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Works of John Bunyan — Volume 03

by John Bunyan · English · Gutenberg #6048 · 3,275,647 chars · public domain (US)

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Title: Works of John Bunyan — Volume 03

Author: John Bunyan

Editor: George Offor


        
Release date: July 1, 2004 [eBook #6048]
                Most recently updated: March 29, 2026

Language: English

Other information and formats: www.gutenberg.org/ebooks/6048

Credits: Charles Aldarondo


*** START OF THE PROJECT GUTENBERG EBOOK WORKS OF JOHN BUNYAN — VOLUME 03 ***



THE WORKS OF JOHN BUNYAN

WITH AN

INTRODUCTION TO EACH TREATISE, NOTES,

AND A

SKETCH OF HIS LIFE, TIMES, AND CONTEMPORARIES.

VOLUME THIRD.

ALLEGORICAL, FIGURATIVE, AND SYMBOLICAL.

EDITED BY

GEORGE OFFOR, ESQ.






THE PILGRIM'S PROGRESS;

IN THE

SIMILITUDE OF A DREAM.

PART I.

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. 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]

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 Despond.[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 eyes lift up to Heaven, the best of books
in his hand, and the law of truth writ on his lips, it is to show
thee, that his work is to know and unfold dark things to sinners;
even as also thou seest him stand as if he pleaded with men; and
whereas thou seest the world as cast behind him, and that a crown
hangs over his head, that is to show thee that slighting and
despising the things that are present, for the love that he hath
to his Master's service, he is sure in the world that comes next
to have glory for his reward. Now, 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--"Here I
have seen things rare and profitable; Things pleasant, dreadful,
things to make me stable In what I have begun to take in hand;
Then let me think on them, and understand Wherefore they showed
me were, and let me be Thankful, O good Interpreter, to thee."

Now I saw in my dream, that the highway up which Christian was
to go, was fenced on either side with a wall, and that wall was
called Salvation (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.

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.

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) 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 catch'd, entangled, and cast
down; But since I live, let JESUS wear the crown.

Now, as Christian went on his way, he came to a little ascent,
which was cast up on purpose, that pilgrims might see before them.
Up there, therefore, Christian went; and looking 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."

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).

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.

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! How bravely doth he
speak! How he presumes To drive down all before him! But so soon
As Faithful talks of heart-work, like the moon That's past the
full, into the wane he goes. And so will all, but he that HEART-WORK
knows.

Thus they went on talking of what they had seen by the way, and
so made that way easy which would, otherwise, no doubt, have been
tedious to them; for now they went through a wilderness.

Now, when they were got almost quite out of this wilderness,
Faithful chanced to cast his eye back, and espied one coming after
them, and he knew him. Oh! said Faithful to his brother, Who comes
yonder? Then Christian looked, and said, It is my good friend
Evangelist. 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:

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 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.

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.

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? Th

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