THE PILGRIM'S
PROGRESS
FROM THIS WORLD
TO THAT WHICH IS TO COME
DELIVERED
UNDER THE SIMILITUDE
OF A DREAM
BY JOHN BUNYAN The Author's Apology for
his Book
WHEN AT THE FIRST I
TOOK MY PEN IN HAND
Thus for to write, I
did not understand
That I at all should
make a little book
In such a mode; nay, I
had undertook
To make another; which,
when almost done,
Before I was aware, I
this begun.
And thus it was: I, writing of the way And
race of saints, in this our gospel day,
Fell suddenly into an
allegory
About their journey,
and the way to glory,
In more than twenty
things which I set down.
This done, I twenty
more had in my crown;
And they again began to
multiply,
Like sparks that from
the coals of fire do fly.
Nay, then, thought I,
if that you breed so fast,
I'll put you by
yourselves, lest you at last
Should prove ad
infinitum, and eat out
The book that I already
am about.
Well, so I did; but yet I did not think To
shew to all the world my pen and ink
In such a mode; I only
thought to make
I knew not what; nor
did I undertake
Thereby to please my
neighbour: no, not I;
I did it my own self to
gratify.
Neither did I but vacant seasons spend In
this my scribble; nor did I intend
But to divert myself in
doing this
From worser thoughts
which make me do amiss.
Thus, I set pen to paper with delight, And
quickly had my thoughts in black and white.
For, having now my
method by the end,
Still as I pulled, it
came; and so I penned
It down: until it came
at last to be,
For length and breadth,
the bigness which you see.
Well, when I had thus put mine ends together, I shewed them others, that I might see whether
They would condemn
them, or them justify:
And some said, Let them
live; some, Let them die;
Some said, JOHN, print
it; others said, Not so;
Some said, It might do
good; others said, No.
Now was I in a strait, and did not see Which
was the best thing to be done by me:
At last I thought,
Since you are thus divided,
I print it will, and so
the case decided.
For, thought I, some, I see, would have it done, Though others in that channel do not run:
To prove, then, who
advised for the best,
Thus I thought fit to
put it to the test.
I further thought, if now I did deny Those
that would have it, thus to gratify.
I did not know but
hinder them I might
Of that which would to
them be great delight.
For those which were not for its coming forth, I said to them, Offend you I am loath,
Yet, since your
brethren pleased with it be,
Forbear to judge till
you do further see.
If that thou wilt not read, let it alone; Some love the meat, some love to pick the bone.
Yea, that I might them
better palliate,
I did too with them
thus expostulate: --
May I not write in such a style as this? In such a method, too, and yet not miss
My end -- thy good? Why
may it not be done?
Dark clouds bring
waters, when the bright bring none.
Yea, dark or bright, if
they their silver drops
Cause to descend, the
earth, by yielding crops,
Gives praise to both,
and carpeth not at either,
But treasures up the
fruit they yield together;
Yea, so commixes both,
that in her fruit
None can distinguish
this from that: they suit
Her well when hungry;
but, if she be full,
She spews out both, and
makes their blessings null.
You see the ways the fisherman doth take To catch the fish; what engines doth he make?
Behold how he engageth
all his wits;
Also his snares, lines,
angles, hooks, and nets;
Yet fish there be, that
neither hook, nor line,
Nor snare, nor net, nor
engine can make thine:
They must be groped
for, and be tickled too,
Or they will not be
catch'd, whate'er you do.
How does the fowler seek to catch his game By divers means! all which one cannot name:
His guns, his nets, his
lime-twigs, light, and bell:
He creeps, he goes, he
stands; yea, who can tell
Of all his postures?
Yet there's none of these
Will make him master of
what fowls he please.
Yea, he must pipe and
whistle to catch this,
Yet, if he does so,
that bird he will miss.
If that a pearl may in a toad's head dwell, And may be found too in an oyster-shell;
If things that promise
nothing do contain
What better is than
gold; who will disdain,
That have an inkling of
it, there to look,
That they may find it?
Now, my little book,
(Though void of all
these paintings that may make
It with this or the
other man to take,)
Is not without those
things that do excel
What do in brave but
empty notions dwell.
'Well, yet I am not fully satisfied, That
this your book will stand, when soundly tried.'
Why, what's the matter? 'It is dark.' What though? 'But it is feigned.' What of that? I trow
Some men, by feigned
words, as dark as mine,
Make truth to spangle
and its rays to shine.
'But they want
solidness.' Speak, man, thy mind.
'They drown the weak;
metaphors make us blind.'
Solidity, indeed, becomes the pen Of
him that writeth things divine to men;
But must I needs want
solidness, because
By metaphors I speak?
Were not God's laws,
His gospel laws, in
olden times held forth
By types, shadows, and
metaphors? Yet loath
Will any sober man be
to find fault
With them, lest he be
found for to assault
The highest wisdom. No,
he rather stoops,
And seeks to find out
what by pins and loops,
By calves and sheep, by
heifers and by rams,
By birds and herbs, and
by the blood of lambs,
God speaketh to him;
and happy is he
That finds the light
and grace that in them be.
Be not too forward, therefore, to conclude That I want solidness -- that I am rude;
All things solid in
show not solid be;
All things in parables
despise not we;
Lest things most
hurtful lightly we receive,
And things that good
are, of our souls bereave.
My dark and cloudy
words, they do but hold
The truth, as cabinets
enclose the gold.
The prophets used much by metaphors To
set forth truth; yea, who so considers
Christ, his apostles
too, shall plainly see,
That truths to this day
in such mantles be.
Am I afraid to say, that holy writ, Which
for its style and phrase puts down all wit,
Is everywhere so full
of all these things --
Dark figures,
allegories? Yet there springs
From that same book
that lustre, and those rays
Of light, that turn our
darkest nights to days.
Come, let my carper to his life now look, And find there darker lines than in my book
He findeth any; yea,
and let him know,
That in his best things
there are worse lines too.
May we but stand before impartial men, To
his poor one I dare adventure ten,
That they will take my
meaning in these lines
Far better than his
lies in silver shrines.
Come, truth, although
in swaddling clouts, I find,
Informs the judgment,
rectifies the mind;
Pleases the
understanding, makes the will
Submit; the memory too
it doth fill
With what doth our
imaginations please;
Likewise it tends our
troubles to appease.
Sound words, I know, Timothy is to use, And
old wives' fables he is to refuse;
But yet grave Paul him
nowhere did forbid
The use of parables; in
which lay hid
That gold, those
pearls, and precious stones that were
Worth digging for, and
that with greatest care.
Let me add one word more. O man of God, Art
thou offended? Dost thou wish I had
Put forth my matter in
another dress?
Or, that I had in
things been more express?
Three things let me
propound; then I submit
To those that are my
betters, as is fit.
1. I find not that I am denied the use Of
this my method, so I no abuse
Put on the words,
things, readers; or be rude
In handling figure or
similitude,
In application; but,
all that I may,
Seek the advance of
truth this or that way
Denied, did I say? Nay,
I have leave
(Example too, and that
from them that have
God better pleased, by
their words or ways,
Than any man that
breatheth now-a-days)
Thus to express my
mind, thus to declare
Things unto thee that
excellentest are.
2. I find that men (as high as trees) will write Dialogue-wise; yet no man doth them slight
For writing so: indeed,
if they abuse
Truth, cursed be they,
and the craft they use
To that intent; but yet
let truth be free
To make her sallies
upon thee and me,
Which way it pleases
God; for who knows how,
Better than he that
taught us first to plough,
To guide our mind and
pens for his design?
And he makes base
things usher in divine.
3. I find that holy writ in many places Hath
semblance with this method, where the cases
Do call for one thing,
to set forth another;
Use it I may, then, and
yet nothing smother
Truth's golden beams:
nay, by this method may
Make it cast forth its
rays as light as day.
And now before I do put up my pen, I'll
shew the profit of my book, and then
Commit both thee and it
unto that Hand
That pulls the strong
down, and makes weak ones stand.
This book it chalketh out before thine eyes The man that seeks the everlasting prize;
It shews you whence he
comes, whither he goes;
What he leaves undone,
also what he does;
It also shews you how
he runs and runs,
Till he unto the gate
of glory comes.
It shews, too, who set out for life amain, As if the lasting crown they would obtain;
Here also you may see
the reason why
They lose their labour,
and like fools do die.
This book will make a traveller of thee, If by its counsel thou wilt ruled be;
It will direct thee to
the Holy Land,
If thou wilt its
directions understand:
Yea, it will make the
slothful active be;
The blind also delightful
things to see.
Art thou for something rare and profitable? Wouldest thou see a truth within a fable?
Art thou forgetful?
Wouldest thou remember
From New-Year's day to
the last of December?
Then read my fancies;
they will stick like burs,
And may be, to the
helpless, comforters.
This book is writ in such a dialect As
may the minds of listless men affect:
It seems a novelty, and
yet contains
Nothing but sound and
honest gospel strains.
Wouldst thou divert thyself from melancholy? Wouldst thou be pleasant, yet be far from folly?
Wouldst thou read
riddles, and their explanation?
Or else be drowned in
thy contemplation?
Dost thou love picking
meat? Or wouldst thou see
A man i' the clouds,
and hear him speak to thee?
Wouldst thou be in a
dream, and yet not sleep?
Or wouldst thou in a
moment laugh and weep?
Wouldst thou lose
thyself and catch no harm,
And find thyself again
without a charm?
Wouldst read thyself,
and read thou knowest not what,
And yet know whether
thou art blest or not,
By reading the same
lines? Oh, then come hither,
And lay my book, thy
head, and heart together.
JOHN BUNYAN.
AS I WALKED THROUGH THE
WILDERNESS OF THIS world, I lighted on a certain place where was a Den, and I
laid me down in that place to sleep: and, as I slept, I dreamed a dream. 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. I looked, and saw him open the book, and read therein; and, as
he read, he wept, and trembled; and, not being able longer to contain, he brake
out with a lamentable cry, saying, What shall I do?
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;
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.
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?
I saw also that he
looked this way and that way, as if he would run; yet he stood still, because,
as I perceived, he could not tell which way to go. I looked then, and saw a man
named Evangelist coming to him, who asked, Wherefore dost thou cry?
He answered, Sir, I
perceive by the book in my hand, that I am condemned to die, and after that to
come to judgment; and I find that I am not willing to do the first, nor able to
do the second.
Christian no sooner leaves the World but meets Evangelist, who lovingly
him greets With tidings of another: and doth shew Him how to mount to that from
this below. Then said Evangelist,
Why not willing to die, since this life is attended with so many evils? The man
answered, Because I fear that this burden that is upon my back will sink me
lower than the grave, and I shall fall into Tophet. And, Sir, if I be not fit
to go to prison, I am not fit, 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, Flee from the wrath to come.
The man, therefore,
read it, and looking upon Evangelist very carefully, said, Whither must I fly?
Then said Evangelist, pointing with his finger over a very wide field, Do you
see yonder wicket-gate? The man said, No. Then said the other, Do you see
yonder shining light? He said, I think I do. Then said Evangelist, Keep that
light in your eye, and go up directly thereto: so shalt thou see the gate; at
which, when thou knockest, it shall be told thee what thou shalt do. So I saw
in my dream that the man began to run. Now, he had not run far from his own
door, but his wife and children, perceiving it, began to cry after him to
return; but the man put his fingers in his ears, and ran on, crying, Life!
life! eternal life! So he looked not behind him, but fled towards the middle of
the plain.
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
resolved to fetch him back by force. The name of the one was Obstinate and the
name of the other Pliable. Now, by this time, the man was got a good distance
from them; but, however, they were resolved to pursue him, which they did, and
in a little time they overtook him. Then said the man, Neighbours, wherefore
are 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.
Obst. What! said
Obstinate, and leave our friends and our comforts behind us?
Chr. Yes, said
Christian, for that was his name, because that ALL which you shall forsake is
not worthy to be compared with a little of that which I am seeking to enjoy;
and, if you will go along with me, and hold it, you shall fare as I myself; for
there, where I go, is enough and to spare. Come away, and prove my words.
Obst. What are the
things you seek, since you leave all the world to find them?
Chr. I seek an
inheritance incorruptible, undefiled, and that fadeth not away, and it is laid
up in heaven, and safe there, to be bestowed, at the time appointed, on them
that diligently seek it. Read it so, if you will, in my book.
Obst. Tush! said
Obstinate, away with your book; will you go back with us or no?
Chr. No, not I, said
the other, because I have laid my hand to the plough.
Obst. Come, then,
neighbour Pliable, let us turn again, and go home without him; there is a
company of these crazy-headed coxcombs, that, when they take a fancy by the
end, are wiser in their own eyes than seven men that can render a reason.
Pli. Then said Pliable,
Don't revile; if what the good Christian says is true, the things he looks
after are better than ours: my heart inclines to go with my neighbour.
Obst. What! more fools
still! 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 glorious 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.
Pli. Well, neighbour
Obstinate, said Pliable, I begin to come to a point; I intend to go along with
this good man, and to cast in my lot with him: but, my good companion, do you
know the way to this desired place?
Chr. I am directed by a
man, whose name is 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 are none but us two here, tell me now further what the
things are, and how to be enjoyed, whither we are going.
Chr. I can better
conceive of them with my mind, than speak 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.
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 for ever.
Pli. Well said; and
what else?
Chr. There are crowns
and glory to be given us, and garments that will make us shine like the sun in
the firmament of heaven.
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.
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; every
one walking in the sight of God, and standing in his presence with acceptance
for ever. In a word, there we shall see the elders with their golden crowns,
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 bear to the Lord of the place, all
well, and clothed with immortality as with a garment.
Pli. The hearing of
this is enough to ravish one's heart. But are these things to be 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.
Pli. Well, my good
companion, glad am I to hear of these things: come on, let us mend our pace.
Chr. I cannot go so
fast as I would, by reason of this burden that is 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. Here, therefore, they
wallowed for a 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 this 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: 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.
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.
Then I stepped to him
that plucked him out, and said, Sir, wherefore, since over this place is the
way from the City of Destruction to yonder gate, is it that this plat is not
mended, that poor travellers might go thither with more security? And he said
unto me, This miry slough is such a place as cannot be mended; 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. His labourers also have, by
the direction of His Majesty's surveyors, been for above these sixteen hundred
years employed about this patch of ground, if perhaps it might have been
mended: yea, and to my knowledge, said he, here have been swallowed up at least
twenty thousand cart-loads, yea, millions of wholesome instructions, that have
at all seasons been brought from all places of the King's dominions, and they
that can tell, say they are the best materials to make good ground of the
place; if so be, it might have been mended, but it is the Slough of Despond
still, and so will be when they have done what they can.
True, there are, by the
direction of the Law-giver, 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
beside, 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.
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, 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 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, -- Mr. 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.
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 thee go
this way to be rid of thy burden?
Chr. A man that
appeared to me to be a very great and honourable person; his name, as I
remember, is Evangelist.
World. I beshrew him
for his counsel! there is not a more dangerous and troublesome way in the world
than is that 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, in the way
which thou goest, wearisomeness, painfulness, hunger, perils, nakedness, sword,
lions, dragons, darkness, and, in a word, death, and what not! These things are
certainly true, having been confirmed by many testimonies. And 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 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, have 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.
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 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; ay, and besides, he hath
skill to cure those that are somewhat crazed in their wits with their burdens.
To him, as I said, thou mayest go, and be helped presently. His house is not
quite a mile from this place, and if he should not be at home himself, he hath
a pretty young man to his son, whose name is Civility, that can do it (to speak
on) as well as the old gentleman himself; there, I say, thou mayest be eased of
thy burden; and if thou art not minded to go back to thy former habitation, as,
indeed, I would not wish thee, thou mayest send for thy wife and children to
thee to this 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 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. Here, therefore, he sweat and did
quake for fear.
When Christians unto carnal men give ear, Out of their way they go, and
pay for't dear; For Master Worldly Wiseman can but shew A saint the way to
bondage and to woe. 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 would take off my
burden.
Evan. What was he?
Chr. He looked like a
gentleman, and talked much to me, and got me at last to yield; so I came hither;
but when I beheld this hill, and how it hangs over the way, I suddenly made a
stand lest it should fall on my head.
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 that 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 shew me a better
way, and short, not so attended with difficulties as the way, Sir, that you set
me in; which way, said he, will direct you to a gentleman's house that hath
skill to take off these burdens, so I believed him, and turned out of that way
into this,if haply I might be soon eased of my burden. But when I came to this
place, and 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 shew 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.
He said, moreover, Now the just shall live by faith: but if any man draw back,
my soul shall have no pleasure in him. He also did thus apply them: Thou art
the man that art running into this misery; thou hast 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 feet as dead, crying, Woe is me, for I am undone! At the sight of
which Evangelist caught him by the right hand, saying, All manner of sin and
blasphemies shall be forgiven unto men. Be not faithless, but believing. Then
did Christian again a little revive, and stood up trembling, as at first,
before Evangelist.
Then Evangelist
proceeded, saying, Give more earnest heed to the things that I shall tell thee
of. I will now shew thee who it was that deluded thee, and who it was also to
whom he sent thee. -- 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
(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.
And because he is of this carnal temper, therefore he seeketh to pervert my
ways though right. Now there are three things in this man's counsel, that thou
must utterly abhor.
1. His turning thee out
of the way. 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; and thine own consenting thereunto: because
this is to reject the counsel of God for the sake of the counsel of a Worldly
Wiseman. The Lord says, Strive to enter in at the strait gate, the gate to
which I sent thee; for strait is the gate that leadeth unto life, and few there
be that find it. From this little wicket-gate, and from the way thereto, hath
this wicked man turned thee, to the bringing of thee almost to 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 of Egypt. Besides the King of glory hath told
thee, that he that will save his life shall lose it; and he that cometh after
me, and hateth not his father, and mother, and wife, and children, and
brethren, and sisters, yea, and his own life also, he cannot be my disciple. 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; 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 sottish men, but a design to beguile
thee of thy salvation, by turning thee from the way in which I had set thee.
After this, Evangelist called aloud to the heavens for confirmation of what he
had said: and with that there came words and fire out of the mountain under
which poor Christian stood, that made the hair of his flesh stand up. The words
were thus pronounced: As many as are of the works of the law are under the
curse; for it is written, Cursed is every one that continueth not in all things
which are written in the book of the law to do them.
Now Christian looked
for nothing but death, and began to cry out lamentably; even cursing the time
in which he met with Mr. Worldly Wiseman; still calling himself a thousand
fools for hearkening to his counsel; he also was greatly ashamed to think that
this 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 follow:
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 goodwill for men; only,
said he, take heed that thou turn not aside again, lest thou perish from the
way, when his wrath is kindled but a little. Then did Christian address himself
to go back; and Evangelist, after he had 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.
He that will enter in must first without Stand knocking at the Gate, nor
need he doubt That is A KNOCKER, but to enter in; For God can love him, and
forgive his sin. 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?
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.
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.
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
venture further. Wherefore, getting out again on that side next to his own
house, he told me I should possess the brave country alone for him; so he went
his way, and I came mine -- he after Obstinate, and I to this gate.
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 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 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, oh, 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
came hither. They are in no wise cast out; and therefore, good Christian, come
a little way with me, and I will teach thee about the way thou must go. Look
before thee; dost thou see this narrow. way? THAT is the way thou must go; it
was cast up by the patriarchs, prophets, Christ, and his apostles; and it is as
straight as a rule can make it. This is the way thou must go.
Chr. But, said Christian,
are there no turnings or 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.
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 shew 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 to the house of the Interpreter, where he knocked over and over; at last
one came to the door, and asked who was there.
Chr. Sir, here is a
traveller, who was bid by an acquaintance of the good-man of this house to call
here for my profit; I would therefore speak with the master of the house. So he
called for the master of the house, who, after a little time, came to
Christian, and asked him what he would have.
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 shew me excellent things,
such as would be a help to me in my journey.
Inter. Then said the
Interpreter, Come in; I will shew that which will be profitable to thee. So he
commanded his man to light the candle, and bid Christian follow him: so he had
him into a private room, and bid his man open a door; the which when he had
done, Christian saw the picture of a very grave person hung 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 his head.
Chr. Then said
Christian, What meaneth this?
Inter. The man whose
picture this is, is one of a thousand; he can beget children, travail in birth
with children, and nurse them himself when they are born. And whereas thou
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 shew 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 shew 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 shewed 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 authorised to be thy guide in all difficult places thou mayest meet
with in the way; wherefore, take good heed to what I have shewed 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 shew 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.
Again, as thou sawest
the damsel sprinkle the room with water, upon which it was cleansed with
pleasure; this is to shew 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.
I saw, moreover, in my
dream, that the Interpreter took him by the hand, and had him into a little
room, where sat two little children, each one in his chair. The name of the
eldest was Passion, and 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.
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 life-time receivedst thy
good things, and likewise Lazarus evil things; but now he is comforted, and
thou art tormented.
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. 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 he
saw a man with a vessel of oil in his hand, of the which he did also
continually cast, but secretly, into the fire.
Then said Christian,
What means this?
The Interpreter
answered, This is Christ, who continually, with the oil of his grace, maintains
the work already begun in the heart: by the means of which, notwithstanding
what the devil can do, the souls of his people prove gracious still. And in
that thou sawest that the man stood behind the wall to maintain the fire, 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: the which when
he had done, he saw the man draw his sword, and put a helmet upon his head, and
rush toward the door upon the armed men, who laid upon him with deadly force;
but the man, not at all discouraged, fell to cutting and hacking most fiercely.
So after he had received and given many wounds to those that attempted to keep
him out, he cut his way through them all, and pressed forward into the palace,
at which there was a pleasant voice heard from those that were within, even of
those that walked upon the top of the palace, saying --
Come in, come in; Eternal glory thou 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.
Now, said Christian,
let me go hence. Nay, stay, said the Interpreter, till I have shewed thee a
little more, and after that thou shalt go on thy way. So he took him by the
hand again, and led him into a very dark room, where there sat a man in an iron
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.
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. Oh, 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; I have despised his person; I have despised his
righteousness; I have counted his blood an unholy thing; I have done despite to
the Spirit of grace. Therefore I have shut myself out of all the promises, and
there now remains to me nothing but threatenings, dreadful threatenings,
fearful threatenings, of certain judgment and fiery indignation, which shall
devour me as an adversary.
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.
Chr. Well, said
Christian, this is fearful! God help me to watch and be sober, and to pray that
I may shun the cause of this man's misery! Sir, is it not time for me to go on
my way now?
Inter. Tarry till I
shall shew thee one thing more, and then thou shalt go on thy way.
So he took Christian by
the hand again, and led him into a chamber, where there was one rising out of
bed; and as he put on his raiment he shook and trembled. Then said Christian,
Why doth this man thus tremble? The Interpreter then bid him tell to Christian
the reason of his so doing. So he began and said, This night, as I was in my
sleep, I dreamed, and behold the heavens grew exceeding black; also it
thundered and lightened in most fearful wise, that it put me into an agony; so
I looked up in my dream, and saw the clouds rack at an unusual rate, upon which
I heard a great sound of a trumpet, and saw also a man sit upon a cloud,
attended with the thousands of heaven; they were all in 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. 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. I heard it also proclaimed to them that attended on the
man that sat on the cloud, Gather together the tares, the chaff, and stubble,
and cast them into the burning lake. And with that, the bottomless pit opened,
just whereabout I stood; out of the mouth of which there came, in an abundant
manner, smoke and coals of fire, with hideous noises. It was also said to the
same persons, Gather my wheat into the garner. And with that I saw many catched
up and carried away into the clouds, but I was left behind. 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. Upon this I awaked from my sleep.
Chr. But what is 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, shewing
indignation in his countenance.
Then said the
Interpreter to Christian, Hast thou considered all these things?
Chr. Yes, and they put
me in hope and fear.
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 shewed me were, and let me be
Thankful, O good Interpreter, to thee. Now
I saw in my dream, that the highway up which Christian was to go, was fenced on
either side with a wall, and that wall was called Salvation. Up this way,
therefore, did burdened Christian run, but not without great difficulty,
because of the load on his back.
He ran thus till he
came at a place somewhat ascending, and upon that place stood a cross, and a
little below, in the bottom, a sepulchre. So I saw in my dream, that just as
Christian came up with the cross, his burden loosed from off his shoulders, and
fell from off his back, and began to tumble, and so continued to do, till it
came to the mouth of the sepulchre, where it fell in, and I saw it no more.
Then was Christian glad
and lightsome, and said, with a merry heart, 'He hath given me rest by his
sorrow, and life by his death.' Then he stood still awhile to look and wonder;
for it was very surprising to him, that the sight of the cross should thus ease
him of his burden. He looked therefore, and looked again, even till the springs
that were in his head sent the waters down his cheeks. Now, as he stood looking
and weeping, behold three Shining Ones came to him and saluted him with Peace
be unto thee. So the first said to him, Thy sins be forgiven thee; the second
stripped him of his rags, and clothed him with change of raiment; the third
also set a mark on his forehead, and gave him a roll with a seal upon it, which
he bade him look on as he ran, and that he should give it in at the Celestial
Gate. So they went their way.
Who's this? the Pilgrim. How! 'tis very true, Old things are past away,
all's become new. Strange! he's another man, upon my word, They be fine
feathers that make a fine bird. 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! 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. 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. 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 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, counselling of them,
and proffering to help them off with their irons. And as he was troubled
thereabout, he espied two men come tumbling over the wall on the left hand of
the narrow way; and they made up apace to him. The name of the one was
Formalist, and the name of the other Hypocrisy. So, as I said, they drew up
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 Zion.
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?
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 besides, said they, if we get into the way, what's matter which way
we get in? if we are in, we are in; thou art but in the way, who, as we
perceive, came in at the gate; and we are also in the way, that came 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.
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, given thee by some of thy neighbours, to hide the shame of thy
nakedness.
Chr. By laws and
ordinances you will not be saved, since you came not in by the door. And as for
this coat that is on my back, it was given me by the Lord of the place whither
I go; and that, as you say, to cover my nakedness with. And I take it as a
token of 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 this coat on my back
-- a coat that he gave me freely in the day that he stripped me of my rags. I
have, moreover, a mark in my forehead, of which, perhaps, you have taken no
notice, which one of my Lord's most intimate associates fixed there in the day
that my burden fell off my shoulders. I will tell you, moreover, that I had
then given me a roll, sealed, to comfort me by reading as I go on the way; I
was also bid to give it in at the Celestial Gate, in token of my certain going
in after it; all which things, I doubt, you want, and want them because you
came not in at the gate.
To these things they
gave him no answer; only they looked upon each other, and laughed. Then, I saw
that they went on all, save that Christian kept before, who had no more talk
but with himself, and that sometimes sighingly, and sometimes comfortably; also
he would be often reading in the roll that one of the Shining Ones gave him, by
which he was refreshed.
I beheld, then, that
they all went on till they came to the foot of the Hill Difficulty; at the
bottom of which was a spring. There were also in the same place two other ways
besides that which came straight from the gate; one turned to the left hand,
and the other to the right, at the bottom of the hill; but the narrow way lay
right up the hill, and the name of the going up the side of the hill is called
Difficulty. Christian now went to the spring, and drank thereof, to refresh
himself, and then began to go up the hill, saying --
The hill, though high, I covet to ascend, The difficulty will not me
offend; For I perceive the way to life lies here. Come, pluck up heart, let's
neither faint nor fear; Better, though difficult, 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 these 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.
Shall they who wrong begin yet rightly end? Shall they at all have
safety for their friend? No, no; in headstrong manner they set out, And
headlong will they fall at last, no doubt. 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 travellers; thither, therefore, Christian got, where also
he sat down to rest him. Then he pulled his roll out of his bosom, and read
therein to his 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, which
detained him in that place until it was almost night; and in his sleep, his
roll fell out of his hand. Now, as he was sleeping, there came one to him, and
awaked him, saying, Go to the ant, thou sluggard; consider her ways and be
wise. And with that Christian started up, and sped him on his way, and went
apace, till he came to the top of the hill.
Now, when he was got up
to the top of the hill, there came two men running to meet him amain; 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.
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.
So Mistrust and
Timorous ran down the hill, and Christian went on his way. But, thinking again
of what he had heard from the men, he felt in his bosom for his roll, that he
might read therein, and be comforted; but he felt, and found it not. Then was
Christian in great distress, and knew not what to do; for he wanted that which
used to relieve him, and that which should have been his pass into the
Celestial City. Here, therefore, he begun to be much perplexed, and knew not
what to do. At last he bethought himself that he had slept in the arbour that
is on the side of the hill; and, 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. 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!
How many steps have I
took in vain! Thus it happened to Israel, for their sin; they were sent back
again by the way of the Red Sea; and I am made to tread those steps with
sorrow, which I might have trod with delight, had it not been for this sinful
sleep. How far might I have been on my way by this time! I am made to tread
those steps thrice over, which I needed not to have trod but once; yea, now
also I am like to be benighted, for the day is almost spent. O, that I had not
slept!
Now, by this time he
was come to the arbour again, where for 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 oh, how nimbly now did he go up
the rest of the hill! Yet, before he got up, the sun went down upon Christian;
and this made him again recall the vanity of his 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. 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.
So I saw in my dream
that he made haste and went forward, that if possible he might get lodging
there. Now, before he had gone far, he entered into a very narrow passage,
which was about a furlong off the porter's lodge; and looking very narrowly
before him as he went, he espied two lions in the way. Now, thought he, I see
the dangers that Mistrust and 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?
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 had none. Keep in the midst
of the path, and no hurt shall come unto thee.
Difficulty is behind, Fear is before, Though he's got on the hill, the
lions roar; A Christian man is never long at ease, When one fright's gone,
another doth him seize. Then I
saw that he went on, trembling for fear of the lions, but taking good heed to
the directions of the porter; he heard them roar, but they did him no harm.
Then he clapped his hands, and went on till he came and stood before the gate
where the porter was. Then said Christian to the porter, Sir, what house is
this? And may I lodge here to-night? The porter answered, This house was built
by the Lord of the hill, and he built it for the relief and security of
pilgrims. The porter also asked whence he was, and whither he was going.
Chr. I am come from the
City of Destruction, and am going to Mount Zion; but because the sun is now
set, I desire, if I may, to lodge here to-night.
Por. What is your name?
Chr. My name is now
Christian, but my name at the first was Graceless; I came of the race of
Japheth, whom God will persuade to dwell in the tents of Shem.
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 hillside; 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 into the rest of the family, according to the rules of the house. So
Watchful, the porter, rang a bell, at the sound of which came out at the door
of the house a grave and beautiful damsel, named 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 to-night,
because, by what I perceive, this place was built by the Lord of the hill for
the relief and security of pilgrims. So she smiled, but the water stood in her
eyes; and after a little pause, she said, I will call forth two or three more
of the family. So she ran to the door, and called out Prudence, Piety, and
Charity, who, after a little more discourse with him, had him into the family;
and many of them, meeting him at the threshold of the house, said, Come in,
thou blessed of the Lord; this house was built by the Lord of the hill, on
purpose to entertain such pilgrims in. Then he bowed his head, and followed
them into the house. So when he was come in and sat down, they gave him
something to drink, 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 in 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 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 shewed me a stately palace, and how the people were clad in
gold that were in it; and how there came a venturous man and cut his way
through the armed men that stood in the door to keep him out, and how he was
bid to come in, and win eternal glory. Methought those things did ravish my
heart! I would have stayed at that good man's house a twelvemonth, but that I
knew I had 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.
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.
Prud. Do you not find
sometimes as if those things were vanquished, which at other times are your
perplexity?
Chr. Yes, but that is
seldom; but they are to me golden hours in which such things happen to me.
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.
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. 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.
Char. And why did you
not bring them along with you?
Chr. Then Christian
wept, and said, Oh, how willingly would I have done it! but they were all of
them utterly averse to my going on pilgrimage.
Char. But you should
have talked to them, and have endeavoured to have shewn them the danger of
being behind.
Chr. So I did; and told
them also of what God had shewn to me of the destruction of our city; but I
seemed to them as one that mocked, and they believed me not.
Char. And did you pray
to God that he would bless your counsel to them?
Chr. Yes, and that with
much affection: for you must think that my wife and poor children were very
dear unto me.
Char. But did you tell
them of your own sorrow, and fear of destruction? for 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?
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. 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; and
if thy wife and children have been offended with thee for this, they thereby
shew themselves to be implacable to good, and thou hast delivered thy soul from
their blood.
Now I saw in my dream,
that thus they sat talking together until supper was ready. So when they had
made ready, they sat down to meat. 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.
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.
Thus they discoursed
together till late at night; and after they had committed themselves to their
Lord for protection, they betook themselves to rest: the Pilgrim they laid in a
large upper chamber, whose window opened towards the sun-rising: the name of
the chamber was Peace; where he slept till break of day and then he awoke and
sang --
Where am I now? Is this the love and care Of Jesus for the men that
pilgrims are? Thus to provide that I should be forgiven! And dwell already the
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 shewn him the rarities of that place. And first
they had him into the study, where they shewed him records of the greatest
antiquity; in which, as I remember my dream, they shewed 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.
They then read again,
in another part of the records of the house, where it was shewed how willing
their Lord was to receive into his favour any, even any, though they in time
past had offered great affronts to his person and proceedings. Here also were
several other histories of many other famous things, of all which Christian had
a view; as of things both ancient and 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 shewed 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. And there
was here enough of this to harness out as many men for the service of their
Lord as there be stars in the heaven for multitude.
They also shewed him
some of the engines with which some of his servants had done wonderful things.
They shewed him Moses' rod; the hammer and nail with which Jael slew Sisera;
the pitchers, trumpets, and lamps too, with which Gideon put to flight the
armies of Midian. Then they shewed him the ox's goad wherewith Shamgar slew six
hundred men. They shewed him also the jaw-bone with which Samson did such mighty
feats. They shewed 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 shewed him, besides,
many excellent things, with which Christian was much delighted. This done, they
went to their rest again.
Then I saw in my dream,
that on the morrow he got up to go forward; but they desired him to stay till
the next day also; and then, said they, we will, if the day be clear, shew you
the Delectable Mountains , 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 stayed. 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. 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 him his
name, and he told me it was Faithful.
Chr. Oh, 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 shewed 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.
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.
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. 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; therefore, when I was
come to years, I did, as other considerate persons do, look out, if, perhaps, I
might mend myself.
Apol. There is no
prince that will thus lightly lose his subjects, neither will I as yet lose
thee; but since thou complainest of thy service and wages, be content to go
back: what our country will afford, I do here promise to give thee.
Chr. But I have let
myself to another, even to the 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; 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 thou shouldst 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.
Chr. All this is true,
and much more which thou hast left out; but the Prince whom I serve and honour
is merciful, and ready to forgive; but, besides, these infirmities possessed me
in thy country, for there I sucked them in; and I have groaned under them, been
sorry for them, and have obtained pardon of my Prince.
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; 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. 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; 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. And with that Apollyon spread forth his dragon's wings, and sped
him away, that Christian for a season saw him no more.
In this combat no man
can imagine, unless he had seen and heard as I did, what yelling and hideous
roaring Apollyon made all the time of the fight -- he spake like a dragon; and,
on the other side, what sighs and groans burst from Christian's heart. I never
saw him all the while give so much as one pleasant 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 dreadfullest sight that ever I saw.
A more unequal match can hardly be, -- Christian must fight an Angel;
but you see, The valiant man by handling Sword and Shield, Doth make him,
though a Dragon, quit the field. 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. 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, called the Valley of the Shadow of Death, and Christian
must needs go through it, because the way to the Celestial City lay through the
midst of it. Now, this valley is a very solitary place. The prophet Jeremiah
thus describes it: -- 'A wilderness, a land of deserts and of pits, a land of
drought, and of the shadow of death, a land that no man' (but a Christian)
'passed through, and where no man dwelt.'
Now here Christian was
worse put to it than in his fight with Apollyon, as by the sequel you shall
see. I saw then in my dream, that when Christian was got 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, 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.
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.
Chr. Then, said
Christian, I perceive not yet, by what you have said, but that this is my way
to the desired haven.
Men. Be it thy way; we
will not choose it for ours. So, they parted, and Christian went on his way,
but still with his sword drawn in his hand, for fear lest he should be
assaulted.
I saw then in my dream,
so far as this valley reached, there was on the right hand 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. 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, and ofttimes, when he lift up his foot to
set forward, he knew not where or upon what he should set it next.
Poor man! where art thou now? thy day is night. Good man, be not cast
down, thou yet art right, Thy way to heaven lies by the gates of hell; Cheer
up, hold out, with thee it shall go well. About
the midst of this valley, I perceived the mouth of hell to be, and it stood
also hard by the wayside. Now, thought Christian, what shall I do? And ever and
anon the flame and smoke would come out in such abundance, with sparks and
hideous noises, (things that cared not for Christian's sword, as did Apollyon
before,) that he was forced to put up his sword, and betake himself to another
weapon called all-prayer. So he cried, in my hearing, O Lord, I beseech thee,
deliver my soul. Thus he went on a great while, yet still the flames would be
reaching towards him. Also he heard doleful voices, and rushings to and fro, so
that sometimes he thought he should be torn in pieces, or trodden down like
mire in the streets. This frightful sight was seen, and these dreadful noises
were heard by him for several miles together; and, coming to a place where he
thought he heard a company of fiends coming forward to meet him, he stopped,
and began to muse what he had best to do. Sometimes he had half a thought to go
back; then again he thought he might be half way through the valley; he remembered
also how he had already vanquished many a danger, and that the danger of going
back might be much more than for to go forward; so he resolved to go on. Yet
the fiends seemed to come nearer and nearer; but when they were come even
almost at him, he cried out with a most vehement voice, I will walk in the
strength of the Lord God! so they gave back, and came no 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.
When Christian had
travelled 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.
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.
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.
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.
Now was Christian much
affected with his deliverance from all the dangers of his solitary way; which
dangers, though he feared them more before, yet he saw them more clearly now,
because the light of the day made them conspicuous to him. And about this time
the sun was rising, and this was another mercy to Christian; for you must note,
that though the first part of the Valley of the Shadow of Death was dangerous,
yet this second part which he was yet to go, was, if possible, far more
dangerous; for from the place where he now stood, even to the end of the valley,
the way was all along set so full of snares, traps, gins, and nets here, and so
full of pits, pitfalls, deep holes, and shelvings down there, that, had it now
been dark, as it was when he came the first part of the way, had he had a
thousand souls, they had in reason been cast away; 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.
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, and ashes, &c., lay there, were cruelly put to death. 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.
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. Then sang Christian: --
O world of wonders! (I can say no less,) That I should be preserved in
that distress That I have met with here! O blessed be That hand that from it
hath 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! So-ho! stay, and I will be
your companion! At that, Faithful looked behind him; to whom Christian cried again,
Stay, stay, till I come up to you! But Faithful answered, No, I am upon my
life, and the avenger of blood is behind me.
At this, Christian was
somewhat moved, and putting to all his strength, he quickly got up with
Faithful, and did also overrun him; so the last was first. Then did Christian
vain-gloriously smile, because he had gotten the start of his brother; but not
taking good heed to his feet, he suddenly stumbled and fell, and could not rise
again until
Faithful came up to
help him.
Then I saw in my dream
they went very lovingly on together, and had sweet discourse of all things that
had 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
was, as I said, a great talk thereabout, yet I do not think they did firmly
believe it. For in the heat of the discourse, I heard some of them deridingly
speak of you and of your desperate journey, (for so they called this your
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.
Chr. But why should
they be so set against him, since they also despise the way that he forsook?
Faith. Oh, they say,
hang him, he is a turncoat! he was not true to his profession. I think God has
stirred up even his enemies to hiss at him, and make him a proverb, because he
hath forsaken the way.
Chr. Had you no talk
with him before you came out?
Faith. I met him once
in the streets, but he leered away on the other side, as one ashamed of what he
had done; so I spake not to him.
Chr. Well, at my first
setting out, I had hopes of that man; but now I fear he will perish in the
overthrow of the city; for it 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.
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. 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.
Faith. Nay, I know not
whether I did wholly escape her or no.
Chr. Why, I trow, you
did not consent to her desires?
Faith. No, not to
defile myself; for I remembered an old writing that I had seen, which said, Her
steps take hold on hell. So I shut mine eyes, because I would not be bewitched
with her looks. Then she railed on me, and I went my way.
Chr. Did you meet with
no other assault as you came?
Faith. When I came to
the foot of the hill called Difficulty, I met with a very aged man, who asked
me what I was, and whither bound. I told him that I 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. I asked him then what was his work,
and what the wages 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 if I would. 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. 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! 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. 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 shew mercy; and with that he knocked me down again. He
had doubtless made an end of me, but that one came by, and bid him forbear.
Chr. Who was that that
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 shew 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 shewed 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.
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; nor
any of them neither, before they were persuaded to be fools, and to be of a
voluntary fondness, to venture the loss of all, for nobody 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?
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. 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? 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. Oh, 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 was not himself
audacious, he would never attempt to do as he does. But let us still resist
him; for notwithstanding all his bravadoes, he promoteth the fool and none
else. The wise shall inherit glory, said Solomon, but shame shall be the
promotion of fools.
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.
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. 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 , walking at
a distance beside them; for in this place there was room enough for them all to
walk. He was a tall man, and something more comely at a distance than at hand.
To this man Faithful addressed himself in this manner: --
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 for 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.
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, twenty of them that know him not.
Faith. Do you know him,
then?
Chr. Know him! Yes,
better than he knows himself.
Faith. Pray, what is
he?
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 is known of all that are acquainted
with him, by the name of Talkative in Prating Row; and notwithstanding his fine
tongue, he is but a sorry fellow.
Faith. Well, he seems
to be a very pretty man.
Chr. That is, to them
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 shew 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.
Chr. Deceived! you may
be sure of it; remember the proverb, They say and do not. But the kingdom of
God is not in word, but in Power. He talketh of prayer, of repentance, of
faith, and of the new birth; but he knows but only to talk of them. I have been
in his family, and have observed him both at home and abroad; and I know what I
say of him is the truth. His house is as empty of religion as the white of an
egg is of savour. There is there neither prayer nor sign of repentance for sin;
yea, the brute in his kind serves God far better than he. He is the very stain,
reproach, and shame of religion, to all that know him; it can hardly have a
good word in all that end of the town where he dwells, through him. Thus say
the common people that know him, A saint abroad, and a devil at home. His poor
family finds it so; he is such a churl, such a railer at and so unreasonable
with his servants, that they neither know how to do for or speak to him. Men
that have any dealings with him say it is better to deal with a Turk than with
him; for fairer dealing they shall have at their hands. This Talkative (if it
be possible) will go beyond them, defraud, beguile, and overreach them.
Besides, he brings up his sons to follow his steps; and if he findeth in any of
them a foolish timorousness, (for so he calls the first 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.
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. 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. 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 shew 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. 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 he parteth not the hoof. And this truly resembleth Talkative;
he cheweth the cud, he seeketh knowledge, he cheweth upon the word; but he
divideth not the hoof, he parteth not with the way of sinners; but, as the
hare, he retaineth the foot of a dog or bear, and therefore he is unclean.
Chr. You have spoken,
for aught I know, the true gospel sense of 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. 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.
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 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 shews itself by
inclining the soul to abhor its sin.
Talk. Why, what
difference is there between crying out against, and abhorring of sin?
Faith. Oh, a great
deal. A man may cry out against sin of policy, but he cannot abhor it but by
virtue of a godly 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. Some cry out against sin even as the mother cries out
against her child in her lap, when she calleth it slut and naughty girl, and
then falls to hugging and kissing it.
Talk. You lie at the
catch, I perceive.
Faith. No, not I; I am
only for setting things right. But what is the second thing whereby you would
prove a 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. 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 masters 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.
Talk. You lie at the
catch again; this is not for edification.
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). 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. 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.
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.
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.
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?
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 have already
stumbled at your wicked ways, and that more are in danger of being destroyed
thereby; your religion, and an alehouse, 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.
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.
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 nowa-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. Ay, and my good friend too, said Faithful, for it was he
that set me in the way to the gate. Now was Evangelist come up to 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!
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 at that place.
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. The crown is before you, and it is an incorruptible one;
so run, that you may obtain it. Some there be that set out for this crown, and,
after they have gone far for it, another comes in, and takes it from them: hold
fast, therefore, that you have; let no man take your crown. You are not yet out
of the gun-shot of the devil; you have not resisted unto blood, striving
against sin; let the kingdom be always before you, and believe 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.
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.
This fair is no
new-erected business, but a thing of ancient standing; I will shew you the
original of it.
Almost five thousand
years agone, there were 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.
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 bloodred colour.
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.
Now, as I said, the way
to the Celestial City lies just through this town where this lusty fair is
kept; and he that will go to the city, and yet not go through this town, must
needs go out of the world. The Prince of princes himself, when here, went
through this town to his own country, and that upon a fair day too; yea, and as
I think, it was Beelzebub, the chief lord of this fair, that invited him to buy
of his vanities; yea, would have made him lord of the fair, would he but have
done him reverence as he went through the town. Yea, because he was such a
person of honour, Beelzebub had him from street to street, and shewed him all
the kingdoms of the world in a little time, that he might, if possible, allure
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. 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.
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, and look upwards, signifying
that their trade and traffic was in heaven.
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. 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, 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.
Behold Vanity Fair! the pilgrims there Are
chain'd and stand beside:
Even so it was our Lord pass'd here, And
on Mount Calvary died.
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. 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 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. 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. 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.
Then a convenient time
being appointed, they brought them forth to their trial, in order to their
condemnation. When the time was come, they were brought before their enemies
and arraigned. The judge's name was Lord Hategood. Their 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.'
Now, Faithful, play the man, speak for thy God: Fear not the wickeds'
malice; nor their rod! Speak boldly, man, the truth is on thy side: Die for it,
and to life in triumph ride. Then
Faithful began to answer, that he had only set himself against that which hath
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 he
is Beelzebub, the enemy of our Lord, I defy him and all his angels.
Then proclamation was
made, that they that had aught to say for their lord the king against the
prisoner at the bar, should forthwith appear and give in their evidence. So
there came in three witnesses, to wit, Envy, 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, 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 to stand by.
Then they called
Superstition, and bid him look upon the prisoner. They also asked, what he
could say for their lord the king against him. Then they sware him; so he
began.
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.
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.
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 customs, 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!
Then the Judge called
to the jury, (who all this while stood by, to hear and observe:) Gentlemen of
the jury, you see this man about whom so great an uproar hath been made in this
town. You have also heard what these worthy gentlemen have witnessed against
him. Also you have heard his reply and confession. It lieth now in your breasts
to 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. 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.
There was also an Act made in the days of Darius, that whoso, for some time,
called upon any god but him, should be cast into the lions' den. Now the
substance of these laws this rebel 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. 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.
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.
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.
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.
Brave Faithful, bravely done in word and deed; Judge, witnesses, and
jury have, instead Of overcoming thee, but shewn their rage: When they are
dead, thou'lt live from age to age. 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; 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. 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?
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 water-man, 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.
Then Christian stepped
a little aside to his fellow, Hopeful, saying, It runs in my mind that this is
one By-ends of Fair-speech; and if it be he, we have as very a knave in our
company as dwelleth in all these parts. Then said Hopeful, Ask him; methinks he
should not be ashamed of his name. So Christian came up with him again, and
said, Sir, you talk as if you knew something more than all the world doth; and
if I take not my mark amiss, I deem I have half a guess of you: Is not your name
Mr. By-ends, of Fair-speech?
By-ends. This is not my
name, but indeed it is a nick-name that is given me by some that cannot abide
me: and I must be content to bear it as a reproach, as other good men have
borne theirs before me.
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; 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.
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 congé; and they also gave him a
compliment. The men's names were Mr. Hold-the-world, Mr. Money-love, and Mr.
Save-all; men that Mr. By-ends had formerly been acquainted with; for in their
minority they were schoolfellows, and were taught by one Mr. Gripe-man, a
schoolmaster in Love-gain, which is a market town in the county of Coveting, in
the north. This schoolmaster taught them the art of getting, either by
violence, cozenage, flattery, lying, or by putting on the 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 pilgrimage.
By-ends. We are so,
indeed; but the men before us are so rigid, and love so much their own notions,
and do also so lightly esteem the opinions of others, that let a man be never
so godly, yet if he jumps not with them in all things, they thrust him quite
out of their company.
Save-all. That is bad,
but we read of some that are righteous overmuch; 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?
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.
Mr. Hold-the-world. Ay,
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.
Mr. Money-love. No,
there needs no more words about this matter, indeed; for he that believes
neither Scripture nor reason (and you see we have both on our side) neither
knows his own liberty, nor seeks his own safety.
Mr. By-ends. My
brethren, we are, as you see, going all on pilgrimage; and, for our better
diversion from things that are bad, give me leave to propound unto you this
question: -- Suppose a man, a minister, or a 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
extraordinarily zealous in some points of religion that he meddled not with
before, may he not use these 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,) ay, and more a great
deal besides, and yet be an honest man. For why --
1. His desire of a
greater benefice is lawful, (this cannot be contradicted,) since it is set
before him by Providence; so then, he may get it, if he can, making no question
for conscience' sake.
2. Besides, his desire
after that benefice makes him more studious, a more zealous preacher, &c.,
and so makes him a better man; yea, makes him better 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 -- (1.) 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 has improved in his parts and industry
thereby, be counted as one that pursues his call, and the opportunity put into
his hands to do good.
And now to the second
part of the question, which concerns the tradesman you mentioned. Suppose such
a 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.
This answer, thus made
by this Mr. Money-love to Mr. By-ends's question, was highly applauded by them
all; wherefore they concluded upon the whole, that it was most wholesome and
advantageous. And because, as they thought, no man was able to contradict it,
and because Christian and Hopeful were yet within call, they jointly agreed to
assault them with 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 ten thousand 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! Nor do we find any other than heathens, hypocrites,
devils, and witches, that are of this opinion.
1. Heathens; for when
Hamor and Shechem had a mind to the daughter and cattle of Jacob, and saw that
there was no way for them to come at them, but by 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. XXXIV. 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.
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.
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 resigned the world in
becoming religious, so surely did he also sell religion and his Master for the
same. To answer the question, therefore, affirmatively, as I perceive you have
done, and to accept of, as authentic, such answer, is both heathenish,
hypocritical, and devilish; and your reward will be according to your works.
Then they stood staring one upon another, but had not wherewith to 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?
Then Christian and
Hopeful outwent them again, and went till they came to 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
(gentlemanlike) to call to passengers to come and see; who said to Christian
and his fellow, Ho! turn aside hither, and I will shew you a thing.
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.
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?
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; and why seekest thou to bring us into the like
condemnation? Besides, if we at all turn aside, our Lord and 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. 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. 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 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. 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 two hundred and fifty men that
perished in their sin, did also become a sign or example to others to beware.
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 cut purses under the
gallows. It is said of the men of Sodom, that they were sinners exceedingly,
because they were sinners before the Lord, that is, in his eyesight, and
notwithstanding the kindnesses that he had shewed them; for the land of Sodom
was now like the garden of Eden heretofore. This, therefore, provoked him the
more to jealousy, and made their plague as hot as the fire of the Lord out of
heaven could make it. And it is most rationally to be concluded, that such,
even such as these are, that shall sin in the sight, yea, and that too in
despite of such examples that are set continually before them, to caution them
to the contrary, must be partakers of severest judgments.
Hope. Doubtless thou
hast said the truth; but what a mercy is it that neither thou, but especially
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.
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. 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; 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. Thus they did several days and nights. Then they sang --
Behold ye how these crystal streams do glide, To comfort pilgrims by the
highway side; The meadows green, beside 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.
Now, I beheld in my
dream, that they had not journeyed far, but the river and the way for a time
parted; at which they were not a little sorry; yet they durst not go out of the
way. Now the way from the river was rough, and their feet tender, by reason of
their travels; so the souls of the pilgrims were much discouraged because of
the way. Wherefore, still as they went on, they wished for better way. Now, a
little 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 wayside, let us go
over into it. Then he went to the stile to see, and behold, a path lay along by
the way, on the other side of the fence. 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?
Chr. That is not like, said
the other. Look, doth it not go along by the wayside? So Hopeful, being
persuaded by his fellow, went after him over the stile. When they were gone
over, and were got into the path, they found it very easy for their feet; and
withal, they, looking before them, espied a man walking as they did, (and his
name was Vain-confidence;) so they called after him, and asked him whither that
way led. He said, To the Celestial Gate. Look, said Christian, did not 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, (Vain-confidence by name,) not seeing the way before him, fell
into a deep pit, which was on purpose there made, by the Prince of those
grounds, to catch vain-glorious fools withal, and was dashed in pieces with his
fall.
Now Christian and his
fellow heard him fall. So they called to know the matter, but there was none to
answer, only they heard a groaning. Then said Hopeful, Where are we now? Then
was his fellow silent, as mistrusting that he had led him out of the way; and
now it began to rain, and thunder, and lighten in a very dreadful manner; and
the water rose amain.
Then Hopeful groaned in
himself, saying, Oh, that I had kept on my way!
Chr. Who could have
thought that this path should have led us out of the way?
Hope. I was afraid on
it at the very first, and therefore gave you that gentle caution. I would have
spoken plainer, but that you are older than I.
Chr. Good brother, be
not offended; I am sorry I have brought thee out of the way, and that I have
put thee into such imminent danger; pray, my brother, forgive me; I did not do
it of an evil intent.
Hope. Be comforted, my
brother, for I forgive thee; and believe, too, that this shall be for our good.
Chr. I am glad I have
with me a merciful brother; but we must not stand thus: let us try to go back
again.
Hope. But, good
brother, let me go before.
Chr. No, if you please,
let me go first, that if there be any danger, I may be first therein, because
by my means we are both gone out of the way.
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. 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 ten times.
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 daybreak;
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;
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. 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. Here, then, they lay from Wednesday morning till
Saturday night, without one bit of bread, or drop of drink, or light, or any to
ask how they did; they were, therefore, here in evil case, and were far from
friends and acquaintance. Now in this place Christian had double sorrow,
because it was through his unadvised counsel that they were brought into this
distress.
The pilgrims now, to gratify the flesh, Will seek its ease; but oh! how
they afresh Do thereby plunge themselves new griefs into! Who seek to please
the flesh, themselves undo. Now,
Giant Despair had a wife, and her name was Diffidence. So when he was gone to
bed, he told his wife what he had done; to wit, that he had taken a couple of
prisoners and cast them into his dungeon, for trespassing on his grounds. Then
he asked her also what he had best to do further to them. So she asked 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 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? But they desired
him to let them go. With that he looked ugly upon them, and, rushing to them,
had doubtless made an end of them himself, but that he fell into one of his
fits, (for he sometimes, in sunshiny weather, fell into fits,) and lost for a
time the use of his hand; wherefore he withdrew, and left them as before, to
consider what to do. Then did the prisoners consult between themselves whether
it was best to take his counsel or no; and thus they began to discourse: --
Chr. Brother, said
Christian, what shall we do? The life that we now live is miserable. For my
part I know not whether is best, to live thus, or to die out of hand. My soul
chooseth strangling rather than life, and the grave is more easy for me than
this dungeon. Shall we be ruled by the Giant?
Hope. Indeed, our
present condition is dreadful, and death would be far more welcome to me than
thus for ever to abide; but yet, let us consider, the Lord of the country to
which we are going hath said, Thou shalt do no murder: no, not to another man's
person; much more, then, are we forbidden to take his counsel to kill
ourselves. Besides, he that kills another, can but commit murder upon his body;
but for one to kill himself is to kill body and soul at once. And, moreover, my
brother, thou talkest of ease in the grave; but hast thou forgotten the hell,
whither for certain the murderers go? For no murderer hath eternal life,
&c. And let us consider, again, that all the law is not in the hand of
Giant Despair. Others, so far as I can understand, have been taken by him, as
well as we; and yet have escaped out of his hand. Who knows, but the God that
made the world may cause that Giant Despair may die? or that, at some time or
other, he may forget to lock us in? or that he may, in a short time, have
another of his fits before us, and may lose the use of his limbs? and if ever
that should come to pass again, for my part, I am resolved to pluck up the
heart of a man, and to try my utmost to get from under his hand. I was a fool
that I did not try to do it before; but, however, my brother, let us be
patient, and endure a while. The time may come that may give us a happy
release; but let us not be our own murderers. With these words Hopeful at
present did moderate the mind of his brother; so they continued together (in
the dark) that day, in their sad and doleful condition.
Well, towards evening,
the Giant goes down into the dungeon again, to see if his prisoners had taken
his counsel; but when he came there he found them alive; and truly, alive was
all; for now, what for want of bread and water, and by reason of the wounds
they received when he beat them, they could do little but breathe. But, I say,
he found them alive; at which he fell into a grievous rage, and told them that,
seeing they had disobeyed his counsel, it should be worse with them than if
they had never been born.
At this they trembled
greatly, and I think that Christian fell into a swoon; but, coming a little to
himself again, they renewed their discourse about the Giant's counsel; and
whether yet they had best to take it or no. Now Christian again seemed to be
for doing it, but Hopeful made his second reply as followeth: --
Hope. My brother, said
he, rememberest thou not how valiant thou hast been heretofore? Apollyon could
not crush thee, nor could all that thou didst hear, or see, or feel, in the
Valley of the Shadow of Death. What hardship, terror, and amazement hast thou
already gone through! And art thou now nothing but fear! Thou seest that I am
in the dungeon with thee, a far weaker man by nature than thou art; also, this
Giant has wounded me as well as thee, and hath also cut off the bread and water
from my mouth; and with thee I mourn without the light. But let us exercise a
little more patience; remember how thou playedst the man at Vanity Fair, and
wast neither afraid of the chain, nor cage, nor yet of bloody death. Wherefore
let us (at least to avoid the shame, that becomes not a Christian to be found
in) bear up with patience as well as we can.
Now, night being come
again, and the Giant and his wife being in bed, she asked him concerning the
prisoners, and if they had taken his counsel. To which he replied, They are
sturdy rogues, they choose rather to bear all hardship, than to make away
themselves. Then said she, Take them into the castle-yard to-morrow, and shew
them the bones and skulls of those that thou hast already despatched, and make
them believe, ere a week comes to an end, thou also wilt tear them in pieces,
as thou hast done their fellows before them.
So when the morning was
come, the Giant goes to them again, and takes them into the castle-yard, and
shews them, as his wife had bidden him. These, said he, were pilgrims as you
are, once, and they trespassed in my grounds, as you have done; and when I
thought fit, I tore them in pieces, and so, within ten days, I will do you. Go,
get you down to your den again; and with that he beat them all the way thither.
They lay, therefore, all day on Saturday in a lamentable case, as before. Now,
when night was come, and when Mrs. Diffidence and her husband, the Giant, were
got to bed, they began to renew their discourse of their prisoners; and withal
the old Giant wondered, that he could neither by his blows nor his counsel
bring them to an end. And with that his wife replied, I fear, said she, that
they live in hope that some will come to relieve them, or that they have
picklocks about them, by the means of which they hope to escape. And sayest
thou so, my dear? said the Giant; I will, therefore, search them in the
morning.
Well, on Saturday,
about midnight, they began to pray, and continued in prayer till almost break
of day.
Now, a little before it
was day, good Christian, as one half amazed, brake out in this passionate
speech: -- What a fool, quoth he, am I, thus to lie in a stinking dungeon, when
I may as well walk at liberty! I have a key in my bosom, called Promise, that
will, I am persuaded, open any lock in Doubting Castle. Then said Hopeful, That
is good news, good brother; pluck it out of thy bosom, and try.
Then Christian pulled
it out of his bosom, and began to try at the dungeon door, whose bolt (as he
turned the key) gave back, and the door flew open with ease, and Christian and
Hopeful both came out. Then he went to the outward door that leads into the
castle-yard, and, with his key, opened that door also. After, he went to the
iron gate, for that must be opened too; but that lock went damnable hard, yet
the key did open it. Then they thrust open the gate to make their escape with speed,
but that gate, as it opened, made such a creaking, that it waked Giant Despair,
who, hastily rising to pursue his prisoners, felt his limbs to fail, for his
fits took him again, so that he could by no means go after them. Then they went
on, and came to the King's highway, and so were safe, because they were out of
his jurisdiction.
Now, when they were
over the stile, they began to contrive with themselves what they should do at
that stile to prevent those that should come after from falling into the hands
of Giant Despair. So they consented to erect there a pillar, and to engrave
upon the side thereof this sentence -- 'Over this stile is the way to Doubting
Castle, which is kept by Giant Despair, who despiseth the King of the Celestial
Country, and seeks to destroy his holy pilgrims.' Many, therefore, that
followed after read what was written, and escaped the danger. This done, they
sang as follows: --
Out of the way we went, and then we found What 'twas to tread upon
forbidden ground; And let them that come after have a care, Lest heedlessness
makes them, as we, to fare. Lest they for trespassing his prisoners are, Whose
castle's Doubting, and whose name's Despair. They
went then till they came to the Delectable Mountains, which mountains belong to
the Lord of that hill of which we have spoken before; so they went up to the
mountains, to behold the gardens and orchards, the vineyards and fountains of
water; where also they drank and washed themselves, and did freely eat of the
vineyards. Now there were on the tops of these mountains Shepherds feeding
their flocks, and they stood by the highway side. The Pilgrims therefore went
to them, and leaning upon their staves, (as is common with weary pilgrims when
they stand to talk with any by the way,) they asked, Whose Delectable Mountains
are these? And whose be the sheep that feed upon them?
Mountains delectable they now ascend, Where Shepherds be, which to them
do commend Alluring things, and things that cautious are, Pilgrims are steady
kept by faith and fear. Shep.
These mountains are Immanuel's Land, and they are within sight of his city; and
the sheep also are his, and he laid down his life for them.
Chr. Is this the way to
the Celestial City?
Shep. You are just in
your way.
Chr. How far is it thither?
Shep. Too far for any
but those that shall get thither indeed.
Chr. Is the way safe or
dangerous?
Shep. Safe for those
for whom it is to be safe; but the transgressors shall fall therein.
Chr. Is there, in this
place, any relief for pilgrims that are weary and faint in the way?
Shep. The Lord of these
mountains hath given us a charge not to be forgetful to entertain strangers,
therefore the good of the place is before you.
I saw also in my dream,
that when the Shepherds perceived that they were wayfaring men, they also put
questions to them, to which they made answer as in other places; as, Whence
came you? and, How got you into the way? and, By what means have you so
persevered therein? For but few of them that begin to come hither do shew their
face on these mountains. But when the Shepherds heard their answers, being
pleased therewith, they looked very lovingly upon them, and said, Welcome to
the Delectable Mountains.
The Shepherds, I say,
whose names were Knowledge, Experience, Watchful, and Sincere, took them by the
hand, and had them to their tents, and made them partake of that which was
ready at present. They said, moreover, We would that ye should stay here
awhile, to be acquainted with us; and yet more to solace yourselves with the
good of these Delectable Mountains. They then told them, that they were content
to stay; so they went to their rest that night, because it was very late.
Then I saw in my dream,
that in the morning the Shepherds called up to Christian and Hopeful to walk
with them upon the mountains; so they went forth with them, and walked a while,
having a pleasant prospect on every side. Then said the Shepherds one to
another, Shall we shew these pilgrims some wonders? So when they had concluded
to do it, they had them first to the top of a hill called Error, which was very
steep on the furthest side, and bid them look down to the bottom. So Christian
and Hopeful looked down, and saw at the bottom several men dashed all to pieces
by a fall that they had from the top. Then said Christian, What meaneth this?
The Shepherds answered, Have you not heard of them that were made to err by
hearkening to Hymeneus and Philetus as concerning the faith of the resurrection
of the body? They answered, Yes. Then said the Shepherds, Those that you see
lie dashed in pieces at the bottom of this mountain are they; and they have
continued to this day unburied, as you see, for an example to others to take
heed how they clamber too high, or how they come too near the brink of this
mountain.
Then I saw that they
had them to the top of another mountain, and the name of that is Caution, and
bid them look afar off; which, when they did, they perceived, as they thought,
several men walking up and down among the tombs that were there; and they perceived
that the men were blind, because they stumbled sometimes upon the tombs, and
because they could not get out from among them. Then said Christian, What means
this?
The Shepherds then
answered, Did you not see a little below these mountains a stile, that led into
a meadow, on the left hand of this way? They answered, Yes. Then said the
Shepherds, From that stile there goes a path that leads directly to Doubting
Castle, which is kept by Giant Despair, and these, pointing to them among the
tombs, came once on pilgrimage, as you do now, even till they came to that same
stile; and because the right way was rough in that place, they chose to go out
of it into that meadow, and there were taken by Giant Despair, and cast into
Doubting Castle; where, after they had been a while kept in the dungeon, he at
last did put out their eyes, and led them among those tombs, where he has left
them to wander to this very day, that the saying of the wise man might be
fulfilled, He that wandereth out of the way of understanding, shall remain in
the congregation of the dead. Then Christian and Hopeful looked upon one
another, with tears gushing out, but yet said nothing to the Shepherds.
Then I saw in my dream,
that the Shepherds had them to another place, in a bottom, where was a door in
the side of a hill, and they opened the door, and bid them look in. They looked
in, therefore, and saw that within it was very dark and smoky; they also
thought that they heard there a rumbling noise as of fire, and a cry of some
tormented, and that they smelt the scent of brimstone. Then said Christian,
What means this? The Shepherds told them, This is a by-way to hell, a way that
hypocrites go in at; namely, such as sell their birthright, with Esau; such as
sell their master, with Judas; such as blaspheme the gospel, with Alexander;
and that lie and dissemble, with Ananias and Sapphira his wife. Then said
Hopeful to the Shepherds, I perceive that these had on them, even every one, a
show of pilgrimage, as we have now; had they not?
Shep. Yes, and held it
a long time too.
Hope. How far might
they go on in pilgrimage in their day, since they notwithstanding were thus
miserably cast away?
Shep. Some further, and
some not so far, as these mountains. Then said the Pilgrims one to another, We
have need to cry to the Strong for strength.
Shep. Ay, and you will
have need to use it, when you have it, too.
By this time the
Pilgrims had a desire to go forward, and the Shepherds a desire they should; so
they walked together towards the end of the mountains. Then said then Shepherds
one to another, Let us here shew to the Pilgrims the gates of the Celestial
City, if they have skill to look through our perspective glass. The Pilgrims
then lovingly accepted the motion; so they had them to the top of a high hill,
called Clear, and gave them their glass to look.
Then they essayed to
look, but the remembrance of that last thing that the Shepherds had shewn them,
made their hands shake; by means of which impediment, they could not look
steadily through the glass; yet they thought they saw something like the gate,
and also some of the glory of the place. Then they went away, and sang this
song --
Thus, by the Shepherds, secrets are reveal'd, Which from all other men
are kept conceal'd. Come to the Shepherds, then, if you would see Things deep,
things hid, and that mysterious be. When
they were about to depart, one of the Shepherds gave them a note of the way.
Another of them bid them beware of the Flatterer. The third bid them take heed
that they sleep not upon the Enchanted Ground. And the fourth bid them
God-speed. So I awoke from my dream.
And I slept, and
dreamed again, and saw the same two Pilgrims going down the mountains along the
highway towards the city. Now, a little below these mountains, on the left
hand, lieth the country of Conceit; from which country there comes into the way
in which the Pilgrims walked, a little crooked lane. Here, therefore, they met
with a very brisk lad, that came out of that country; and his name was
Ignorance. So Christian asked him from what parts he came, and whither he was
going.
Ignor. Sir, I was born
in the country that lieth off there a little on the left hand, and I am going
to the Celestial City.
Chr. But how do you
think to get in at the gate? for you may find some difficulty there.
Ignor. As other people
do, said he.
Chr. But what have you
to shew at that gate, that may cause that the gate should be opened to you?
Ignor. I know my Lord's
will, and I have been a good liver; I pay every man his own; I pray, fast, pay
tithes, and give alms, and have left my country for whither I am going.
Chr. But thou camest
not in at the wicket-gate that is at the head of this way; thou camest in
hither through that same crooked lane, and therefore, I fear, however thou
mayest think of thyself, when the reckoning day shall come, thou wilt have laid
to thy charge that thou art a thief and a robber, instead of getting admittance
into the city.
Ignor. Gentlemen, ye be
utter strangers to me, I know you not; be content and follow the religion of
your country, and I will follow the religion of mine. I hope all will be well.
And as for the gate that you talk of, all the world knows that that is a great
way off of our country. I cannot think that any man in all our parts doth so
much as know the way to it, nor need they matter whether they do or no, since
we have, as you see, a fine, pleasant green lane, that comes down from our
country, the next way into the way.
When Christian saw that
the man was wise in his own conceit, he said to Hopeful, whisperingly, There is
more hope of a fool than of him. And said, moreover, When he that is a fool
walketh by the way, his wisdom faileth him, and he saith to every one that he
is a fool. What, shall we talk further with him, or out-go him at present, and
so leave him to think of what he hath heard already, and then stop again for
him afterwards, and see if by degrees we can do any good to him? Then said
Hopeful --
Let Ignorance a little while now muse On what is said, and let him not
refuse Good counsel to embrace, lest he remain Still ignorant of what's the
chiefest gain. God saith, those that no understanding have, Although he made
them, them he will not save. Hope.
He further added, It is not good, I think, to say all to him at once; let us
pass him by, if you will, and talk to him anon, even as he is able to bear it.
So they both went on,
and Ignorance he came after. Now when they had passed him a little way, they
entered into a very dark lane, where they met a man whom seven devils had bound
with seven strong cords, and were carrying of him back to the door that they
saw on the side of the hill. Now good Christian began to tremble, and so did
Hopeful his companion; yet as the devils led away the man, Christian looked to
see if he knew him; and he thought it might be one Turn-away, that dwelt in the
town of Apostasy. But he did not perfectly see his face, for he did hang his head
like a thief that is found. But being once past, Hopeful looked after him, and
espied on his back a paper with this inscription, Wanton professor and damnable
apostate. Then said Christian to his fellow, Now I call to remembrance, that
which was told me of a thing that happened to a good man hereabout. The name of
the man was Little-faith, but a good man, and he dwelt in the town of Sincere.
The thing was this: -- At the entering in at this passage, there comes down
from Broad-way Gate, a lane called Dead Man's Lane; so called because of the
murders that are commonly done there; and this Little-faith going on
pilgrimage, as we do now, chanced to sit down there, and slept. Now there
happened, at that time, to come down the lane, from Broad-way Gate, three sturdy
rogues, and their names were Faint-heart, Mistrust, and Guilt, (three
brothers,) and they espying Little-faith, where he was, came galloping up with
speed. Now the good man was just awake from his sleep, and was getting up to go
on his journey. So they came up all to him, and with threatening language bid
him stand. At this Little-faith looked as white as a clout, and had neither
power to fight nor fly. Then said Faint-heart, Deliver thy purse. But he making
no haste to do it (for he was loath to lose his money,) Mistrust ran up to him,
and thrusting his hand into his pocket, pulled out thence a bag of silver. Then
he cried out, Thieves! Thieves! With that Guilt, with a great club that was in
his hand, struck Little-faith on the head, and with that blow felled him flat
to the ground, where he lay bleeding as one that would bleed to death. All this
while the thieves stood by. But, at last, they hearing that some were upon the
road, and fearing lest it should be one Great-grace, that dwells in the city of
Good-confidence, they betook themselves to their heels, and left this good man
to shift for himself. Now, after a while, Little-faith came to himself, and
getting up, made shift to scrabble on his way. This was the story.
Hope. But did they take
from him all that ever he had?
Chr. No; the place
where his jewels were they never ransacked, so those he kept still. But, as I
was told, the good man was much afflicted for his loss, for the thieves got
most of his spending-money. That which they got not (as I said) were jewels,
also he had a little odd money left, but scarce enough to bring him to his
journey's end; nay, if I was not misinformed, he was forced to beg as he went,
to keep himself alive; for his jewels he might not sell. But beg, and do what
he could, he went (as we say) with many a hungry belly the most part of the
rest of the way.
Hope. But is it not a
wonder they got not from him his certificate, by which he was to receive his
admittance at the Celestial Gate?
Chr. It is a wonder;
but they got not that, though they missed it not through any good cunning of
his; for he, being dismayed with their coming upon him, had neither power nor
skill to hide anything; so it was more by good Providence than by his
endeavour, that they missed of that good thing.
Hope. But it must needs
be a comfort to him, that they got not his jewels from him.
Chr. It might have been
great comfort to him, had he used it as he should; but they that told me the
story said, that he made but little use of it all the rest of the way, and that
because of the dismay that he had in the taking away his money; indeed, he
forgot it a great part of the rest of his journey; and besides, when at any
time it came into his mind, and he began to be comforted therewith, then would
fresh thoughts of his loss come again upon him, and those thoughts would
swallow up all.
Hope. Alas! poor man!
This could not but be a great grief to him.
Chr. Grief! ay, a grief
indeed. Would it not have been so to any of us, had we been used as he, to be robbed,
and wounded too, and that in a strange place, as he was? It is a wonder he did
not die with grief, poor heart! I was told that he scattered almost all the
rest of the way with nothing but doleful and bitter complaints; telling also to
all that overtook him, or that he overtook in the way as he went, where he was
robbed, and how; who they were that did it, and what he lost; how he was
wounded, and that he hardly escaped with his life.
Hope. But it is a
wonder that his necessity did not put him upon selling or pawning some of his
jewels, that he might have wherewith to relieve himself in his journey.
Chr. Thou talkest like
one upon whose head is the shell to this very day; for what should he pawn
them, or to whom should he sell them? In all that country where he was robbed,
his jewels were not accounted of; nor did he want that relief which could from
thence be administered to him. Besides, had his jewels been missing at the gate
of the Celestial City, he had (and that he knew well enough) been excluded from
an inheritance there; and that would have been worse to him than the appearance
and villainy of ten thousand thieves.
Hope. Why art thou so
tart, my brother? Esau sold his birthright, and that for a mess of pottage, and
that birthright was his greatest jewel; and if he, why might not Little-faith
do so too?
Chr. Esau did sell his
birthright indeed, and so do many besides, and by so doing exclude themselves
from the chief blessing, as also that caitiff did; but you must put a
difference betwixt Esau and Little-faith, and also betwixt their estates.
Esau's birthright was typical, but Little-faith's jewels were not so; Esau's
belly was his god, but Little-faith's belly was not so; Esau's want lay in his
fleshly appetite, Little-faith's did not so. Besides, Esau could see no further
than to the fulfilling of his lusts; Behold, I am at the point to die, (said
he,) and what profit shall this birthright do me? But Little-faith, though it
was his lot to have but a little faith, was by his little faith kept from such
extravagances, and made to see and prize his jewels more than to sell them, as
Esau did his birthright. You read not anywhere that Esau had faith, no, not so
much as a little; therefore, no marvel if, where the flesh only bears sway, (as
it will in that man where no faith is to resist,) if he sells his birthright,
and his soul and all, and that to the devil of hell; for it is with such, as it
is with the ass, who in her occasions cannot be turned away. When their minds
are set upon their lusts, they will have them whatever they cost. But
Little-faith was of another temper, his mind was on things divine; his
livelihood was upon things that were spiritual, and from above; therefore, to
what end should he that is of such a temper sell his jewels (had there been any
that would have bought them) to fill his mind with empty things? Will a man
give a penny to fill his belly with hay; or can you persuade the turtle-dove to
live upon carrion like the crow? Though faithless ones can, for carnal lusts,
pawn, or mortgage, or sell what they have, and themselves outright to boot; yet
they that have faith, saving faith, though but a little of it, cannot do so.
Here, therefore, my brother, is thy mistake.
Hope. I acknowledge it;
but yet your severe reflection had almost made me angry.
Chr. Why, I did but
compare thee to some of the birds that are of the brisker sort, who will run to
and fro in untrodden paths, with the shell upon their heads; but pass by that,
and consider the matter under debate, and all shall be well betwixt thee and
me.
Hope. But, Christian,
these three fellows, I am persuaded in my heart, are but a company of cowards;
would they have run else, think you, as they did, at the noise of one that was
coming on the road? Why did not Little-faith pluck up a greater heart? He
might, methinks, have stood one brush with them, and have yielded when there
had been no remedy.
Chr. That they are
cowards, many have said, but few have found it so in the time of trial. As for
a great heart, Little-faith had none; and I perceive by thee, my brother, hadst
thou been the man concerned, thou art but for a brush, and then to yield. And,
verily, since this is the height of thy stomach, now they are at a distance
from us, should they appear to thee as they did to him they might put thee to
second thoughts.
But, consider again,
they are but journeymen thieves, they serve under the king of the bottomless
pit, who, if need be, will come into their aid himself, and his voice is as the
roaring of a lion. I myself have been engaged as this Little-faith was, and I
found it a terrible thing. These three villains set upon me, and I beginning,
like a Christian, to resist, they gave but a call, and in came their master. I
would, as the saying is, have given my life for a penny, but that, as God would
have it, I was clothed with armour of proof. Ay, and yet, though I was so
harnessed, I found it hard work to quit myself like a man. No man can tell what
in that combat attends us, but he that hath been in the battle himself.
Hope. Well, but they
ran, you see, when they did but suppose that one Great-grace was in the way.
Chr. True, they have
often fled, both they and their master, when Great-grace hath but appeared; and
no marvel; for he is the King's champion. But, I trow, you will put some
difference betwixt Little-faith and the King's champion. All the King's
subjects are not his champions, nor can they, when tried, do such feats of war
as he. Is it meet to think that a little child should handle Goliath as David
did? Or that there should be the strength of an ox in a wren? Some are strong,
some are weak; some have great faith, some have little. This man was one of the
weak, and therefore he went to the wall.
Hope. I would it had
been Great-grace for their sakes.
Chr. If it had been, he
might have had his hands full; for I must tell you, that though Great-grace is
excellent good at his weapons, and has, and can, so long as he keeps them at
sword's point, do well enough with them; yet, if they get within him, even
Faint-heart, Mistrust, or the other, it shall go hard but they will throw up
his heels. And when a man is down, you know, what can he do?
Whoso looks well upon
Great-grace's face, shall see those scars and cuts there, that shall easily
give demonstration of what I say. Yea, once I heard that he should say, (and
that when he was in the combat,) We despaired even of life. How did these
sturdy rogues and their fellows make David groan, mourn, and roar? Yea, Heman,
and Hezekiah, too, though champions in their day, were forced to bestir them,
when by these assaulted; and yet, notwithstanding, they had their coats soundly
brushed by them. Peter, upon a time, would go try what he could do; but though
some do say of him that he is the prince of the apostles, they handled him so,
that they made him at last afraid of a sorry girl.
Besides, their king is
at their whistle. He is never out of hearing; and if at any time they be put to
the worst, he, if possible, comes in to help them; and of him it is said, The
sword of him that layeth at him cannot hold the spear, the dart, nor the
habergeon; he esteemeth iron as straw, and brass as rotten wood. The arrow
cannot make him flee; sling stones are turned with him into stubble. Darts are
counted as stubble: he laugheth at the shaking of a spear. What can a man do in
this case? It is true, if a man could, at every turn, have Job's horse, and had
skill and courage to ride him, he might do notable things; for his neck is
clothed with thunder, he will not be afraid of the grasshopper; the glory of
his nostrils is terrible: he paweth in the valley, and rejoiceth in his
strength, he goeth on to meet the armed men. He mocketh at fear, and is not
affrighted, neither turneth he back from the sword. The quiver rattleth against
him, the glittering spear, and the shield. He swalloweth the ground with
fierceness and rage, neither believeth he that it is the sound of the trumpet.
He saith among the trumpets, Ha, ha! and he smelleth the battle afar off, the
thunder of the captains, and the shouting.
But for such footmen as
thee and I are, let us never desire to meet with an enemy, nor vaunt as if we
could do better, when we hear of others that they have been foiled,
Nor be tickled at the
thoughts of our own manhood; for such commonly come by the worst when tried.
Witness Peter, of whom I made mention before. He would swagger, ay, he would;
he would, as his vain mind prompted him to say, do better, and stand more for
his Master than all men; but who so foiled, and run down by these villains, as
he?
When, therefore, we
hear that such robberies are done on the King's highway, two things become us
to do: -- 1. To go out harnessed, and to be sure to take a shield with us; for
it was for want of that, that he that laid so lustily at Leviathan could not
make him yield; for, indeed, if that be wanting, he fears us not at all.
Therefore, he that had skill hath said, Above all, taking the shield of faith,
wherewith ye shall be able to quench all the fiery darts of the wicked.
2. It is good, also,
that we desire of the King a convoy, yea, that he will go with us himself. This
made David rejoice when in the Valley of the Shadow of Death; and Moses was
rather for dying where he stood, than to go one step without his God. Oh, my
brother, if he will but go along with us, what need we be afraid of ten
thousands that shall set themselves against us? But, without him, the proud
helpers fall under the slain.
I, for my part, have
been in the fray before now; and though, through the goodness of him that is
best, I am, as you see, alive, yet I cannot boast of my manhood. Glad shall I
be, if I meet with no more such brunts; though I fear we are not got beyond all
danger. However, since the lion and the bear have not as yet devoured me, I
hope God will also deliver us from the next uncircumcised Philistine. Then sang
Christian --
Poor Little-faith! Hast been among the thieves? Wast robb'd? Remember
this, whoso believes, And gets more faith, shall then a victor be Over ten
thousand, else scarce over three. So
they went on and Ignorance followed. They went then till they came at a place
where they saw a way put itself into their way, and seemed withal to lie as
straight as the way which they should go: and here they knew not which of the
two to take, for both seemed straight before them; therefore, here they stood
still to consider. And as they were thinking about the way, behold a man, black
of flesh, but covered with a very light robe, came to them, and asked them why
they stood there. They answered they were going to the Celestial City, but knew
not which of these ways to take. Follow me, said the man, it is thither that I
am going. So they followed him in the way that but now came into the road, which
by degrees turned, and turned them so from the city that they desired to go to,
that, in little time, their faces were turned away from it; yet they followed
him. But by and by, before they were aware, he led them both within the compass
of a net, in which they were both so entangled that they knew not what to do;
and with that the white robe fell off the black man's back. Then they saw where
they were. Wherefore, there they lay crying some time, for they could not get
themselves out.
Chr. Then said Christian
to his fellow, Now do I see myself in error. Did not the Shepherds bid us
beware of the flatterers? As is the saying of the wise man, so we have found it
this day. A man that flattereth his neighbour, spreadeth a net for his feet.
Hope. They also gave us
a note of directions about the way, for our more sure finding thereof; but
therein we have also forgotten to read, and have not kept ourselves from the
paths of the destroyer. Here David was wiser than we; for saith he, Concerning
the works of men, by the word of thy lips, I have kept me from the paths of the
destroyer. Thus they lay bewailing themselves in the net. At last they espied a
Shining One coming towards them with a whip of small cord in his hand. When he
was come to the place where they were, he asked them whence they came, and what
they did there. They told him that they were poor pilgrims going to Zion, but
were led out of their way by a black man, clothed in white, who bid us, said
they, follow him, for he was going thither too. Then said he with the whip, It
is Flatterer, a false apostle, that hath transformed himself into an angel of
light. So he rent the net, and let the men out. Then said he to them, Follow
me, that I may set you in your way again. So he led them back to the way which
they had left to follow the Flatterer. Then he asked them, saying, Where did
you lie the last night? They said, With the Shepherds upon the Delectable
Mountains. He asked them then if they had not of those Shepherds a note of
direction for the way. They answered, Yes. But did you, said he, when you were
at a stand, pluck out and read your note? They answered, No. He asked them,
Why? They said, they forgot. He asked, moreover, if the Shepherds did not bid
them beware of the Flatterer? They answered, Yes, but we did not imagine, said
they, that this fine-spoken man had been he.
Then I saw in my dream
that he commanded them to lie down; which, when they did, he chastised them
sore, to teach them the good way wherein they should walk; and as he chastised
them he said, As many as I love, I rebuke and chasten; be zealous, therefore,
and repent. This done, he bid them go on their way, and take good heed to the
other directions of the shepherds. So they thanked him for all his kindness,
and went softly along the right way, singing --
Come hither, you that walk along the way; See how the pilgrims fare that
go astray. They catched are in an entangling net, 'Cause they good counsel
lightly did forget: 'Tis true they rescued were, but yet you see, They're
scourged to boot. Let this your caution be. Now,
after a while, they perceived, afar off, one coming softly and alone all along
the highway to meet them. Then said Christian to his fellow, Yonder is a man
with his back towards Zion, and he is coming to meet us.
Hope. I see him; let us
take heed to ourselves now, lest he should prove a flatterer also. So he drew
nearer and nearer, and at last came up unto them. His name was Atheist, and he
asked them whither they were going.
Chr. We are going to
Mount Zion.
Then Atheist fell into
a very great laughter.
Chr. What is the
meaning of your laughter?
Atheist . I laugh to
see what ignorant persons you are, to take upon you so tedious a journey, and
you are like to have nothing but your travel for your pains.
Chr. Why, man, do you
think we shall not be received?
Atheist . Received!
There is no such place as you dream of in all this world.
Chr. But there is in
the world to come.
Atheist . When I was at
home in mine own country, I heard as you now affirm, and from that hearing went
out to see, and have been seeking this city this twenty years; but find no more
of it than I did the first day I set out.
Chr. We have both heard
and believe that there is such a place to be found.
Atheist . Had not I,
when at home, believed, I had not come thus far to seek; but finding none, (and
yet I should, had there been such a place to be found, for I have gone to seek
it further than you,) I am going back again, and will seek to refresh myself
with the things that I then cast away, for hopes of that which, I now see, is
not.
Chr. Then said
Christian to Hopeful his fellow, Is it true which this man hath said?
Hope. Take heed, he is
one of the flatterers; remember what it hath cost us once already for our
hearkening to such kind of fellows. What! no Mount Zion? Did we not see, from
the Delectable Mountains the gate of the city? Also, are we not now to walk by
faith? Let us go on, said Hopeful, lest the man with the whip overtake us
again. You should have taught me that lesson, which I will round you in the
ears withal: Cease, my son, to hear the instruction that causeth to err from
the words of knowledge. I say, my brother, cease to hear him, and let us
believe to the saving of the soul.
Chr. My brother, I did
not put the question to thee for that I doubted of the truth of our belief
myself, but to prove thee, and to fetch from thee a fruit of the honesty of thy
heart. As for this man, I know that he is blinded by the god of this world. Let
thee and I go on, knowing that we have belief of the truth, and no lie is of
the truth.
Hope. Now do I rejoice
in hope of the glory of God. So they turned away from the man; and he laughing
at them went his way.
I saw then in my dream,
that they went till they came into a certain country, whose air naturally
tended to make one drowsy, if he came a stranger into it. And here Hopeful
began to be very dull and heavy of sleep; wherefore he said unto Christian, I
do now begin to grow so drowsy that I can scarcely hold up mine eyes, let us
lie down here and take one nap.
Chr. By no means, said
the other, lest sleeping, we never awake more.
Hope. Why, my brother?
Sleep is sweet to the labouring man; we may be refreshed if we take a nap.
Chr. Do you not remember
that one of the Shepherds bid us beware of the Enchanted Ground? He meant by
that that we should beware of sleeping; Therefore let us not sleep, as do
others, but let us watch and be sober.
Hope. I acknowledge
myself in a fault, and had I been here alone I had by sleeping run the danger
of death. I see it is true that the wise man saith, Two are better than one.
Hitherto hath thy company been my mercy, and thou shalt have a good reward for
thy labour.
Chr. Now then, said
Christian, to prevent drowsiness in this place, let us fall into good
discourse.
Hope. With all my
heart, said the other.
Chr. Where shall we
begin?
Hope. Where God began
with us. But do you begin, if you please.
Chr. I will sing you
first this song: --
When saints do sleepy grow, let them come hither, And hear how these two
pilgrims talk together: Yea, let them learn of them, in any wise, Thus to keep
ope their drowsy slumb'ring eyes. Saints' fellowship, if it be managed well,
Keeps them awake, and that in spite of hell. Chr.
Then Christian began and said, I will ask you a question. How came you to think
at first of so doing as you do now?
Hope. Do you mean, how
came I at first to look after the good of my soul?
Chr. Yes, that is my
meaning.
Hope. I continued a
great while in the delight of those things which were seen and sold at our
fair; things which, I believe now, would have, had I continued in them, still
drowned me in perdition and destruction.
Chr. What things are
they?
Hope. All the treasures
and riches of the world. Also, I delighted much in rioting, revelling,
drinking, swearing, lying, uncleanness, Sabbath-breaking, and what not, that
tended to destroy the soul. But I found at last, by hearing and considering of
things that are divine, which indeed I heard of you, as also of beloved
Faithful that was put to death for his faith and good living in Vanity Fair,
that the end of these things is death. And that for these things' sake cometh
the wrath of God upon the children of disobedience.
Chr. And did you presently
fall under the power of this conviction?
Hope. No, I was not
willing presently to know the evil of sin, nor the damnation that follows upon
the commission of it; but endeavoured, when my mind at first began to be shaken
with the Word, to shut mine eyes against the light thereof.
Chr. But what was the
cause of your carrying of it thus to the first workings of God's blessed Spirit
upon you?
Hope. The causes were
-- 1. I was ignorant that this was the work of God upon me. I never thought
that, by awakenings for sin, God at first begins the conversion of a sinner. 2.
Sin was yet very sweet to my flesh, and I was loath to leave it. 3. I could not
tell how to part with mine old companions, their presence and actions were so
desirable unto me. 4. The hours in which convictions were upon me were such
troublesome and such heart-affrighting hours that I could not bear, no not so
much as the remembrance of them, upon my heart.
Chr. Then, as it seems,
sometimes you got rid of your trouble.
Hope. Yes, verily, but
it would come into my mind again, and then I should be as bad, nay, worse, than
I was before.
Chr. Why, what was it
that brought your sins to mind again?
Hope. Many things; as,
1. If I did but meet a
good man in the streets; or,
2. If I have heard any
read in the Bible; or,
3. If mine head did
begin to ache; or,
4. If I were told that
some of my neighbours were sick; or,
5. If I heard the bell
toll for some that were dead; or,
6. If I thought of
dying myself; or,
7. If I heard that
sudden death happened to others;
8. But especially, when
I thought of myself, that I must quickly come to judgment.
Chr. And could you at
any time, with ease, get off the guilt of sin, when by any of these ways it
came upon you?
Hope. No, not I, for
then they got faster hold of my conscience; and then, if I did but think of
going back to sin, (though my mind was turned against it,) it would be double
torment to me.
Chr. And how did you do
then?
Hope. I thought I must
endeavour to mend my life; for else, thought I, I am sure to be damned.
Chr. And did you
endeavour to mend?
Hope. Yes; and fled
from not only my sins, but sinful company too; and betook me to religious
duties, as prayer, reading, weeping for sin, speaking truth to my neighbours,
&c. These things did I, with many others, too much here to relate.
Chr. And did you think
yourself well then?
Hope. Yes, for a while;
but at the last, my trouble came tumbling upon me again, and that over the neck
of all my reformations.
Chr. How came that
about, since you were now reformed?
Hope. There were
several things brought it upon me, especially such sayings as these: All our
righteousnesses are as filthy rags. By the works of the law shall no flesh be
justified. When ye shall have done all those things, say, We are unprofitable;
with many more such like. From whence I began to reason with myself thus: If
ALL my righteousnesses are filthy rags; if, by the deeds of the law, NO man can
be justified; and if, when we have done ALL, we are yet unprofitable, then it
is but a folly to think of heaven by the law. I further thought thus: If a man
runs a hundred pounds into the shopkeeper's debt, and after that shall pay for
all that he shall fetch; yet, if this old debt stands still in the book
uncrossed, for that the shopkeeper may sue him, and cast him into prison till
he shall pay the debt.
Chr. Well, and how did
you apply this to yourself? I thought thus with myself.
Hope. Why; I have, by
my sins, run a great way into God's book, and that my now reforming will not
pay off that score; therefore I should think still, under all my present
amendments, But how shall I be freed from that damnation that I have brought
myself in danger of by my former transgressions?
Chr. A very good
application: but, pray, go on.
Hope. Another thing
that hath troubled me, even since my late amendments, is, that if I look
narrowly into the best of what I do now, I still see sin, new sin, mixing
itself with the best of that I do; so that now I am forced to conclude, that
notwithstanding my former fond conceits of myself and duties, I have committed
sin enough in one duty to send me to hell, though my former life had been
faultless.
Chr. And what did you
do then?
Hope. Do! I could not
tell what to do, until I brake my mind to Faithful, for he and I were well
acquainted. And he told me, that unless I could obtain the righteousness of a
man that never had sinned, neither mine own, nor all the righteousness of the
world could save me.
Chr. And did you think
he spake true?
Hope. Had he told me so
when I was pleased and satisfied with mine own amendment, I had called him fool
for his pains; but now, since I see mine own infirmity, and the sin that
cleaves to my best performance, I have been forced to be of his opinion.
Chr. But did you think,
when at first he suggested it to you, that there was such a man to be found, of
whom it might justly be said that he never committed sin?
Hope. I must confess
the words at first sounded strangely, but after a little more talk and company
with him, I had full conviction about it.
Chr. And did you ask
him what man this was, and how you must be justified by him?
Hope. Yes, and he told
me it was the Lord Jesus, that dwelleth on the right hand of the Most High. And
thus, said he, you must be justified by him, even by trusting to what he hath
done by himself, in the days of his flesh, and suffered when he did hang on the
tree. I asked him further, how that man's righteousness could be of that
efficacy to justify another before God? And he told me he was the mighty God,
and did what he did, and died the death also, not for himself, but for me; to
whom his doings, and the worthiness of them, should be imputed, if I believed
on him.
Chr. And what did you
do then?
Hope. I made my
objections against my believing, for that I thought he was not willing to save
me.
Chr. And what said
Faithful to you then?
Hope. He bid me go to
him and see. Then I said it was presumption; but he said, No, for I was invited
to come. Then he gave me a book of Jesus, his inditing, to encourage me the
more freely to come; and he said, concerning that book, that every jot and
tittle thereof stood firmer than heaven and earth. Then I asked him, What I
must do when I came; and he told me, I must entreat upon my knees, with all my
heart and soul, the Father to reveal him to me. Then I asked him further, how I
must make my supplication to him? And he said, Go, and thou shalt find him upon
a mercy-seat, where he sits all the year long, to give pardon and forgiveness
to them that come. I told him that I knew not what to say when I came. And he
bid me say to this effect: God be merciful to me a sinner, and make me to know
and believe in Jesus Christ; for I see, that if his righteousness had not been,
or I have not faith in that righteousness, I am utterly cast away. Lord, I have
heard that thou art a merciful God, and hast ordained that thy Son Jesus Christ
should be the Saviour of the world; and moreover, that thou art willing to
bestow him upon such a poor sinner as I am, (and I am a sinner indeed;) Lord,
take therefore this opportunity and magnify thy grace in the salvation of my
soul, through thy Son Jesus Christ. Amen.
Chr. And did you do as
you were bidden?
Hope. Yes; over, and
over, and over.
Chr. And did the Father
reveal his Son to you?
Hope. Not at the first,
nor second, nor third, nor fourth, nor fifth; no, nor at the sixth time neither.
Chr. What did you do
then?
Hope. What! why, I
could not tell what to do.
Chr. Had you not
thoughts of leaving off praying?
Hope. Yes; an hundred
times twice told.
Chr. And what was the
reason you did not?
Hope. I believed that
that was true which had been told me, to wit, that without the righteousness of
this Christ, all the world could not save me; and therefore, thought I with
myself, if I leave off I die, and I can but die at the throne of grace. And
withal, this came into my mind, Though it tarry, wait for it; because it will
surely come, it will not tarry. So I continued praying until the Father shewed
me his Son.
Chr. And how was he
revealed unto you?
Hope. I did not see him
with my bodily eyes, but with the eyes of my understanding; and thus it was:
One day I was very sad, I think sadder than at any one time in my life, and
this sadness was through a fresh sight of the greatness and vileness of my
sins. And as I was then looking for nothing but hell, and the everlasting
damnation of my soul, suddenly, as I thought, I saw the Lord Jesus Christ look
down from heaven upon me, and saying, Believe on the Lord Jesus Christ, and
thou shalt be saved.
But I replied, Lord, I
am a great, a very great sinner. And he answered, My grace is sufficient for
thee. Then I said, But, Lord, what is believing? And then I saw from that
saying, He that cometh to me shall never hunger, and he that believeth on me
shall never thirst, that believing and coming was all one; and that he that
came, that is, ran out in his heart and affections after salvation by Christ,
he indeed believed in Christ. Then the water stood in mine eyes, and I asked
further. But, Lord, may such a great sinner as I am be indeed accepted of thee,
and be saved by thee? And I heard him say, And him that cometh to me, I will in
no wise cast out. Then I said, But how, Lord, must I consider of thee in my
coming to thee, that my faith may be placed aright upon thee? Then he said,
Christ Jesus came into the world to save sinners. He is the end of the law for
righteousness to every one that believeth. He died for our sins, and rose again
for our justification. He loved us, and washed us from our sins in his own
blood. He is mediator betwixt God and us. He ever liveth to make intercession
for us. From all which I gathered, that I must look for righteousness in his
person, and for satisfaction for my sins by his blood; that what he did in
obedience to his Father's law, and in submitting to the penalty thereof, was
not for himself, but for him that will accept it for his salvation, and be
thankful. And now was my heart full of joy, mine eyes full of tears, and mine
affections running over with love to the name, people, and ways of Jesus
Christ.
Chr. This was a
revelation of Christ to your soul indeed; but tell me particularly what effect
this had upon your spirit.
Hope. It made me see
that all the world, notwithstanding all the righteousness thereof, is in a
state of condemnation. It made me see that God the Father, though he be just,
can justly justify the coming sinner. It made me greatly ashamed of the
vileness of my former life, and confounded me with the sense of mine own
ignorance; for there never came thought into my heart before now that shewed me
so the beauty of Jesus Christ. It made me love a holy life, and long to do
something for the honour and glory of the name of the Lord Jesus; yea, I
thought that had I now a thousand gallons of blood in my body, I could spill it
all for the sake of the Lord Jesus.
I saw then in my dream
that Hopeful looked back and saw Ignorance, whom they had left behind, coming
after. Look, said he to Christian, how far yonder youngster loitereth behind.
Chr. Ay, ay, I see him;
he careth not for our company.
Hope. But I trow it
would not have hurt him had he kept pace with us hitherto.
Chr. That is true; but
I warrant you he thinketh otherwise.
Hope. That, I think, he
doth; but, however, let us tarry for him. So they did.
Then Christian said to
him, Come away, man, why do you stay so behind?
Ignor. I take my
pleasure in walking alone, even more a great deal than in company, unless I
like it the better.
Then said Christian to
Hopeful, (but softly,) Did I not tell you he cared not for our company? But,
however, said he, come up, and let us talk away the time in this solitary
place. Then directing his speech to Ignorance, he said, Come, how do you? How
stands it between God and your soul now?
Ignor. I hope well; for
I am always full of good motions, that come into my mind, to comfort me as I
walk.
Chr. What good motions?
pray, tell us.
Ignor. Why, I think of
God and heaven.
Chr. So do the devils
and damned souls.
Ignor. But I think of
them and desire them.
Chr. So do many that
are never like to come there. The soul of the sluggard desireth, and hath
nothing.
Ignor. But I think of
them, and leave all for them.
Chr. That I doubt; for
leaving all is a hard matter: yea, a harder matter than many are aware of. But
why, or by what, art thou persuaded that thou hast left all for God and heaven.
Ignor. My heart tells
me so.
Chr. The wise man says,
He that trusts his own heart is a fool.
Ignor. This is spoken
of an evil heart, but mine is a good one.
Chr. But how dost thou
prove that?
Ignor. It comforts me
in hopes of heaven.
Chr. That may be
through its deceitfulness; for a man's heart may minister comfort to him in the
hopes of that thing for which he yet has no ground to hope.
Ignor. But my heart and
life agree together, and therefore my hope is well grounded.
Chr. Who told thee that
thy heart and life agree together?
Ignor. My heart tells
me so.
Chr. Ask my fellow if I
be a thief! Thy heart tells thee so! Except the Word of God beareth witness in
this matter, other testimony is of no value.
Ignor. But is it not a
good heart that hath good thoughts? and is not that a good life that is
according to God's commandments?
Chr. Yes, that is a
good heart that hath good thoughts, and that is a good life that is according
to God's commandments; but it is one thing, indeed, to have these, and another
thing only to think so.
Ignor. Pray, what count
you good thoughts, and a life according to God's commandments?
Chr. There are good
thoughts of divers kinds; some respecting ourselves, some God, some Christ, and
some other things.
Ignor. What be good
thoughts respecting ourselves?
Chr. Such as agree with
the Word of God.
Ignor. When do our
thoughts of ourselves agree with the Word of God?
Chr. When we pass the
same judgment upon ourselves which the Word passes. To explain myself -- the
Word of God saith of persons in a natural condition, There is none righteous,
there is none that doeth good. It saith also, that every imagination of the
heart of man is only evil, and that continually. And again, The imagination of
man's heart is evil from his youth. Now then, when we think thus of ourselves,
having sense thereof, then are our thoughts good ones, because according to the
Word of God.
Ignor. I will never
believe that my heart is thus bad.
Chr. Therefore thou
never hadst one good thought concerning thyself in thy life. But let me go on.
As the Word passeth a judgment upon our heart, so it passeth a judgment upon
our ways; and when OUR thoughts of our hearts and ways agree with the judgment
which the Word giveth of both, then are both good, because agreeing thereto.
Ignor. Make out your
meaning.
Chr. Why, the Word of
God saith that man's ways are crooked ways; not good, but perverse. It saith
they are naturally out of the good way, that they have not known it. Now, when
a man thus thinketh of his ways, -- I say, when he doth sensibly, and with heart-humiliation,
thus think, then hath he good thoughts of his own ways, because his thoughts
now agree with the judgment of the Word of God.
Ignor. What are good
thoughts concerning God?
Chr. Even as I have
said concerning ourselves, when our thoughts of God do agree with what the Word
saith of him; and that is, when we think of his being and attributes as the
Word hath taught, of which I cannot now discourse at large; but to speak of him
with reference to us: Then we have right thoughts of God, when we think that he
knows us better than we know ourselves, and can see sin in us when and where we
can see none in ourselves; when we think he knows our inmost thoughts, and that
our heart, with all its depths, is always open unto his eyes; also, when we think
that all our righteousness stinks in his nostrils, and that, therefore, he
cannot abide to see us stand before him in any confidence, even in all our best
performances.
Ignor. Do you think
that I am such a fool as to think God can see no further than I? or, that I
would come to God in the best of my performances?
Chr. Why, how dost thou
think in this matter?
Ignor. Why, to be
short, I think I must believe in Christ for justification.
Chr. How! think thou
must believe in Christ, when thou seest not thy need of him! Thou neither seest
thy original nor actual infirmities; but hast such an opinion of thyself, and
of what thou dost, as plainly renders thee to be one that did never see a
necessity of Christ's personal righteousness to justify thee before God. How,
then, dost thou say, I believe in Christ?
Ignor. I believe well
enough for all that.
Chr. How dost thou
believe?
Ignor. I believe that
Christ died for sinners, and that I shall be justified before God from the
curse, through his gracious acceptance of my obedience to his law. Or thus,
Christ makes my duties, that are religious, acceptable to his Father, by virtue
of his merits; and so shall I be justified.
Chr. Let me give an
answer to this confession of thy faith: --
1. Thou believest with
a fantastical faith; for this faith is nowhere described in the Word.
2. Thou believest with
a false faith; because it taketh justification from the personal righteousness
of Christ, and applies it to thy own.
3. This faith maketh
not Christ a justifier of thy person, but of thy actions; and of thy person for
thy actions' sake, which is false.
4. Therefore, this
faith is deceitful, even such as will leave thee under wrath, in the day of God
Almighty; for true justifying faith puts the soul, as sensible of its condition
by the law, upon flying for refuge unto Christ's righteousness, which
righteousness of his is not an act of grace, by which he maketh for
justification, thy obedience accepted with God; but his personal obedience to
the law, in doing and suffering for us what that required at our hands; this
righteousness, I say, true faith accepteth; under the skirt of which, the soul
being shrouded, and by it presented as spotless before God, it is accepted, and
acquit from condemnation.
Ignor. What! would you
have us trust to what Christ, in his own person, has done without us? This
conceit would loosen the reins of our lust, and tolerate us to live as we list;
for what matter how we live, if we may be justified by Christ's personal
righteousness from all, when we believe it?
Chr. Ignorance is thy
name, and as thy name is, so art thou; even this thy answer demonstrateth what
I say. Ignorant thou art of what justifying righteousness is, and as ignorant
how to secure thy soul, through the faith of it, from the heavy wrath of God.
Yea, thou also art ignorant of the true effects of saving faith in this
righteousness of Christ, which is, to bow and win over the heart to God in
Christ, to love his name, his word, ways, and people, and not as thou ignorantly
imaginest.
Hope. Ask him if ever
he had Christ revealed to him from heaven.
Ignor. What! you are a
man for revelations! I believe that what both you, and all the rest of you, say
about that matter, is but the fruit of distracted brains.
Hope. Why, man! Christ
is so hid in God from the natural apprehensions of the flesh, that he cannot by
any man be savingly known, unless God the Father reveals him to them.
Ignor. That is your
faith, but not mine; yet mine, I doubt not, is as good as yours, though I have
not in my head so many whimsies as you.
Chr. Give me leave to
put in a word. You ought not so slightly to speak of this matter; for this I
will boldly affirm, even as my good companion hath done, that no man can know
Jesus Christ but by the revelation of the Father; yea, and faith too, by which
the soul layeth hold upon Christ, if it be right, must be wrought by the
exceeding greatness of his mighty power; the working of which faith, I
perceive, poor Ignorance, thou art ignorant of. Be awakened, then, see thine
own wretchedness, and fly to the Lord Jesus; and by his righteousness, which is
the righteousness of God, for he himself is God, thou shalt be delivered from
condemnation.
Ignor. You go so fast,
I cannot keep pace with you. Do you go on before; I must stay a while behind.
Then they said --
Well, Ignorance, wilt thou yet foolish be, To slight good counsel, ten
times given thee? And if thou yet refuse it, thou shalt know, Ere long, the
evil of thy doing so. Remember, man, in time, stoop, do not fear; Good counsel
taken well, saves: therefore hear. But if thou yet shalt slight it, thou wilt
be The loser, (Ignorance,) I'll warrant thee. Then
Christian addressed thus himself to his fellow: --
Chr. Well, come, my
good Hopeful, I perceive that thou and I must walk by ourselves again.
So I saw in my dream
that they went on apace before, and Ignorance he came hobbling after. Then said
Christian to his companion, It pities me much for this poor man, it will
certainly go ill with him at last.
Hope. Alas! there are
abundance in our town in his condition, whole families, yea, whole streets, and
that of pilgrims too; and if there be so many in our parts, how many, think
you, must there be in the place where he was born?
Chr. Indeed the Word
saith, He hath blinded their eyes lest they should see, &c. But now we are
by ourselves, what do you think of such men? Have they at no time, think you,
convictions of sin, and so consequently fears that their state is dangerous?
Hope. Nay, do you
answer that question yourself, for you are the elder man.
Chr. Then I say,
sometimes (as I think) they may; but they being naturally ignorant, understand
not that such convictions tend to their good; and therefore they do desperately
seek to stifle them, and presumptuously continue to flatter themselves in the
way of their own hearts.
Hope. I do believe, as
you say, that fear tends much to men's good, and to make them right, at their
beginning to go on pilgrimage.
Chr. Without all doubt
it doth, if it be right; for so says the Word, The fear of the Lord is the
beginning of wisdom.
Hope. How will you
describe right fear?
Chr. True or right fear
is discovered by three things: --
1. By its rise; it is
caused by saving convictions for sin.
2. It driveth the soul
to lay fast hold of Christ for salvation.
3. It begetteth and
continueth in the soul a great reverence of God, his Word, and ways, keeping it
tender, and making it afraid to turn from them, to the right hand or to the left,
to anything that may dishonour God, break its peace, grieve the Spirit, or
cause the enemy to speak reproachfully.
Hope. Well said; I
believe you have said the truth. Are we now almost got past the Enchanted
Ground?
Chr. Why, art thou
weary of this discourse?
Hope. No, verily, but
that I would know where we are.
Chr. We have not now
above two miles further to go thereon. But let us return to our matter. Now the
ignorant know not that such convictions as tend to put them in fear are for
their good, and therefore they seek to stifle them.
Hope. How do they seek
to stifle them?
Chr. 1. They think that
those fears are wrought by the devil, (though indeed they are wrought of God;)
and, thinking so, they resist them as things that directly tend to their
overthrow. 2. They also think that these fears tend to the spoiling of their
faith, when, alas, for them, poor men that they are, they have none at all! and
therefore they harden their. hearts against them. 3. They presume they ought
not to fear; and, therefore, in despite of them, wax presumptuously confident.
4. They see that those fears tend to take away from them their pitiful old
self-holiness, and therefore they resist them with all their might.
Hope. I know something
of this myself; for, before I knew myself, it was so with me.
Chr. Well, we will
leave, at this time, our neighbour Ignorance by himself, and fall upon another
profitable question.
Hope. With all my
heart, but you shall still begin.
Chr. Well then, did you
not know, about ten years ago, one Temporary in your parts, who was a forward
man in religion then?
Hope. Know him! yes, he
dwelt in Graceless, a town about two miles off of Honesty, and he dwelt next
door to one Turnback.
Chr. Right, he dwelt
under the same roof with him. Well, that man was much awakened once; I believe
that then he had some sight of his sins, and of the wages that were due
thereto.
Hope. I am of your
mind, for, my house not being above three miles from him, he would ofttimes
come to me, and that with many tears. Truly I pitied the man, and was not
altogether without hope of him; but one may see, it is not every one that
cries, Lord, Lord.
Chr. He told me once
that he was resolved to go on pilgrimage, as we do now; but all of a sudden he
grew acquainted with one Save-self , and then he became a stranger to me.
Hope. Now, since we are
talking about him, let us a little inquire into the reason of the sudden
backsliding of him and such others.
Chr. It may be very
profitable, but do you begin.
Hope. Well, then, there
are in my judgment four reasons for it: --
1. Though the
consciences of such men are awakened, yet their minds are not changed;
therefore, when the power of guilt weareth away, that which provoked them to be
religious ceaseth, wherefore they naturally turn to their own course again,
even as we see the dog that is sick of what he has eaten, so long as his
sickness prevails he vomits and casts up all; not that he doth this of a free
mind (if we may say a dog has a mind), but because it troubleth his stomach;
but now, when his sickness is over, and so his stomach eased, his desire being
not at all alienate from his vomit, he turns him about and licks up all, and so
it is true which is written, The dog is turned to his own vomit again. Thus I
say, being hot for heaven, by virtue only of the sense and fear of the torments
of hell, as their sense of hell and the fears of damnation chills and cools, so
their desires for heaven and salvation cool also. So then it comes to pass,
that when their guilt and fear is gone, their desires for heaven and happiness
die, and they return to their course again.
2. Another reason is,
they have slavish fears that do overmaster them; I speak now of the fears that
they have of men, for the fear of man bringeth a snare. So then, though they
seem to be hot for heaven, so long as the flames of hell are about their ears,
yet when that terror is a little over, they betake themselves to second
thoughts; namely, that it is good to be wise, and not to run (for they know not
what) the hazard of losing all, or, at least, of bringing themselves into
unavoidable and unnecessary troubles, and so they fall in with the world again.
3. The shame that
attends religion lies also as a block in their way; they are proud and haughty;
and religion in their eye is low and contemptible, therefore, when they have
lost their sense of hell and wrath to come, they return again to their former
course.
4. Guilt, and to
meditate terror, are grievous to them. They like not to see their misery before
they come into it; though perhaps the sight of it first, if they loved that
sight, might make them fly whither the righteous fly and are safe. But because
they do, as I hinted before, even shun the thoughts of guilt and terror,
therefore, when once they are rid of their awakenings about the terrors and
wrath of God, they harden their hearts gladly, and choose such ways as will
harden them more and more.
Chr. You are pretty
near the business, for the bottom of all is for want of a change in their mind
and will. And therefore they are but like the felon that standeth before the
judge, he quakes and trembles, and seems to repent most heartily, but the
bottom of all is the fear of the halter; not that he hath any detestation of
the offence, as is evident, because, let but this man have his liberty, and he
will be a thief, and so a rogue still, whereas, if his mind was changed, he
would be otherwise.
Hope. Now I have shewed
you the reasons of their going back, do you shew me the manner thereof.
Chr. So I will
willingly.
1. They draw off their
thoughts, all that they may, from the remembrance of God, death, and judgment
to come.
2. Then they cast off
by degrees private duties, as closet prayer, curbing their lusts, watching,
sorrow for sin, and the like.
3. Then they shun the
company of lively and warm Christians.
4. After that they grow
cold to public duty, as hearing, reading, godly conference, and the like.
5. Then they begin to
pick holes, as we say, in the coats of some of the godly; and that devilishly,
that they may have a seeming colour to throw religion (for the sake of some
infirmity they have espied in them) behind their backs.
6. Then they begin to
adhere to, and associate themselves with, carnal, loose, and wanton men.
7. Then they give way
to carnal and wanton discourses in secret; and glad are they if they can see
such things in any that are counted honest, that they may the more boldly do it
through their example.
8. After this they
begin to play with little sins openly.
9. And then, being
hardened, they shew themselves as they are. Thus, being launched again into the
gulf of misery, unless a miracle of grace prevent it, they everlastingly perish
in their own deceivings.
Now I saw in my dream,
that by this time the Pilgrims were got over the Enchanted Ground, and entering
into the country of Beulah, whose air was very sweet and pleasant, the way
lying directly through it, they solaced themselves there for a season. Yea,
here they heard continually the singing of birds, and saw every day the flowers
appear on the earth, and heard the voice of the turtle in the land. In this
country the sun shineth night and day. wherefore this was beyond the Valley of
the Shadow of Death, and also out of the reach of Giant Despair, neither could
they from this place so much as see Doubting Castle. Here they were within
sight of the city they were going to, also here met them some of the
inhabitants thereof; for in this land the Shining Ones commonly walked, because
it was upon the borders of heaven. In this land also, the contract between the
bride and the bridegroom was renewed; yea, here, As the bridegroom rejoiceth
over the bride, so did their God rejoice over them. Here they had no want of
corn and wine; for in this place they met with abundance of what they had
sought for in all their pilgrimage. Here they heard voices from out of the
city, loud voices, saying, Say ye to the daughter of Zion, Behold, thy
salvation cometh! Behold, his reward is with him! Here all the inhabitants of
the country called them, The holy people, The redeemed of the Lord, Sought out,
&c.
Now as they walked in
this land, they had more rejoicing than in parts more remote from the kingdom
to which they were bound; and drawing near to the city, they had yet a more
perfect view thereof. It was builded of pearls and precious stones, also the
street thereof was paved with gold; so that by reason of the natural glory of
the city, and the reflection of the sunbeams upon it, Christian with desire
fell sick; Hopeful also had a fit or two of the same disease. Wherefore, here
they lay by it a while, crying out, because of their pangs, If ye find my
beloved, tell him that I am sick of love.
But, being a little
strengthened, and better able to bear their sickness, they walked on their way,
and came yet nearer and nearer, where were orchards, vineyards, and gardens,
and their gates opened into the highway. Now, as they came up to these places,
behold the gardener stood in the way, to whom the Pilgrims said, Whose goodly
vineyards and gardens are these? He answered, They are the King's, and are
planted here for his own delight, and also for the solace of pilgrims. So the
gardener had them into the vineyards, and bid them refresh themselves with the
dainties. He also shewed them there the King's walks, and the arbours where he
delighted to be; and here they tarried and slept.
Now I beheld in my
dream that they talked more in their sleep at this time than ever they did in
all their journey; and being in a muse thereabout, the gardener said even to
me, Wherefore musest thou at the matter? It is the nature of the fruit of the
grapes of these vineyards to go down so sweetly as to cause the lips of them
that are asleep to speak.
So I saw that when they
awoke, they addressed themselves to go up to the city; but, as I said, the
reflection of the sun upon the city (for the city was pure gold) was so
extremely glorious that they could not, as yet, with open face behold it, but
through an instrument made for that purpose. So I saw, that as I went on, there
met them two men, in raiment that shone like gold; also their faces shone as
the light.
These men asked the
Pilgrims whence they came; and they told them. They also asked them where they
had lodged, what difficulties and dangers, what comforts and pleasures they had
met in the way; and they told them. Then said the men that met them, You have
but two difficulties more to meet with, and then you are in the city.
Christian then, and his
companion, asked the men to go along with them; so they told them they would.
But, said they, you must obtain it by your own faith. So I saw in my dream that
they went on together, until they came in sight of the gate.
Now, I further saw,
that betwixt them and the gate was a river, but there was no bridge to go over:
the river was very deep. At the sight, therefore, of this river, the Pilgrims
were much stunned; but the men that went in with them said, You must go through,
or you cannot come at the gate.
The Pilgrims then began
to inquire if there was no other way to the gate; to which they answered, Yes;
but there hath not any, save two, to wit, Enoch and Elijah, been permitted to
tread that path since the foundation of the world, nor shall, until the last
trumpet shall sound. The Pilgrims then, especially Christian, began to despond
in their minds, and looked this way and that, but no way could be found by them
by which they might escape the river. Then they asked the men if the waters
were all of a depth. They said: No; yet they could not help them in that case;
for, said they, you shall find it deeper or shallower as you believe in the
King of the place.
They then addressed
themselves to the water and, entering, Christian began to sink, and crying out
to his good friend Hopeful, he said, I sink in deep waters; the billows go over
my head, all his waves go over me! Selah.
Then said the other, Be
of good cheer, my brother, I feel the bottom, and it is good. Then said
Christian, Ah! my friend, the sorrows of death hath compassed me about; I shall
not see the land that flows with milk and honey; and with that a great darkness
and horror fell upon Christian, so that he could not see before him. Also here
he in great measure lost his senses, so that he could neither remember nor
orderly talk of any of those sweet refreshments that he had met with in the way
of his pilgrimage. But all the words that he spake still tended to discover
that he had horror of mind, and heart fears that he should die in that river,
and never obtain entrance in at the gate. Here also, as they that stood by
perceived, he was much in the troublesome thoughts of the sins that he had
committed, both since and before he began to be a pilgrim. It was also observed
that he was troubled with apparitions of hobgoblins and evil spirits, for ever
and anon he would intimate so much by words. Hopeful, therefore, here had much
ado to keep his brother's head above water; yea, sometimes he would be quite
gone down, and then, ere a while, he would rise up again half dead. Hopeful
also would endeavour to comfort him, saying, Brother, I see the gate, and men
standing by to receive us: but Christian would answer, It is you, it is you
they wait for; you have been Hopeful ever since I knew you. And so have you,
said he to Christian. Ah! brother! said he, surely if I was right he would now
arise to help me; but for my sins he hath brought me into the snare, and hath
left me. Then said Hopeful, My brother, you have quite forgot the text, where
it is said of the wicked, There are no bands in their death, but their strength
is firm. They are not in trouble as other men, neither are they plagued like
other men. These troubles and distresses that you go through in these waters are
no sign that God hath forsaken you; but are sent to try you, whether you will
call to mind that which heretofore you have received of his goodness, and live
upon him in your distresses.
Then I saw in my dream,
that Christian was as in a muse a while. To whom also Hopeful added this word,
Be of good cheer, Jesus Christ maketh thee whole; and with that Christian brake
out with a loud voice, Oh, I see him again! and he tells me, When thou passest
through the waters, I will be with thee, and through the rivers, they shall not
overflow thee. Then they both took courage, and the enemy was after that as
still as a stone, until they were gone over. Christian therefore presently
found ground to stand upon, and so it followed that the rest of the river was
but shallow. Thus they got over. Now, upon the bank of the river, on the other
side, they saw the two shining men again, who there waited for them; wherefore,
being come out of the river, they saluted them, saying, We are ministering
spirits, sent forth to minister for those that shall be heirs of salvation.
Thus they went along towards the gate.
Now, now look how the holy pilgrims ride, Clouds are their chariots,
angels are their guide: Who would not here for him all hazards run, That thus
provides for his when this world's done. Now
you must note that the city stood upon a mighty hill, but the Pilgrims went up
that hill with ease, because they had these two men to lead them up by the
arms; also, they had left their mortal garments behind them in the river, for
though they went in with them, they came out without them. They, therefore,
went up here with much agility and speed, though the foundation upon which the
city was framed was higher than the clouds. They therefore went up through the
regions of the air, sweetly talking as they went, being comforted, because they
safely got over the river, and had such glorious companions to attend them.
The talk they had with
the Shining Ones was about the glory of the place; who told them that the
beauty and glory of it was inexpressible. There, said they, is the Mount Zion,
the heavenly Jerusalem, the innumerable company of angels, and the spirits of
just men made perfect. You are going now, said they, to the paradise of God,
wherein you shall see the tree of life, and eat of the never-fading fruits
thereof; and when you come there, you shall have white robes given you, and
your walk and talk shall be every day with the King, even all the days of
eternity. There you shall not see again such things as you saw when you were in
the lower region upon the earth, to wit, sorrow, sickness, affliction, and
death, for the former things are passed away. You are now going to Abraham, to
Isaac, and Jacob, and to the prophets -- men that God hath taken away from the
evil to come, and that are now resting upon their beds, each one walking in his
righteousness. The men then asked, What must we do in the holy place? To whom
it was answered, You must there receive the comforts of all your toil, and have
joy for all your sorrow; you must reap what you have sown, even the fruit of
all your prayers, and tears, and sufferings for the King by the way. In that
place you must wear crowns of gold, and enjoy the perpetual sight and vision of
the Holy One, for there you shall see him as he is. There also you shall serve
him continually with praise, with shouting, and thanksgiving, whom you desired
to serve in the world, though with much difficulty, because of the infirmity of
your flesh. There your eyes shall be delighted with seeing, and your ears with
hearing the pleasant voice of the Mighty One. There you shall enjoy your
friends again that are gone thither before you; and there you shall with joy
receive, even every one that follows into the holy place after you. There also
shall you be clothed with glory and majesty, and put into an equipage fit to
ride out with the King of Glory. When he shall come with sound of trumpet in
the clouds, as upon the wings of the wind, you shall come with him; and when he
shall sit upon the throne of judgment; you shall sit by him; yea, and when he
shall pass sentence upon all the workers of iniquity, let them be angels or
men, you also shall have a voice in that judgment, because they were his and
your enemies. Also, when he shall again return to the city, you shall go too,
with sound of trumpet, and be ever with him.
Now while they were
thus drawing towards the gate, behold a company of the heavenly host came out
to meet them; to whom it was said, by the other two Shining Ones, These are the
men that have loved our Lord when they were in the world, and that have left
all for his holy name; and he hath sent us to fetch them, and we have brought
them thus far on their desired journey, that they may go in and look their
Redeemer in the face with joy. Then the heavenly host gave a great shout,
saying, Blessed are they which are called unto the marriage supper of the Lamb.
There came out also at this time to meet them, several of the King's
trumpeters, clothed in white and shining raiment, who, with melodious noises,
and loud, made even the heavens to echo with their sound. These trumpeters
saluted Christian and his fellow with ten thousand welcomes from the world; and
this they did with shouting, and sound of trumpet.
This done, they
compassed them round on every side; some went before, some behind, and some on
the right hand, some on the left, (as it were to guard them through the upper
regions,) continually sounding as they went, with melodious noise, in notes on
high: so that the very sight was, to them that could behold it, as if heaven
itself was come down to meet them. Thus, therefore, they walked on together;
and as they walked, ever and anon these trumpeters, even with joyful sound,
would, by mixing their music with looks and gestures, still signify to
Christian and his brother, how welcome they were into their company, and with
what gladness they came to meet them; and now were these two men, as it were,
in heaven, before they came at it, being swallowed up with the sight of angels,
and with hearing of their melodious notes. Here also they had the city itself
in view, and they thought they heard all the bells therein to ring, to welcome
them thereto. But above all, the warm and joyful thoughts that they had about
their own dwelling there, with such company, and that for ever and ever. Oh, by
what tongue or pen can their glorious joy be expressed! And thus they came up
to the gate.
Now, when they were
come up to the gate, there was written over it in letters of gold, Blessed are
they that do his commandments, that they may have right to the tree of life,
and may enter in through the gates into the city.
Then I saw in my dream
that the Shining Men bid them call at the gate; the which, when they did, some
looked from above over the gate, to wit, Enoch, Moses, and Elijah, &c., to
whom it was said, These pilgrims are come from the City of Destruction, for the
love that they bear to the King of this place; and then the Pilgrims gave in
unto them each man his certificate, which they had received in the beginning;
those, therefore, were carried in to the King, who, when he had read them,
said, Where are the men? To whom it was answered, They are standing without the
gate. The King then commanded to open the gate, That the righteous nation, said
he, which keepeth the truth, may enter in.
Now I saw in my dream
that these two men went in at the gate: and lo, as they entered, they were
transfigured, and they had raiment put on that shone like gold. There was also
that met them with harps and crowns, and gave them to them -- the harps to
praise withal, and the crowns in token of honour. Then I heard in my dream that
all the bells in the city rang again for joy, and that it was said unto them,
Enter ye into the joy of your Lord. I also heard the men themselves, that they
sang with a loud voice, saying, Blessing and honour, and glory, and power, be
unto him that sitteth Upon the throne, and unto the Lamb, for ever and ever.
Now, just as the gates
were opened to let in the men, I looked in after them, and, behold, the City
shone like the sun; the streets also were paved with gold, and in them walked
many men, with crowns on their heads, palms in their hands, and golden harps to
sing praises withal.
There were also of them
that had wings, and they answered one another without intermission, saying,
Holy, holy, holy, is the Lord. And after that they shut up the gates; which,
when I had seen, I wished myself among them.
Now while I was gazing
upon all these things, I turned my head to look back, and saw Ignorance come up
to the river side; but he soon got over, and that without half that difficulty
which the other two men met with. For it happened that there was then in that
place, one Vain-hope, a ferryman, that with his boat helped him over; so he, as
the other I saw, did ascend the hill, to come up to the gate, only he came
alone; neither did any man meet him with the least encouragement. When he was
come up to the gate, he looked up to the writing that was above, and then began
to knock, supposing that entrance should have been quickly administered to him;
but he was asked by the men that looked over the top of the gate, Whence came
you, and what would you have? He answered, I have eat and drank in the presence
of the King, and he has taught in our streets. Then they asked him for his
certificate, that they might go in and shew it to the King; so he fumbled in
his bosom for one, and found none. Then said they, Have you none? But the man
answered never a word. So they told the King, but he would not come down to see
him, but commanded the two Shining Ones that conducted Christian and Hopeful to
the City, to go out and take Ignorance, and bind him hand and foot, and have
him away. Then they took him up, and carried him through the air to the door
that I saw in the side of the hill, and put him in there. Then I saw that there
was a way to hell, even from the gates of heaven, as well as from the City of Destruction.
So I awoke, and behold it was a dream.
Conclusion
Now, reader, I have
told my dream to thee;
See if thou canst
interpret it to me,
Or to thyself, or
neighbour; but take heed
Of misinterpreting; for
that, instead
Of doing good, will but
thyself abuse:
By misinterpreting,
evil ensues.
Take heed, also, that thou be not extreme, In playing with the outside of my dream:
Nor let my figure or
similitude
Put thee into a
laughter or a feud.
Leave this for boys and
fools; but as for thee,
Do thou the substance
of my matter see.
Put by the curtains, look within my veil, Turn up my metaphors, and do not fail,
There, if thou seekest
them, such things to find,
As will be helpful to
an honest mind.
What of my dross thou findest there, be bold To throw away, but yet preserve the gold;
What if my gold be
wrapped up in ore? --
None throws away the
apple for the core.
But if thou shalt cast
all away as vain,
I know not but 'twill
make me dream again.