson, that a person may be in
Christ and yet have a deep sense of the burden of sin upon
the soul-(Cheever). So also Bunyan-"Every height is a
difficulty to him that is loaden; with a burden, how shall
we attain the Heaven of heavens?"-(Knowledge of Christ's
Love).
[50] This efficacious sight of the cross is thus narrated
in Grace Abounding, (No. 115)-"Traveling in the country,
and musing on the wickedness and blasphemy of my heart,
that scripture came in my mind-"Having made peace through
the blood of His cross" (Col. 1:20). I saw that day again
and again, that God and my soul were friends by His blood;
yea, that the justice of God and my soul could embrace and
kiss each other. This was a good day to me; I hope I shall
not forget it." He was glad and lightsome, and had a merry
heart; he was before inspired with hope, but now he is a
happy believer-(ED).
[51] None but those who have felt such bliss, can imagine
the joy with which this heavenly visitation fills the soul.
The Father receives the poor penitent with, "Thy sins be
forgiven thee." The Son clothes him with a spotless
righteousness. "The prodigal when he returned to his father
was clothed with rags; but the best robe is brought out,
also the gold ring and the shoes; yea, they are put upon
him to his rejoicing" (Come and Welcome, vol. 1, p. 265).
The Holy Spirit gives him a certificate; thus described by
Bunyan in the House of God- "But bring with thee a
certificate, To show thou seest thyself most desolate; Writ
by the Master, with repentance seal'd; To show also, that
here thou would'st be healed By those fair leaves of that
most blessed tree By which alone poor sinners healed be:
And that thou dost abhor thee for thy ways, And would'st in
holiness spend all thy days; And here be entertained; or
thou wilt find To entertain thee here are none inclined!
(Vol. 2, p. 680). Such a certificate, written upon the
heart by the Holy Spirit, may be lost for a season, as in
the arbour on the hill, but cannot be stolen even by Faith-
heart, Mistrust, and Guilt. For the mark in his forehead,
see 2 Corinthians 3:2, 3; "not with ink, but with the
spirit of the living God, known and read of all men"-(ED).
[52] He that has come to Christ, has cast his burden upon
Him. By faith he hath seen himself released thereof; but he
that is but coming, hath it yet, as to sense and feeling,
upon his own shoulders-(Come and Welcome, vol. 1, p. 264).
[53] "Fat"; a vessel in which things are put to be soaked,
or to ferment; a vat-(ED).
[54] No sooner has Christian "received Christ" than he at
once preaches to the sleeping sinners the great salvation.
He stays not for human calls or ordination, but attempts to
awaken them to a sense of their danger, and presently
exhorts with authority the formalist and hypocrite. So it
was in the personal experience of Bunyan; after which, when
his brethren discovered his talent, they invited him to
preach openly and constantly. Dare anyone find fault with
that conduct, which proved so extensively useful?-(ED).
[55] The formalist has only the shell of religion; he is
hot for forms because it is all that he has to contend for.
The hypocrite is for God and Baal too; he can throw stones
with both hands. He carries fire in one hand, and water in
the other-(Strait Gate, vol. 1, p. 389). These men range
from sect to sect, like wandering stars, to whom is
reserved the blackness of darkness forever. They are barren
trees; and the axe, whetted by sin and the law, will make
deep gashes. Death sends Guilt, his first-born, to bring
them to the King of terrors-(Barren Fig-tree).
[56] "We trow"; we believe or imagine: from the Saxon. See
Imperial Dictionary-(ED).
[57] These men occupied the seat of the scorner; they had
always been well dressed. His coat might do for such a
ragamuffin as he had been, but they needed no garment but
their own righteousness-the forms of their church. The
mark, or certificate of the new birth, was an object of
scorn to them. Probably they pitied him as a harmless
mystic, weak in mind and illiterate. Alas! how soon was
their laughter turned into mourning. Fear and calamity
overwhelmed them. They trusted in themselves, and there was
none to deliver-(ED).
[58] The Christian can hold no communion with a mere formal
professor. The Christian loves to be speaking of the Lord's
grace and goodness, of his conflicts and consolations, of
the Lord's dealings with his soul, and of the blessed
confidence which he is enabled to place in Him-(J. B.).
[59] Such is the fate of those who keep their sins with
their profession, and will not encounter difficulty in
cutting them off. "Not all their pretences of seeking after
and praying to God will keep them from falling and
splitting themselves in sunder"-(A Holy Life the Beauty of
Christianity). There are heights that build themselves up
in us, and exalt themselves to keep the knowledge of God
from our hearts. They oppose and contradict our spiritual
understanding of God and His Christ. These are the dark
mountains at which we should certainly stumble and fall,
but for one who can leap and skip over them to our aid-
(Saints' Knowledge of Christ's Love, vol. 2, p. 8).
[60] Pleased with the gifts of grace, rather than with the
gracious giver, pride secretly creeps in; and we fall first
into a sinful self-complacence, and then into indolence and
security. This is intended by his falling fast asleep-(Dr.
Dodd).
[61] Sinful sloth deprives the Christian of his comforts.
What he intended only for a moment's nap, like a man asleep
during sermon-time in church, became a deep sleep, and his
roll fell out of his hand; and yet he ran well while there
was nothing special to alarm him. Religious privileges
should refresh and not puff up-(Cheever).
[62] But why go back again? That is the next way to hell.
Never go over hedge and ditch to hell. They that miss life
perish, because they will not let go their sins, or have no
saving faith-(Bunyan's Strait Gate, vol. 1, p. 388).
[63] To go forward is attended with the fear of death, but
eternal life is beyond. I must venture. My hill was
further: so I slung away, Yet heard a cry Just as I went,
"None goes that way And lives." If that be all, said I,
After so foul a journey, death is fair And but a chair. -
(G. Herbert's Temple-The Pilgrimage)
[64] He is perplexed for his roll; this is right. If we
suffer spiritual loss, and are easy and unconcerned about
it, it is a sad sign that we indulge carnal security and
vain confidences-(Mason).
[65] The backslider is attended with fears and doubts such
a he felt not before, built on the vileness of his
backsliding; more dreadful scriptures look him in the face,
with their dreadful physiognomy. His new sins all turn
talking devils, threatening devils, roaring devils, within
him. Besides, he doubts the truth of his first conversion,
and thus adds lead to his heels in returning to God by
Christ. He can tell strange stories, and yet such as are
very true. No man can tell what is to be seen and felt in
the whale's belly but Jonah-(Bunyan's Christ a Complete
Saviour, vol. 1, p. 224).
[66] "Beautiful for situation, the joy of the whole earth,
is Mount Zion; God is known in her palaces for a refuge."
Those who enter must joyfully submit to the laws and
ordinances of this house-(Andronicus).
[67] The two lions, civil despotism and ecclesiastical
tyranny, terrified many young converts, when desirous of
joining a Christian church, here represented by the
Beautiful Palace. In the reign of the Tudors they committed
sad havoc. In Bunyan's time, they were chained, so that few
suffered martyrdom, although many were ruined, imprisoned,
and perished in dungeons. When Faithful passed they were
asleep. It was a short cessation from persecution. In the
Second Part, Great-heart slew Giant Bloody-man, who backed
the lions; probably referring to the wretched death of that
monster, Judge Jefferies. And in the experience of Mr.
Fearing, it is clear that the Hill Difficulty and the lions
were intended to represent temporal and bodily troubles,
and not spiritual difficulties-"When we came at 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"-(ED).
[68] Christian, after feeling the burden of sin, entering
by Christ the gate, taught by the Holy Spirit lessons of
high concern in the Bible or House of the Interpreter;
after losing his burden by faith in his crucified Saviour,
his sins pardoned, clothed with his Lord's righteousness,
marked by a godly profession, he becomes fit for church-
fellowship; is invited by Bishop Gifford, the porter; and,
with the consent of the inmates, he enters the house called
Beautiful. Mark, reader, not as essential to salvation; it
is by the side of the road, not across it; all that was
essential had taken place before. Faithful did not enter.
Here is no compulsion either to enter or pay: that would
have converted it into the house of arrogance or
persecution. It is upon the Hill Difficulty, requiring
personal, willing efforts to scramble up; and holy zeal and
courage to bear the taunts of the world and the growling
frowns of the lions. Here he has new lessons to learn of
Discretion, Piety, Prudence, and Charity, to bear with his
fellow-members, and they with him; and here he is armed for
his journey. Many are the blessed enjoyments of church-
fellowship. "Esther was had to the house of the women to be
purified, and so came to the king. God also hath appointed
that those who come into His royal presence should first go
to the house of the women, the church." (See Bunyan's
Greatness of the Soul, vol. 1, p. 145). Every soul must be
fitted for the royal presence, usually in church
fellowship: but these lovely maidens sometimes wait on and
instruct those who never enter the house Beautiful; who
belong to the church universal, but not to any local body
of Christians. John directs his Revelations to the seven
churches in Asia; Paul, his epistles to the churches in
Galatia, or to the church at Corinth-all distinct bodies of
Christians; James to the 12 tribes; and Peter to the
strangers, and "to them that have obtained like precious
faith," of all churches-(ED).
[69] The true Christian's inmost feelings will best explain
these answers, which no exposition can elucidate to those
who are unacquainted with the conflict to which they refer,
the golden hours, fleeting and precious, are earnests of
the everlasting holy felicity of Heaven-(Scott). [70] The
only true mode of vanquishing carnal thoughts is looking at
Christ crucified, or dwelling upon His dying love, the robe
of righteousness which clothes his naked soul, his roll or
evidence of his interest, and the glory and happiness of
Heaven! Happy souls who THUS oppose their corruptions!-(Dr.
Dodd).
[71]This was the fact as it regards Bunyan when he was
writing the "Pilgrim." He had a wife, two sons, and two
daughters. This conversation was first published in the
second edition, 1678; and if he referred to his own family,
it was to his second wife, a most worthy and heroic woman;
but she and some of his children were fellow-pilgrims with
him. His eldest son was a preacher 11 years before the
Second Part of the "Pilgrim" was published-(ED).
[72] O soul! consider this deeply. It is the life of a
Christian that carries more conviction and persuasion than
his words-(Mason).
[73] Those that religiously name the name of Christ, and do
not depart from iniquity, cause the perishing of many. A
professor that hath not forsaken his iniquity is like one
that comes out of a pest-house to his home, with all his
plague-sores running. He hath the breath of a dragon, and
poisons the air round about him. This is the man that slays
his children, his kinsmen, his friends, and himself. O! the
millstone that God will shortly hang about your necks, when
you must be drowned in the sea and deluge of God's wrath-
(Bunyan's Holy Life, vol. 2, p. 530).
[74] How beautiful must that church be where Watchful is
the porter; where Discretion admits the members; where
Prudence takes the oversight; where Piety conducts the
worship; and where Charity endears the members one to
another! They partake of the Lord's Supper, a feast of fat
things, with wine well refined-(J.B.).
[75] Ah! theirs was converse such as it behooves Man to
maintain, and such as God approves- Christ and His
character their only scope, Their subject, and their
object, and their hope. O days of Heaven, and nights of
equal praise! Serene and peaceful as those heavenly days
When souls drawn upwards in communion sweet, Enjoy the
stillness of some close retreat, Discourse, as if releas'd
and safe at home, Of dangers past, and wonders yet to come-
(Cowper).
[76] When Christiana and her party arrived at this house
Beautiful, she requested that they might repose in the same
chamber, called Peace, which was granted. The author, in
his marginal note, explains the nature of this resting-
place by the words, "Christ's bosom is for all pilgrims"-
(ED).
[77] How suddenly that straight and glittering shaft Shot
'thwart the earth! In crown of living fire Up comes
the day! As if they, conscious, quaff'd The sunny flood,
hill, forest, city, spire, Laugh in the wakening
light. Go, vain Desire! The dusky lights have gone;
go thou thy way! And pining Discontent, like them expire!
Be called my chamber Peace, when ends the day, And let me,
with the dawn, like Pilgrim, sing and pray. Great is the
Lord our God, And let His praise be great: He makes His
churches His abode, His most delightful
seat-(Dr. Watts).
[78] Should you see a man that did not go from door to
door, but he must be clad in a coat of mail, and have a
helmet of brass upon his head, and for his life-guard not
so few as a thousand men to wait on him, would you not say,
Surely this man has store of enemies at hand? If Solomon
used to have about his bed no less than threescore of the
most valiant of Israel, holding swords, and being expert in
war, what guard and safeguard doth God's people need, who
are, night and day, roared on by the unmerciful fallen
angels? Why, they lie in wait for poor Israel in every
hole, and he is forever in danger of being either stabbed
or destroyed-(Bunyan's Israel's Hope, vol. 1, p. 602).
[79] Christ himself is the Christian's armoury. When he
puts on Christ, he is then completely armed from head to
foot. Are his loins girt about with truth? Christ is the
truth. Has he on the breastplate of righteousness? Christ
is our righteousness. Are his feet shod with the Gospel of
peace? Christ is our peace. Does he take the shield of
faith, and helmet of salvation? Christ is that shield, and
all our salvation. Does he take the sword of the Spirit,
which is the Word of God? Christ is the Word of God. Thus
he puts on the Lord Jesus Christ; by his Spirit fights the
fight of faith; and, in spite of men, of devils, and of his
own evil heart, lays hold of eternal life. Thus Christ is
all in all-(J. B.).
[80] The church in the wilderness, even her porch, is full
of pillars-apostles, prophets, and martyrs of Jesus. There
are hung up also the shields that the old warriors used,
and on the walls are painted the brave achievements they
have done. There, also, are such encouragements that one
would think that none who came thither would ever attempt
to go back. Yet some forsake the place-(Bunyan's House of
Lebanon).
[81] The Delectable Mountains, as seen at a distance,
represent those distinct views of the privileges and
consolations, attainable in this life, with which believers
are sometimes favoured. This is the pre-eminent advantage
of Christian communion, and can only be enjoyed at some
special seasons, when the Sun of Righteousness shines upon
the soul-(Scott).
[82] Thus it is, after a pilgrim has been favoured with any
special and peculiar blessings, there is danger of his
being puffed up by them, and exalted on account of them; so
was even holy Paul; therefore, the messenger of Satan was
permitted to buffet him (2 Cor. 3:7)-(Mason). We are not
told here what these slips were; but when Christian
narrates the battle to Hopeful, he lets us into the secret-
"These three villains," Faint-heart, Mistrust, and Guilt,
"set upon me, and I beginning, like a Christian, to resist,
they gave but a call, and in came their master. I would, as
the saying is, have given my life for a penny, but that, as
God would have it, I was clothed with armour of proof." In
the Second Part, Great-heart attributed the sore combat
with Apollyon to have arisen from "the fruit of those slips
that he got in going down the hill." Great enjoyments need
the most prayerful watchfulness in going down from them,
lest those three villains cause us to slip. Christian's
heavenly enjoyment in the communion of saints was followed
by his humbling adventures in the valley-a needful proof of
Divine love to his soul. "Whom the Lord loveth He
chasteneth"-(ED). "A broken heart, O God, Thou wilt not
despise." Has He given it to thee, my reader? Then He has
given thee a cabinet to hold His grace in. True, it is
painful now, it is sorrowful, it bleeds, it sighs, it sobs,
well, very well; all this is because He has a mind that
thou mayest rejoice in Heaven-(Bunyan's Acceptable
Sacrifice).
[83] "No armour for his back"; to desist is inevitable
ruin. He sees no safety except in facing his enemy. Fear
itself creates additional courage, and induces him to stand
his ground-(Drayton).
[84] The description of Apollyon is terrible. This dreadful
imagery is collected from various parts of Scripture, where
the attributes of the most terrible animals are given him;
the attributes of leviathan, the dragon, the lion, and the
bear; to denote his strength, his pride, his rage, his
courage, and his cruelty-(Andronicus).
[85] In our days, when emigration is so encouraged by the
state, it may be difficult for some youthful readers to
understand this argument of Apollyon's. In Bunyan's time,
every subject was deemed to be Crown property, and no one
dared depart the realm without a license. Thus, when
Cromwell and his heroes had hired ships, and were ready to
start for America, Charles II providentially detained them,
to work out the great Revolution-(ED).
[86] Promises or vows, whether made by us or by others on
our behalf, before we possessed powers of reason or
reflection, cannot be binding. The confirmation or
rejection of all vows made by or for us in our nonage,
should, on arriving at years of discretion, be our
deliberate choice, for we must recollect that no personal
dedication can be acceptable to God unless it is the result
of solemn inquiry-(ED).
[87] Mark the subtlety of this gradation in temptation. The
profits of the world and pleasures of sin are held out as
allurements. The apostasy of others suggested. The
difficulties, dangers, and sufferings of the Lord's people,
are contrasted with the prosperity of sinners. The
recollections of our sins and backslidings, under a
profession of religion. The supposition that all our
profession is founded in pride and vain-glory. All backed
by our own consciences; as if Apollyon straddled quite
across the way, and stopped us from going on-(Andronicus).
[88] This dialogue is given, in different words, in the
Jerusalem Sinner Saved, Volume 1, pages 79, 80. Satan is
loath to part with a great sinner. What, my true servant,
quoth he, my old servant, wilt thou forsake me now? Having
so often sold thyself to me to work wickedness, wilt thou
forsake me now? Thou horrible wretch, dost not know that
thou hast sinned thyself beyond the reach of grace, and
dost thou think to find mercy now? Art not thou a murderer,
a thief, a harlot, a witch, a sinner of the greatest size,
and dost thou look for mercy now? Dost thou think that
Christ will foul His fingers with thee? It is enough to
make angels blush, saith Satan, to see so vile a one knock
at Heaven's gates for mercy, and wilt thou be so abominably
bold to do it? Thus Satan dealt with me, says the great
sinner, when at first I came to Jesus Christ. And what did
you reply? saith the tempted. Why, I granted the whole
charge to be true, says the other. And what, did you
despair, or how? No, saith he, I said, I am Magdalene, I am
Zaccheus, I am the thief, I am the harlot, I am the
publican, I am the prodigal, and one of Christ's murderers-
yea, worse than any of these; and yet God was so far off
from rejecting of me, as I found afterwards, that there was
music and dancing in His house for me, and for joy that I
was come home unto Him. When Satan charged Luther with a
long list of crimes, he replied, This is all true; but
write another line at the bottom, "The blood of Jesus
Christ His Son cleanseth us from all sin"-(ED).
[89] The devil is that great and dogged leviathan, that
"spreadeth sharp pointed things upon the mire" (Job 40:30).
For be the spreading nature of our corruptions never so
broad, he will find sharp pointed things enough to stick in
the mire of them for our affliction; they are called fiery
darts, and he has abundance of them with which he can and
will sorely prick and wound our spirits-(Bunyan on Christ's
Love, vol. 2, p. 65).
[90] When infidel thoughts prevail, so that doubts of the
truth of Scripture take hold of the mind, the sword of the
Spirit flies out of the hand. Unarmed before a ferocious
enemy, it was an awful moment; but God revives his faith in
the Divine Word, he recovers his sword, and gives his enemy
a deadly plunge-I shall rise-(Drayton).
[91] "For a season," is only found in the first edition.
These words may have been omitted, in Bunyan's subsequent
editions, by a typographical error, or have been struck out
by him. My impression is, that they were left out by the
printer in error; because, in the Second Part, when the
pilgrims pass the spot and talk of the battle, we are told
that "when Apollyon was beat, he made his retreat to the
next valley." And there poor Christian was awfully beset
with him again-(ED).
[92] You will find, from the perusal of Bunyan's own
spiritual life, that he has here brought together, in the
assault of Apollyon upon Christian, many of the most
grievous temptations with which his own soul was beset, as
also, in Christian's answers against them, the very method
of defence which he himself was taught by Divine grace in
the midst of the conflict. It is here condensed into a
narrow and vivid scene, but it extended over years of
Bunyan's life; and the wisdom that is in it, and the points
of experience illustrated, were the fruit of many months of
painfulness, danger, and desperate struggle with the
adversary, which he had to go through-(Cheever).
[93] The literal history of this terrific conflict may be
found in Bunyan's experience recorded in Grace Abounding,
(Nos. 131-173), when he recovered his sword, and put his
enemy to flight. He describes his agonies in the combat as
if he were being racked upon the wheel, and states that it
lasted for about a year. Floods of blasphemies were poured
in upon him, but he was saved from utter despair, because
they were loathsome to him. Dr. Cheever eloquently says,
"What made the fight a thousand times worse for poor
Christian was, that many of these hellish darts were
tipped, by Apollyon's malignant ingenuity, with sentences
from Scripture"; so that Christian thought the Bible was
against him. One of these fiery darts penetrated his soul
with the awful words, "no place for repentance"; and
another with, "hath never forgiveness." The recovery of his
sword was by a heavenly suggestion that He BEGIN did not
"refuse him that speaketh"; new vigour was communicated.
"When I fall, I SHALL arise," was a home-thrust at Satan;
who left him, richly to enjoy the consolations of the
Gospel after this dreadful battle-(ED).
[94] By "leaves" here (Rev. 22: 2), we are to understand
the blessed and precious promises, consolations, and
encouragements, that, by virtue of Christ, we find
everywhere growing on the new covenant, which will be
handed freely to the wounded conscience that is tossed on
the reckless waves of doubt and unbelief. Christ's leaves
are better than Adam's aprons. He sent His Word, and healed
them-(Bunyan's Holy City).
[95] However terrible these conflicts are, they are what
every Christian pilgrim has to encounter that is determined
to win Heaven. Sin and death, reprobates and demons, are
against him. The Almighty, all good angels and men, are for
him. Eternal life is the reward. Be not discouraged, young
Christian! "If God be for us, who can be against us?" We
shall come off more than conquerors, through him that hath
loved us. Equal to our day so shall be our strength. The
enemies had a special check from our Lord, while Mr.
Fearing passed through. "Though death and hell
obstruct the way The meanest saint shall win the day"-(ED).
[96] "Desired Heaven," in some of Bunyan's editions-(ED).
[97] The ditch on the right hand is error in principle,
into which the blind, as to spiritual truth, fall. The
ditch on the left hand means outward sin and wickedness,
which many fall into. Both are alike dangerous to pilgrims:
but the Lord "will keep the feet of his saints" (1 Sam.
2:9)-(Mason). Dr. Dodd considers that by the deep ditch is
intended "presumptuous hopes," and the no less dangerous
quag to be "despairing fears"-(ED).
[98] The sight of an immortal soul in peril of its eternal
interests, beset with enemies, engaged in a desperate
conflict, with hell opening her mouth before, and fiends
and temptations pressing after, is a sublime and awful
spectacle. Man cannot aid him; all his help is in God only-
(Cheever).
[99] And as for the secrets of Satan, such as are
suggestions to question the being of God, the truth of His
Word, and to be annoyed with devilish blasphemies, none are
more acquainted with these than the biggest sinners at
their conversion; wherefore thus also they are prepared to
be helps in the church to relieve and comfort others-
(Jerusalem Sinner Saved, vol. 1, p. 80). See also a very
interesting debate upon this subject in Come and Welcome to
Jesus Christ, volume 1, page 250. O, no one knows the
terrors of these days but myself-(Grace Abounding, Nos.
100-102). Satan and his angels trouble his head with their
stinking breath. How many strange, hideous, and amazing
blasphemies have some, that are coming to Christ, had
injected upon their spirits against Him-(Christ a Complete
Saviour, vol. 1, p. 209). He brought me up also out of a
horrible pit; a pit of noise of devils, and of my heart
answering them with distrust and fear-(Saint's Knowledge of
Christ's Love).
[100] The experience of other saints is very encouraging;
for the soul finds that others have gone before him in
dreadful, dark, and dreary paths-(Mason).
[101] To walk in darkness, and not be distressed for it,
argues stupidity of the soul. To have the light of God's
countenance shine upon us, and not to rejoice and be
thankful for it, is impossible-(Mason).
[102] I would not be too confident, but I apprehend that by
this second part of the valley we are taught that believers
are not most in danger when under the deepest distress;
that the snares and devices of the enemy are so many and
various, through the several stages of our pilgrimage, as
to baffle all description; and that all the emblems of
these valleys could not represent the thousandth part of
them. Were it not that the Lord guides His people by the
light of His Word and Spirit, they never could possibly
escape them-(Scott).
[103] The wicked spirits have made and laid for us snares,
pits, holes, and what not, if peradventure by something we
may be destroyed. Yea, and we should most certainly be so,
were it not for the Rock that is higher than they-(Bunyan's
Saints' Knowledge of Christ's Love, vol. 2, p. 8).
[104] Alas, my dear country! I would to God it could not be
said to thee, since the departure of paganism and popery,
"The blood of the poor innocents is found in thy skirts,
not by a secret search, but upon thy kings, princes,
priests, and prophets" (Jer. 2:34, 26). Let us draw a veil
over the infamy of PROTESTANT PERSECUTION, and bless
Jehovah, who has broken the arrow and the bow-(Andronicus).
It may be questioned whether popery may not yet so far
recover its vigour as to make one more alarming struggle
against vital Christianity, before that Man of Sin be
finally destroyed. Our author, however, has described no
other persecution than what Protestants, in his time,
carried on against one another with very great alacrity-
(Scott).
[105] The quaint and pithy point of this passage stamps it
as one of Bunyan's most felicitous descriptions. We who
live in a later age may, indeed, suspect that he has
somewhat antedated the death of Pagan, and the impotence of
Pope; but his picture of their cave and its memorials, his
delineation of the survivor of this fearful pair, rank
among those master-touches which have won such lasting
honour for his genius-(Bernard Barton).
[106] Christian having passed the gloomy whirlwind of
temptation to despair, now walks in the light of the Sun of
Righteousness, through the second part of the valley. There
he encounters the persecution of the state church. Act
after act of Parliament had been passed-full of atrocious
penalties, imprisonments, transportation, and hanging-to
deter poor pilgrims from the way to Zion. "The way was full
of snares, traps, gins, nets, pitfalls, and deep holes."
Had the darkness of mental anguish been added to these
dangers, he must have perished. The butcheries of Jefferies
strewed the way with blood, bones, ashes, and mangled
bodies of pilgrims. Pope reared his ugly head, and growled
out, "More of you must be burned." The desolating tyranny
of the church was curbed by the King's turning papist,
which paved the way for the glorious Revolution of 1688. It
appears from the Grace Abounding, that to the time of
Bunyan's imprisonment for preaching the Gospel, he was
involved frequently in deeply-distressing spiritual
darkness; but, from his entering the prison, be walked in
the light of God's countenance to his dying day-(ED).
[107] We are now to be introduced to a new pilgrim, and
Christian is no more to go on his way alone. The sweet
Christian communion depicted in this book forms one of the
most delightful features in it, and Faithful and Hopeful
are both of them portraits that stand out in as firm relief
as that of Christian himself. Faithful is the Martyr
Pilgrim, who goes in a chariot of fire to Heaven, and
leaves Christian alone; Hopeful springs, as it were, out of
Faithful's ashes, and supplies his place all along the
remainder of the pilgrimage. The communion between these
loving Christians, their sympathy and share in each other's
distresses, their mutual counsels and encouragements,
temptations and dangers, experience and discipline, their
united joys and sorrows, and their very passing of the
river of death together, form the sweetest of all examples
of the true fellowship of saints, united to the same
Saviour, made to drink into the same Spirit, baptized with
the same sufferings, partakers of the same consolations,
crowned with the same crown of life, entering together upon
glory everlasting-(Cheever). The author has displayed great
skill in introducing a companion to his Pilgrim in this
place. Thus far the personal adventures of Christian had
been of the most extraordinary kind, and sufficient of
themselves to exercise the reader's sympathies for him; but
these feelings would have languished from weariness,
however intensely the sequel might have been wrought, had
attention been claimed for a solitary wanderer to the end
of the journey. Here then the history, which had probably
reached its climax in the preceding scenes, revives, by
taking a new form, and exciting a fresh interest, rather
doubled than divided, though two have thenceforward to
share it instead of one. Besides, the individual experience
of one man, however varied, would not have been sufficient
to exemplify all the most useful lessons of the Gospel,
unless the trials of many persons, of different age, sex,
and disposition, were interwoven. The instance at hand will
illustrate this point-(Montgomery).
[108] Ah, what a smile was that! How much sin was there in
it, instead of humble spiritual gratitude, and joy. Now see
how he that exalteth himself shall be abased, and how
surely, along with spiritual pride, comes carelessness,
false security, and a grievous fall-(Cheever). The very
person's hand we need to help us, whom we thought we had
exceeded-(Mason). When a consciousness of superiority to
other Christians leads to vain glory, a fall will be the
consequence; but while it excites compassion, it also
cements Christian friendship-(Ivimey).
[109] Mr. Anything became a brisk man in the broil; but
both sides were against him, because he was true to none.
He had, for his malapertness, one of his legs broken, and
he that did it wished it had been his neck-(Holy War).
[110] "I trow," I believe or imagine (Imp. Dict.)-(ED).
[111] If the experience of Christian is an exhibition of
Bunyan's own feelings, the temptations of Madam Wanton are
very properly laid in the way of Faithful, and not of
Christian. She would have had no chance with the man who
admired the wisdom of God in making him shy of women, who
rarely carried it pleasantly towards a woman, and who
abhorred the common salutation of women-(Grace Abounding,
No. 316)-ED.
[112] "All" is omitted from every edition by Bunyan, except
the first; probably a typographical error.
[113] An awful slavery! "None that go unto her return
again, neither take they hold of the paths of life" (Prov.
2:19)- (ED).
[114] That sinner who never had a threatening fiery visit
from Moses, is yet asleep in his sins, under the curse and
wrath of the law of God-(C.C.V.G.).
[115] As the law giveth no strength, nor life to keep it,
so it accepteth none of them that are under it. Sin and
Die, is forever its language. There is no middle way in the
law. It hath not ears to hear, nor heart to pity, its
penitent ones- (Bunyan on Justification, vol. 1, p. 316).
[116] The delineation of this character is a masterly
grouping together of the arguments used by men of this
world against religion, in ridicule and contempt of it.
Faithful's account of him, and of his arguments, is a piece
of vigorous satire, full of truth and life-(Cheever).
[117] Nothing can be a stronger proof that we have lost the
image of God, than shame concerning the things of God. This
shame, joined to the fear of man, is a very powerful enemy
to God's truths, Christ's glory, and our soul's comfort.
Better at once get out of our pain, by declaring boldly for
Christ and His cause, than stand shivering on the brink of
profession, ever dreading the loss of our good name and
reputation: for Christ says (awful words): "Whosoever shall
be ashamed of Me and of My words, in this adulterous and
sinful generation, of him also shall the Son of man be
ashamed when He cometh in the glory of His Father" (Mark
8:38). It is one thing to be attacked by shame, and another
to be conquered by it-(Mason).
[118] Christian in a great measure escaped the peculiar
temptations that assaulted Faithful, yet he sympathized
with him; nor did the latter deem the gloomy experiences of
his brother visionary or imaginative, though he had been
exempted from them. One man, from a complication of causes,
is exposed to temptations of which another is ignorant; and
in this case he needs much sympathy, which he seldom meets
with; while they, who are severe on him are liable to be
baffled in another way, which, for want of coincidence in
habit, temperature, and situation, he is equally prone to
disregard. Thus Christians are often led reciprocally to
censure, suspect, or dislike each other, on those very
grounds which would render them useful and encouraging
counselors and companions!-(Scott).
[119] Bunyan, in his Pilgrim's Progress, places the Valley
of the Shadow of Death, not where we should expect it, at
the end of Christian's pilgrimage, but about the middle of
it. Those who have studied the history of Bunyan and his
times will hardly wonder at this. It was then safer to
commit felony than to become a Dissenter. Indeed, a felon
was far surer of a fair trial than any Dissenting minister,
after the restoration of Charles II. This Bunyan found.
Simply and solely for preaching, he was condemned by
Keeling to imprisonment. That was to be followed by
banishment if he did not conform, and, in the event of his
return from banishment without license from the King, the
judge added, "You must stretch by the neck for it; I tell
you plainly." Christian endured, in the first portion of
this dismal valley, great darkness and distress of mind
about his soul's safety for eternity; and, in the latter
part of the valley, the dread of an ignominious, and cruel,
and sudden execution in the midst of his days-a fear more
appalling than the prospect of a natural death. This he was
enabled to bear, because he then enjoyed the light, the
presence, and the approbation of his God-(ED).
[120] The character now 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. Such men are more conspicuous than humble
believers, but their profession will not endure a strict
investigation-(Scott). Reader, be careful not to judge
harshly, or despise a real believer, who is blessed with
fluency of utterance on Divine subjects-(ED).
[121] As an outward profession, without a holy life, is no
evidence of religion, neither are excellent gifts any proof
that the persons who possess them are partakers of grace:
so it is an awful fact, that some have edified the church
by their gifts, who have themselves been destitute of the
spirit of life-(Ivimey). I concluded, a little grace, a
little love, a little of the true fear of God, is better
than all gifts-(Grace Abounding).
[122] The Pharisee goes on boldly, fears nothing, but
trusteth in himself that his state is good; he hath his
mouth full of many fine things, whereby he strokes himself
over the head, and calls himself one of God's white boys,
that, like the Prodigal's brother, never transgressed-
(Pharisee and Publican, vol. 2, p. 215).
[123] Talkative seems to have been introduced on purpose
that the author might have a fair opportunity of stating
his sentiments concerning the practical nature of
evangelical religion, to which numbers in his day were too
inattentive; so that this admired allegory has fully
established the important distinction between a dead and a
living faith, on which the whole controversy depends-
(Scott). "Though I speak with the tongues of men and of
angels, and have not charity, I am as sounding brass or a
tinkling cymbal" (1 Cor. 13:1). Just thus it is with him
who has gifts, but wants grace. Shall I be proud, because I
am sounding brass? Is it so much to be a fiddle? Hath not
the least creature that hath life, more of God in it than
these?-(Grace Abounding, No. 297-300). Some professors are
pretty busy and ripe, able to hold you in a very large
discourse of the glorious Gospel; but, if you ask them
concerning heart work, and its sweet influences and virtues
on their souls and consciences, they may answer, I find by
preaching that I am turned from my sins in a good measure,
and have learned [in tongue] to plead for the Gospel. This
is not far enough to prove them under the covenant of
grace-(Law and Grace, vol. 1, p. 515).
[124] Read this, and tremble, ye whose profession lies only
on your tongue, but who never knew the love and grace of
Christ in your souls. O how do you trifle with the grace of
God, with precious Christ, and with the holy Word of truth!
O what an awful account have you to give hereafter to a
holy, heart-searching God! Ye true pilgrims of Jesus, read
this, and give glory to your Lord, for saving you from
resting in barren notions, and taking up with talking of
truths; and that he has given you to know the truth in its
power, to embrace it in your heart, and to live and walk
under its constraining, sanctifying influences. Who made
you to differ?-(Mason).
[125] This spiritual application of the law of Moses is
found in the narrative of Bunyan's experience in the Grace
Abounding, (No. 71): "I was also made, about this time, to
see something concerning the beasts that Moses counted
clean and unclean. I thought those beasts were types of
men: the clean, types of them that were the people of God;
but the unclean, types of such as were the children of the
wicked one. Now, I read, that the clean beasts chewed the
cud; that is, thought I, they show us we must feed upon the
Word of God; they also parted the hoof, I thought that
signified we must part, if we would be saved with the ways
of ungodly men."
[126] True faith will ever show itself by its fruits; real
conversion, by the life and conversation. Be not deceived;
God is not to be mocked with the tongue, if the heart is
not right towards Him in love and obedience-(Mason).
[127] This distinction between speaking against sin, and
feeling a hatred to it, is so vastly important, that it
forms the only infallible test to distinguish between those
who are "quickened" by the Spirit of God, and those who
"have a name to live and are dead." It is a very awful
statement, but, it is to be feared, strictly correct, that
ministers may declaim against sin in the pulpit, who yet
indulge it in the parlour. There may be much head
knowledge, where there is no heart religion-(Ivimey).
[128] Christian faithfulness detects mere talkatives, and
they 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 those
faithful monitors as censorious, peevish, and melancholy
men-lying at the catch-(Scott).
[129] In the Jerusalem Sinner Saved, Bunyan explains his
meaning of "lying at the catch" in these solemn words,
referring to those who abide in sin, and yet expect to be
saved by grace: "Of this sort are they that build up Zion
with blood, and Jerusalem with iniquity; that judge for
reward, and teach for hire, and divine for money, and lean
upon the Lord (Micah 3:10, 11). This is doing things with a
high hand against the Lord our God, and a taking Him, as it
were, at the catch! This is, as we say among men, to seek
to put a trick upon God, as if He had not sufficiently
fortified his proposals of grace by his Holy Word, against
all such kind of fools as these"-(Vol. 1, p. 93).
[130] Blessed faithful dealing! O that it were more
practised in the world, and in the church! How then would
vain talkers be detected in the one, and driven out of the
other-(Mason).
[131] Heart searching, soul examining, and close
questioning of the conduct of life, will not do with
talkative professors. Ring a peal on the doctrines of
grace, and many will chime in with you; but speak closely
how grace operates upon the heart, and influences the life
to follow Christ in self-denying obedience, they cannot
bear it; they are offended with you, and will turn away
from you, and call you legal-(Mason).
[132] I observe that, as there are trees wholly noble, so
there are also their semblance; not right, but ignoble.
There is the grape, and the wild grape; the rose, and the
canker rose; the apple and the crab. Now, fruit from these
wild trees, however it may please children to play with,
yet the prudent count it of no value. There are also in the
world a generation of professors that bring forth nothing
but wild olive berries; saints only before men, devils and
vipers at home; saints in word, but sinners in heart and
life. Well, saith God, this profession is but a cloak: I
will loose the reins of this man, and give him up to his
own vile affections. "I will answer him by Myself" (Ezek.
14:7). Thou art too hard for the church: she knows not how
to deal with thee. Well, I will deal with that man Myself-
(Bunyan's Barren Fig-tree).
[133] Where the heart is rotten, it will ward off
conviction, turn from a faithful reprover, condemn him, and
justify itself. Faithful dealing will not do for unfaithful
souls. Mind not that, but be faithful to the truth-(Mason).
[134] How they rejoiced again to meet Evangelist, and
listen to his encouraging and animating exhortations; of
which, as they were now near the great town of Vanity Fair,
they would stand in special need. Indeed, it was to
forewarn them of what they were to meet with there, and to
exhort them, amidst all persecutions, to quit themselves
like men, that Evangelist now came to them. His voice, so
solemn and deep, yet so inspiring and animating, sounded
like the tones of a trumpet on the eve of battle-(Cheever).
[135] The pilgrims are now about to enter upon a new era-to
leave their privacy in the wilderness, and commence a more
public scene-perhaps alluding to Bunyan's being publicly
set apart to the work of the ministry. It was in the
discharge of these public duties that he was visited with
such severe persecution. This interview with Evangelist
reminds one of the setting apart of Dissenting ministers.
It is usual, on these occasions, for the Christians
entering on such important duties, to give a short account
of what "had happened in the way," and their reasons for
hoping that they were called by God to the work. They
receive the advice of their ministering elder, and the
pastor prays for their peace and prosperity. Evangelist's
address would make a good outline of an ordination sermon.
Bunyan's account of his being thus set apart in 1656 (with
seven other members of the same church) is narrated in
Grace Abounding, Nos. 266-270. The second address of
Evangelist peculiarly relates to the miseries endured by
Nonconformist ministers in the reign of Charles II-(ED).
[136] Shall the world venture their soul's ruin for a poor
corruptible crown; and shall not we venture the loss of a
few trifles for an eternal crown? Shall they venture the
loss of eternal life for communion with base, drunken,
covetous wretches; and shall we not labour as hard, run as
fast, nay, a hundred times more diligently, for such
glorious and eternal friends as God to love, Christ to
redeem, the Holy Spirit to comfort, and saints and angels
in Heaven for company? Shall it be said at the last day,
that the wicked made more haste to hell than you to Heaven?
O let it not be so, but run with all might and main! They
that will have Heaven must run for it, because the devil
will follow them. There is never a poor soul that is gone
to it, but he is after that soul. And I assure them the
devil is nimble; he is light of foot, and can run apace. He
hath overtaken many, tripped up their heels, and given them
an everlasting fall- (Heavenly Footman).
[137] Bunyan illustrates the care of Christ for his
afflicted ones with striking simplicity. "I love to play
the child with children. I have met with a child that had a
sore finger, so that it was useless. Then have I said,
Shall we cut off this finger, and buy my child a better, a
brave golden finger? At this he started, and felt
indignation against me. Now, if a child has such tenderness
for a useless member, how much more tender is the Son of
God to his afflicted members?"-(Saint's Privilege, vol. 1,
p. 674). The text here quoted forms the foundation of
Bunyan's admirable Advice to Sufferers, in which he
delightfully dwells upon the topics which Evangelist
addresses to the Pilgrims, when on the verge of bitter
persecution-(ED).
[138] Vanity Fair is the City of Destruction in its gala
dress, in its most seductive and sensual allurements. It is
this world in miniature, with its various temptations.
Hitherto we have observed the pilgrims by themselves, in
loneliness, in obscurity, in the hidden life and experience
of the people of God. The allegory thus far has been that
of the soul, amidst its spiritual enemies, toiling towards
Heaven; now there comes a scene more open, tangible,
external; the allurements of the world are to be presented,
with the manner in which the true pilgrim conducts himself
amidst them. It was necessary that Bunyan should show his
pilgrimage in its external as well as its secret spiritual
conflicts; it was necessary that he should draw the
contrast between the pursuits and deportment of the
children of this world and the children of light; that he
should show how a true pilgrim appears, and is likely to be
regarded, who, amidst the world's vanities, lives above the
world, is dead to it, and walks through it as a stranger
and a pilgrim towards Heaven-(Cheever).
[139] A just description of this wicked world. How many,
though they profess to be pilgrims, have never yet set one
foot out of this fair; but live in it all the year round!
They "walk according to the course of this world" (Eph.
2:2); for "the god of this world hath blinded their minds"
(1 Cor. 4:4). But all those for whose sins Jesus hath died
"He delivers from this present evil world" (Gal. 1:4). You
cannot be a pilgrim, if you are not delivered from this
world and its vanities; for if you love the world, if it
has your supreme affections, the love of God is not in you,
(1 John 2:15); you have not one grain of precious faith in
precious Jesus-(Mason).
[140] Mr. James, who, in 1815, published the "Pilgrim" in
verse, conjectures that Bunyan's description of the Fair
arose from his having been at Sturbridge Fair, near
Cambridge. It was thus described in 1786-"The shops or
booths are built in rows like streets, having each its
name; as Garlick Row, Bookseller's Row, Cook Row, &c. Here
are all sorts of traders, who sell by wholesale or retail;
as goldsmith's toymen, braziers, turners, milliners,
haberdashers, hatters, mercers, drapers, pewterers, china
warehouses, and in a word, most trades that can be found in
London. Here are also taverns, coffee-houses, and eating-
houses, in great plenty. The chief diversions are puppets,
rope-dancing, and music booths. To this Fair, people from
Bedfordshire and the adjoining counties still resort.
Similar kinds of fairs are now kept at Frankfort and
Leipzig. These mercantile fairs were very injurious to
morals; but not to the extent of debauchery and villany,
which reign in our present annual fairs, near the
metropolis and large cities." See an account of this fair
in Hone's Year Book, page 1538-(ED). Our author evidently
designed to exhibit in his allegory the grand outlines of
the difficulties, temptations, and sufferings, to which
believers are exposed in this evil world; which, in a work
of this nature, must be related as if they came upon them
one after another in regular succession; though in actual
experience several may meet together, many may molest the
same person again and again, and some 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 calculating our
progress, by comparing them with circumstances which might
be reversed or altered with almost endless variety. In
general, Vanity Fair represents the wretched state of
things in those populous places especially, where true
religion is neglected and persecuted; and, indeed, "in the
whole world lying in wickedness," as distinguished from the
church of "redeemed sinners"-(Scott).
[141] Christ wiI1 not allow his followers to bury their
talent in the earth, or to put their light under a bushel;
they are not to go out of the world, or to retire into
cloisters, monasteries, or deserts; but they MUST all go
through this fair. Thus our Lord endured all the
temptations and sufferings of this evil world, without
being impeded or entangled by them, or stepping in the
least aside to avoid them; and he was exposed to greater
enmity and contempt than any of His followers-(Scott).
[142] The world will seek to keep you out of Heaven with
mocks, flouts, taunts, threatenings, jails, gibbets,
halters, burnings, and deaths. There ever was enmity
between the seed of the serpent and the seed of the woman,
and no endeavours can reconcile them. The world says, They
will never come over to us; and we again say, By God's
grace we will not go over to them.
[143] Holy Hunt of Hitchin, as he was called, a friend of
Bunyan's, passing the market-place where mountebanks were
performing, one cried after him, "Look there, Mr. Hunt!
Turning his head another way, he replied, "Turn away mine
eyes from beholding vanity"-(Ivimey).
[144] An odd reply. What do they mean? That they are
neither afraid nor ashamed to own what was the one subject
of their souls' pursuit-the truth. Understand hereby, that
the whole world, which lieth in wickedness, is deceived by
a lie, and is under the delusion of the father of lies. In
opposition to this, all believers in Christ are said to be
of the truth (1 John 3:19). They know and believe that
capital truth with which God spake from Heaven, "This is My
beloved Son, in whom I am well pleased" (Matt. 3:17). This
truth-that Jesus is the Son of God, and our only Saviour-
lies at the foundation of all their hope; and to get more
and more acquainted with Him, is the grand object of their
pursuits. For this the world hates them; and Satan, who is
an enemy to this truth, stirs up the world against them.
"For," says our Lord, "they are not of the world, even as I
am not of the world" (John 17:16)-(Mason).
[145] In 1670, the town porters of Bedford being commanded
to assist in a brutal attack upon the Nonconformists, ran
away, saying, "They would be hanged, drawn, and quartered,
before they would assist in that work"; for which cause the
justices committed two of them (which they could take) to
the jail. The shops were shut up, so that it seemed like a
place visited with the pest, where usually is written upon
the door, "Lord, have mercy upon us!"-(Narrative of
Proceedings against Nonconformists, p. 5. 4to, 1670).
[146] This is a true representation of what took place in
England in Bunyan's time. It was a disgrace to our nation,
that Englishmen, urged on by a fanatic church, treated two
young and interesting women with a barbarity that would
make savages (so called) blush. It was at Carlisle that two
female pilgrims, Dorothy Waugh and Ann Robinson, were
dragged through the streets, with each an iron instrument
of torture, called a bridle, upon their heads; and were
treated with gross indecency-(ED).
[147] The great object of the Gospel is to fit man for his
active duties in this world, and prepare him for heavenly
enjoyments in the world to come. Not like those lazy
creeping things that shut themselves up in nunneries or
monasteries to avoid the temptations and troubles, the
resistance or hearing of which glorifies God. Christians
are to be as lights-not hid under a bushel but seen of all
men. The prayer of their Lord was and is, not that they
should be taken out of the world, but kept from its evil
contaminations-(ED).
[148] In Bunyan's account of his imprisonment, he closes it
with these words-"Thus have I, in short, declared the
manner and occasion of my being in prison; where I lie
waiting the good will of God to do with me as He pleaseth;
knowing that not one hair of my head can fall to the ground
without the will of my Father which is in Heaven. Let the
rage and malice of men be ever so great, they can do no
more, nor go any further, than God permits them. When they
have done their worst, "we know that all things work
together for good to them that love God" (Rom. 8:28).
[149] The description of the process against the pilgrims,
is framed in such a manner as emphatically to expose the
secret reasons which influence men thus to persecute their
innocent neighbours. The very names employed declare the
several corrupt principles of the heart from whence this
atrocious conduct results-(Scott).
[150] This is one of Satan's lies, much used by his
emissaries, to the present day. A Christian fears God, and
honours the king; he renders unto civil government that
which belongs to civil and temporal things, but he dares
not render unto Caesar the things that belong to God; and
for thus righteously doing he is called disloyal-(ED).
[151] Superstition, or false devotion, is a most bitter
enemy to Christ's truth and his followers. This fellow's
evidence is very true; for as the lawyer said of Christ's
doctrine, "Master, thus saying, thou reproachest us also"
(Luke 11:45). So false worshippers, who rest in forms, and
rites, and shadows, are stung to the quick at those who
worship God in the Spirit, rejoice in Christ Jesus, and
have no confidence in the flesh; such a conduct pours the
utmost contempt upon all the will-worship, and doctrines,
and superstition of carnal men-(Mason). With such,
traditions, human inventions, forms, and externals, appear
venerable and sacred; and they are mistaken with
pertinaceous ignorance for the substance of religion. What
is pompous and burdensome appears to such men meritorious;
and the excitement of mere natural passions, as at a
tragedy, is falsely deemed a needful help to true devotion.
Their zeal hardens their hearts, and causes bitter rage,
enmity, and calumny, against the pious Christians-(Scott).
[152] As soon as the poor sinner says, "O Lord our God,
other lords beside Thee have had dominion over us: but by
Thee only will we make mention of Thy name" (Isa. 26:13),
your officious Pickthanks are always ready to bear
testimony against him; and a blessed testimony this is; it
is well worth living to gain, and dying in the cause of. If
we are real disciples of Christ, we shall, as He did,
testify of the world that the works thereof are evil, and
the world will hate us for His sake (John 7:7)-(Mason).
Pickthank has no real principle, but puts on zeal for any
party that will promote his interests; he inwardly despises
both the superstitious and the spiritual worshipper-
(Scott).
[153] This is the Christian's plea and glory. While he
knows "the tender mercies of the wicked are cruel" (Prov.
12:10), yet he also knows that the "merciful kindness of
the Lord is great, and the truth of the Lord endureth
forever" (Psa. 118:2)-(Mason).
[154] 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 humourous reference to the style in which
charges are commonly given to juries, show what patterns
persecutors choose to copy, and whose kingdom they labour
to uphold. Nor can any impartial man deny that the
inference is fair, which our author meant the reader to
deduce, namely, that nominal Protestants, enacting laws
requiring conformity to their own creeds and forms, and
inflicting punishments on such as peaceably dissent from
them, are actually involved in the guilt of these heathen
persecutors- (Scott).
[155] These words, and this trial, were quoted (January 25,
1848) by the Attorney-General, at Westminster Hall, in
answer to the manner in which Dr. Hampden was then charged
with heresy by the Puseyites-(ED).
[156] If the Lord were to leave us in the hands of men, we
should still find that their tender mercies are cruel. Such
a jury as tried Faithful might be found in every county of
Britain-(Burder). To this may be added, that the witnesses
are still living-(ED).
[157] Nothing can be more masterly than the satire
contained in this trial. The judge, the witnesses, and the
jury, are portraits sketched to the life, and finished,
every one of them, in quick, concise, and graphic touches;
the ready testimony of Envy is especially characteristic.
Rather than anything should be wanting that might be
necessary to despatch the prisoner, he would enlarge his
testimony against him to any requisite degree. The language
and deportment of the judge are a copy to the life of some
of the infamous judges under King Charles, especially
Jefferies. You may find, in the trial of the noble patriot
Algernon Sidney, the abusive language of the judge against
Faithful almost word for word. The charge to the jury, with
the Acts and laws on which the condemnation of the prisoner
was founded, wax full of ingenuity and meaning-(Cheever).
[158] Bunyan gives a good portrait of Faithful in his Howe
of Lebanon, referring to the character of Pomporius
Algerius, mentioned in Fox's Book of Martyrs. "Was not this
man, think you, a giant? did he not behave himself
valiantly? was not his mind elevated a thousand degrees
beyond sense, carnal reason, fleshly love, and the desires
of embracing temporal things? This man had got that by the
end that pleased Him; neither could all the flatteries,
promises, threats, reproaches, make him once listen to, or
inquire after, what the world, or the glory of it could
afford. His mind was captivated with delights invisible. He
coveted to show his love to his Lord, by laying down his
life for His sake. He longed to be where there shall be no
more pain, nor sorrow, nor sighing, nor tears, nor
troubles. He was a man of a thousand!" Speaking of the
pillars in that house at Lebanon, he says, "These men had
the faces of lions, they have triumphed in the flames."
[159] This is a most exquisitely beautiful sketch; it is
drawn to the life from many an era of pilgrimage in this
world; there are in it the materials of glory, that
constituted spirits of such noble greatness as are
catalogued in the eleventh of Hebrews-traits of cruel
mockings and scourgings, bonds and imprisonments-(Cheever).
[160] Political interests engage ungodly princes to promote
toleration, and chain up the demon of persecution. The
cruelties they exercise disgust the people, and they are
disheartened by the ill success of their efforts to
extirpate the hated sect-(Scott).
[161] I have often recorded it with thankfulness, that
though in the dreary day of my pilgrimage, the Lord hath
taken away a dear and faithful Christian friend, yet he has
always raised up another. A very great blessing this, for
which Christians can never be thankful enough-(Mason).
[162] Is not this too much the case with professors of this
day? The Spirit of truth says, "All that will live godly in
Christ Jesus shall suffer persecution" (2 Tim. 3:12). But
how many act as if they had found the art of making the
Spirit of truth a liar! for they can so trim and shape
their conduct, as they vainly think to follow Christ, and
yet to keep in with the world, which is at enmity against
Him-a most fatal and soul-deceiving error-(Mason).
[163] What is this something that By-ends knew more than
all the world? How to unite Heaven and hell-how to serve
God and Mammon-how to be a Christian and a hypocrite at the
same time. O the depth of the depravity of the human heart;
alas! how many similar characters now exist, with two
tongues in one mouth, looking one way and rowing another-
(ED).
[164] Fear not, therefore, in her for to abide, She keeps
her ground, come weather, wind, or tide. -(Bunyan's House
of God, vol. 2, p. 579). If we will follow Christ, He tells
us that we must take up our cross. The wind sets always on
my face; and the foaming rage of the sea of this world, and
the proud and lofty waves thereof do continually beat upon
the sides of the bark, or ship, that myself, my cause, and
my followers are in-(Bunyan's Greatness of the Soul, vol.
1, p. 107).
[165] Mind how warily these pilgrims acted to this
deceitful professor. They did not too rashly take up an ill
opinion against him; but when they had full proof of what
he was, they did not hesitate one moment, but dealt
faithfully with him, and conscientiously withdrew from him-
(Mason). In a letter written in 1661, from Exeter jail, by
Mr. Abraham Chear, a Baptist minister of Plymouth, who
suffered greatly for nonconformity, and at length died in a
state of banishment, there is this remark, "We have many
brought in here daily, who go out again almost as soon, for
a week in a prison tries a professor more than a month in a
church"-(Ivimey).
[166] 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 "sunshine," 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?-(Scott).
[167] Pretended friends come with such expostulations as
these: Why, dear Sir, will you give such offence? How much
would it be for your comfort and interest in the world if
you would but be a little more complying, and give way in
some particular points and phrases. O what a syren's song!
May the Lord enable every faithful servant to reply, "Get
thee behind me, Satan"-(J. B.).
[168] These words of Solomon are thus wickedly misapplied
by many to the present day. Ecclesiastes 7:16, 17 probably
refers to the administration of justice which should be
tempered with mercy, but not with laxity; or it may refer
to the foolish opinions expressed upon the characters of
Pharisee and publican, exalting the one or decrying the
other overmuch. It cannot be meant to censure the utmost
efforts after true righteousness, nor to sanction the
slightest degree of wickedness-(ED).
[169]Woe unto them who wander from the way. Art bound for
hell, against all wind and weather? Or art thou one agoing
backward thither? Or dost thou wink, because thou would'st
not see? Or dost thou sideling go, and would'st not be
Suspected Yet these prophets can thee tell, Which way thou
art agoing down to hell. -(Acts 7:20-22. Bunyan's House of
God, vol. 2, p. 582).
[170] Notwithstanding By-ends could be reserved with
faithful pilgrims, yet he can speak out boldly to those of
his own spirit sad character. O the treacherous deceivings
of the desperate wickedness of the human heart! Who can
know it? No one but the heart-searching God-(Mason).
[171] Some men's hearts are narrow upwards, and wide
downwards: narrow as for God, but wide for the world. They
gape for the one, but shut themselves up against the other.
The heart of a wicked man is widest downward; but it is not
so with the righteous man. His desires, like the temple
Ezekiel saw in the vision, are still widest upwards, and
spread towards Heaven. A full purse, with a lean soul, is a
great curse. Many, while lean in their estates, had fat
souls; but the fattening of their estates has made their
souls as lean as a rake as to good-(Bunyan's Righteous
Man's Desires, vol. 1, p. 745).
[172] This dialogue is not in the least more absurd and
selfish than the discourse of many who now attend on the
preaching of the Gospel. If worldly lucre be the honey,
they imitate the bee, and only attend to religion when they
can gain by it; they determine to keep what they have at
any rate, and to get more, if it can be done without open
scandal-(Scott).
[173] There is a fund of satirical humour in the supposed
case here very gravely stated; and if the author, in his
accurate observations on mankind, selected his example from
among the mercenaries that are the scandal of the
Established Church, her most faithful friends will not
greatly resent this conduct of a dissenter-(Scott). Dr.
Paley would have done well to have read this chapter in
Bunyan before composing some of the chapters in his Moral
Philosophy, and his Sermon on the Utility of Distinctions
in the Ministry-(Cheever).
[174] Here is worldly wisdom, infernal logic, and the
sophistry of Satan. We hear this language daily, from
money-loving professors, who are destitute of the power of
faith. But in opposition to all this, the Holy Ghost
testifies, "The love of money is the root of all evil" (1
Tim. 6:10), and a covetous man is an idolater (Col. 3:5).
Hear this, and tremble, ye avaricious professors. Remember,
ye followers of the Lamb, ye are called to "let your
conversation be without covetousness" (Heb, 13:5); your
Lord testifies, "Ye cannot serve God and Mammon" (Luke
16:13)- (Mason).
[175] How doth this commend itself to those who make
merchandise of souls. What swarms of such locusts are there
in this day!-(J.B.).
[176] If thou art one who tradeth in both ways: God's
now, the devil's then; or if delays Thou mak'st of coming
to thy God for life; Or if thy light and lusts are at a
strife About who should be master of thy soul, And lovest
one, the other dost control; These prophets tell thee can
which way thou bendest, On which thou frown'st, to which a
hand thou lendest. -(Titus 1:16. See vol. 2, p. 582).
[177] Bunyan, in his Holy Life the Beauty of Christianity,
thus addresses such characters: "This is the man that hath
the breath of a dragon; he poisons the air round about him.
This is the man that slays his children, his kinsmen, his
friend, and himself-he that offends God's little ones. O
the millstone that God will shortly hang about your neck,
when the time is come that you must be drowned in the sea
and deluge of God's wrath!-(See vol. 2, p. 539). The answer
of Christian, though somewhat rough, is so conclusive as to
fortify every honest mind against all the arguments which
the whole tribe of time-serving professors ever did, or
ever can adduce, in support of their ingenious schemes and
insidious efforts to reconcile religion with covetousness
and the love of the world, or to render it subservient to
their secular interests-(Scott).
[178] Here see the blessedness of being mighty in the
Scripture, and the need of that exhortation, "Let the Word
of Christ dwell in you richly" (Col. 3:16). For the Word of
God is quick and powerful, and sharper than a two-edged
sword; it pierces through all the subtle devices of Satan,
and the cunning craftiness of carnal professors; and
divideth asunder the carnal reasonings of the flesh, and
the spiritual wisdom which cometh from above.
Teach me, my God and King, In all
things THEE to see, And what I do in any
thing To do it as for THEE-(Mason).
[179] The Hill Lucre stands somewhat out of the way, but
temptingly near. They that will profit by the mine must
turn aside for it (Prov. 28:20, 22). Sir J. Mandeville, in
his Travels, says, that in the Vale Perilous is plenty of
gold and silver, and many Christian men go in for the
treasure, but few come out again, for this are strangled of
the devil. But good Christian men, that are stable in the
faith, enter without peril-(ED).
[180] Eve expected some sweet and pleasant sight, that
would tickle and delight her deluded fancy; but, behold
sin, and the wrath of God, appear to the shaking of her
heart; and thus, even to this day, doth the devil delude
the world. His temptations are gilded with sweet and fine
pretences, that men shall be wiser, richer, more in favour,
live merrier, fare better, or something; and by such like
things the fools are easily allured. But when their eyes
are opened, instead of seeing what the devil falsely told
them, they see themselves involved in wrath-(Bunyan on
Genesis, vol. 2. p. 431).
[181] Here you see the end of double-minded men, who vainly
attempt to temper the love of money with the love of
Christ. They go on with their art for a season, but the end
makes it manifest what they were. Take David's advice,
"Fret not thyself because of evil-doers" (Psa. 37:1) "Be
not thou afraid when one is made rich, when the glory of
his house is increased" (Psa. 49:16). But go thou into the
sanctuary of thy God, read His Word, and understand the end
of these men-(Mason). Often, as the motley reflexes of my
experience move in long processions of manifold groups
before me, the distinguished and world-honoured company of
Christian mammonists appear to the eye of my imagination as
a drove of camels heavily laden, yet all at full speed; and
each in the confident expectation of passing through the
eye of the needle, without stop or halt, both beasts and
baggage-(Coleridge).
[182] I have sometimes wondered at Lot. His wife looked
behind her, and died immediately; but he would not so much
as look behind him to see her. We do not read that he did
so much as once look where she was, or what was become of
her. His heart was set upon his journey; and well it might.
There were the mountains before him, and the fire and
brimstone behind him. His life lay at stake; and had he
looked behind him he had lost it. Do thou so run, and
"remember Lot's wife"-(Bunyan's Heavenly Footman).
[183] In former times, the purse was carried hanging to a
girdle round the waist, and great dexterity was requisite
to cut and carry it away without the knowledge of the
owner. Public executions for theft had so little effect in
repressing crime, that thefts were committed in sight of,
or even under the gallows-(ED).
[184] Alas! poor pilgrims, like Peter, you soon forgot the
judgment, although your sight of Lot's wife had so affected
your spirits. How soon yon went into By-path Meadow!
"wherefore, let him that thinketh he standeth, take heed
lest he fall" (1 Cor. 10:12)-(ED).
[185] By this river, which is called "a pure river of water
of life, clear as crystal, proceeding out of the throne of
God and of the Lamb" (Rev. 22:1), we may understand clear
and comfortable views of God's everlasting love and
electing grace. They could see in it God's glory shining in
the face of Jesus Christ, and view their own faces in it,
to their inexpressible joy. This is the river "the streams
whereof make glad the city of God" (Psa. 46:4). The stream
which flow from this river of electing love, are vocation
to Christ, justification by Christ, sanctification in
Christ, perseverance through Christ, glorification with
Christ, and all joy and peace in believing on Christ. All
this these pilgrims now enjoyed, and all this every fellow-
citizen of the saints is called to enjoy in his pilgrimage
to Zion. God hath chosen us in Christ, and blessed us with
all spiritual blessings in Him. O how happy, peaceful, and
joyful are pilgrims, when the Spirit takes of the things of
Christ, shows them to us, and blesses us with a sense of
interest in all the love of God, and finished salvation of
Jesus!-(Mason).
[186] Blessed state indeed, but of short duration! Too
often these desirable consolations of the Spirit render the
Christian careless and unwatchful-(Burder).
[187] A scene to soothe and calm a mind fretted and
harassed with the cares and turmoils of this every-day
world; a sunny vista into the future, welcome in a weary
hour to the worn spirit, which longs, as for the wings of
the dove, that it may flee away, and be at rest; a glimpse
of Sabbath quietness on earth, given as a pledge and
foretaste of the more glorious and eternal Sabbath of
Heaven-(Bernard Barton).
[188] Now had I an evidence, as I thought, of my salvation
from Heaven, with many golden seals thereon, all hanging in
my sight. Now could I remember the manifestations of grace
with comfort; and longed that the last day were come, that
I might forever be inflamed with the sight, and joy, and
communion with Him, whose soul was made an offering for my
sins. Before this I lay trembling at the mouth of hell; now
I had got so far therefrom that I could scarce discern it.
O, thought I, that I were fourscore years old, that I might
die quickly, and my soul be gone to rest- (Grace Abounding,
No. 128).
[189] They should have said, It is true this way is not so
pleasant as the meadow, but it is the Lord's way, and the
best, doubtless, for us to travel in. A man speedily enters
into temptation when he becomes discontented with God's
allotments; then Satan presents allurements, and from
wishing for a better way, the soul goes into a worse. The
discontented wish is father to a sinful will; I wish for a
better is followed by, I will have a better, and so the
soul goes astray-(Cheever).
[190] The transition into the by-path is easy, for it lies
close to the right way; only you must get over a stile,
that is, you must quit Christ's imputed righteousness, and
trust in your own inherent righteousness; and then you are
in By-path Meadow directly-(Mason).
[191] The best caution I can give to others, or take
myself, is, not to be guided in matters of faith by men,
but to make the Scriptures our only rule-to look to God for
the teaching of His blessed Spirit, that He may keep our
feet from the ways of death-(J.B.).
[192] "There is a way that seems right unto a man, but the
end thereof are the ways of death" (Prov. 14:12). Vain
confidence is this very way. O how easy do professors get
into it! yea, real pilgrims are prone also to take up with
it, owing to that legality, pride, and self-righteousness,
which work in their fallen nature. See the end of it, and
tremble; for it leads to darkness, and ends in death. Lord,
humble our proud hearts, and empty us of self-
righteousness, pride, and vain confidence-(Mason).
[193] So, sometimes, real pilgrims take counsel and example
of strangers, of worldly men, and of presumptuous careless
persons. Vain confidence is a sad guide anywhere, but
especially when one has wandered out of the way- (Cheever).
[194] If thou be prying into God's secret decrees, or
entertain questions about nice curiosities, thou mayest
stumble and fall to thine eternal ruin. Take heed of that
lofty spirit, that, devil-like, cannot be content with its
own station- (Heavenly Footman).
[195] The thunder and lightning plainly show that this by-
path leads to Sinai, not to Zion. One step over the stile,
by giving way to a self-righteous spirit, and you enter the
territories of despair-(J. B.).
[196] How varied is the experience of a Christian! he had
just before overcome Demas, and conquered By-ends and his
companions; is warned by Lot's wife, and now elated with
the strength of his principles; boldness takes the place of
caution; he ventures upon an easier path, and is involved
in misery-(ED).
[197] When Bunyan pleaded, so energetically, for the
communion of saints, irrespective of water-baptism, one of
his arguments was, "The strongest may sometimes be out of
the way." "Receive ye one another as Christ also received
us"-(Vol. 2, p. 610).
[198] Here see, that as Christians are made helpful, so
also, through prevailing corruptions, they are liable to
prove hurtful to each other. But observe how grace works:
it humbles, it makes the soul confess and be sorry for its
misfortunes. Here is no reviling one another; but a tender
sympathy and feeling concern for each other. O the mighty
power of that grace and truth which came by Jesus Christ!
How does it cement souls in the fellowship of love!-
(Mason).
[199] How easy it is to trace the path that led the
pilgrims astray! To avoid the roughness of the way, they
entered the by-path, that by measures of carnal policy they
might avoid afflictions. Guided by Vain-confidence, they
were led from the road, and when this Vain-confidence was
destroyed, they were involved in distress and danger-
(Ivimey).
[200] The personification of Despair is one of the most
instructive and beautiful portions of Bunyan's allegory. It
appeals either to every man's experience, or to every man's
sense of what may come upon him, on account of sin. It is
at once, in some respects, the very gloomiest and very
brightest part of the "Pilgrim's Progress"; for it shows at
once to what a depth of misery sin may plunge the
Christian, and also to what a depth the mercy of God in
Christ may reach. The colouring of the picture is extremely
vivid, the remembrance of it can never pass from the mind;
and, as in a gallery of beautiful paintings, there may
often be one that so strongly reminds you of your own
experience, or that in itself is so remarkably beautiful as
to keep you dwelling upon it with unabated interest; so it
is with this delineation of Giant Despair, among the many
admirable sketches of Bunyan's piety and genius. It is so
full of deep life and meaning that you cannot exhaust it,
and it is of such exquisite propriety and beauty that you
are never tired with examining it-(Cheever).
[201] Sooner or later Doubting Castle will be the prison,
and Giant Despair the keeper of all those who turn aside
from Christ and His righteousness, to trust in any wise in
themselves, and to their righteousness. "Our God is a
jealous God," ever jealous of His own glory, and of the
honour of His beloved Son-(Mason). So under the old cut,
illustrating the Pilgrims in Doubting Castle, are these
lines- "The pilgrims now, to gratify the flesh, Will seek
its ease; but O! how they afresh Do thereby plunge
themselves new griefs into! Who seek to please the flesh,
themselves undo."
[202] Blessed sorrow! how many are there who never tasted
the bread of Heaven, nor the water of life from the wells
of salvation; who are strangers to the communion of saints,
but do not feel themselves to be "in evil case," nor have
wept under a sense of their wretched state-(ED).
[203] What! such highly-favoured Christians in Doubting
Castle? After having traveled so far in the way of
salvation, seen so many glorious things in the way,
experienced so much of the grace and love of their Lord,
and having so often proved His faithfulness? Is not this
strange? No; it is common-the strongest Christians are
liable to err and get out of the way, and then to be beset
with very great and distressing doubts-(Mason). Despair,
like a tremendous giant, will at last seize on the souls of
all unbelievers; and when Christians conclude, from some
misconduct, that they belong to that company, they are
exposed 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-(Scott).
[204] The wife of Despair is Diffidence, or a distrust of
God's faithfulness, and a want of confidence in His mercy.
When a Christian follows such counsels, gloom and horror of
mind will be produced, and life become a burden- (Ivimey).
[205] Bunyan, in one of his delightful treatises of comfort
against despair, introduces the following striking
colloquy-"Says Satan, Dost thou not know that thou art one
of the vilest in all the pack of professors? Yes, says the
soul, I do. Says Satan, Dost thou not know that thou hast
horribly sinned? Yes, says the soul, I do. Well, saith
Satan, now will I come upon thee with my appeals. Art thou
not a graceless wretch? Yes. Hast thou an heart to be sorry
for this wickedness? No, not as I should. And albeit, saith
Satan, thou prayest sometimes, yet is not thy heart
possessed with a belief that God will not regard thee? Yes,
says the sinner. Why, then, despair, and go hang thyself,
saith the devil. And now we are at the end of the thing
designed and driven at by Satan. But what shall I now do,
saith the sinner? I answer, take up the words of the text
against him, "That ye may be able to comprehend the
breadth, and length, and depth, and height; and to know the
love of Christ, which passeth knowledge-(Saints' Knowledge
of Christ's Love, vol. 2, p. 37).
[206] Giant Despair, it seems, has fits in sunshiny
weather; that is, a gleam of hope, from Christ the Sun of
righteousness, sometimes darted into their minds-(Burder).
[207] Satan and his angels will not be wanting to help
forward the calamity of the man, who, in coming to Christ,
is beat out of breath, out of heart, out of courage, by
wind that blows him backward. They will not be wanting to
throw up his heels in their dirty places, nor to trouble
his head with the fumes of their foul breath. And now it is
hard coming to God; Satan has the art of making the most of
every sin; he can make every hair on the head as big as a
cedar. But, soul, Christ can save unto the uttermost! come,
man, come. He can do exceeding abundantly above all we can
ask or think!-(Bunyan's Complete Saviour, vol. 1, p. 209).
Poor Christian! What! tempted to destroy thyself? Lord,
what is man! But see, despairing souls, mark the truth of
that word, "There hath no temptation taken you but such as
is common to man; but God is faithful, who will not suffer
you to be tempted above that ye are able; but will, with
the temptation, also make a way to escape, that ye may be
able to bear it" (1 Cor. 10:13)-(Mason).
[208] Bunyan had an acute sense of the exceeding sinfulness
of sin, and no saint had suffered more severely from
despair. One of his great objects, in most of his works, is
to arm poor pilgrims against desponding fears. Thus, in his
first treatise on Gospel Truths-"He (the devil) will be
sure to present to thy conscience the most sad sentences of
the Scripture; yea, and set them home with such cunning
arguments, that if it be possible he will make thee
despair, and make away thyself as did Judas"-(Vol. 2,
p.132). Sin, when seen in its colours, and when appearing
in its monstrous shape and hue, frighteth all mortals out
of their wits, away from God, and, if He stops them not,
also out of the world. This is manifest by Cain, Judas,
Saul, and others. They fly from before God, one to one
fruit of despair, and one to another-(Pharisee and
Publican, vol. 2, p. 260).
[209] An admirable chain of reasoning, pointing out the
evils of despair, is to be found in the Jerusalem Sinner
Saved (vol. 1, pp. 91, 92), under the head Fifthly. "It
will make a man his own tormentor, and flounce and fling
like a wild bull in a net (Isa. 51:20). Despair! it drives
a man to the study of his own ruin, and brings him at last
to be his own executioner" (2 Sam. 17:3-5)-(ED).
[210] Alas, how chang'd! Expressive of his mind, His eyes
are sunk, arms folded, head reclin'd; Those awful
syllables, hell, death, and sin, Though whisper'd, plainly
tell what works within. -(Cowper's Hope).
"A wounded spirit who can bear?"
[211] To bring the state of Christian's mind before us,
read the lamentations of the Psalmist, when he was a
prisoner in Doubting Castle, under Giant Despair, in Psalm
88; and Bunyan's experience, as narrated in No. 163 of
Grace Abounding. Despair swallowed him up, and that passage
fell like a hot thunderbolt upon his conscience, "He was
rejected, for he found no place for repentance"-(Ivimey).
[212] Dr. Donne, the celebrated Dean of St. Paul's, had
recently published a thesis, to prove that suicide, under
some circumstances, was justifiable. Hopeful answers all
his arguments, and proves it to be the foulest of murders.
Bunyan, in his treatise on Justification, volume 1, page
314, thus notices the jailer's intent to commit suicide,
when the doors of the prison in which Paul was confined
were thrown open-"Even now, while the earthquake shook the
prison, he had murder in his heart-murder, I say, and that
of a high nature, even to have killed his own body and soul
at once"-(ED).
[213] Here is the blessing of a hopeful companion; here is
excellent counsel. Let vain professors say what they may
against looking back to past experiences, it is most
certainly good and right so to do; not to encourage present
sloth and presumption, but to excite fresh confidence of
hope in the Lord. We have David's example, and Paul's word
to encourage us to this, "The Lord that delivered me out of
the paw of the lion, and out of the paw of the bear, he
will deliver me out of the hand of this Philistine" (1 Sam.
17:37); and says Paul, "We had the sentence of death in
ourselves, that we should not trust in ourselves, but in
God which raiseth the dead" (2 Cor. 1:9)-(Mason).
[214] It is a curious picture which Bunyan has drawn of the
intercourse between the giant and his wife Diffidence. They
form a very loving couple in their way; and the giant takes
no new step in the treatment of the pilgrims without
consulting Mrs. Diffidence over night, so that the curtain
lectures to which we listen are very curious. But Mrs.
Diffidence ought rather to have been called Dame
Desperation, or Desperate Resolution; for she seems, if
anything, the more stubborn genius of the two-(Cheever). By
these conversations between Diffidence and Despair, after
they had retired to bed, Bunyan perhaps designed to
intimate that, as melancholy persons seldom get rest at
night, the gloominess of the season contributes to the
distress of their minds. So Asaph complains: "My sore ran
in the night, and ceased not: my soul refused to be
comforted" (Psa. 67:2)-(Ivimey).
[215] How would the awful lesson of the man in the iron
cage, at the Interpreter's house, now recur to poor
Christian's mind: "I cannot get out, O now I cannot! I left
off to watch, and am shut up in this iron cage, nor can all
the men in the world let me out." Christian's answer to the
despairing pilgrim now soon broke upon his memory: "The Son
of the Blessed is very pitiful"-(ED).
[216] What! Pray in the custody of Giant Despair, in the
midst of Doubting Castle, and when their own folly brought
them there too? Yes; mind this, ye pilgrims, ye are
exhorted, "I will that men pray everywhere, without
doubting" (1 Tim. 2:8). We can be in no place but God can
hear, nor in any circumstance but God is able to deliver us
from. And be assured, that when the spirit of prayer comes,
deliverance is nigh at hand-(Mason). Perhaps the author
selected Saturday at midnight for the precise time when the
prisoners began to pray, in order to intimate that the
preparation for the Lord's day, 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-(Scott).
[217] All at once, by a new revelation, which none but the
Saviour could make, Christian finds the promises. Christ
had been watching over his erring disciples-He kept back
the hand of Despair from destroying them-He binds up the
broken heart, and healeth all their wounds-(Cheever). As a
key enters all the intricate wards of a lock, and throws
back its bolts, so the precious promises of God in his
Word, if turned by the strong hand of faith, will open all
the doors which unbelief and despair have shut upon us-
(Burder).
[218] Bunyan was a plain-spoken man, and feared not to
offend delicate ears when truth required honest dealing. In
his treatise on the Law and Grace, he says: "And therefore,
my brethren, seeing God, our Father, hath sent us, damnable
traitors, a pardon from Heaven, even all the promises of
the Gospel, and hath also sealed to the certainty of it
with the heart-blood of His dear Son, let us not be
daunted-(Vol. 1, p. 562).
[219] Precious promise! The promises of God in Christ are
the life of faith, and the quickeners of prayer. O how oft
do we neglect God's great and precious promises in Christ
Jesus, while doubts and despair keep us prisoners! So it
was with these pilgrims; they were kept under hard bondage
of soul for four days. Hence see what it is to grieve the
Spirit of God: for He only is the Comforter: and if He
withdraws His influences, who or what can comfort us?
Though precious promises are revealed in the Word, yet we
can get no comfort from them but by the grace of the
Spirit-(Mason).
[220] It was Sabbath morning. The sun was breaking over the
hills, and fell upon their pale, haggard countenances, it
was to them a new creation; they breathed the fresh,
reviving air, and brushed, with hasty steps, the dew from
the untrodden grass, and fled the nearest way to the stile,
over which they had wandered. They had learned a lesson by
suffering, which nothing else could have taught them, and
which would remain with them to the day of their death-
(Cheever). The experience of these "three or four" dreadful
days is specially recorded in Grace Abounding, (Nos. 261-
263). The key which opened the doors in Doubting Castle was
these words, applied with power to his soul, "I must go to
Jesus," in connection with Hebrews 12:22-24. Of the first
night of his deliverance he says, "I could scarcely lie in
my bed for joy and peace, and triumph through Christ"-(ED).
[221] They fell to devising what soldiers, and how many,
Diabolus should go against Mansoul with, to take it; and
after some debate, it was concluded that none were more fit
for that expedition than an army of terrible DOUBTERS. They
therefore concluded to send against Mansoul an army of
sturdy doubters. Diabolus was to beat up his drum for 20 or
30,000 men in the Land of Doubting, which land lieth upon
the confines of a place called Hell-gate Hill. Captain Rage
was over the election doubters; his were the red colours;
his standard-bearer was Mr. Destructive; and the great red
dragon he had for his scutcheon. Captain Fury was over the
vocation doubters; his standard-bearer was darkness; his
colours were pale; and his scutcheon the fiery flying
serpent. Captain Damnation was over the grace doubters; his
were the red colours; Mr. No-life bore them; his scutcheon
was the Black Den, &c.-(Holy War).
[222] When offending Christians are brought to deep
repentance, renewed exercises of lively faith, and willing
obedience in those self-denying duties which they had
declined, the Lord "restores to 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-(Scott).
[223] O how many professors grow weary of the way, fall
short, and fail of coming to the end! Though the way be too
far, too strait, and too narrow for many who set out, and
never hold out to the end; yet all who are begotten by the
Word of grace, and born of the Spirit of truth, shall
persevere to the end, being kept by the mighty power of
God, through faith, unto eternal salvation (1 Peter 1:5)-
Mason).
[224] There is in this laconic description of the homely
dreamer a richness of beauty which no efforts of the artist
can adequately portray; and in the concise dialogue of the
speakers, a simple sublimity of eloquence which any
commentary could only weaken. While our feelings are
excited by this description, we cannot but remember that
"eye hath not seen nor ear heard, neither have entered into
the heart of man: the things which God hath prepared for
them that love Him"-(Bernard Barton).
[225] Precious names! What is a pilgrim without knowledge?
What is head-knowledge without heart-experience? And
watchfulness and sincerity ought to attend us every step.
When these graces are in us and abound, they make
delectable mountains indeed-(Mason).
[226] Fine-spun speculations and curious reasonings lead
men from simple truth and implicit faith into many
dangerous and destructive errors-(Mason).
[227] It is well for us to be much on this mount. We have
constant need of caution. Take heed and beware, says our
Lord. Paul takes the Corinthians up to this Mount Caution,
and shows them what awful things have happened to
professors of old; and he leaves this solemn word for us,
"Wherefore, let him that thinketh he standeth, take heed
lest he fall" (1 Cor. 10:12)-(Mason).
[228] O the unthought-of imaginations, frights, fears, and
terrors, that are effected by a thorough application of
guilt, yielding to desperation! This is the man that hath
his dwelling among the tombs with the dead, that is always
crying out, and cutting himself with stones (Mark 5:3). But
all in vain; desperation will not comfort him, the old
covenant will not save him-(Grace Abounding, No. 185).
[229] Some retain the name of Christ, and the notion of Him
as a Saviour; but cast Him off in the very things wherein
the essential parts of His sacrifice, merits, and
priesthood consist. In this lies the mystery of their
iniquity. They dare not altogether deny that Christ doth
save His people, as a Priest; but then their art is to
confound His offices, until they jostle out of doors the
merit of His blood and the perfection of His justifying
righteousness. Such draw away the people from the cross
(put out their eyes), and lead them among the infidels-
(Bunyan's Israel's Hope, vol. 1, p. 615).
[230] Probably to guard pilgrims against the Popish
doctrine of auricular confession-(ED).
[231] Those seem to shun the common broad road; but having
only the mark of religion, while their hearts are not right
with God, are as effectually ruined as the most profligate
and open offenders-(Burder).
[232] Thus we read of some who were once enlightened, and
had tasted of the heavenly gift, and were made partakers of
the world to come (Heb. 6:6). It is hard to say how far or
how long a person may carry on a profession, and yet fall
away, and come short of the kingdom at last. This should
excite to diligence, humility, and circumspection, ever
looking to Jesus to keep us from falling-(Mason).
[233] It reflects the highest credit on the diffidence of
Bunyan's genius-a genius as rich in its inventions, and as
aspiring in its imaginative flights, as ever poet could
possess or lay claim to-that, after such an exordium, he
should have made no effort minutely to describe what was in
its own splendour of glory indescribable. How beautifully,
without exciting any disappointment in a reader of taste,
feeling, and judgment, does he, by a few artless words,
render most impressive and sublime, what more elaborate
description could only have made confused and
unsatisfactory. Nothing can be more admirable than this
brief and indistinct report of the perspective glass, it
cannot offend the most fastidious taste, yet leaves scope
for the exercise of the most ardent and aspiring
imagination-(Bernard Barton). [234] Such mountains
round about this house do stand. As one from thence may see
the Holy Land. -(Bunyan's House of God, vol. 2, p. 579).
[235] After going through the conflict with Apollyon, the
Valley of the Shadow of Death, the scenes in Vanity Fair,
and the dread experience of the pilgrims in Giant Despair's
Castle, it is well to note what a gallery of solemn
REALITIES is here, what a system of Divine truth,
commending itself to all men's consciences. It is not so
much the richness of imagination, nor the tenderness of
feeling here exhibited, nor the sweetness and beauty of the
imagery, with which this book is filled, as it is the
presence of these REALITIES that constitutes the secret of
its unbounded power over the soul. Walk up and down in this
rich and solemn gallery. How simple are its ornaments! How
grave, yet beautiful, its architecture! Amidst all this
deep, serene beauty to the imagination, by how much deeper
a tone do these pictures speak to the inner spiritual being
of the soul! When you have admired the visible beauty of
the paintings, turn again to seek their meaning in that
light from eternity by which the artist painted them, and
by which he would have all men examine their lessons, and
receive and feel the full power of their colouring. In this
light, the walls of this gallery seem moving with celestial
figures speaking to the soul. They are acting the drama of
a life which, by most men, is only dreamed of; but the
drama is the reality, and it is the spectators only who are
walking in a vain show-(Cheever).
[236] This is the first break in the dream, and, doubtless,
had an important meaning. Perhaps the pilgrimage may be
divided into four parts: 1. The convert flying from the
wrath to come; instructed at the Interpreter's house;
relieved of his burden at the cross; ascends the Hill
Difficulty; overcomes his timidity; and, 2. Enters a church
at the House Beautiful; and, as a private member, continues
his journey, until, 3. He meets Evangelist, near Vanity
Fair, and is found fit to become an itinerant preacher; in
which calling he suffers persecution, and obtains that
fitness which enables him, 4. On the Delectable Mountains,
to enter upon the responsible duties of a ministering elder
or pastor of a church, and is ordained by Knowledge,
Experience, Watchful, and Sincere. Is this commencement of
his public labours the important point when the author
"awoke from his dream"?-(ED).
[237] This country we are all born in; all are ignoramuses
by nature. Some live long in the country of Conceit, and
many end their days in it. Are you come out of it? So was
Ignorance; but he breathed his native air. So long as a
sinner thinks he can do anything towards making himself
righteous before God, his name is Ignorance; he is full of
self-conceit, and destitute of the faith of Christ-(Mason).
[238] Now, is it not very common to hear professors talk at
this rate? Yes, and many who make a very high profession
too; their hopes are plainly grounded upon what they are in
themselves, and how they differ from their former selves
and other sinners, instead of what Christ is to us and what
we are in Christ. But the profession of such is begun with
an ignorant, whole, self-righteous heart; it is continued
in pride, self-seeking, and self-exalting, and ends in
awful disappointment. For such are called by our Lord
thieves and robbers; they rob Him of the glory of His grace
and the gift of His imputed righteousness-(Mason).
[239] 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-(Scott).
[240] An awful scene was beheld by the pilgrims. A
professor, named Turn-away, bound with seven cords, was led
by devils to the by-way to hell. Let everyone inquire, Who
is this wanton professor?-He who discovers a trifling,
worldly, wanton spirit, dreads not the appearance of evil,
complies with the fashions of the carnal world, and
associates with the enemies of our Lord; and, in time,
becomes a damnable apostate. Lord, keep us from such a
beginning and such an end!-(Burder).
[241] The "very dark lane" in which "Turn-away" was met by
the pilgrims, represents the total darkness of the minds of
such wicked professors; for "if the light that is in them
be darkness, how great is that darkness!" When their
characters are made manifest, they are ashamed to look
their former pious friends in the face. "The wicked shall
be holden with the cords of his sins" (Prov. 5:22)-
(Ivimey).
[242] O beware of a light trifling spirit and a wanton
behaviour. It is often the forerunner of apostasy from God.
It makes one tremble to hear those who profess to follow
Christ in the regeneration, crying, What harm is there in
this game and the other diversion? The warmth of love is
gone, and they are become cold, dead, and carnal. O how
many instances of these abound!-(Mason).
[243] In times of persecution, loose professors are driven
down Dead Man's Lane to Broad-way Gate; thus Satan murders
the souls of men, by threatening to kill their bodies.
Believers that are weak in faith are betrayed into sinful
compliances; they sleep when they ought to watch, they
conceal or deny their profession, and thus contract guilt;
Faint-heart assaults them, Mistrust plunders them, and
Guilt beats them down-(Scott).
[244] The fly in the spider's net is the emblem of the soul
in such a condition. If the soul struggleth, Satan
laboureth to hold it down. If it make a noise, he bites it
with blasphemous mouth; insomuch that it must needs die at
last in the net, if the Lord Jesus help not. Believing is
sure sweating work. Only strong faith can make Satan flee.
O the toil of a gracious heart in this combat, if faith be
weak! The man can get no higher than his knees, till an arm
from Heaven help him up-(Bunyan's Holy City).
[245] When Bunyan was imprisoned, his sentence was-To be
transported, if he did not conform in three months; and
then, if found as a Nonconformist, in this country, he
should be hung. Determined at all hazards not to be a
traitor to his God, he anticipated being hung; and was
anxious, in such a cause, to meet death with firmness. When
his fears prevailed, he dreaded lest he should make but a
scrabbling shift to clamber up the ladder-(See Grace
Abounding, No. 334).
[246] Where there is a faint heart in God's cause, and
mistrust of God's truths, there will be guilt in the
conscience, and but little faith. These rogues will prevail
over, and rob such souls of the comforts of God's love and
of Christ's salvation. By his jewels, we may understand
those radical graces of the Spirit-faith, hope, and love.
By his spending-money, the sealing and earnest of the
Spirit in his heart (2 Cor. 1:22). Of this Divine
assurance, and the sense of the peace and joy in the Holy
Ghost, he was robbed; so that, though he still went on in
the ways of the Lord, yet he dragged on but heavily and
uncomfortably-(Mason).
[247] Bunyan throws great light upon this subject in his
Christ a Complete Saviour, (vol. 1, p. 215)-"We are saved
by Christ; brought to glory by Christ; and all our works
are no otherwise made acceptable to God, but by the person
and excellencies of Christ. Therefore, whatever the jewels
are, and the bracelets and the pearls that thou shalt be
adorned with, as a reward of service done to God in this
world, for them thou must thank Christ, and, before all,
confess that He was the meritorious cause thereof."
[248] What was this good thing? His precious faith, whose
author, finisher, and object is precious Jesus. And where
he gives this precious gift of faith, though it be but
little, even as a grain of mustard-seed, not all the powers
of earth and hell can rob the heart of it. Christ prayed
for His disciple that his faith should not fail, or be
totally lost; therefore, though Peter lost his comforts for
a season, yet not his faith totally, not his soul
eternally; for, says Jesus, of all his dear flock, yea, of
those of little faith too, None shall pluck them out of My
hand. There is one blessed security, not in ourselves, but
in our Lord-(Mason).
[249] Hope, love, humility, meekness, patience,
longsuffering, compassion, and mercy, are gracious
dispositions wrought in the heart by the Holy Ghost. These
are the believer's jewels; and it is his duty to keep them
clean, that their beauty and lustre may be apparent-
(Andronicus).
[250] Little-faith cannot come all the way without crying.
So long as its holy boldness lasts, so long it can come
with peace, but it will go the rest of the way with crying-
(Bunyan's Come and Welcome, vol. 1, p. 288).
[251] Bunyan shows the difference between "his spending-
money," or that treasure which the Christian carries in his
earthen vessel, and his jewels, in Grace Abounding (No.
232)-"It was glorious to me to see His [Christ's]
exaltation. Now I could look from myself to Him, and should
reckon that all those graces of God that now were green in
me, were yet but like those cracked groats and fourpence-
halfpennies, (Irish sixpences, which, in the dearth of
silver coin in England, were made current at fourpence-
halfpenny-ED), that rich men carry in their purses, when
their GOLD is in their trunks at home. Oh! I saw that my
gold was in my trunk at home, in Christ my Lord and
Saviour. Now, Christ was all; all my wisdom, all my
righteousness, all my sanctification, and all my
redemption."
[252] Hopeful was not the first pilgrim who has been
"almost made angry" while holding a friendly debate upon
that highly-important subject, the doctrine of the saints'
final perseverance. Pilgrims ought to debate upon those
subjects without being angry-(ED).
[253] Hopeful here expresses himself as if he had read
Bunyan on Christ's Love-"But to fear man is to forget
God. He taketh part with them that fear HIM; so that we may
boldly say, "The Lord is my helper, and I will not
fear what man shall do unto me" (Heb. 13:6). Would it not
be amazing to see a man encompassed with chariots, and
horses, and weapons of defence, yet afraid of being
sparrow-blasted, or overrun by a grasshopper?"-(Vol. 2, p.
13).
[254] Who can stand in the evil day of temptation, when
beset with Faint-heart, Mistrust, and Guilt, backed by the
power of their master, Satan? No one, unless armed with the
whole armour of God; and even then, the power of such
infernal foes makes it a hard fight to the Christian. But
this is our glory, the Lord shall fight for us, and we
shall hold our peace. We shall be silent as to ascribing
any glory to ourselves, knowing our very enemies are part
of ourselves, and that we are more than conquerors over all
these (only) through HIM who loved us (Rom. 8:37)-(Mason).
[255] "One Great-grace"; a believer, or minister, who
having honourably stood his ground, endeavours to restore
the fallen. The remembrance of such, helps to drive away
despondency, and inspires the trembling penitent with hope
of mercy-(Scott).
[256] "I trow"; I imagine or believe: nearly obsolete-(ED).
[257] Now here you see what is meant by Great-grace, who is
so often mentioned in this book, and by whom so many
valiant things were done. We read, "With great power the
apostles gave witness of the resurrection of Jesus." Why
was it? Because "great grace was upon them all" (Acts
4:33). So you see all is of grace, from first to last, in
salvation. If we do great things for Christ, yet, not unto
us, but unto the great grace of our Lord, be all the glory-
(Mason).
[258] If we saw our own weakness, we should never court
dangers, nor run in the way of temptation; yet, if our
temptations be ever so sharp and strong, and our dangers
ever so great, if the Lord is our strength, we need not
fear-(J. B.).
[259] From this sweet and edifying conversation, learn not
to think more highly of yourself than you ought to think;
but to think soberly, according to the measure of faith
which God hath dealt to you (Rom. 12:3). Now, it is of the
very essence of faith to lead us out of all self-confidence
and vain vaunting. For we know not how soon Faint-heart,
Mistrust, and Guilt may spring up in us, and rob us of our
comforts, and spoil our joys-(Mason).
[260] Instead of saying, "Though all men deny thee, yet
will not I," it behooves us to use all means of grace
diligently, and to be instant in prayer, that the Lord
Himself may protect us by His power, and animate us by His
presence, and then only shall we be enabled to overcome
both the fear of man and the temptations of the devil-
(Scott).
[261] But how contrary to this is the walk and conduct of
some who profess to be pilgrims, and yet can willfully and
deliberately go upon the devil's ground, and indulge
themselves in carnal pleasures and sinful diversions! Such
evidently declare in plain language, that they desire not
the presence of God, but that He should depart from them;
but a day will come which will bring on terrible
reflections of mind for such things-(Mason).
[262] Mr. Ivimey's opinion is, that this "way which put
itself into their way," and the flatterer, relates to
Antinomianism. Of this I can form no accurate judgment,
never having met with an Antinomian, or one who professed
to be against the law of God. I have met with those who
consider that believers are bound to prefer the law of God
as revealed by Jesus Christ, in Matthew 22:37-40, to be
their rule of life, instead of limiting themselves to the
law of God as given by Moses, in Exodus 20; but it has been
for this reason, that the law proclaimed by Christ unites
in it the law given by Moses, and ALL the law and the
prophets. This law, as given by Christ, is in a few words
of beautiful simplicity, which can neither be misunderstood
nor be forgotten. Mason says, "It is plain the author means
the way of self-righteousness," into which the flatterer
enticed the pilgrims, out of the Scripture highway to
Heaven,
in the righteousness of Christ. When ministers differ,
private Christians must think for themselves. My judgment
goes with Mr. Mason-(ED). This way, which seemed as
straight as the right way, and in entering on which there
was no stile to be passed, must denote some very plausible
and gradual deviation from the simplicity of the Gospel,
in doctrine or practice. If, in such a case, instead of a
personal prayerful searching the Scripture, we rely upon
the
opinion of our friends, and listen to the flatterer, we
shall certainly be misled-(Scott).
[263] Luther was wont to caution against the white devil as
much as the black one; for Satan transforms himself into
an angel of light, and his ministers as ministers of
righteousness (2 Cor. 11:14, 15). And how do they deceive
souls?
By flattery. Leading poor sinners into a fine notion of
some righteous character they have in themselves, what
great
advances they have made, and what high attainments they
have arrived to, even to be perfect in themselves, to be
free from sin, and full of nothing but love. These are
black men clothed in white-(Mason).
[264] By this shining one understand the loving Lord the
Holy Ghost, the leader and guide of Christ's people. When
they err and stray from Jesus the way, and are drawn from
Him as the truth, the Spirit comes with His rod of convic-
tion and chastisement, to whip souls for their self-
righteous pride and folly, back to Christ, to trust wholly
in Him, to
rely only on Him, and to walk in sweet fellowship with Him.
So he acted by the Galatian church, which was flattered
into a notion of self-righteousness, and self-
justification. So David, when he found himself nearly lost,
cries out, "He
restoreth my soul: He leadeth me in the paths of
righteousness for His name's sake" (Psa. 23:3)-(Mason). The
devil, in his attempts after our destruction, maketh use of
the most suitable means. The serpent, Adam knew, was
subtle, therefore Satan useth him, thereby to catch this
goodly creature, man. Hereby the devil least appeared [this
fine-spoken man], and least appearing, the temptation
soonest took the tinder-(Bunyan on Genesis, vol. 2, p.
428).
[265] The backsliding of a Christian comes through the
overmuch persuading of Satan and lust; that the man was
mistaken, and that there was no such horror in the things
from which he fled; nor so much good in the things to
which he hosted. Turn again, fool, says the devil. I wonder
what frenzy it was that drove thee to thy heels, and that
made thee leave so much good behind thee as other men find
in the lusts of the flesh and the good of the world. As
for the law, and death, and the day of judgment, they are
but mere scarecrows, set up by politic heads, to keep the
ignorant in subjection. Well, he goes back, fool as he is,
conscience sleeps, and flesh is sweet; but, behold, he
again
sees his own nakedness-he sees the law whetting his axe-the
world is a bubble. He also smells the brimstone
which begins to burn within him. Oh! saith he, I am
deluded! "Have mercy upon me, O God!"-(Christ a Complete
Saviour, vol. 1, p. 223).
[266] A wicked man, though he may hector it at times with
his proud heart, as though he feared neither God nor hell;
yet again, at times, his soul is even drowned with terrors.
If one knew the wicked, when they are under warm convic-
tions, then the bed shakes on which they be; then the proud
tongue doth falter in their mouth, and their knees knock
one against another. Then their conscience stares, and
roars, and tears, and arraigns them. O! none can imagine
what
fearful plights a wicked man is in at times!-(Bunyan's
Desires of the Righteous, vol. 1, p. 746).
[267] On the Delectable Mountains, the pilgrims had a sight
of the Celestial City. No matter if it were but a glimpse;
still they saw it, they really saw it, and the remembrance
of that sight never left them. There it was in glory! Their
hands trembled, their eyes were dim with tears, but still
that vision was not to be mistaken. There, through the
rifted
clouds, for a moment, the gates of pearl were shining, the
jasper walls, the endless domes, the jeweled battlements!
The splendour of the city seemed to pour, like a river of
light, down upon the spot where they were standing-
(Cheever).
[268] See how we are surrounded with different enemies! No
sooner have they escaped the self-righteous flatterer, but
they meet with the openly profane and licentious mocker-
aye, and he set out, and went far too; yea, further than
they. But, behold, he has turned his back upon all; and
though he had been 20 years a seeker, yet now he proves,
that he has neither faith nor hope, but ridicules all as
delusion. Awful to think of! O what a special mercy to be
kept believing and persevering, and not regarding the
ridicule of apostates!-(Mason).
[269] "To round"; to be open, sincere, candid. "Maister
Bland answered flatly and roundly"-(Fox's Book of Martyrs).
[270] Upon the declaration for liberty of conscience, the
church for a season was free from persecution. It was like
enchanted ground; and some, who had been watchful in the
storm, became careless and sleepy in this short deceitful
calm-(ED).
[271] Ah, these short naps for pilgrims! The sleep of
death, in the enchanted air of this world, usually begins
with one of these short naps-(Cheever).
[272] The Enchanted Ground may represent worldly
prosperity; agreeable dispensations succeeding long-
continued difficulties. This powerfully tends to produce a
lethargic frame of mind; the man attends to religious
duties more from habit, than from delight in the service of
God. No situation requires so much watchfulness. Other
experiences resemble storms, which keep a man awake; this
is a treacherous calm, which lulls him to sleep-(Scott).
[273] O Christian, beware of sleeping on this enchanted
ground! When all things go easy, smooth, and well, we are
prone to grow drowsy in soul. How many are the calls in the
Word against spiritual slumber! and yet how many
professors, through the enchanting air of this world, are
fallen into the deep sleep of formality! Be warned by them
to cry to thy Lord to keep thee awake to righteousness, and
vigorous in the ways of thy Lord-(Mason).
[274] Here you see, as our Lord says, "It is the Spirit who
quickeneth, the flesh profiteth nothing" (John 6:63). Our
carnal nature is so far from profiting in the work of
conversion to Christ, that it is at enmity against Him, and
opposes the Spirit's work in showing us our want of Him,
and bringing us to Him. Man's nature and God's grace are
two direct opposites. Nature opposes, but grace subdues
nature, and brings it to submission and subjection. Are we
truly convinced of sin, and converted to Christ? This is a
certain and sure evidence of it-we shall say from our
hearts, Not unto us, nor unto any yieldings and compliances
of our nature, free-will, and power, but unto Thy name, O
Lord, be all the glory. For it is by Thy free, sovereign,
efficacious grace, we are what we are. Hence, see the
ignorance, folly, and pride of those who exalt free-will,
and nature's power, &c. Verily they do not know themselves,
even as they are known-(Mason).
[275] Not the evil of sin in the sight of God, but the
remorse and fear of wrath, with which the convinced sinner
is oppressed, and from which he, at times, seeks relief by
means which exceedingly increase his actual guilt. Nothing
but a free pardon, by faith in the atoning sacrifice of
Christ, can take away guilt; but the uneasiness of a man's
conscience may be for a time removed by various expedients-
(Scott).
[276] In modern editions, this has been altered to "sin
enough in one day." But in any period of time, selecting
that duty in the discharge of which we have felt the most
pure, there has been a mixture of sin. "For there is not a
day, nor a duty; not a day that thou livest, nor a duty
that thou dost, but will need that mercy should come after
to take away thy iniquity"-(Bunyan's Saints' Privilege,
vol. 1, p. 679). These are solemn and humbling reflections-
(ED).
[277] Thus, you see, in conversion, the Lord does not act
upon us as though we were mere machines. No, we have
understanding; He enlightens it. Then we come to a sound
mind; we think right, and reason justly. We have wills;
what the understanding judges best, the will approves, and
then the affections follow after; and thus we choose Christ
for our Saviour, and glory only in His righteousness and
salvation. When the heavenly light of truth makes manifest
what we are, and the danger we are in, then we rationally
flee from the wrath to come, to Christ the refuge set
before us-(Mason).
[278] Pray mind this. The grand object of a sensible sinner
is righteousness. He has it not in himself; this he knows.
Where is it to be found? In Christ only. This is a revealed
truth; and without faith in this, every sinner must be
lost. Consider, it is at the peril of your soul that you
reject the righteousness of Christ; and do not believe that
God imputeth it without works for the justification of the
ungodly. O ye stout-hearted, self-righteous sinners, ye who
are far from righteousness, know this and tremble!-(Mason).
[279] The true nature of faith is to believe and rest upon
the Word of truth, and wait for the promised comfort. That
faith which is the gift of God leads the soul to wait upon
and cry to God, and not to rest till it has some blessed
testimony from God of interest in the love and favour of
God in Christ Jesus. But O how many professors rest short
of this!-(Mason).
[280] As I thought my case most sad and fearful, these
words did with great power suddenly break in upon me, "My
grace is sufficient for thee," three times together. O!
methought every word was a mighty word for me; as My, and
grace, and sufficient, and for thee; they were then, and
sometimes are still, far bigger than others be-(Grace
Abounding, No. 206).
[281] The Lord's dealings with his children are various,
but all lead to the same end; some are shaken with terror,
while others are more gently drawn, as with cords of love.
In these things believers should not make their experiences
standards one for another; still there is a similarity in
their being brought to the same point of rejecting both
sinful and righteous self, and believing on the Lord Jesus
Christ as their complete salvation-(Andronicus).
[282] Christ did not appear to Hopeful's senses, but to his
understanding; and the words spoken are no other than texts
of Scripture taken in their genuine meaning-not informing
him, as by a new revelation, that his sins were pardoned,
but encouraging him to apply for this mercy, and all other
blessings of salvation-(Scott).
[283] Since the dear hour that brought me to Thy foot, And
cut up all my follies by the root, I never trusted in an
arm but Thine, Nor hoped, but in Thy righteousness Divine.
My prayers and alms, imperfect and defiled, Were but the
feeble efforts of a child. Howe'er perform'd, it was their
brightest part That they proceeded from a grateful heart.
Cleans'd in Thine own all-purifying blood, Forgive their
evil, and accept their good. I cast them at Thy feet-my
only plea Is what it was, DEPENDENCE UPON THEE! -(Cowper).
[284] Not governed by the Word of God, but by his own will,
his grounds of confidence for salvation unfitted him for
Christian fellowship, unless he happened to fall in with a
man who had imbibed his own notions-(ED).
[285] The desire of Heaven-when its nature is not
understood, the proper means of obtaining it are neglected,
other objects are preferred to it-is no proof that a man
will be saved. The expression, "The desire of grace is
grace," is very fallacious. But to hunger and thirst for
God, and His righteousness, His favour, image, and service,
as the supreme good, so that no other object can satisfy
the heart, is grace indeed, and shall be completed in
glory-(Scott).
[286] Real Christians are often put to a stand, while they
find and feel the workings of all corruptions and sins in
their nature; and when they hear others talk so highly of
themselves, how full their hearts are of love to God, and
of good motions, without any complainings of their hearts.
But all this is from the ignorance of their own hearts; and
pride and self-righteousness harden them against feeling
its desperate wickedness-(Mason).
[287] I saw that it was not my good frame of heart that
made my righteousness better, nor yet my bad frame that
made my righteousness worse; for my righteousness was Jesus
Christ, the same yesterday, and today, and forever (Heb.
13:8)-(Grace Abounding, No. 229).
[288] Here we see how naturally the notion of man's
righteousness blinds his eyes to, and keeps his heart from
believing, that Christ's personal righteousness alone
justifies a sinner in the sight of God; and yet such talk
bravely of believing, but their faith is only fancy. They
do not believe unto righteousness; but imagine they have
now, or shall get, a righteousness of their own, some how
or other. Awful delusion!-(Mason).
[289] Here is the very essence of that delusion which works
by a lie, and so much prevails, and keeps up an
unscriptural hope in the hearts of so many professors. Do,
reader, study this point well; for here seems to be a show
of scriptural truth, while the rankest poison lies
concealed in it. For it is utterly subversive of, and
contrary to, the faith and hope of the Gospel-(Mason).
[290] The way of being justified by faith for which
Ignorance pleads may well be called "fanatical," 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, nor can be, defined with precision-(Scott).
[291] Justification before God comes, not by imitating
Christ as exemplary in morals, but through faith in His
precious blood. To feed on Jesus is by respecting Him as
made of God a curse for our sin. I have been pleased with
observing, that none of the signs and wonders in Egypt
could deliver the children of Israel thence, until the lamb
was slain- (Bunyan on Justification, vol. 2, p. 330).
[292] Under these four heads, we have a most excellent
detection of a presumptive and most dangerous error which
now greatly prevails, as well as a scriptural view of the
nature of true faith, and the object it flies on wholly and
solely for justification before God, and acceptance with
God. Reader, for thy soul's sake, look to thy foundation.
See that thou build upon nothing in self, but all upon that
sure foundation which God hath laid, even his beloved Son,
and his perfect righteousness-(Mason).
[293] This, by all natural men, is deemed the very height
of enthusiasm; but a spiritual man knows its blessedness,
and rejoices in its comfort. It is a close question. What
may we understand by it? Doubtless, what Paul means when he
says, "It pleased God to reveal His Son in me," (Gal. 1:15,
16): that is, he had such an internal, spiritual,
experimental sight, and knowledge of Christ, and of
salvation by Him, that his heart embraced Him, his soul
cleaved to Him, his spirit rejoiced in Him; his whole man
was swallowed up with the love of Him, so that he cried out
in the joy of his soul, This is my Beloved and my Friend-my
Saviour, my God, and my Salvation. He is the chief of ten
thousand, and altogether lovely. We know nothing of Christ
savingly, comfortably, and experimentally, till He is
pleased thus to reveal Himself to us (Matt. 11:27). This
spiritual revelation of Christ to the heart is a blessing
and comfort agreeable to, and consequent upon, believing on
Christ, as revealed outwardly in the Word. Therefore, every
believer should wait, and look, and long, and pray for it.
Beware you do not despise it; if you do, you will betray
your ignorance of spiritual things, as Ignorance did-
(Mason).
[294] Many of these revelations appear in the Grace
Abounding, as "that scripture fastened on my heart" (No.
201); "that sentence darted in upon me" (No. 204); "these
words did with great power break in upon me" (No. 206);
"suddenly this sentence fell upon my soul" (No. 229); and
many others-(ED).
[295] That sinner is not thoroughly awakened, who does not
see his need of Christ's righteousness to be imputed to
him. Nor is he quickened, who has not fled to Christ as
"the end of the law for righteousness to every one that
believeth" (Rom. 10:4)-(Mason).
[296] Ignorant professors cannot keep pace with spiritual
pilgrims, nor can they relish the doctrine of making Christ
all in all, in the matter of justification and salvation,
and making the sinner nothing at all, as having no hand in
the work, nor getting any glory to himself by what he is
able to do of himself. Free grace and free will; Christ's
imputed righteousness, and the notion of man's personal
righteousness, cannot accord-(Mason).
[297] Take heed of hardening thy heart at any time, against
convictions or judgments. I bid you before to beware of a
hard heart; now I bid you beware of hardening your soft
heart. The fear of the Lord is the pulse of the soul.
Pulses that beat best are the best signs of life; but the
worst show that life is present. Intermitting pulses are
dangerous. David and Peter had an intermitting pulse, in
reference to this fear-(Bunyan on the Fear of God, vol. 1,
pp. 487, 489). [298] Mark well Christian's definition of
"fear." It is one of those precious passages in which our
author gives us the subject matter of a whole treatise in a
few short and plain sentences. Treasure it up in your
heart, and often ponder it there. It will prove, through
the blessing of the Spirit, a special means of enlivening,
when spiritual langour, in consequence of worldly ease, is
creeping upon your soul-(Andronicus).
[299] "Pitiful old self-holiness." Mind this phrase. Far
was it from the heart of good Mr. Bunyan to decry personal
holiness. It is nothing but self-holiness, or the holiness
of the old man of sin; for true holiness springs from the
belief of the truth, and love to the truth. All besides
this only tends to self-confidence, and self-applause-
(Mason).
[300] It is good to call to mind one's own ignorance, when
in our natural estate, to excite humility of heart, and
thankfulness to God, who made us to differ, and to excite
pity towards those who are walking in nature's pride, self-
righteousness, and self-confidence-(Mason).
[301] "Temporary"; one who is doctrinally acquainted with
the Gospel, but a stranger to its sanctifying power. The
reasons and manner of such men's declensions and apostasy
are very justly and emphatically stated-(Scott).
[302] In Hoffman's poetical version of the "Pilgrim," this
sentence is, "And nature will return, like Pope, to pork";
alluding to one of the Popes, who used daily to have a dish
of pork; but, being sick, his physicians forbade it, when
the Pope, in a rage, cried out, "Give me my pork, in spite
of God"-(ED).
[303] A true description of the state of some professors.
Here see the reason why so many saints, as they are called,
fall away. From hence, some take occasion to deny the
scriptural, soul-comforting doctrine, of the certain
perseverance of God's saints unto eternal glory. So they
display the pride of their own hearts, their ignorance of
God's Word, while they make God's promises of no effect,
and the Gospel of his grace, only much ado about nothing-
(Mason).
[304] Three young fellows, Mr. Tradition, Mr. Human-wisdom,
and Mr. Man's-invention, proffered their services to
Shaddai. The captains told them not to be rash; but, at
their entreaty, they were listed into Boanerges' company,
and away they went to the war. Being in the rear, they were
taken prisoners. Then Diabolus asked them if they were
willing to serve against Shaddai. They told him, that as
they did not so much live by religion as by the fates of
fortune, they would serve him. So he made two of them
sergeants; but he made Mr. Man's-invention his ancient-
bearer [standard-bearer]-(Bunyan's Holy War).
[305] See how gradually, step by step, apostates go back.
It begins in the unbelief of the heart, and ends in open
sins in the life. Why is the love of this world so
forbidden? Why is covetousness called idolatry? Because,
whatever draws away the heart from God, and prevents
enjoying close fellowship with him, naturally tends to
apostasy from him. Look well to your hearts and affections.
"Keep thy heart with all diligence, for out of it are the
issues of life" (Prov. 4:23). If you neglect to watch, you
will be sure to smart under the sense of sin on earth, or
its curse in hell. "See then that ye walk circumspectly,
not as fools, but as wise, redeeming the time, because the
days are evil" (Eph. 5:15, 16)-(Mason).
[306] O what a blessed state! what a glorious frame of soul
is this! Job speaks of it as the candle of the Lord shining
upon his head (29:3). The church, in a rapture, cries out,
"Sing, O heavens; and be joyful, O earth; break forth into
singing, O mountains: for the Lord hath comforted His
people" (Isa. 49:13). Paul calls this, "The fullness of the
blessing of the Gospel of Christ" (Rom. 15:29). O rest not
short of enjoying the full blaze of Gospel peace and
spiritual joy-(Mason). During the last days of that eminent
man of God, Dr. Payson, he once said, "When I formerly read
Bunyan's description of the Land of Beulah, where the sun
shines and the birds sing day and night, I used to doubt
whether there was such a place; but now my own experience
has convinced me of it, and it infinitely transcends all my
previous conceptions." The best possible commentary on the
glowing descriptions in Bunyan is to be found in that very
remarkable letter dictated by Dr. Payson to his sister, a
few weeks before his death-"Were I to adopt the figurative
language of Bunyan, I might date this letter from the Land
Beulah, of which I have been for some weeks a happy
inhabitant. The Celestial City is full in my view. Its
glories have been upon me, its breezes fan me, its odours
are wafted to me, its sounds strike upon my ears, and its
spirit is breathed into my heart. Nothing separates me from
it but the River of Death, which now appears but as an
insignificant rill, that may be crossed at a single step,
whenever God shall give permission. The Sun of
Righteousness has been gradually drawing nearer and nearer,
appearing larger and brighter as He approached, and now He
fills the whole hemisphere, pouring forth a flood of glory,
in which I seem to float, like an insect in the beams of
the sun; exulting, yet almost trembling, while I gaze on
this excessive brightness, and wondering, with unutterable
wonder, why God should deign thus to shine upon a sinful
worm"-(Cheever). [307] In the immediate view of heavenly
felicity, Paul "desired to depart hence, and be with
Christ, as far better" than life. David "fainted for God's
salvation." In the lively exercise of holy affections, the
believer grows weary of this sinful world, longs to have
his faith changed for sight, his hope swallowed up in
enjoyment, and his love perfected- (Scott).
[308] No other language than that of Bunyan himself,
perused in the pages of his own sweet book, could be
successful in portraying this beauty and glory; for now he
seems to feel that all the dangers of the pilgrimage are
almost over, and he gives up himself without restraint so
entirely to the sea of bliss that surrounds him, and to the
gales of Heaven that are wafting him on, and to the sounds
of melody that float in the whole air around him, that
nothing in the English language can be compared with this
whole closing part of the "Pilgrim's Progress," for its
entrancing splendour, yet serene and simple loveliness. The
colouring is that of Heaven in the soul; and Bunyan has
poured his own Heaven-entranced soul into it. With all its
depth and power, there is nothing exaggerated, and it is
made up of the simplest and most scriptural materials and
images. We seem to stand in a flood of light, poured on as
from the open gates of paradise. It falls on every leaf and
shrub by the way-side; it is reflected from the crystal
streams that, between grassy banks, wind amidst groves of
fruit-trees into vineyards and flower-gardens. These fields
of Beulah are just below the gate of Heaven; and with the
light of Heaven there come floating down the melodies of
Heaven, so that here there is almost an open revelation of
the things which God hath prepared for them that love Him-
(Cheever).
[309] This is the place, this is the state, Of all that
fear the Lord; Which men nor angels may relate With tongue,
or pen, or word. No night is here for to eclipse Its
spangling rays so bright; Nor doubt, nor fear, to shut the
lips Of those within this light.
The strings of music here are timed For heavenly harmony,
And every spirit here perfumed With perfect sanctity. Here
run the crystal streams of life, Quite thorow all our
veins; And here by love we do unite With glory's golden
chains. -(Bunyan's One Thing Needful).
[310] Mr. Flavel, being on a journey, set himself to
improve the time by meditation; when his mind grew intent,
till at length he had such ravishing tastes of heavenly
joys, and such full assurance of his interest therein, that
he utterly lost the sight and sense of this world and all
its concerns, so that for hours he knew not where he was.
At last, perceiving himself faint, he alighted from his
horse and sat down at a spring, where he refreshed himself,
earnestly desiring, if it were the will of God, that he
might there leave the world. His spirit reviving, he
finished his journey in the same delightful frame; and all
that night passed without a wink of sleep, the joy of the
Lord still overflowing him, so that he seemed an inhabitant
of the other world-(Pneumatologia, 4to, 2d edit. p. 210).
[311] Who are these ministering spirits, that the author
calls "men"? Are they the glorified inhabitants of the
Celestial City? Moses and Elias appeared at the
transfiguration; so the spirit who spake with John (Rev.
20:10), was his fellow-servant. Are these "spirits of just
men made perfect"-the angel-ministering spirits which are
sent forth to minister for them who shall be heirs of
salvation? (Heb. 1:14; 12:22, 23)-(ED).
[312] What are these two difficulties? Are they not death
without, and unbelief within? It is through the latter that
the former is all-distressing to us. O for a strong, world-
conquering, sin-subduing, death-overcoming faith, in life
and death! Jesus, Master, speak the word, unbelief shall
flee, our faith shall not fail, and our hope shall be
steady-(Mason).
[313] Well, now the pilgrims must meet with, and encounter,
their last enemy, death. When he stares them in the face,
their fears arise. Through the river they must go. What
have they to look at? What they are in themselves, or what
they have done and been? No. Only the same Jesus who
conquered death for us, and can overcome the fear of death
in us-(Mason).
[314] But tim'rous mortals start and shrink To cross this
narrow sea; They linger, shivering on the brink, And fear
to launch away-(Watts). Evodias could not join in the
petition of the Liturgy-"From sudden death, good Lord,
deliver us." He had his wish; and expired suddenly on a
Lord's-day morning, while thousands were assembling to hear
him preach-(Andronicus).
[315] Bunyan died in perfect peace, though it is probable
that he expected darkness in the trying hour. Thus he says,
in his treatise on Paul's Departure, "Aye, this will make
thee cry, though thou be as good as David. Wherefore learn
by his sorrows to serve thy generation, by the will of God,
before falling asleep. God can pardon thy sins, and yet
make them a bitter thing and a burden at death. It is easy
to HIM to pardon, and yet break all thy bones; or show
Himself in such dreadful majesty, that Heaven and earth
shall tremble at His presence. Let the thoughts of this
prevail with thee to manage thy time and work in wisdom,
while thou art well" (Vol. 1, p. 730)-(ED).
[316] Satan is suffered to be very busy with God's people
in their last moments, but he too, like death, is a
conquered enemy by our Jesus; therefore, amidst all his
attacks, they are safe. He cannot destroy them whom Jesus
hath redeemed, for He is faithful to them, and almighty to
save-(Mason).
[317] Hopeful, agreeably to his name, was not only
preserved from terror, but enabled to encourage his
trembling companion telling him the welcome news that "he
felt the bottom, and it was good." Blessed experience! If
Christ is our foundation, we have nothing to fear, even in
the swellings of Jordan, for death itself cannot separate
us from the love of Christ-((Burder).
[318] When you visit a sick or death bed, be sure that you
take God's Word with you, in your heart and in your mouth.
It is from that only that you may expect a blessing upon,
and to the soul of, the sick or the dying; for it is by the
Word of God faith came at the first; it is by that, faith
is strengthened at the last; and Jesus is the sum and
substance of the Scriptures-(Mason).
[319] Jesus Christ, He is indeed the Alpha and Omega, the
first and the last, the beginning of our hope, and the end
of our confidence. We begin and end the Christian
pilgrimage with Him; and all our temptations and trials
speak loudly, and fully confirm to us that truth of our
Lord, "Without Me ye can do nothing" (John 15:5)-(Mason).
[320] 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 dishearten others by their example. Generally
they who, for a time, have been most distressed, have at
length died most triumphantly-(Scott).
[321] I cannot trust myself to read the account of
Christian going up to the Celestial Gate, after his passage
though the River of Death-(Arnold).
[322] Bunyan, in his Saint's Knowledge of Christ's Love,
describes the feelings of the pilgrim, while clothed with
mortality, looking up to the heights of Heaven. Christ
could mount up-Elijah had a chariot of fire-Enoch was taken
by God. But I, poor I, how shall I get thither? How often
are considering thoughts wanting in professors! The
question is happily solved in Christian and Hopeful's
experience; they left all their mortal garments and burdens
behind them in the river, and their free spirits for the
first time felt the sweets of liberty in their perfection-
(ED).
[323] I know that all who go to paradise, are conducted
thither by these holy ones; but yet, for all that, such as
die under the cloud, for unchristian walking with God, may
meet with darkness on that day, and go heavily hence. But
as for those who have been faithful to their God, they
shall see before them, or from earth see glory-(Bunyan's
Paul's Departure, vol. 1, p. 741).
[324] Ah, Christian! None can conceive or describe what it
is to live in a state separate from a body of sin and
death. Surely in some happy, highly-favoured moments, we
have had a glimpse, a foretaste of this, and could realize
it by faith. O for more and more of this, till we possess
and enjoy it in all its fullness! If Jesus be so sweet to
faith below, who can tell what He is in full fruition
above? This we must die to know-(Mason).
[325] Bunyan has, with great beauty and probability,
brought in the ministry of angels, and regions of the air,
to be passed through in their company, rising, and still
rising, higher and higher, before they come to that mighty
mount on which He has placed the gates of the Celestial
City. The angels receive His pilgrims as they come up from
the River of Death, and form for them a bright, glittering,
seraphic, loving convoy, whose conversation prepares them
gradually for that exceeding and eternal weight of glory
which is to be theirs as they enter in at the gate. Bunyan
has thus, in this blissful passage from the river to the
gate, done what no other devout writer, or dreamer, or
speculator, that we are aware of, has ever done; he has
filled what perhaps in most minds is a mere blank, a
vacancy, or at most a bewilderment and mist of glory, with
definite and beatific images, with natural thoughts, and
with the sympathizing communion of gentle spirits, who
form, as it were, an outer porch and perspective of glory,
through which the soul passes into uncreated light. Bunyan
has thrown a bridge, as it were, for the imagination, over
the deep, sudden, open space of an untried spiritual
existence; where it finds, ready to receive the soul that
leaves the body, ministering spirits, sent forth to
minister unto them who are to be heirs of salvation-
(Cheever).
[326] Glory beyond all glory ever seen By waking sense, or
by the dreaming soul! The appearance, instantaneously
disclosed, Was of a mighty City-boldly say A wilderness of
building, sinking far, And self-withdrawn into a wondrous
depth, Far sinking into splendour without end! Fabric it
seemed of diamond and of gold, With alabaster domes and
silver spires, And blazing terrace upon terrace, high
Uplifted: here, serene pavilions bright, In avenues
disposed; there, towers begirt With battlements, that on
their restless fronts Bore stars-illumination of all gems!
-(Wordsworth).
[327]A certificate, To show thou seest thyself most
desolate; Writ by the Master, with repentance seal'd. To
show also that here [by Christ] thou would'st be healed.
And that thou dost abhor thee for thy ways, And would'st in
holiness spend all thy days. -(Bunyan's House of God, vol.
2, p. 580).
[328] Blessed indeed is that man who, while encumbered with
a sinful body, can truly say, "I live, yet not I, but
Christ liveth in me." In Him all the commandments are
obeyed-all my sins washed away by His blood-and my soul
clothed with righteousness and immortality. Blessed are the
dead who die in the Lord: they enter the Celestial City.
This is the righteous nation, which keepeth the truth. O my
reader, would you be one of the glorified inhabitants of
that city whose builder and maker is God? Then must you
live the life of faith; so run that ye may obtain; ever be
found looking unto Jesus-(ED). Prepare me, Lord, for Thy
right hand, Then come the joyful day; Come death, and some
celestial hand, And fetch my soul away."
[329] O what acclamations of joy will there be, when all
the children of God meet together, without the fear of
being disturbed by Antichrist! How will the heavens echo of
joy, when the Bride, the Lamb's wife, shall come to dwell
with her Husband! If you would be better satisfied what the
beatific vision means, my request is, that you would live
holily, and thus go and see. Christ is the desire of all
nations, the joy of angels, the delight of the Father. What
solace, then, must that soul be filled with, which hath the
possession of Christ to all eternity?-(Bunyan's Dying
Sayings, vol.1, pp. 64, 65).
[330] When a formal visit from a minister, 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 fatal delusions,
good Lord, deliver us!-(Scott).
[331] Vain-hope ever dwells in the bosom of fools, and is
ever ready to assist Ignorance. He wanted him at the last,
and he found him. He had been his companion through life,
and will not forsake him in the hour of death. You see
Ignorance had no pangs in his death, no fears, doubts, and
sorrows, no terror from the enemy, but all was serene and
happy. Vain-hope was his ferryman; and he, as the good
folks say, died like a lamb. Ah, but did such lambs see
what was to follow, when Vain-hope had wafted them over the
river, they would roar like lions!-(Mason).
[332] This is a most awful conclusion. Consider it deeply.
Weigh it attentively, so as to get good satisfaction from
the Word to these important questions-Am I in Christ, the
way, the only way, to the kingdom, or not? Do I see that
all other ways, whether of sin or self-righteousness, lead
to hell? Does Christ dwell in my heart by faith? Am I a new
creature in Him? Do I renounce my own righteousness, as
well as abhor my sins? Do I look alone to Christ for
righteousness, and depend only on Him for holiness? Is He
the only hope of my soul, and the only confidence of my
heart? And do I desire to be found in Him; knowing by the
Word, and feeling by the teaching of His Spirit, that I am
totally lost in myself? Thus, is Christ formed in me, the
only hope of glory? Do I study to please Him, as well as
hope to enjoy Him? Is fellowship with God the Father, and
His Son, Jesus Christ, so prized by me, as to seek it, and
to esteem it above all things? If so, though I may find all
things in nature, in the world, and from Satan, continually
opposing this, yet I am in Christ the way, and He is in me
the truth and the life-(Mason). How far may such an one go?
This important question is very solemnly argued in Bunyan's
Law and Grace. He may be received into church-fellowship-
and, like the foolish virgins, be clear from outward
pollution-have gone forth from the rudiments and traditions
of men-and had their lamps, but still lost their precious
souls. They may bear office in the church, as Judas carried
the bag, and as Demas! They may become preachers and
ministers of the Gospel, with rare gifts, and a fluent
tongue, like an angel, to speak of the hidden mysteries;
but may die under the curse. They may have the gifts of the
Spirit and prophecy, and be but a Balaam. They may stand
thus until Christ come and reveal them. They may, with
confidence, say, Lord, Lord, have we not eaten and drank in
Thy presence, and taught in Thy name, and in Thy name have
cast out devils? and yet, poor creatures, be shut out!-
(ED).
AUTHOR'S APOLOGY FOR HIS BOOKTHE
HEN 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,
CHAPTER I
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 carriages 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 solitarily in the fields, sometimes
reading, and sometimes praying; and thus for some days he
spent his time.[5]
CHAPTER II
"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."CHAPTER III
CHAPTER IV
But now, in this Valley of Humiliation, poor Christian was
hard put to it; for he had gone but a little way, before he
espied a foul fiend coming over the field to meet him; his
name is Apollyon. Then did Christian begin to be afraid,
and to cast in his mind whether to go back or to stand his
ground. But he considered again that he had no armour for
his back; and, therefore, thought that to turn the back to
him might give him the greater advantage, with ease to
pierce him with his darts.[83] Therefore he resolved to
venture and stand his ground; for, thought he, had I no
more in mine eye than the saving of my life, it would be
the best way to stand.
That I should be preserv'd in that distress
That I have met with here! O blessed be
That hand that from it hath deliver'd me!
Dangers in darkness, devils, hell, and sin,
Did compass me, 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."CHAPTER V
Now, as Christian went on his way, he came to a little
ascent, which was cast up on purpose, that pilgrims might
see before them. Up there, therefore, Christian went; and
looking forward, he saw Faithful before him, upon his
journey. Then said Christian aloud, "Ho! ho! Soho! stay,
and I will be your companion."[107] 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."
2. By a life answerable to that confession; to wit, a life
of holiness; heart-holiness, family-holiness (if he hath a
family), and by conversation-holiness in the world; which,
in the general, teacheth him, inwardly, to abhor his sin,
and himself for that, in secret; to suppress it in his
family, and to promote holiness in the world; not by talk
only, as a hypocrite or talkative person may do, but by a
practical subjection, in faith and love, to the power of
the Word (John 14:15; Psa. 1:23; Job 42:5, 6; Ezek. 20:43).
And now, Sir, as to this brief description of the work of
grace, and also the discovery of it, if you have aught to
object, object; if not, then give me leave to propound to
you a second question.
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.
CHAPTER VI
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. Aye, and
my good friend too, said Faithful, for it was he that set
me the way to the gate. Now was Evangelist come up unto
them, and thus saluted them:
Unto thy Lord; with whom thou shalt be blest,
When faithless ones, with all their vain delights,
Are crying out under their hellish plights,
Sing, Faithful, sing, and let thy name survive;
For, though they kill'd thee, thou art yet alive.
CHAPTER VII
Now I saw in my dream, that Christian went not forth alone,
for there was one whose name was Hopeful (being made so by
the beholding of Christian and Faithful in their words and
behaviour, in their sufferings at the Fair), who joined
himself unto him, and, entering into a brotherly covenant,
told him that he would be his companion. Thus, one died to
bear testimony to the truth, and another rises out of his
ashes, to be a companion with Christian in his
pilgrimage.[161] This Hopeful also told Christian, that
there were many more of the men in the Fair, that would
take their time and follow after.
What 'twas to tread upon forbidden ground;
And let them that come after have a care,
Lest heedlessness makes them, as we, to fare.
Lest they for trespassing his prisoners are,
Whose castle's Doubting, and whose name's Despair.CHAPTER VIII
They went then till they came to the Delectable Mountains,
which mountains belong to the Lord of that hill of which we
have spoken before; so they went up to the mountains, to
behold the gardens and orchards, the vineyards and
fountains of water; where also they drank and washed
themselves, and did freely eat of the vineyards.[222] 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?
Which from all other men are kept conceal'd
Come to the Shepherds, then, if you would see
Things deep, things hid, and that mysterious be.[235]
CHAPTER IX
And I slept, and dreamed again, and saw the same two
Pilgrims going down the mountains along the highway towards
the city. Now, a little below these mountains, on the left
hand, lieth the country of Conceit;[237] from which country
there comes into the way in which the Pilgrims walked, a
little crooked lane. Here, therefore, they met with a very
brisk lad, that came out of that country; and his name was
Ignorance. So Christian asked him from what parts he came,
and whither he was going.
2. If I have heard any read in the Bible; or,
3. If mine head did begin to ache; or,
4. If I were told that some of my neighbours were sick; or,
5. If I heard the bell toll for some that were dead; or,
6. If I thought of dying 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.
CHAPTER X
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.
2. Thou believest with a false faith; because it taketh
justification from the personal righteousness of Christ,
and applies it to thy own.[290]
3. This faith maketh not Christ a justifier of thy person,
but of thy actions; and of thy person for thy actions'
sake, which is false.[291]
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 justification, thy
obedience accepted with God; but His personal obedience to
the law, in doing and suffering for us what that required
at our hands; this righteousness, I say, true faith
accepteth; under the skirt of which, the soul being
shrouded, and by it presented as spotless before God, it is
accepted, and acquit from condemnation.[292]
1. Though the consciences of such men are awakened, yet
their minds are not changed; therefore, when the power of
guilt weareth away, that which provoked them to be
religious ceaseth, wherefore they naturally turn to their
own course again, even as we see the dog that is sick of
what he has eaten, so long as his sickness prevails, he
vomits and casts up all; not that he doth this of a free
mind (if we may say a dog has a mind), but because it
troubleth his stomach; but now, when his sickness is over,
and so his stomach eased, his desire being not at all
alienate from his vomit, he turns him about and licks up
all, and so it is true which is written, "The dog is turned
to his own vomit again" (2 Peter 2:22).[302] Thus I say,
being hot for Heaven, by virtue only of the sense and fear
of the torments of hell, as their sense of hell, and the
fears of damnation, chills and cools, so their desires for
Heaven and salvation cool also. So then it comes to pass,
that when their guilt and fear is gone, their desires for
Heaven and happiness die, and they return to their course
again.[303]
2. Another reason is, they have slavish fears that do
overmaster them; I speak now of the fears that they have of
men, for "the fear of man bringeth a snare" (Prov. 29:25).
So then, though they seem to be hot for Heaven, so long as
the flames of hell are about their ears, yet, when that
terror is a little over, they betake themselves to second
thoughts; namely, that it is good to be wise, and not to
run (for they know not what) the hazard of losing all, or,
at least, of bringing themselves into unavoidable and
unnecessary troubles, and so they fall in with the world
again.
3. The shame that attends religion lies also as a block in
their way; they are proud and haughty, and religion in
their eye is low and contemptible; therefore, when they
have lost their sense of hell and wrath to come, they
return again to their former course.
4. Guilt, and to meditate terror, are grievous to them.
They like not to see their misery before they come into it;
though perhaps the sight of it first, if they loved that
sight, might make them 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.
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 colour to throw religion (for the sake of
some infirmity they have espied in them) behind their
backs.
6. Then they begin to adhere to, and associate themselves
with, carnal, loose, and wanton men.
7. Then they give way to carnal and wanton discourses in
secret; and glad are they if they can see such things in
any that are counted honest, that they may the more boldly
do it through their example.
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.[305] CHAPTER XI
Now I saw in my dream, that by this time the Pilgrims were
got over the Enchanted Ground, and entering into the
country of Beulah, whose air was very sweet and pleasant,
the way lying directly through it, they solaced themselves
there for a season (Isa. 62:4). 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 (Song. 2:10-12). In this country the sun
shineth night and day; wherefore this was beyond the Valley
of the Shadow of Death, and also out of the reach of Giant
Despair, neither could they from this place so much as see
Doubting Castle.[306] Here they were within sight of the
city they were going to, also here met them some of the
inhabitants thereof; for in this land the Shining Ones
commonly walked, because it was upon the borders of Heaven.
In this land also the contract between the bride and the
bridegroom was renewed; yea, here, "As the bridegroom
rejoiceth over the bride, so did their God rejoice over
them" (Isa. 62:5). 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 (v. 8). Here they heard
voices from out of the city, loud voices, saying, "Say ye
to the daughter of Zion, Behold, thy salvation cometh!
Behold, His reward is with Him!" (v. 11). Here all the
inhabitants of the country called them, "The holy people,
The redeemed of the Lord, Sought out," &c. (v. 12).
See if thou canst interpret it to me,
Or to thyself, or neighbour; but take heed
Of misinterpreting; for that, instead
Of doing good, will but thyself abuse:
By misinterpreting, evil ensues.
Take heed also, that thou be not extreme,
In playing with the outside of my dream:
Nor let my figure or similitude
Put thee into a laughter or a feud.
Leave this for boys and fools; but as for thee,
Do thou the substance of my matter see.
Put by the curtains, look within my veil,
Turn up my metaphors, and do not fail;
There, if thou seekest them, such things to 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 'twill make me dream again.**********************************************************************
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[1] The jail. Mr. Bunyan wrote this precious book in
Bedford jail, where he was imprisoned 12 years for
preaching the Gospel. His bonds were those of the Gospel;
and, like Peter, he could sleep soundly in prison. Blessed
be God for even the toleration and religious privileges we
now enjoy in consequence of it. Our author, thus prevented
from preaching, turned his thoughts to writing; and, during
his confinement, composed "The Pilgrim's Progress," and
many other useful works. Thus the Lord causes "the wrath of
man to praise Him." The servants of Christ, when restrained
by wicked laws from publishing the word of life from the
pulpit, have become more abundantly useful by their
writings-(G. Burder).
Gentle reader; please to click here to: GO to PART TWO.
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John Bunyan 1628-1688