The Pilgrim's Progress from this world to that which is to come

By John Bunyan

The Project Gutenberg eBook of The Pilgrim’s Progress, by John Bunyan

This eBook is for the use of anyone anywhere in the United States and
most other parts of the world at no cost and with almost no restrictions
whatsoever. You may copy it, give it away or re-use it under the terms
of the Project Gutenberg License included with this eBook or online at
www.gutenberg.org. If you are not located in the United States, you
will have to check the laws of the country where you are located before
using this eBook.

Title: The Pilgrim’s Progress
       From this world to that which is to come.

Author: John Bunyan

Release Date: May, 1994 [eBook #131]
[Most recently updated: September 23, 2021]

Language: English


Produced by: SeeWei Toh and Alan R. Light. HTML version by Al Haines

*** START OF THE PROJECT GUTENBERG EBOOK THE PILGRIM’S PROGRESS ***




Notes:

1. Legends: = Sidenotes [Bible reference] = Bible references

2. Sections are numbered for future reference. These sections
have been chosen arbitrarily, i.e., {1}, {2}

3. This is 'Part 1', but is a complete work in itself. Bunyan
wrote a sequel ('Part 2') some years after the first part, hence
the 'Parts'.




THE PILGRIM'S PROGRESS

From This World To That Which Is To Come


by

John Bunyan




Part One

DELIVERED UNDER THE SIMILITUDE OF A DREAM BY JOHN BUNYAN


The Author's Apology for his Book


{1} 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.

{2} 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.

{3} 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 loth,
  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:--

{4} 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.

{5} '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 loth
  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.

{6} 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.

{7} 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 judgement, 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.

{8} 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 shows you how he runs and runs,
  Till he unto the gate of glory comes.

{9} It shows, too, who set out for life amain,
  As if the lasting crown they would obtain;
  Here also you may see the reason why
  They lose their 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 in 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?
  Wouldest 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.



THE PILGRIM'S PROGRESS

In the Similitude of a Dream


{10} 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. [Isa. 64:6; Luke 14:33; Ps. 38:4;
Hab. 2:2; Acts 16:30,31] 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?" [Acts 2:37]

{11} 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.

{12} 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?"

{13} 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 and asked, Wherefore dost thou cry? [Job
33:23]

{14} He answered, Sir, I perceive by the book in my hand, that
I am condemned to die, and after that to come to judgement [Heb.
9:27]; and I find that I am not willing to do the first [Job 16:21],
nor able to do the second. [Ezek. 22:14]

CHRISTIAN no sooner leaves the World but meets EVANGELIST, who
lovingly him greets With tidings of another: and doth show Him
how to mount to that from this below.

{15} 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 is upon my back will sink me lower than the grave,
and I shall fall into Tophet. [Isa. 30:33] And, Sir, if I be not
fit to go to prison, I am not fit, I am sure, to go to judgement,
and from thence to execution; and the thoughts of these things make
me cry.

{16} 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. [Matt. 3.7]

{17} The man therefore read it, and looking upon Evangelist
very carefully, said, Whither must I fly? Then said Evangelist,
pointing with his finger over a very wide field, Do you see yonder
wicket-gate? [Matt. 7:13,14] The man said, No. Then said the other,
Do you see yonder shining light? [Ps. 119:105; 2 Pet. 1:19] He
said, I think I do. Then said Evangelist, Keep that light in your
eye, and go up directly thereto: so shalt thou see the gate; at
which, when thou knockest, it shall be told thee what thou shalt
do.

{18} 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! [Luke 14:26] So he looked not behind him, but fled towards
the middle of the plain. [Gen. 19:17]

{19} The neighbours also came out to see him run [Jer. 20:10];
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.

{20} 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 [2 Cor. 4:18]; and, if you
will go along with me, and hold it, you shall fare as I myself;
for there, where I go, is enough and to spare. [Luke 15:17] Come
away, and prove my words.

{21} OBST. What are the things you seek, since you leave all the
world to find them?

CHR. I seek an inheritance incorruptible, undefiled, and that fadeth
not away [1 Pet. 1:4], and it is laid up in heaven, and safe there
[Heb. 11:16], 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. [Luke 9:62]

{22} 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. [Prov.
26:16]

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.

{23} 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. [Heb. 9:17-22; 13:20]

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?

{24} 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.

{25} 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.

{26} 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.

{27} CHR. I can better conceive of them with my mind, than speak
of them with my tongue. God's things unspeakable: but yet, since
you are desirous to know, I will read of them in my book.

PLI. And do you think that the words of your book are certainly
true?

CHR. Yes, verily; for it was made by Him that cannot lie. [Titus
1:2]

PLI. Well said; what things are they?

CHR. There is an endless kingdom to be inhabited, and everlasting
life to be given us, that we may inhabit that kingdom for ever.
[Isa. 45:17; John 10:28,29]

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. [2
Tim. 4:8; Rev. 3:4; Matt. 13:43]

PLI. This is very pleasant; and what else?

CHR. There shall be no more crying, nor Sorrow: for He that is
owner of the place will wipe all tears from our eyes. [Isa. 25.6-8;
Rev. 7:17, 21:4]

{28} 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. [Isa. 6:2] 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. [1 Thess. 4:16,17; Rev. 5:11] In a
word, there we shall see the elders with their golden crowns [Rev.
4:4], there we shall see the holy virgins with their golden harps
[Rev. 14:1-5], there we shall see men that by the world were cut
in pieces, burnt in flames, eaten of beasts, drowned in the seas,
for the love that they bare to the Lord of the place, all well, and
clothed with immortality as with a garment. [John 12:25; 2 Cor.
5:4]

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.

{29} 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 time, being grievously bedaubed with the dirt; and
Christian, because of the burden that was on his back, began to
sink in the mire.

{30} 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.

{31} 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.

{32} 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. [Ps. 40:2]

{33} 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.

{34} It is not the pleasure of the King that this place should remain
so bad. [Isa. 35:3,4] His labourers also have, by the 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.

{35} 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. [1 Sam. 12:23]

{36} 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.

{37} 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.

{38} WORLD. How now, good fellow, whither away after this burdened
manner?

CHR. A burdened manner, indeed, as ever, I think, poor creature
had! And whereas you ask me, Whither away? I tell you, Sir, I am
going to yonder wicket-gate before me; for there, as I am informed,
I shall be put into a way to be rid of my heavy burden.

WORLD. Hast thou a wife and children?

CHR. Yes; but I am so laden with this burden that I cannot take
that pleasure in them as formerly; methinks I am as if I had none.
[1 Cor 7:29]

WORLD. Wilt thou hearken unto me if I give thee counsel?

CHR. If it be good, I will; for I stand in need of good counsel.

{39} 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.

{40} 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.

{41} 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.

{42} 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.

{43} 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.

{44} 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.

{45} 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.

{46} 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. [Ex. 19:16, 18] Here, therefore, he sweat
and did quake for fear. [Heb. 12:21]

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.

{47} 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.

{48} 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.

{49} 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?

{50} 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.

{51} EVAN. Then, said Evangelist, stand still a little, that I
may show thee the words of God. So he stood trembling. Then said
Evangelist, "See that ye refuse not him that speaketh. For if they
escaped not who refused him that spake on earth, much more shall
not we escape, if we turn away from him that speaketh from heaven."
[Heb. 12:25] He said, moreover, "Now the just shall live by faith:
but if any man draw back, my soul shall have no pleasure in him."
[Heb. 10:38] He also did thus apply them: Thou art the man that
art running into this misery; thou hast begun to reject the counsel
of the Most High, and to draw back thy foot from the way of peace,
even almost to the hazarding of thy perdition.

{52} 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." [Matt. 12:31, Mark 3:28] "Be not
faithless, but believing." [John 20:27] Then did Christian again a
little revive, and stood up trembling, as at first, before Evangelist.

{53} Then Evangelist proceeded, saying, Give more earnest heed to
the things that I shall tell thee of. I will now show thee who it
was that deluded thee, and who it was also to whom he sent thee.
--The man that met thee is one Worldly Wiseman, and rightly is he
so called; partly, because he savoureth only the doctrine of this
world, [1 John 4:5] (therefore he always goes to the town of Morality
to church): and partly because he loveth that doctrine best, for
it saveth him best from the cross. [Gal 6:12] And because he is
of this carnal temper, therefore he seeketh to 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.

{54} 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" [Luke 13:24],
the gate to which I sent thee; for "strait is the gate that leadeth
unto life, and few there be that find it." [Matt. 7:14] From this
little wicket-gate, and from the way thereto, hath this wicked man
turned thee, to the bringing of thee almost to destruction; hate,
therefore, his turning thee out of the way, and abhor thyself for
hearkening to him.

{55} Secondly, Thou must abhor his labouring to render the cross
odious unto thee; for thou art to prefer it "before the treasures
in Egypt." [Heb. 11:25,26] Besides the King of glory hath told
thee, that he that "will save his life shall lose it." [Mark 8:35;
John 12:25; Matt. 10:39] And, "He that 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."
[Luke 14:26] I say, therefore, for man to labour to persuade thee,
that that shall be thy death, without which, THE TRUTH hath said,
thou canst not have eternal life; this doctrine thou must abhor.

{56} 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.

{57} He to whom thou wast sent for ease, being by name Legality,
is the son of the bond-woman which now is, and is in bondage with
her children [Gal 4:21-27]; and is, in a mystery, this Mount Sinai,
which thou hast feared will fall on thy head. Now, if she, with
her children, are in bondage, how canst thou expect by them to be
made free? This Legality, therefore, is not able to set thee free
from thy burden. No man was as yet ever rid of his burden by him;
no, nor ever is like to be: ye cannot be justified by the works
of the law; for by the deeds of the law no man living can be rid
of his burden: therefore, Mr. Worldly Wiseman is an alien, and
Mr. Legality is a cheat; and for his son Civility, notwithstanding
his simpering looks, he is but a hypocrite and cannot help thee.
Believe me, there is nothing in all this noise, that thou hast
heard of these sottish men, but a design to beguile thee of thy
salvation, by turning thee from the way in which I had set thee.
After this, Evangelist called aloud to the heavens for confirmation
of what he had said: and with that there came words and fire out
of the mountain under which poor Christian stood, that made the
hair of his flesh stand up. The words were thus pronounced: 'As
many as are of the works of the law are under the curse; for it
is written, Cursed is every one that continueth not in all things
which are written in the book of the law to do them.' [Gal. 3:10]

{58} 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:

{59} 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.' [Ps. 2:12] Then did
Christian address himself to go back; and Evangelist, after he had
kissed him, gave him one smile, and bid him God-speed. So he went
on with haste, neither spake he to any man by the way; nor, if any
asked him, would he vouchsafe them an answer. He went like one
that was all the while treading on forbidden ground, and could by
no means think himself safe, till again he was got into the way
which he left, to follow Mr. Worldly Wiseman's counsel. So, in
process of time, Christian got up to the gate. Now, over the gate
there was written, 'Knock, and it shall be opened unto you.' [Matt
7:8]


{60} "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?

{61} 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.

{62} 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?

{63} 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?

{64} 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?

{65} 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!

{66} 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 [John vi.37]; and therefore, good Christian, come a
little way with me, and I will teach thee about the way thou must
go. Look before thee; dost thou see this narrow way? THAT is
the way thou must go; it was cast up by the patriarchs, prophets,
Christ, and his apostles; and it is as straight as a rule can make
it. This is the way thou must go.

{67} 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. [Matt
7:14]

{68} 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.

{69} Then Christian began to gird up his loins, and to address
himself to his journey. So the other told him, That by that he
was gone some distance from the gate, he would come at the house of
the Interpreter, at whose door he should knock, and he would show
him excellent things. Then Christian took his leave of his friend,
and he again bid him God-speed.

{70} 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.

{71} 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 show me excellent things, such as would
be a help to me in my journey.

{72} INTER. Then said the Interpreter, Come in; I will show 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 hang
up against the wall; and this was the fashion of it. It had eyes
lifted up to heaven, the best of books in his hand, the law of
truth was written upon his lips, the world was behind his back.
It stood as if it pleaded with men, and a crown of gold did hang
over his head.

CHR. Then said Christian, What meaneth this?

{73} INTER. The man whose picture this is, is one of a thousand; he
can beget children [1 Cor. 4:15], travail in birth with children
[Gal. 4:19], and nurse them himself when they are born. And whereas
thou seest him with his eyes lift up to heaven, the best of books
in his hand, and the law of truth writ on his lips, it is to show
thee that his work is to know and unfold dark things to sinners;
even as also thou seest him stand as if he pleaded with men: and
whereas thou seest the world as cast behind him, and that a crown
hangs over his head, that is to show thee that slighting and
despising the things that are present, for the love that he hath
to his Master's service, he is sure in the world that comes next
to have glory for his reward. Now, said the Interpreter, I have
showed thee this picture first, because the man whose picture this
is, is the only man whom the Lord of the place whither thou art
going, hath 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.

{74} 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.

{75} 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. [Rom. 7:6; 1 Cor. 15:56; Rom. 5:20]

{76} Again, as thou sawest the damsel sprinkle the room with water,
upon which it was cleansed with pleasure; this is to show thee,
that when the gospel comes in the sweet and precious influences
thereof to the heart, then, I say, even as thou sawest the damsel
lay the dust by sprinkling the floor with water, so is sin vanquished
and subdued, and the soul made clean through the faith of it, and
consequently fit for the King of glory to inhabit. [John 15:3;
Eph. 5:26; Acts 15:9; Rom. 16:25,26; John 15:13]

{77} 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.

{78} 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.

{79} 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." [Luke 16:25]

CHR. Then I perceive it is not best to covet things that are now,
but to wait for things to come.

INTER. You say the truth: "For the things which are seen are
temporal; but the things which are not seen are eternal." [2 Cor.
4:18] But though this be so, yet since things present and our
fleshly appetite are such near neighbours one to another; and again,
because things to come, and carnal sense, are such strangers one
to another; therefore it is, that the first of these so suddenly
fall into amity, and that distance is so continued between the
second.

{80} 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?

{81} 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?

{82} The Interpreter answered, This is Christ, who continually,
with the oil of his grace, maintains the work already begun in the
heart: by the means of which, notwithstanding what the devil can
do, the souls of his people prove gracious still. [2 Cor. 12:9]
And in that thou sawest that the man stood behind the wall to
maintain the fire, that is to teach thee that it is hard for the
tempted to see how this work of grace is maintained in the soul.

I saw also, that the Interpreter took him again by the hand, and
led him into a pleasant place, where was builded a stately palace,
beautiful to behold; at the sight of which Christian was greatly
delighted. He saw also, upon the top thereof, certain persons
walking, who were clothed all in gold.

Then said Christian, May we go in thither?

{83} 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 [Acts 14:22], and
pressed forward into the palace, at which there was a pleasant voice
heard from those that were within, even of those that walked upon
the top of the palace, saying--

"Come in, come in; Eternal glory thou shalt win."

So he went in, and was clothed with such garments as they. Then
Christian smiled and said; I think verily I know the meaning of
this.

{84} 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.

{85} CHR. What wast thou once?

MAN. The man said, I was once a fair and flourishing professor,
both in mine own eyes, and also in the eyes of others; I once was,
as I thought, fair for the Celestial City, and had then even joy
at the thoughts that I should get thither. [Luke 8:13]

CHR. Well, but what art thou now?

MAN. I am now a man of despair, and am shut up in it, as in this
iron cage. I cannot get out. 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.

{86} Then said Christian to the Interpreter, But is there no hope
for such a man as this? Ask him, said the Interpreter. Nay, said
Christian, pray, Sir, do you.

INTER. Then said the Interpreter, Is there no hope, but you must
be kept in the iron cage of despair?

MAN. No, none at all.

INTER. Why, the Son of the Blessed is very pitiful.

MAN. I have crucified him to myself afresh [Heb. 6:6]; I have
despised his person [Luke 19:14]; I have despised his righteousness;
I have "counted his blood an unholy thing"; I have "done despite
to the Spirit of grace". [Heb. 10:28-29] Therefore I have shut
myself out of all the promises, and there now remains to me nothing
but threatenings, dreadful threatenings, fearful threatenings, of
certain judgement and fiery indignation, which shall devour me as
an adversary.

{87} 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?

{88} 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 show thee one thing more, and then thou
shalt go on thy way.

{89} 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 judgement"; and with that the rocks
rent, the graves opened, and the dead that were therein came forth.
Some of them were exceeding glad, and looked upward; and some
sought to hide themselves under the mountains. [1 Cor. 15:52; 1
Thes. 4:16; Jude 14; John 5:28,29; 2 Thes. 1:7,8; Rev. 20:11-14;
Isa. 26:21; Micah 7:16,17; Ps. 95:1-3; Dan. 7:10] Then I saw the
man that sat upon the cloud open the book, and bid the world draw
near. Yet there was, by reason of a fierce flame which issued out
and came from before him, a convenient distance betwixt him and
them, as betwixt the judge and the prisoners at the bar. [Mal.
3:2,3; Dan. 7:9,10] I heard it also proclaimed to them that attended
on the man that sat on the cloud, Gather together the tares, the
chaff, and stubble, and cast them into the burning lake. [Matt.
3:12; 13:30; Mal. 4:1] And with that, the bottomless pit opened,
just 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." [Luke 3:17] And with that I saw many catched up and
carried away into the clouds, but I was left behind. [1 Thes.
4:16,17] I also sought to hide myself, but I could not, for the man
that sat upon the cloud still kept his eye upon me; my sins also
came into my mind; and my conscience did accuse me on every side.
[Rom. 3:14,15] Upon this I awaked from my sleep.

{90} CHR. But what is it that made you so afraid of this sight?

MAN. Why, I thought that the day of judgement 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.

{91} 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
showed me were, and let me be Thankful, O good Interpreter, to
thee."

{92} Now I saw in my dream, that the highway up which Christian
was to go, was fenced on either side with a wall, and that wall
was called Salvation. [Isa. 26:1] Up this way, therefore, did
burdened Christian run, but not without great difficulty, because
of the load on his back.

{93} 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.

{94} 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. [Zech. 12:10] 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" [Mark 2:5]; the second stripped him of his rags, and clothed
him with change of raiment [Zech. 3:4]; 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. [Eph. 1:13] 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!"


{95} 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.

{96} Christian then seeing them lie in this case went to them, if
peradventure he might awake them, and cried, You are like them that
sleep on the top of a mast, for the Dead Sea is under you--a gulf
that hath no bottom. [Prov. 23:34] Awake, therefore, and come
away; be willing also, and I will help you off with your irons. He
also told them, If he that "goeth about like a roaring lion" comes
by, you will certainly become a prey to his teeth. [1 Pet. 5:8]
With that they looked upon him, and began to reply in this sort:
Simple said, "I see no danger"; Sloth said, "Yet a little more
sleep"; and Presumption said, "Every fat 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.

{97} 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.

{98} 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?" [John 10:1]

FORM. and HYP. They said, That to go to the gate for entrance was,
by all their countrymen, counted too far about; and that, therefore,
their usual way was to make a short cut of it, and to climb over
the wall, as they had done.

CHR. But will it not be counted a trespass against the Lord of the
city whither we are bound, thus to violate his revealed will?

{99} 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.

{100} 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.

{101} CHR. By laws and ordinances you will not be saved, since you
came not in by the door. [Gal. 2:16] And as for this coat that
is on my back, it was given me by the Lord of the place whither I
go; and that, as you say, to cover my nakedness with. And I take
it as a token of his kindness to me; for I had nothing but rags
before. And besides, thus I comfort myself as I go: Surely, think
I, when I come to the gate of the city, the Lord thereof will know
me for good since I have 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.

{102} 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.

{103} I beheld, then, that they all went on till they came to the
foot of the Hill Difficulty; at the bottom of which was a spring.
There were also in the same place two other ways besides that which
came straight from the gate; one turned to the left hand, and the
other to the right, at the bottom of the hill; but the narrow way
lay right up the hill, and the name of the going up the side of
the hill is called Difficulty. Christian now went to the spring,
and drank thereof, to refresh himself [Isa. 49:10], and then began
to go up the hill, saying--


 "The hill, though high, I covet to ascend,
 The difficulty will not me offend;
 For I perceive the way to life lies here.
 Come, pluck up heart, let's neither faint nor fear;
 Better, though difficult, the right way to go,
 Than wrong, though easy, where the end is woe."


{104} 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."

{105} 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. [Prov. 6:6] And with that Christian started
up, and sped him on his way, and went apace, till he came to the
top of the hill.

{106} 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.

{107} 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. [Rev. 2:5; 1 Thes. 5:7,8] Thus,
therefore, he now went on bewailing his sinful sleep, saying, O
wretched man that I am that I should sleep in the day-time! that I
should sleep in the midst of difficulty! that I should so indulge
the flesh, as to use that rest for ease to my flesh, which the
Lord of the hill hath erected only for the relief of the spirits
of pilgrims!

{108} 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!

{109} 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. [1 Thes. 5:6,7] Now also he remembered
the story that Mistrust and Timorous told him of; how they were
frighted with the sight of the lions. Then said Christian to
himself again, These beasts range in the night for their prey; and
if they should meet with me in the dark, how should I shift them?
How should I escape being by them torn in pieces? Thus he went on
his way. But while he was thus bewailing his unhappy miscarriage,
he lift up his eyes, and behold there was a very stately palace
before him, the name of which was Beautiful; and it stood just by
the highway side.

{110} 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? [Mark 8:34-37] Fear not the lions, for they are chained, and
are placed there for trial of faith where it is, and for discovery
of those that had none. Keep in the midst of the path, 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."


{111} 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.

{112} 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. [Gen. 9:27]

POR. But how doth it happen that you come so late? The sun is set.

{113} 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.

{114} 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 to-night; so I told him I would call
for thee, who, after discourse had with him, mayest do as seemeth
thee good, even according to the law of the house.

{115} 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:

{116} 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.

{117} 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.

{118} 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 judgement 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.

{119} 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.

{120} 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.)

{121} 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.

{122} 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?

Christian's thoughts of his native country

CHR. Yes, but with much shame and detestation: "Truly, if I had
been mindful of that country from whence I came out, I might have
had opportunity to have returned; but now I desire a better country,
that is, an heavenly." [Heb. 11:15,16]

PRUD. Do you not yet bear away with you some of the things that
then you were conversant withal?

CHR. Yes, but greatly against my will; especially my inward and
carnal cogitations, with which all my countrymen, as well as myself,
were delighted; but now all those things are my grief; and might
I but choose mine own things,

Christian's choice

I would choose never to think of those things more; but when I
would be doing of that which is best, that which is worst is with
me. [Rom 7:16-19]

{123} PRUD. Do you not find sometimes, as if those things were
vanquished, which at other times are your perplexity?

Christian's golden hours

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.

{124} PRUD. And what is it that makes you so desirous to go to
Mount Zion?

CHR. Why, there I hope to see him alive that did hang dead on the
cross; and there I hope to be rid of all those things that to this
day are in me an annoyance to me; there, they say, there is no
death; and there I shall dwell with such company as I like best.
[Isa. 25:8; Rev. 21:4] For, to tell you truth, I love him,
because I was by him eased of my burden; and I am weary of my inward
sickness. I would fain be where I shall die no more, and with the
company that shall continually cry, "Holy, Holy, Holy!"

{125} 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?

Christian's love to his wife and children

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 shown them the danger of being behind.

CHR. So I did; and told them also of what God had shown to me
of the destruction of our city; "but I seemed to them as one that
mocked", and they believed me not. [Gen. 19:14]

CHAR. And did you pray to God that he would bless your counsel to
them?

CHR. Yes, and that with much affection: for you must think that
my wife and poor children were very dear unto me.

CHAR. But did you tell them of your own sorrow, and fear of
destruction? for I suppose that destruction was visible enough to
you.

Christian's fears of perishing might be read in his very countenance

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 judgement 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?

{126} 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?

{127} Christian's good conversation before his wife and children

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" [1 John 3:12]; and if thy wife
and children have been offended with thee for this, they thereby
show themselves to be implacable to good, and "thou hast delivered
thy soul from their blood". [Ezek. 3:19]

{128} 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. [Heb. 2:14,15]

{129} 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.

{130} They, moreover, gave an instance of what they affirmed, and
that was, he had stripped himself of his glory, that he might do
this for the poor; and that they heard him say and affirm, "that
he would not dwell in the mountain of Zion alone." They said,
moreover, that he had made many pilgrims princes, though by nature
they were beggars born, and their original had been the dunghill.
[1 Sam 2:8; Ps. 113:7]

{131} Christian's bedchamber

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!"


{132} So in the morning they all got up; and, after some more
discourse, they told him that he should not depart till they had
shown him the rarities of that place. And first they had him into
the study, where they showed him records of the greatest antiquity;
in which, as I remember my dream, they showed him first the pedigree of
the Lord of the hill, that he was the son of the Ancient of Days,
and came by that eternal generation. Here also was more fully
recorded the acts that he had done, and the names of many hundreds
that he had taken into his service; and how he had placed them in
such habitations that could neither by length of days, nor decays
of nature, be dissolved.

{133} Then they read to him some of the worthy acts that some of
his servants had done: as, how they had "subdued kingdoms, wrought
righteousness, obtained promises, stopped the mouths of lions,
quenched the violence of fire, escaped the edge of the sword, out
of weakness were made strong, waxed valiant in fight, and turned
to flight the armies of the aliens." [Heb 11:33,34]

{134} 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.

{135} The next day they took him and had him into the armoury,
where they showed him all manner of furniture, which their Lord
had provided for pilgrims, as sword, shield, helmet, breastplate,
ALL-PRAYER, and shoes that would not wear out. 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.

{136} They also showed 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 showed him the ox's goad wherewith Shamgar
slew six hundred men. They showed him also the jaw-bone with which
Samson did such mighty feats. They showed him, moreover, the sling
and stone with which David slew Goliath of Gath; and the sword,
also, with which their Lord will kill the Man of Sin, in the day
that he shall rise up to the prey. They showed him, besides, many
excellent things, with which Christian was much delighted. This
done, they went to their rest again.

{137} Then I saw in my dream, that on the morrow he got up to go
forward; but they desired him to stay till the next day also; and
then, said they, we will, if the day be clear, show you the Delectable
Mountains, 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. [Isa. 33:16,17] Then he asked the name of the country.
They said it was Immanuel's Land; and it is as common, said they,
as this hill is, to and for all the pilgrims. And when thou comest
there from thence, said they, thou mayest see to the gate of the
Celestial City, as the shepherds that live there will make appear.

{138} 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.

{139} 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 showed to me.

{140} 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.

{141} 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.

Christian's resolution at the approach of Apollyon

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.

{142} 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.

{143} 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.

{144} CHR. I was born, indeed, in your dominions, but your service
was hard, and your wages such as a man could not live on, "for the
wages of sin is death" [Rom 6:23]; therefore, when I was come to
years, I did, as other considerate persons do, look out, if, perhaps,
I might mend myself.

Apollyon's flattery

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?

{145} 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.

{146} 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.

{147} 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?

{148} 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.

{149} 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.

{150} 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.

{151} 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"
[Micah 7:8];

Christian's victory over Apollyon

and with that gave him a deadly thrust, which made him give back,
as one that had received his mortal wound. Christian perceiving
that, made at him again, saying, "Nay, in all these things we are
more than conquerors through him that loved us". [Rom. 8:37] And
with that Apollyon spread forth his dragon's wings, and sped him
away, that Christian for a season saw him no more. [James 4:7]

{152} 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, tho' a Dragon, quit the field.


{153} 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.


{154} 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.

{155} 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." [Jer.
2:6]

Now here Christian was worse put to it than in his fight with
Apollyon, as by the sequel you shall see.

{156} I saw then in my dream, that when Christian was got to the
borders of the Shadow of Death, there met him two men, children of
them that brought up an evil report of the good land [Num. 13],
making haste to go back; to whom Christian spake as follows:--

{157} 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. [Ps. 44:19; 107:10]

CHR. But what have you seen? said Christian.

{158} MEN. Seen! Why, the Valley itself, which is as dark as pitch;
we also saw there the hobgoblins, satyrs, and dragons of the pit;
we heard also in that Valley a continual howling and yelling, as of
a people under unutterable misery, who there sat bound in affliction
and irons; and over that Valley hangs the discouraging clouds of
confusion. Death also doth always spread his wings over it. In
a word, it is every whit dreadful, being utterly without order.
[Job 3:5; 10:22]

CHR. Then, said Christian, I perceive not yet, by what you have
said, but that this is my way to the desired haven. [Jer. 2:6]

MEN. Be it thy way; we will not choose it for ours. So, they parted,
and Christian went on his way, but still with his sword drawn in
his hand, for fear lest he should be assaulted.

{159} 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. [Ps. 69:14,15] Again, behold, on the left
hand, there was a very dangerous quag, into which, if even a good
man falls, he can find no bottom for his foot to stand on. Into
that quag King David once did fall, and had no doubt therein been
smothered, had not HE that is able plucked him out.

{160} 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.


{161} 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. [Eph. 6:18] So he cried in my
hearing, "O Lord, I beseech thee, deliver my soul!" [Ps. 116:4]
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.

{162} 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
stepped up softly to him, and whisperingly suggested many grievous
blasphemies to him, which he verily thought had proceeded from his
own mind. This put 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.

{163} 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."
[Ps. 23:4]

{164} Then he was glad, and that for these reasons:

First, Because he gathered from thence, that some who feared God
were in this valley as well as himself.

Secondly, For that he perceived God was with them, though in that
dark and dismal state; and why not, thought he, with me? though,
by reason of the impediment that attends this place, I cannot
perceive it. [Job 9:11]

Thirdly, For that he hoped, could he overtake them, to have company
by and by. So he went on, and called to him that was before; but
he knew not what to answer; for that he also thought to be alone.
And by and by the day broke; then said Christian, He hath turned
"the shadow of death into the morning". [Amos 5:8]

{165} 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 mire that was on the other; also how
narrow the way was which led betwixt them both; also now he saw the
hobgoblins, and satyrs, and dragons of the pit, but all afar off,
(for after break of day, they came not nigh;) yet they were discovered
to him, according to that which is written, "He discovereth deep
things out of darkness, and bringeth out to light the shadow of
death." [Job 12:22]

{166} 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."
[Job 29:3]

{167} 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.

{168} 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.


{169} 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."

{170} 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.

Christian's fall makes Faithful and he go lovingly together

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:

{171} 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.

{172} 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. [Jer. 29:18,19]

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.

{173} CHR. Well, at my first setting out, I had hopes of that man;
but now I fear he will perish in the overthrow of the city; for
it is happened to him according to the true proverb, "The dog is
turned to his own vomit again; and the sow that was washed, to her
wallowing in the mire." [2 Pet. 2:22]

FAITH. These are my fears of him too; but who can hinder that which
will be?

CHR. Well, neighbour Faithful, said Christian, let us leave him,
and talk of things that more immediately concern ourselves. Tell
me now, what you have met with in the way as you came; for I know
you have met with some things, or else it may be writ for a wonder.

{174} FAITH. I escaped the Slough that I perceived you fell into,
and got up to the gate without that danger; only I met with one
whose name was Wanton, who had like to have done me a mischief.

CHR. It was well you escaped her net; Joseph was hard put to it by
her, and he escaped her as you did; but it had like to have cost
him his life. [Gen. 39:11-13] But what did she do to you?

FAITH. You cannot think, but that you know something, what a
flattering tongue she had; she lay at me hard to turn aside with
her, promising me all manner of content.

CHR. Nay, she did not promise you the content of a good conscience.

FAITH. You know what I mean; all carnal and fleshly content.

CHR. Thank God you have escaped her: "The abhorred of the Lord
shall fall into her ditch." [Ps. 22:14]

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." [Prov.
5:5] So I shut mine eyes, because I would not be bewitched with
her looks. [Job 31:1] Then she railed on me, and I went my way.

CHR. Did you meet with no other assault as you came?

{175} FAITH. When I came to the foot of the hill called Difficulty,
I met with a very aged man, who asked me what I was, and whither
bound. I told him that I am a pilgrim, going to the Celestial
City. Then said the old man, Thou lookest like an honest fellow;
wilt thou be content to dwell with me for the wages that I shall
give thee? Then I asked him his name, and where he dwelt. He
said his name was Adam the First, and that he dwelt in the town
of Deceit. [Eph. 4:22] I asked him then what was his work, and
what the wages 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. [1
John 2:16] Then I asked how long time he would have me live with
him? And he told me, As long as he lived himself.

CHR. Well, and what conclusion came the old man and you to at last?

FAITH. Why, at first, I found myself somewhat inclinable to go
with the man, for I thought he spake very fair; but looking in his
forehead, as I talked with him, I saw there written, "Put off the
old man with his deeds."

CHR. And how then?

{176} 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!" [Rom. 7:24] So I went on my way up the hill.

Now when I had got about half-way up, I looked behind, and saw one
coming after me, swift as the wind; so he overtook me just about
the place where the settle stands.

CHR. Just there, said Christian, did I sit down to rest me; but
being overcome with sleep, I there lost this roll out of my bosom.

{177} FAITH. But, good brother, hear me out. So soon as the man
overtook me, he was but a word and a blow, for down he knocked
me, and laid me for dead. But when I was a little come to myself
again, I asked him wherefore he served me so. He said, because of
my secret inclining to Adam the First; and with that he struck me
another deadly blow on the breast, and beat me down backward; so
I lay at his foot as dead as before. So, when I came to myself
again, I cried him mercy; but he said, I know not how to show mercy;
and with that 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.

{178} CHR. That man that overtook you was Moses. He spareth none,
neither knoweth he how to show mercy to those that transgress his
law.

FAITH. I know it very well; it was not the first time that he has
met with me. It was he that came to me when I dwelt securely at
home, and that told me he would burn my house over my head if I
stayed there.

CHR. But did you not see the house that stood there on the top of
the hill, on the side of which Moses met you?

FAITH. Yes, and the lions too, before I came at it: but for the
lions, I think they were asleep, for it was about noon; and because
I had so much of the day before me, I passed by the porter, and
came down the hill.

CHR. He told me, indeed, that he saw you go by, but I wish you
had called at the house, for they would have showed you so many
rarities, that you would scarce have forgot them to the day of
your death. But pray tell me, Did you meet nobody in the Valley
of Humility?

{179} 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?

{180} Faithful's answer to Discontent

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?

{181} 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 [1 Cor. 1:26; 3:18; Phil. 3:7,8]; nor any of
them neither [John 7:48], before they were persuaded to be fools,
and to be of a voluntary fondness, to venture the loss of all, for
nobody knows what. He, moreover, objected the base and low estate
and condition of those that were chiefly the pilgrims of the times
in which they lived: also their ignorance and want of understanding
in all natural science. Yea, he did hold me to it at that rate
also, about a great many more things than here I relate; as, that
it was a shame to sit whining and mourning under a sermon, and
a shame to come sighing and groaning home: that it was a shame to
ask my neighbour forgiveness for petty faults, or to make restitution
where I have taken from any. He said, also, that religion made
a man grow strange to the great, because of a few vices, which
he called by finer names; and made him own and respect the base,
because of the same religious fraternity. And is not this, said
he, a shame?

{182} CHR. And what did you say to him?

FAITH. Say! I could not tell what to say at the first. Yea, he
put me so to it, that my blood came up in my face; even this Shame
fetched it up, and had almost beat me quite off. But at last I
began to consider, that "that which is highly esteemed among men,
is had in abomination with God." [Luke 16:15] And I thought again,
this Shame tells me what men are; but it tells me nothing what God
or the Word of God is. And I thought, moreover, that at the day
of doom, we shall not be doomed to death or life according to the
hectoring spirits of the world, but according to the wisdom and
law of the Highest. Therefore, thought I, what God says is best,
indeed is best, though all the men in the world are against it.
Seeing, then, that God prefers his religion; seeing God prefers a
tender conscience; seeing they that make themselves fools for the
kingdom of heaven are wisest; and that the poor man that loveth
Christ is richer than the greatest man in the world that hates
him; Shame, depart, thou art an enemy to my salvation! Shall I
entertain thee against my sovereign Lord? How then shall I look
him in the face at his coming? Should I now be ashamed of his
ways and servants, how can I expect the blessing? [Mark 8:38] But,
indeed, this Shame was a bold villain; I could scarce shake him
out of my company; yea, he would be haunting of me, and continually
whispering me in the ear, with some one or other of the infirmities
that attend religion; but at last I told him it was but in vain to
attempt further in this business; for those things that he disdained,
in those did I see most glory; and so at last I got past this
importunate one. And when I had shaken him off, then I began to
sing--

 The trials that those men do meet withal,
 That are obedient to the heavenly call,
 Are manifold, and suited to the flesh,
 And come, and come, and come again afresh;
 That now, or sometime else, we by them may
 Be taken, overcome, and cast away.
 Oh, let the pilgrims, let the pilgrims, then
 Be vigilant, and quit themselves like men.


{183} 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." [Prov. 3:35]

FAITH. I think we must cry to Him for help against Shame, who would
have us to be valiant for the truth upon the earth.

CHR. You say true; but did you meet nobody else in that valley?

FAITH. No, not I; for I had sunshine all the rest of the way through
that, and also through the Valley of the Shadow of Death.

{184} 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.

{185} 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.

{186} FAITH. Come on, then, and let us go together, and let us
spend our time in discoursing of things that are profitable.

Talkative's dislike of bad discourse

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?

{187} FAITH. That is true; but to be profited by such things in
our talk should be that which we design.

Talkative's fine discourse

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.

{188} 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.

{189} 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?

{190} 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.

{191} FAITH. Well, he seems to be a very pretty man.

CHR. That is, to them who have not thorough acquaintance with him;
for he is best abroad; near home, he is ugly enough. Your saying
that he is a pretty man, brings to my mind what I have observed in
the work of the painter, whose pictures show best at a distance,
but, very near, more unpleasing.

{192} 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.

{193} 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." [Matt. 23:3] But the kingdom of God is not in
word, but in Power. [1 Cor 4:20] He talketh of prayer, of repentance,
of faith, and of the new birth; but he knows but only to talk of
them. I have been in his family, and have observed him both at
home and abroad; and I know what I say of him is the truth. His
house is as empty of religion as the white of an egg is of savour.
There is there neither prayer nor sign of repentance for sin; yea,
the brute in his kind serves God far better than he. He is the
very stain, reproach, and shame of religion, to all that know him;
it can hardly have a good word in all that end of the town where
he dwells, through him. [Rom. 2:24,25] Thus say the common people
that know him, A saint abroad, and a devil at home. His poor
family finds it so; he is such a churl, such a railer at and so
unreasonable with his servants, that they neither know how to do
for or speak to him. Men that have any dealings with him say it is
better to deal with a Turk than with him; for fairer dealing they
shall have at their hands. This Talkative (if it be possible) will
go beyond them, defraud, beguile, and 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.

{194} 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.

{195} FAITH. Well, I see that saying and doing are two things, and
hereafter I shall better observe this distinction.

CHR. They are two things, indeed, and are as diverse as are the
soul and the body; for as the body without the soul is but a dead
carcass, so saying, if it be alone, is but a dead carcass also.
The soul of religion is the practical part: "Pure religion
and undefiled, before God and the Father, is this, To visit the
fatherless and widows in their affliction, and to keep himself
unspotted from the world." [James 1:27; see vv. 22-26] This
Talkative is not aware of; he thinks that hearing and saying will
make a good Christian, and thus he deceiveth his own soul. Hearing
is but as the sowing of the seed; talking is not sufficient to
prove that fruit is indeed in the heart and life; and let us assure
ourselves, that at the day of doom men shall be judged according
to their fruits. [Matt. 13, 25] It will not be said then, Did you
believe? but, Were you doers, or talkers only? and accordingly
shall they be judged. The end of the world is compared to our
harvest; and you know men at harvest regard nothing but fruit.
Not that anything can be accepted that is not of faith, but I speak
this to show you how insignificant the profession of Talkative will
be at that day.

{196} FAITH. This brings to my mind that of Moses, by which he
describeth the beast that is clean. [Lev. 11:3-7; Deut. 14:6-8]
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. [1 Cor. 13:1-3; 14:7] Things without
life, that is, without the true faith and grace of the gospel;
and consequently, things that shall never be placed in the kingdom
of heaven among those that are the children of life; though their
sound, by their talk, be as if it were the tongue or voice of an
angel.

FAITH. Well, I was not so fond of his company at first, but I am
as sick of it now. What shall we do to be rid of him?

CHR. Take my advice, and do as I bid you, and you shall find that
he will soon be sick of your company too, except God shall touch
his heart, and turn it.

FAITH. What would you have me to do?

CHR. Why, go to him, and enter into some serious discourse about
the power of religion; and ask him plainly (when he has approved
of it, for that he will) whether this thing be set up in his heart,
house, or conversation.

{197} 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.

{198} 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?

Talkative's false discovery of a work of grace

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 shows itself by inclining the soul to abhor
its sin.

TALK. Why, what difference is there between crying out against,
and abhorring of sin?

{199} 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.

{200} FAITH. No, not I; I am only for setting things right. But
what is the second thing whereby you would prove a discovery of a
work of grace in the heart?

TALK. Great knowledge of gospel mysteries.

FAITH. This sign should have been first; but first or last, it is
also false; for knowledge, great knowledge, may be obtained in the
mysteries of the gospel, and yet no work of grace in the soul. [1
Cor. 13] Yea, if a man have all knowledge, he may yet be nothing,
and so consequently be no child of God. When Christ said, "Do you
know all these things?" and the disciples had answered, Yes; he
addeth, "Blessed are ye if ye do them." He doth not lay the blessing
in the knowing of them, but in the doing of them. For there is
a knowledge that is not attended with doing: He that knoweth his
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." [Ps. 119:34]

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.

{201} FAITH. A work of grace in the soul discovereth itself, either
to him that hath it, or to standers by.

To him that hath it thus: It gives him conviction of sin, especially
of the defilement of his nature and the sin of unbelief, (for the
sake of which he is sure to be damned, if he findeth not mercy at
God's hand, by faith in Jesus Christ [John 16:8, Rom. 7:24, John
16:9, Mark 16:16]). This sight and sense of things worketh in him
sorrow and shame for sin; he findeth, moreover, revealed in him the
Saviour of the world, and the absolute necessity of closing with
him for life, at the which he findeth hungerings and thirstings
after him; to which hungerings, &c., the promise is made. [Ps.
38:18, Jer. 31:19, Gal. 2:16, Acts 4:12, Matt. 5:6, Rev. 21:6]
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 judgement before he can,
with steadiness, conclude that this is a work of grace.

{202} To others, it is thus discovered:

1. By an experimental confession of his faith in Christ. [Rom.
10:10, Phil. 1:27, Matt. 5:19]

2. By a life answerable to that confession; to wit, a life of
holiness, heart-holiness, family-holiness, (if he hath a family),
and by conversation-holiness in the world which, in the general,
teacheth him, inwardly, to abhor his sin, and himself for that, in
secret; to suppress it in his family and to promote holiness in
the world; not by talk only, as a hypocrite or talkative person may
do, but by a practical subjection, in faith and love, to the power
of the Word. [John 14:15, Ps. 50:23, Job 42:5-6, Eze. 20:43]
And now, Sir, as to this brief description of the work of grace,
and also the discovery of it, if you have aught to object, object;
if not, then give me leave to propound to you a second question.

{203} 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.

{204} 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?

{205} 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.

Faithful's plain dealing with Talkative

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 ale-house, and covetousness,
and uncleanness, and swearing, and lying, and vain-company keeping,
&c., will stand together. The proverb is true of you which is
said of a whore, to wit, that she is a shame to all women; so are
you a shame to all professors.

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.

{206} 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.

{207} CHR. You did well to talk so plainly to him as you did;
there is but little of this faithful dealing with men now-a-days,
and that makes religion to stink so in the nostrils of many, as it
doth; for they are these talkative fools whose religion is only in
word, and are debauched and vain in their conversation, that (being
so much admitted into the fellowship of the godly) do puzzle the
world, blemish Christianity, and grieve the sincere. I wish that
all men would deal with such as you have done: then should they
either be made more conformable to religion, or the company of
saints would be too hot for them. Then did Faithful say,


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


{208} 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.

{209} 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:

{210} 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?

{211} 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.

{212} EVAN. Right glad am I, said Evangelist, not that you have
met with trials, but that you have been victors; and for that you
have, notwithstanding many weaknesses, continued in the way to this
very day.

I say, right glad am I of this thing, and that for mine own sake
and yours. I have sowed, and you have reaped: and the day is
coming, when both he that sowed and they that reaped shall rejoice
together; that is, if you hold out: "for in due season ye shall
reap, if ye faint not." [John 4:36, Gal. 6:9] The crown is before
you, and it is an incorruptible one; so run, that you may obtain
it. [1 Cor. 9:24-27] Some there be that set out for this crown,
and, after they have gone far for it, another comes in, and takes
it from them: hold fast, therefore, that you have; let no man
take your crown. [Rev. 3:11] 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.

{213} 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.

{214} 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.

{215} Then I saw in my dream, that when they were got out of the
wilderness, they presently saw a town before them, and the name of
that town is Vanity; and at the town there is a fair kept, called
Vanity Fair: it is kept all the year long. It beareth the name
of Vanity Fair because the town where it is kept is lighter than
vanity; and, also because all that is there sold, or that cometh
thither, is vanity. As is the saying of the wise, "all that cometh
is vanity." [Eccl. 1; 2:11,17; 11:8; Isa. 11:17]

{216} This fair is no new-erected business, but a thing of ancient
standing; I will show you the original of it.

Almost five thousand years 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 blood-red colour.

{217} 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.

{218} Now, as I said, the way to the Celestial City lies just
through this town where this lusty fair is kept; and he that will
go to the city, and yet not go through this town, must needs go out
of the world. [1 Cor. 5:10] The Prince of princes himself, when
here, went through this town to his own country, and that upon a
fair day too; yea, and as I think, it was Beelzebub, the chief lord
of this fair, that invited him to buy of his vanities; yea, would
have made him lord of the fair, would he but have done him reverence
as he went through the town. [Matt. 4:8, Luke 4:5-7] Yea, because
he was such a person of honour, Beelzebub had him from street to
street, and showed him all the kingdoms of the world in a little
time, that he might, if possible, allure the Blessed One to cheapen
and buy some of his vanities; but he had no mind to the merchandise,
and therefore left the town, without laying out so much as one
farthing upon these vanities. This fair, therefore, is an ancient
thing, of long standing, and a very great fair.

{219} 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--

{220} 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. [1 Cor. 2:7-8]

{221} 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.

{222} 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. [Ps. 119:37, Phil.
3:19-20]

{223} 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." [Prov. 23:23] At that there
was an occasion taken to despise the men the more; some mocking,
some taunting, some speaking reproachfully, and some calling upon
others to smite them. At last things came to a hubbub and great
stir in the fair, insomuch that all order was confounded. Now was
word presently brought to the great one of the fair, who quickly
came down, and deputed some of his most trusty friends to take these
men into examination, about whom the fair was almost overturned. So
the men were brought to examination; and they that sat upon them,
asked them whence they came, whither they went, and what they did
there, in such an unusual garb? The men told them that they were
pilgrims and strangers in the world, and that they were going to
their own country, which was the heavenly Jerusalem, [Heb. 11:13-16]
and that they had given no occasion to the men of the town, nor
yet to the merchandisers, thus to abuse them, and to let them in
their journey, except it was for that, when one asked them what
they would buy, they said they would buy the truth. But they that
were appointed to examine them did not believe them to be any other
than bedlams and mad, or else such as came to put all things into
a confusion in the fair. Therefore they took them and beat them,
and besmeared them with dirt, and then put them into the cage, that
they might be made a spectacle to all the men of the fair.


 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.


{224} 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 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.

{225} 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.

{226} Then a convenient time being appointed, they brought them
forth to their trial, in order to their condemnation. When the
time was come, they were brought before their enemies and arraigned.
The judge's name was Lord Hate-good. Their indictment was one and
the same in substance, though somewhat varying in form, the contents
whereof were this:--

{227} "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 wicked's malice; nor their rod:
 Speak boldly, man, the truth is on thy side:
 Die for it, and to life in triumph ride.


{228} Faithful's answer for himself

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.

{229} 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.

{230} 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.

{231} 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.

{232} Then was Pickthank sworn, and bid say what he knew, in behalf
of their lord the king, against the prisoner at the bar.

Pickthank's testimony

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.

{233} 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.

{234} Faithful's defence of himself

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.

{235} 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.

{236} 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!

{237} 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.

{238} There was an Act made in the days of Pharaoh the Great,
servant to our prince, that lest those of a contrary religion should
multiply and grow too strong for him, their males should be thrown
into the river. [Exo. 1:22] There was also an Act made in the
days of Nebuchadnezzar the Great, another of his servants, that
whosoever would not fall down and worship his golden image, should
be thrown into a fiery furnace. [Dan. 3:6] There was also an Act
made in the days of Darius, that whoso, for some time, called upon
any god but him, should be cast into the lions' den. [Dan. 6]
Now the substance of these laws this rebel has broken, not only
in thought, (which is not to be borne), but also in word and deed;
which must therefore needs be intolerable.

{239} 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.

{240} 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.

{241} 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.

{242} 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 shown their rage:
 When they are dead, thou'lt live from age to age*.

*In the New Heaven and New Earth. {footnote from one edition}


{243} 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!


{244} 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.

{245} So I saw that quickly after they were got out of the fair,
they overtook one that was going before them, whose name was By-ends:
so they said to him, What countryman, Sir? and how far go you this
way? He told them that he came from the town of Fair-speech, and
he was going to the Celestial City (but told them not his name).

From Fair-speech! said Christian. Is there any good that lives
there? [Prov. 26:25]

BY-ENDS. Yes, said By-ends, I hope.

CHR. Pray, Sir, what may I call you? said Christian.

BY-ENDS. I am a stranger to you, and you to me: if you be going
this way, I shall be glad of your company; if not, I must be content.

CHR. This town of Fair-speech, said Christian, I have heard of;
and, as I remember, they say it is a wealthy place.

BY-ENDS. Yes, I will assure you that it is; and I have very many
rich kindred there.

{246} CHR. Pray, who are your kindred there? if a man may be so
bold.

BY-ENDS. Almost the whole town; and in particular, my Lord
Turn-about, my Lord Time-server, my Lord Fair-speech, (from whose
ancestors that town first took its name), also Mr. Smooth-man, Mr.
Facing-both-ways, Mr. Any-thing; and the parson of our parish, Mr.
Two-tongues, was my mother's own brother by father's side; and to
tell you the truth, I am become a gentleman of good quality, yet
my great-grandfather was but a waterman, looking one way and rowing
another, and I got most of my estate by the same occupation.

CHR. Are you a married man?

BY-ENDS. Yes, and my wife is a very virtuous woman, the daughter
of a virtuous woman; she was my Lady Feigning's daughter, therefore
she came of a very honourable family, and is arrived to such a
pitch of breeding, that she knows how to carry it to all, even to
prince and peasant. It is true we somewhat differ in religion from
those of the stricter sort, yet but in two small points: first,
we never strive against wind and tide; secondly, we are always most
zealous when religion goes in his silver slippers; we love much
to walk with him in the street, if the sun shines, and the people
applaud him.

{247} 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.

{247} 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.

{248} 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.

{249} Now I saw in my dream that Christian and Hopeful forsook him,
and kept their distance before him; but one of them looking back,
saw three men following Mr. By-ends, and behold, as they came up
with him, he made them a very low conge {conge'}; 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.

{250} 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' character of the pilgrims

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.

{251} 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.

{252} 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.

SAVE-ALL. I think that we are all agreed in this matter, and
therefore there needs no more words about it.

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.

{253} 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?

{254} 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--

{255} 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.

{256} 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.

{257} 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.

{258} 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.

{259} 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.

{260} 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.

{260} 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.

{261} 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. 34:20-23]

{262} 2. The hypocritical Pharisees were also of this religion;
long prayers were their pretence, but to get widows' houses was
their intent; and greater damnation was from God their judgment.
[Luke 20:46-47]

{263} 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.

{264} 4. Simon the witch was of this religion too; for he would
have had the Holy Ghost, that he might have got money therewith;
and his sentence from Peter's mouth was according. [Acts 8:19-22]

{265} 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?

{266} 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.

{267} 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 show 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.

{268} 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?
[Hos. 14:8]

DEMAS. Not very dangerous, except to those that are careless, (but
withal, he blushed as he spake).

CHR. Then said Christian to Hopeful, Let us not stir a step, but
still keep on our way.

HOPE. I will warrant you, when By-ends comes up, if he hath the
same invitation as we, he will turn in thither to see.

CHR. No doubt thereof, for his principles lead him that way, and
a hundred to one but he dies there.

DEMAS. Then Demas called again, saying, But will you not come over
and see?

{269} CHR. Then Christian roundly answered, saying, Demas, thou
art an enemy to the right ways of the Lord of this way, and hast
been already condemned for thine own turning aside, by one of His
Majesty's judges [2 Tim. 4:10]; and why seekest thou to bring us
into the like condemnation? Besides, if we at all turn aside, our
Lord 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.

{270} CHR. Then said Christian, What is thy name? Is it not the
same by the which I have called thee?

DEMAS. Yes, my name is Demas; I am the son of Abraham.

CHR. I know you; Gehazi was your great-grandfather, and Judas your
father; and you have trod in their steps. [2 Kings 5:20, Matt.
26:14,15, 27:1-5] It is but a devilish prank that thou usest;
thy father was hanged for a traitor, and thou deservest no better
reward. Assure thyself, that when we come to the King, we will do
him word of this thy behaviour. Thus they went their way.

{271} 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.


{272} 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. [Gen. 19:26]
Which sudden and amazing sight gave them occasion of this discourse.

{273} 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.

{274} 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.
[Num. 26:9,10] But above all, I muse at one thing, to wit, how
Demas and his fellows can stand so confidently yonder to look for
that treasure, which this woman, but for looking behind her after,
(for we read not that she stepped one foot out of the way) was
turned into a pillar of salt; especially since the judgment which
overtook her did make her an example, within sight of where they
are; for they cannot choose but see her, did they but lift up their
eyes.

{275} 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 showed them [Gen.
13:13]; for the land of Sodom was now like the garden of Eden
heretofore. [Gen. 13:10] This, therefore, provoked him the more
to jealousy, and made their plague as hot as the fire of the Lord
out of heaven could make it. And it is most rationally to be
concluded, that such, even such as these are, that shall sin in
the sight, yea, and that too in despite of such examples that are
set continually before them, to caution them to the contrary, must
be partakers of severest judgments.

HOPE. Doubtless thou hast said the truth; but what a mercy is it,
that neither thou, but especially I, am not made myself this example!
This ministereth occasion to us to thank God, to fear before him,
and always to remember Lot's wife.

{276} 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". [Ps. 65:9, Rev. 22, Ezek. 47] Now
their way lay just upon the bank of the river; here, therefore,
Christian and his companion walked with great delight; they drank
also of the water of the river, which was pleasant, and enlivening
to their weary spirits: 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. [Ps. 23:2, Isa.
14:30] 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.

{277} Now, I beheld in my dream, that they had not journeyed far,
but the river and the way for a time parted; at which they were
not a little sorry; yet they durst not go out of the way. Now the
way from the river was rough, and their feet tender, by reason of
their travels; so the souls of the pilgrims were much discouraged
because of the way. [Num. 21:4] Wherefore, still as they went
on, they wished for better way. 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.

{278} 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.

{279} He, therefore, that went before, (Vain-confidence by name),
not seeing the way before him, fell into a deep pit [Isa. 9:16],
which was on purpose there made, by the Prince of those grounds,
to catch vain-glorious fools withal, and was dashed in pieces with
his fall.

{280} 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!

{281} 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.

Christian's repentance for leading of his brother out of the way

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.

{282} HOPE. No, said Hopeful, you shall not go first; for your
mind being troubled may lead you out of the way again. Then, for
their encouragement, they heard the voice of one saying, "Set thine
heart toward the highway, even the way which thou wentest; turn
again." [Jer. 31:21] But by this time the waters were greatly
risen, by reason of which the way of going back was very dangerous.
(Then I thought that it is easier going out of the way, when we
are in, than going in when we are out.) Yet they adventured to go
back, but it was so dark, and the flood was so high, that in their
going back they had like to have been drowned nine or ten times.

{283} 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. [Ps. 88:18] Here, then, they lay from Wednesday
morning till Saturday night, without one bit of bread, or drop of
drink, or light, or any to ask how they did; they were, therefore,
here in evil case, and were far from friends and acquaintance. Now
in this place Christian had double sorrow, 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.


{284} 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:--

{285} CHR. Brother, said Christian, what shall we do? The life that
we now live is miserable. For my part I know not whether is best,
to live thus, or to die out of hand. "My soul chooseth strangling
rather than life", and the grave is more easy for me than this
dungeon. [Job 7:15] Shall we be ruled by the Giant?

{286} 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, 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.

{287} 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.

{288} 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:--

{289} 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.

{290} 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 show
them the bones and skulls of those that thou hast already despatched,
and make them believe, ere a week comes to an end, thou also wilt
tear them in pieces, as thou hast done their fellows before them.

{291} So when the morning was come, the Giant goes to them again,
and takes them into the castle-yard, and shows them, as his wife
had bidden him. These, said he, were pilgrims as you are, once,
and they trespassed in my grounds, as you have done; and when I
thought fit, I tore them in pieces, and so, within 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.

{292} 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 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's good
news; good Brother pluck it out of thy bosom and try.

A key in Christian's bosom, called Promise, opens any lock in
Doubting Castle

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 High-way again, and so were safe,
because they were out of his jurisdiction

{294} 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.


{295} 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.


{296} SHEP. These mountains are Immanuel's Land, and they are
within sight of his city; and the sheep also are his, and he laid
down his life for them. [John 10:11]

CHR. Is this the way to the Celestial City?

SHEP. You are just in your way.

CHR. How far is it thither?

SHEP. Too far for any but those that shall get thither indeed.

CHR. Is the way safe or dangerous?

SHEP. Safe for those for whom it is to be safe; but the transgressors
shall fall therein. [Hos. 14:9]

CHR. Is there, in this place, any relief for pilgrims that are
weary and faint in the way?

SHEP. The Lord of these mountains hath given us a charge not to be
forgetful to entertain strangers, therefore the good of the place
is before you. [Heb. 13:1-2]

{297} I saw also in my dream, that when the Shepherds perceived
that they were wayfaring men, they also put questions to them, to
which they made answer as in other places; as, Whence came you?
and, How got you into the way? and, By what means have you so
persevered therein? For but few of them that begin to come hither
do show their face on these mountains. But when the Shepherds heard
their answers, being pleased therewith, they looked very lovingly
upon them, and said, Welcome to the Delectable Mountains.

{298} 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.

{299} 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 show 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? [2 Tim. 2:17,18] They answered,
Yes. Then said the Shepherds, Those that you see lie dashed
in pieces at the bottom of this mountain are they; and they have
continued to this day unburied, as you see, for an example to others
to take heed how they clamber too high, or how they come too near
the brink of this mountain.

{300} 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?

{301} 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." [Pro. 21:16] Then
Christian and Hopeful looked upon one another, with tears gushing
out, but yet said nothing to the Shepherds.

{302} 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?

{303} 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.

{304} By this time the Pilgrims had a desire to go forward, and
the Shepherds a desire they should; so they walked together towards
the end of the mountains. Then said the Shepherds one to another,
Let us here show to the Pilgrims the gates of the Celestial City,
if they have skill to look through our perspective glass. 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.

{305} Then they essayed to look, but the remembrance of that last
thing that the Shepherds had shown 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.


{306} 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.

{307} 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.

{308} 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 show at that gate, that may cause that
the gate should be opened to you?

IGNOR. I know my Lord's will, and I have been a good liver; I pay
every man his own; I pray, fast, pay tithes, and give alms, and
have left my country for whither I am going.

{309} 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.

{310} When Christian saw that the man was "wise in his own conceit",
he said to Hopeful, whisperingly, "There is more hope of a fool
than of him." [Prov. 26:12] And said, moreover, "When he that is
a fool walketh by the way, his wisdom faileth him, and he saith to
every one that he is a fool." [Eccl. 10:3] What, shall we talk
further with him, or out-go him at present, and so leave him to
think of what he hath heard already, and then stop again for him
afterwards, and see if by degrees we can do any good to him? Then
said Hopeful--

 Let Ignorance a little while now muse
 On what is said, and let him not refuse
 Good counsel to embrace, lest he remain
 Still ignorant of what's the chiefest gain.
 God saith, those that no understanding have,
 Although he made them, them he will not save.


HOPE. He further added, It is not good, I think, to say all to him
at once; let us pass him by, if you will, and talk to him anon,
even as he is able to bear it.

{311} 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. [Matt. 12:45, Prov. 5:22] Now good
Christian began to tremble, and so did Hopeful his companion; yet
as the devils led away the man, Christian looked to see if he knew
him; and he thought it might be one Turn-away, that dwelt in the
town of Apostasy. But he did not perfectly see his face, for he
did hang his head like a thief that is found. 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.

{312} 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 [1 Peter 4:18]; 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.

{313} 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.

{314} 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. [1 Peter 1:9]

{315} 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.

{316} 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.

{317} HOPE. Why art thou so tart, my brother? Esau sold his
birthright, and that for a mess of pottage, and that birthright
was his greatest jewel; and if he, why might not Little-faith do
so too? [Heb. 12:16]

CHR. Esau did sell his birthright indeed, and so do many besides,
and by so doing exclude themselves from the chief blessing, as
also that caitiff did; but you must put a difference betwixt Esau
and Little-faith, and also betwixt their estates. Esau's birthright
was typical, but Little-faith's jewels were not so; Esau's belly
was his god, but Little-faith's belly was not so; Esau's want lay
in his fleshly appetite, Little-faith's did not so. Besides, Esau
could see no further than to the fulfilling of his lusts; "Behold,
I am at the point to die, (said he), and what profit shall this
birthright do me?" [Gen. 25:32] But Little-faith, though it was
his lot to have but a little faith, was by his little faith kept
from such extravagances, and made to see and prize his jewels
more than to sell them, as Esau did his birthright. You read not
anywhere that Esau had faith, no, not so much as a little; therefore,
no marvel if, where the flesh only bears sway, (as it will in that
man where no faith is to resist), if he sells his birthright, and
his soul and all, and that to the devil of hell; for it is with
such, as it is with the ass, who in her occasions cannot be turned
away. [Jer. 2:24] When their minds are set upon their lusts,
they will have them whatever they cost. But Little-faith was of
another temper, his mind was on things divine; his livelihood was
upon things that were spiritual, and from above; therefore, to what
end should he that is of such a temper sell his jewels (had there
been any that would have bought them) to fill his mind with empty
things? Will a man give a penny to fill his belly with hay; or can
you persuade the turtle-dove to live upon carrion like the crow?
Though faithless ones can, for carnal lusts, pawn, or mortgage,
or sell what they have, and themselves outright to boot; yet they
that have faith, saving faith, though but a little of it, cannot
do so. Here, therefore, my brother, is thy mistake.

{318} 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.

{319} 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. [1 Pet. 5:8] I myself have been engaged as this Little-faith
was, and I found it a terrible thing. These three villains set
upon me, and I beginning, like a Christian, to resist, they gave
but a call, and in came their master. I would, as the saying is,
have given my life for a penny, but that, as God would have it,
I was clothed with armour of proof. 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.

{320} 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.

{321} 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?

{322} 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.

{323} Leviathan's sturdiness

Besides, their king is at their whistle. He is never out of hearing;
and if at any time they be put to the worst, he, if possible, comes in
to help them; and of him it is said, The sword of him that layeth
at him cannot hold the spear, the dart, nor the habergeon; he
esteemeth iron as straw, and brass as rotten wood. The arrow cannot
make him flee; sling stones are turned with him into stubble. Darts
are counted as stubble: he laugheth at the shaking of a spear.
[Job 41:26-29] What can a man do in this case? It is true, if a man
could, at every turn, have Job's horse, and had skill and courage
to ride him, he might do notable things; for his neck is clothed
with thunder, he will not be afraid of the grasshopper; the glory
of his nostrils is terrible: he paweth in the valley, and rejoiceth
in his strength, he goeth on to meet the armed men. He mocketh
at fear, and is not affrighted, neither turneth he back from the
sword. The quiver rattleth against him, the glittering spear, and
the shield. He swalloweth the ground with fierceness and rage,
neither believeth he that it is the sound of the trumpet. He saith
among the trumpets, Ha, ha! and he smelleth the battle afar off,
the thunder of the captains, and the shouting. [Job 39:19-25]

{324} 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:

{325} 1. To go out harnessed, and to be sure to take a shield with
us; for it was for want of that, that he that laid so lustily at
Leviathan could not make him yield; for, indeed, if that be wanting,
he fears us not at all. Therefore, he that had skill hath said,
"Above all, taking the shield of faith, wherewith ye shall be able
to quench all the fiery darts of the wicked." [Eph. 6:16]

{326} 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. [Exo.
33:15] 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? [Ps. 3:5-8, 27:1-3] But, without him, the proud helpers "fall
under the slain". [Isa. 10:4]

{327} 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.


{328} 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.

{329} 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.
[Prov. 29:5]

HOPE. They also gave us a note of directions about the way, for
our more sure finding thereof; but therein we have also forgotten
to read, and have not kept ourselves from the paths of the destroyer.
Here David was wiser than we; for, saith he, "Concerning the works
of men, by the word of thy lips, I have kept me from the paths of
the destroyer." [Ps. 17:4] Thus they lay bewailing themselves
in the net. At last they espied a Shining One coming towards them
with a whip of small cord in his hand. When he was come to the
place where they were, he asked them whence they came, and what
they did there. They told him that they were poor pilgrims going
to Zion, but were led out of their way by a black man, clothed in
white, who bid us, said they, follow him, for he was going thither
too. Then said he with the whip, It is Flatterer, a false apostle,
that hath transformed himself into an angel of light. [Prov. 29:5,
Dan. 11:32, 2 Cor. 11:13,14] So he rent the net, and let the men
out. Then said he to them, Follow me, that I may set you in your
way again. So he led them back to the way which they had left to
follow the Flatterer. Then he asked them, saying, Where did you lie
the last night? They said, With the Shepherds upon the Delectable
Mountains. He asked them then if they had not of those Shepherds
a note of direction for the way. They answered, Yes. But did you,
said he, when you were at a stand, pluck out and read your note?
They answered, No. He asked them, Why? They said, they forgot.
He asked, moreover, if the Shepherds did not bid them beware of
the Flatterer? They answered, Yes, but we did not imagine, said
they, that this fine-spoken man had been he. [Rom. 16:18]

{330} Then I saw in my dream that he commanded them to lie down;
which, when they did, he chastised them sore, to teach them the
good way wherein they should walk [Deut. 25:2]; and as he chastised
them he said, "As many as I love, I rebuke and chasten; be zealous,
therefore, and repent." [2 Chron. 6:26,27, Rev. 3:19] 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.


{331} 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?

{332} 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.

{333} 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. [Jer. 22:12, Eccl. 10:15]

CHR. We have both heard and believe that there is such a place to
be found.

ATHEIST. Had not I, when at home, believed, I had not come thus far
to seek; but finding none, (and yet I should, had there been such
a place to be found, for I have gone to seek it further than you),
I am going back again, and will seek to refresh myself with the
things that I then cast away, for hopes of that which, I now see,
is not.

{334} CHR. Then said Christian to Hopeful his fellow, Is it true
which this man hath said?

Hopeful's gracious answer

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. [2 Cor. 5:7] 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."
[Prov. 19:27] I say, my brother, cease to hear him, and let us
"believe to the saving of the soul". [Heb. 10:39]

{335} CHR. My brother, I did not put the question to thee for that
I doubted of the truth of our belief myself, but to prove thee,
and to fetch from thee a fruit of the honesty of thy heart. As
for this man, I know that he is blinded by the god of this world.
Let thee and I go on, knowing that we have belief of the truth,
"and no lie is of the truth". [1 John 2:21]

HOPE. Now do I rejoice in hope of the glory of God. So they turned
away from the man; and he, laughing at them, went his way.

{336} 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." [1 Thess. 5:6]

{337} HOPE. I acknowledge myself in a fault, and had I been here
alone I had by sleeping run the danger of death. I see it is true
that the wise man saith, Two are better than one. Hitherto hath
thy company been my mercy, and thou shalt have a good reward for
thy labour. [Eccl. 9:9]

CHR. Now then, said Christian, to prevent drowsiness in this place,
let us fall into good discourse.

HOPE. With all my heart, said the other.

CHR. Where shall we begin?

HOPE. Where God began with us. But do you begin, if you please.

CHR. I will sing you first this song:--

 When saints do sleepy grow, let them come hither,
 And hear how these two pilgrims talk together:
 Yea, let them learn of them, in any wise,
 Thus to keep ope their drowsy slumb'ring eyes.
 Saints' fellowship, if it be managed well,
 Keeps them awake, and that in spite of hell.


{338} 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?

Hopeful's life before conversion

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". [Rom. 6:21-23] And that
for these things' sake "cometh the wrath of God upon the children
of disobedience". [Eph. 5:6]

CHR. And did you presently fall under the power of this conviction?

{339} 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?

{340} 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?

{341} 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.

{342} 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.

{343} 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.

{344} CHR. How came that about, since you were now reformed?

HOPE. There were several things brought it upon me, especially such
sayings as these: "All our righteousnesses are as filthy rags."
[Isa. 64:6] "By the works of the law shall no flesh be justified."
[Gal. 2:16] "When ye shall have done all those things, say, We are
unprofitable", [Luke 17:10] with many more such like. From whence
I began to reason with myself thus: If ALL my righteousnesses are
filthy rags; if, by the deeds of the law, NO man can be justified;
and if, when we have done ALL, we are yet unprofitable, then it
is but a folly to think of heaven by the law. I further thought
thus: If a man runs a hundred pounds into the shopkeeper's debt,
and after that shall pay for all that he shall fetch; yet, if this
old debt stands still in the book uncrossed, for that the shopkeeper
may sue him, and cast him into prison till he shall pay the debt.

CHR. Well, and how did you apply this to yourself?

HOPE. Why; I thought thus with myself. I have, by my sins, run a
great way into God's book, and that my now reforming will not pay
off that score; therefore I should think still, under all my present
amendments, But how shall I be freed from that damnation that I
have brought myself in danger of by my former transgressions?

{345} 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?

{346} 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.

{347} CHR. But did you think, when at first he suggested it to you,
that there was such a man to be found, of whom it might justly be
said that he never committed sin?

HOPE. I must confess the words at first sounded strangely, but
after a little more talk and company with him, I had full conviction
about it.

CHR. And did you ask him what man this was, and how you must be
justified by him?

HOPE. Yes, and he told me it was the Lord Jesus, that dwelleth on
the right hand of the Most High. And thus, said he, you must be
justified by him, even by trusting to what he hath done by himself,
in the days of his flesh, and suffered when he did hang on the
tree. I asked him further, how that man's righteousness could be
of that efficacy to justify another before God? And he told me he
was the mighty God, and did what he did, and died the death also,
not for himself, but for me; to whom his doings, and the worthiness
of them, should be imputed, if I believed on him. [Heb. 10,
Rom. 6, Col. 1, 1 Pet. 1]

{348} CHR. And what did you do then?

HOPE. I made my objections against my believing, for that I thought
he was not willing to save me.

CHR. And what said Faithful to you then?

HOPE. He bid me go to him and see. Then I said it was presumption;
but he said, No, for I was invited to come. [Matt. 11:28] Then
he gave me a book of Jesus, his inditing, to encourage me the more
freely to come; and he said, concerning that book, that every jot
and tittle thereof stood firmer than heaven and earth. [Matt.
24:35] Then I asked him, What I must do when I came; and he told
me, I must entreat upon my knees, with all my heart and soul, the
Father to reveal him to me. [Ps. 95:6, Dan. 6:10, Jer. 29:12,13]
Then I asked him further, how I must make my supplication to him?
And he said, Go, and thou shalt find him upon a mercy-seat, where
he sits all the year long, to give pardon and forgiveness to them
that come. I told him that I knew not what to say when I came.
And he bid me say to this effect: God be merciful to me a sinner,
and make me to know and believe in Jesus Christ; for I see, that
if his righteousness had not been, or I have not faith in that
righteousness, I am utterly cast away. Lord, I have heard that thou
art a merciful God, and hast ordained that thy Son Jesus Christ
should be the Saviour of the world; and moreover, that thou art
willing to bestow him upon such a poor sinner as I am, (and I am a
sinner indeed); Lord, take therefore this opportunity and magnify
thy grace in the salvation of my soul, through thy Son Jesus Christ.
Amen. [Exo. 25:22, Lev. 16:2, Num. 7:89, Heb. 4:16]

{349} 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." [Heb. 2:3] So I continued
praying until the Father showed me his Son.

{350} CHR. And how was he revealed unto you?

HOPE. I did not see him with my bodily eyes, but with the eyes of
my understanding; [Eph. 1:18,19] and thus it was: One day I was
very sad, I think sadder than at any one time in my life, and this
sadness was through a fresh sight of the greatness and vileness of
my sins. And as I was then looking for nothing but hell, and the
everlasting damnation of my soul, suddenly, as I thought, I saw
the Lord Jesus Christ look down from heaven upon me, and saying,
"Believe on the Lord Jesus Christ, and thou shalt be saved." [Acts
16:30,31]

{351} But I replied, Lord, I am a great, a very great sinner. And
he answered, "My grace is sufficient for thee." [2 Cor.12:9] Then
I said, But, Lord, what is believing? And then I saw from that
saying, "He that cometh to me shall never hunger, and he that
believeth on me shall never thirst", that believing and coming was
all one; and that he that came, that is, ran out in his heart and
affections after salvation by Christ, he indeed believed in Christ.
[John 6:35] Then the water stood in mine eyes, and I asked further.
But, Lord, may such a great sinner as I am be indeed accepted of
thee, and be saved by thee? And I heard him say, "And him that
cometh to me, I will in no wise cast out." [John 6:37] Then I said,
But how, Lord, must I consider of thee in my coming to thee, that
my faith may be placed aright upon thee? Then he said, "Christ
Jesus came into the world to save sinners." [1 Tim. 1:15] "He is
the end of the law for righteousness to every one that believeth."
[Rom. 10:4] "He died for our sins, and rose again for our
justification." [Rom. 4:25] "He loved us, and washed us from our
sins in his own blood." [Rev. 1:5] "He is mediator betwixt God
and us." [1 Tim. 2:5] "He ever liveth to make intercession for
us." [Heb. 7:24,25] From all which I gathered, that I must look
for righteousness in his person, and for satisfaction for my sins
by his blood; that what he did in obedience to his Father's law,
and in submitting to the penalty thereof, was not for himself, but
for him that will accept it for his salvation, and be thankful.
And now was my heart full of joy, mine eyes full of tears, and mine
affections running over with love to the name, people, and ways of
Jesus Christ.

{352} 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 showed
me so the beauty of Jesus Christ. It made me love a holy life,
and long to do something for the honour and glory of the name of
the Lord Jesus; yea, I thought that had I now a thousand gallons
of blood in my body, I could spill it all for the sake of the Lord
Jesus.

{353} 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.

{354} 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?

{355} Ignorance's hope, and the ground of it

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." [Prov. 13:4]

IGNOR. But I think of them, and leave all for them.

CHR. That I doubt; for leaving all is a hard matter: yea, a harder
matter than many are aware of. But why, or by what, art thou
persuaded that thou hast left all for God and heaven.

{356} IGNOR. My heart tells me so.

CHR. The wise man says, "He that trusts his own heart is a fool."
[Prov. 28:26]

IGNOR. This is spoken of an evil heart, but mine is a good one.

CHR. But how dost thou prove that?

IGNOR. It comforts me in hopes of heaven.

CHR. That may be through its deceitfulness; for a man's heart may
minister comfort to him in the hopes of that thing for which he
yet has no ground to hope.

IGNOR. But my heart and life agree together, and therefore my hope
is well grounded.

CHR. Who told thee that thy heart and life agree together?

IGNOR. My heart tells me so.

CHR. Ask my fellow if I be a thief! Thy heart tells thee so! Except
the Word of God beareth witness in this matter, other testimony is
of no value.

{357} 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.

{358} IGNOR. When do our thoughts of ourselves agree with the Word
of God?

CHR. When we pass the same judgment upon ourselves which the Word
passes. To explain myself--the Word of God saith of persons in
a natural condition, "There is none righteous, there is none that
doeth good." [Rom. 3] It saith also, that "every imagination of
the heart of man is only evil, and that continually." [Gen. 6:5]
And again, "The imagination of man's heart is evil from his youth."
[Rom. 8:21] Now then, when we think thus of ourselves, having
sense thereof, then are our thoughts good ones, because according
to the Word of God.

IGNOR. I will never believe that my heart is thus bad.

CHR. Therefore thou never hadst one good thought concerning thyself
in thy life. But let me go on. As the Word passeth a judgment
upon our heart, so it passeth a judgment upon our ways; and when
OUR thoughts of our hearts and ways agree with the judgment which
the Word giveth of both, then are both good, because agreeing
thereto.

{359} IGNOR. Make out your meaning.

CHR. Why, the Word of God saith that man's ways are crooked ways;
not good, but perverse. [Ps. 125:5, Prov. 2:15] It saith they
are naturally out of the good way, that they have not known it.
[Rom. 3] Now, when a man thus thinketh of his ways,--I say, when
he doth sensibly, and with heart-humiliation, thus think, then hath
he good thoughts of his own ways, because his thoughts now agree
with the judgment of the Word of God.

{360} 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.

{361} 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?

{362} 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.

{363} 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.

{364} 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.

{365} 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.

{366} IGNOR. That is your faith, but not mine; yet mine, I doubt
not, is as good as yours, though I have not in my head so many
whimsies as you.

CHR. Give me leave to put in a word. You ought not so slightly
to speak of this matter; for this I will boldly affirm, even as my
good companion hath done, that no man can know Jesus Christ but by
the revelation of the Father; [Matt. 11:27] yea, and faith too,
by which the soul layeth hold upon Christ, if it be right, must be
wrought by the exceeding greatness of his mighty power; the working
of which faith, I perceive, poor Ignorance, thou art ignorant of.
[1 Cor. 12:3, Eph. 1:18,19] Be awakened, then, see thine own
wretchedness, and fly to the Lord Jesus; and by his righteousness,
which is the righteousness of God, for he himself is God, thou
shalt be delivered from condemnation.

{367} 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.

{368} 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.

{369} 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." [Prov.
1:7, 9:10, Job 28:28, Ps. 111:10]

{370} 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.

{371} 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?

{372} 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.

{373} 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.

{374} 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.

{375} 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:--

{376} 1. Though the consciences of such men are awakened, yet their
minds are not changed; therefore, when the power of guilt weareth
away, that which provoked them to be religious ceaseth, wherefore
they naturally turn to their own course again, even as we see the
dog that is sick of what he has eaten, so long as his sickness
prevails he vomits and casts up all; not that he doth this of a
free mind (if we may say a dog has a mind), but because it troubleth
his stomach; but now, when his sickness is over, and so his stomach
eased, his desire being not at all alienate from his vomit, he turns
him about and licks up all, and so it is true which is written,
"The dog is turned to his own vomit again." [2 Pet. 2:22] 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.

{377} 2. Another reason is, they have slavish fears that do
overmaster them; I speak now of the fears that they have of men,
for "the fear of man bringeth a snare". [Prov. 29:25] So then,
though they seem to be hot for heaven, so long as the flames of
hell are about their ears, yet when that terror is a little over,
they betake themselves to second thoughts; namely, that it is good
to be wise, and not to run (for they know not what) the hazard of
losing all, or, at least, of bringing themselves into unavoidable
and unnecessary troubles, and so they fall in with the world again.

{378} 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.

{379} 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.

{380} 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.

{381} HOPE. Now I have showed you the reasons of their going back,
do you show me the manner thereof.

CHR. So I will willingly.

1. They draw off their thoughts, all that they may, from the
remembrance of God, death, and judgment to come.

2. Then they cast off by degrees private duties, as closet prayer,
curbing their lusts, watching, sorrow for sin, and the like.

3. Then they shun the company of lively and warm Christians.

4. After that they grow cold to public duty, as hearing, reading,
godly conference, and the like.

5. Then they begin to pick holes, as we say, in the coats of some
of the godly; and that devilishly, that they may have a seeming
colour to throw religion (for the sake of some infirmity they have
espied in them) behind their backs.

6. Then they begin to adhere to, and associate themselves with,
carnal, loose, and wanton men.

7. Then they give way to carnal and wanton discourses in secret;
and glad are they if they can see such things in any that are
counted honest, that they may the more boldly do it through their
example.

8. After this they begin to play with little sins openly.

9. And then, being hardened, they show themselves as they are. Thus,
being launched again into the gulf of misery, unless a miracle of
grace prevent it, they everlastingly perish in their own deceivings.

{382} 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. [Isa. 62:4, Song of Solomon 2:10-12] In this country
the sun shineth night and day; wherefore this was beyond the Valley
of the Shadow of Death, and also out of the reach of Giant Despair,
neither could they from this place so much as see Doubting Castle.
Here they were within sight of the city they were going to, also
here met them some of the inhabitants thereof; for in this land
the Shining Ones commonly walked, because it was upon the borders
of heaven. In this land also, the contract between the bride and
the bridegroom was renewed; yea, here, "As the bridegroom rejoiceth
over the bride, so did their God rejoice over them." [Isa. 62:5]
Here they had no want of corn and wine; for in this place they met
with abundance of what they had sought for in all their pilgrimage.
[Isa. 62:8] Here they heard voices from out of the city, loud voices,
saying, "'Say ye to the daughter of Zion, Behold, thy salvation
cometh! Behold, his reward is with him!' Here all the inhabitants
of the country called them, 'The holy people, The redeemed of the
Lord, Sought out'", etc. [Isa. 62:11,12]

{383} 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.

{384} But, being a little strengthened, and better able to bear
their sickness, they walked on their way, and came yet nearer and
nearer, where were orchards, vineyards, and gardens, and their gates
opened into the highway. Now, as they came up to these places,
behold the gardener stood in the way, to whom the Pilgrims said,
Whose goodly vineyards and gardens are these? He answered, They are
the King's, and are planted here for his own delight, and also for
the solace of pilgrims. So the gardener had them into the vineyards,
and bid them refresh themselves with the dainties. [Deut. 23:24]
He also showed them there the King's walks, and the arbours where
he delighted to be; and here they tarried and slept.

{385} 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.

{386} 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. [Rev. 21:18, 2 Cor. 3:18]

{387} 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.

{388} 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.

{389} 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.

{390} The Pilgrims then began to inquire if there was no other
way to the gate; to which they answered, Yes; but there hath not
any, save two, to wit, Enoch and Elijah, been permitted to tread
that path since the foundation of the world, nor shall, until the
last trumpet shall sound. [1 Cor. 15:51,52] The Pilgrims then,
especially Christian, began to despond in their minds, and looked
this way and that, but no way could be found by them by which they
might escape the river. 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.

*In the Resurrection of the Righteous. [Rev. 20:4-6]

{391} 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.

{392} Christian's conflict at the hour of death

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. [Ps. 73:4,5]
These troubles and distresses that you go through in these waters
are no sign that God hath forsaken you; but are sent to try you,
whether you will call to mind that which heretofore you have received
of his goodness, and live upon him in your distresses.

{393} 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." [Isa. 43:2] Then
they both took courage, and the enemy was after that as still as
a stone, until they were gone over. Christian therefore presently
found ground to stand upon, and so it followed that the rest of the
river was but shallow. Thus they got over. 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.

{394} 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.

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?

{395} The talk they had with the Shining Ones was about the glory
of the place; who told them that the beauty and glory of it was
inexpressible. There, said they, is the Mount Zion, the heavenly
Jerusalem, the innumerable company of angels, and the spirits of
just men made perfect. [Heb. 12:22-24] You are going now, said
they, to the paradise of God, wherein you shall see the tree of
life, and eat of the never-fading fruits thereof; and when you come
there, you shall have white robes given you, and your walk and talk
shall be every day with the King, even all the days of eternity.
[Rev. 2:7, 3:4, 21:4,5] There you shall not see again such things
as you saw when you were in the lower region upon the earth, to
wit, sorrow, sickness, affliction, and death, for the former things
are passed away. You are now going to Abraham, to Isaac, and Jacob,
and to the prophets--men that God hath taken away from the evil
to come, and that are now resting upon their beds, each one walking
in his righteousness. [Isa. 57:1,2, 65:17] The men then asked,
What must we do in the holy place? To whom it was answered, You
must there receive the comforts of all your toil, and have joy for
all your sorrow; you must reap what you have sown, even the fruit
of all your prayers, and tears, and sufferings for the King by the
way. [Gal. 6:7] In that place you must wear crowns of gold, and
enjoy the perpetual sight and vision of the Holy One, for there you
shall see him as he is. [1 John 3:2] There also you shall serve
him continually with praise, with shouting, and thanksgiving, whom
you desired to serve in the world, though with much difficulty,
because of the infirmity of your flesh. There your eyes shall
be delighted with seeing, and your ears with hearing the pleasant
voice of the Mighty One. There you shall enjoy your friends again
that are gone thither before you; and there you shall with joy
receive, even every one that follows into the holy place after
you. There also shall you be clothed with glory and majesty, and
put into an equipage fit to ride out with the King of Glory. When
he shall come with sound of trumpet in the clouds, as upon the
wings of the wind, you shall come with him; and when he shall sit
upon the throne of judgment; you shall sit by him; yea, and when
he shall pass sentence upon all the workers of iniquity, let them
be angels or men, you also shall have a voice in that judgment,
because they were his and your enemies. [1 Thes. 4:13-16, Jude
1:14, Dan. 7:9,10, 1 Cor. 6:2,3] Also, when he shall again return
to the city, you shall go too, with sound of trumpet, and be ever
with him.

{396} Now while they were thus drawing towards the gate, behold a
company of the heavenly host came out to meet them; to whom it was
said, by the other two Shining Ones, These are the men that have
loved our Lord when they were in the world, and that have left all
for his holy name; and he hath sent us to fetch them, and we have
brought them thus far on their desired journey, that they may go
in and look their Redeemer in the face with joy. Then the heavenly
host gave a great shout, saying, "Blessed are they which are called
unto the marriage supper of the Lamb." [Rev. 19:9] There came out
also at this time to meet them, several of the King's trumpeters,
clothed in white and shining raiment, who, with melodious noises,
and loud, made even the heavens to echo with their sound. These
trumpeters saluted Christian and his fellow with ten thousand
welcomes from the world; and this they did with shouting, and sound
of trumpet.

{397} 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.

{398} Now, when they were come up to the gate, there was written over
it in letters of gold, "Blessed are they that do his commandments,
that they may have right to the tree of life, and may enter in
through the gates into the city." [Rev. 22:14]

{399} 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." [Isa. 26:2]

{400} 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."
[Rev. 5:13]

{401} 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.

{402} There were also of them that had wings, and they answered
one another without intermission, saying, "Holy, holy, holy is the
Lord." [Rev. 4:8] And after that they shut up the gates; which,
when I had seen, I wished myself among them.

{403} 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 show it to the King; so he fumbled in his bosom
for one, and found none. Then said they, Have you none? But the
man answered never a word. So they told the King, but he would
not come down to see him, but commanded the two Shining Ones that
conducted Christian and Hopeful to the City, to go out and take
Ignorance, and bind him hand and foot, and have him away. Then
they took him up, and carried him through the air to the door that
I saw in the side of the hill, and put him in there. Then I saw
that there was a way to hell, even from the gates of heaven, as
well as from the City of Destruction. So I awoke, and behold it
was a dream.



{404} The 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.




*** END OF THE PROJECT GUTENBERG EBOOK THE PILGRIM’S PROGRESS ***

Updated editions will replace the previous one--the old editions will
be renamed.

Creating the works from print editions not protected by U.S. copyright
law means that no one owns a United States copyright in these works,
so the Foundation (and you!) can copy and distribute it in the
United States without permission and without paying copyright
royalties. Special rules, set forth in the General Terms of Use part
of this license, apply to copying and distributing Project
Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm
concept and trademark. Project Gutenberg is a registered trademark,
and may not be used if you charge for an eBook, except by following
the terms of the trademark license, including paying royalties for use
of the Project Gutenberg trademark. If you do not charge anything for
copies of this eBook, complying with the trademark license is very
easy. You may use this eBook for nearly any purpose such as creation
of derivative works, reports, performances and research. Project
Gutenberg eBooks may be modified and printed and given away--you may
do practically ANYTHING in the United States with eBooks not protected
by U.S. copyright law. Redistribution is subject to the trademark
license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE
PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg-tm mission of promoting the free
distribution of electronic works, by using or distributing this work
(or any other work associated in any way with the phrase "Project
Gutenberg"), you agree to comply with all the terms of the Full
Project Gutenberg-tm License available with this file or online at
www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project
Gutenberg-tm electronic works

1.A. By reading or using any part of this Project Gutenberg-tm
electronic work, you indicate that you have read, understand, agree to
and accept all the terms of this license and intellectual property
(trademark/copyright) agreement. If you do not agree to abide by all
the terms of this agreement, you must cease using and return or
destroy all copies of Project Gutenberg-tm electronic works in your
possession. If you paid a fee for obtaining a copy of or access to a
Project Gutenberg-tm electronic work and you do not agree to be bound
by the terms of this agreement, you may obtain a refund from the
person or entity to whom you paid the fee as set forth in paragraph
1.E.8.

1.B. "Project Gutenberg" is a registered trademark. It may only be
used on or associated in any way with an electronic work by people who
agree to be bound by the terms of this agreement. There are a few
things that you can do with most Project Gutenberg-tm electronic works
even without complying with the full terms of this agreement. See
paragraph 1.C below. There are a lot of things you can do with Project
Gutenberg-tm electronic works if you follow the terms of this
agreement and help preserve free future access to Project Gutenberg-tm
electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation ("the
Foundation" or PGLAF), owns a compilation copyright in the collection
of Project Gutenberg-tm electronic works. Nearly all the individual
works in the collection are in the public domain in the United
States. If an individual work is unprotected by copyright law in the
United States and you are located in the United States, we do not
claim a right to prevent you from copying, distributing, performing,
displaying or creating derivative works based on the work as long as
all references to Project Gutenberg are removed. Of course, we hope
that you will support the Project Gutenberg-tm mission of promoting
free access to electronic works by freely sharing Project Gutenberg-tm
works in compliance with the terms of this agreement for keeping the
Project Gutenberg-tm name associated with the work. You can easily
comply with the terms of this agreement by keeping this work in the
same format with its attached full Project Gutenberg-tm License when
you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern
what you can do with this work. Copyright laws in most countries are
in a constant state of change. If you are outside the United States,
check the laws of your country in addition to the terms of this
agreement before downloading, copying, displaying, performing,
distributing or creating derivative works based on this work or any
other Project Gutenberg-tm work. The Foundation makes no
representations concerning the copyright status of any work in any
country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other
immediate access to, the full Project Gutenberg-tm License must appear
prominently whenever any copy of a Project Gutenberg-tm work (any work
on which the phrase "Project Gutenberg" appears, or with which the
phrase "Project Gutenberg" is associated) is accessed, displayed,
performed, viewed, copied or distributed:

  This eBook is for the use of anyone anywhere in the United States and
  most other parts of the world at no cost and with almost no
  restrictions whatsoever. You may copy it, give it away or re-use it
  under the terms of the Project Gutenberg License included with this
  eBook or online at www.gutenberg.org. If you are not located in the
  United States, you will have to check the laws of the country where
  you are located before using this eBook.

1.E.2. If an individual Project Gutenberg-tm electronic work is
derived from texts not protected by U.S. copyright law (does not
contain a notice indicating that it is posted with permission of the
copyright holder), the work can be copied and distributed to anyone in
the United States without paying any fees or charges. If you are
redistributing or providing access to a work with the phrase "Project
Gutenberg" associated with or appearing on the work, you must comply
either with the requirements of paragraphs 1.E.1 through 1.E.7 or
obtain permission for the use of the work and the Project Gutenberg-tm
trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg-tm electronic work is posted
with the permission of the copyright holder, your use and distribution
must comply with both paragraphs 1.E.1 through 1.E.7 and any
additional terms imposed by the copyright holder. Additional terms
will be linked to the Project Gutenberg-tm License for all works
posted with the permission of the copyright holder found at the
beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
License terms from this work, or any files containing a part of this
work or any other work associated with Project Gutenberg-tm.

1.E.5. Do not copy, display, perform, distribute or redistribute this
electronic work, or any part of this electronic work, without
prominently displaying the sentence set forth in paragraph 1.E.1 with
active links or immediate access to the full terms of the Project
Gutenberg-tm License.

1.E.6. You may convert to and distribute this work in any binary,
compressed, marked up, nonproprietary or proprietary form, including
any word processing or hypertext form. However, if you provide access
to or distribute copies of a Project Gutenberg-tm work in a format
other than "Plain Vanilla ASCII" or other format used in the official
version posted on the official Project Gutenberg-tm website
(www.gutenberg.org), you must, at no additional cost, fee or expense
to the user, provide a copy, a means of exporting a copy, or a means
of obtaining a copy upon request, of the work in its original "Plain
Vanilla ASCII" or other form. Any alternate format must include the
full Project Gutenberg-tm License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying,
performing, copying or distributing any Project Gutenberg-tm works
unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing
access to or distributing Project Gutenberg-tm electronic works
provided that:

* You pay a royalty fee of 20% of the gross profits you derive from
  the use of Project Gutenberg-tm works calculated using the method
  you already use to calculate your applicable taxes. The fee is owed
  to the owner of the Project Gutenberg-tm trademark, but he has
  agreed to donate royalties under this paragraph to the Project
  Gutenberg Literary Archive Foundation. Royalty payments must be paid
  within 60 days following each date on which you prepare (or are
  legally required to prepare) your periodic tax returns. Royalty
  payments should be clearly marked as such and sent to the Project
  Gutenberg Literary Archive Foundation at the address specified in
  Section 4, "Information about donations to the Project Gutenberg
  Literary Archive Foundation."

* You provide a full refund of any money paid by a user who notifies
  you in writing (or by e-mail) within 30 days of receipt that s/he
  does not agree to the terms of the full Project Gutenberg-tm
  License. You must require such a user to return or destroy all
  copies of the works possessed in a physical medium and discontinue
  all use of and all access to other copies of Project Gutenberg-tm
  works.

* You provide, in accordance with paragraph 1.F.3, a full refund of
  any money paid for a work or a replacement copy, if a defect in the
  electronic work is discovered and reported to you within 90 days of
  receipt of the work.

* You comply with all other terms of this agreement for free
  distribution of Project Gutenberg-tm works.

1.E.9. If you wish to charge a fee or distribute a Project
Gutenberg-tm electronic work or group of works on different terms than
are set forth in this agreement, you must obtain permission in writing
from the Project Gutenberg Literary Archive Foundation, the manager of
the Project Gutenberg-tm trademark. Contact the Foundation as set
forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable
effort to identify, do copyright research on, transcribe and proofread
works not protected by U.S. copyright law in creating the Project
Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm
electronic works, and the medium on which they may be stored, may
contain "Defects," such as, but not limited to, incomplete, inaccurate
or corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged disk or
other medium, a computer virus, or computer codes that damage or
cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
of Replacement or Refund" described in paragraph 1.F.3, the Project
Gutenberg Literary Archive Foundation, the owner of the Project
Gutenberg-tm trademark, and any other party distributing a Project
Gutenberg-tm electronic work under this agreement, disclaim all
liability to you for damages, costs and expenses, including legal
fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
defect in this electronic work within 90 days of receiving it, you can
receive a refund of the money (if any) you paid for it by sending a
written explanation to the person you received the work from. If you
received the work on a physical medium, you must return the medium
with your written explanation. The person or entity that provided you
with the defective work may elect to provide a replacement copy in
lieu of a refund. If you received the work electronically, the person
or entity providing it to you may choose to give you a second
opportunity to receive the work electronically in lieu of a refund. If
the second copy is also defective, you may demand a refund in writing
without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth
in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO
OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied
warranties or the exclusion or limitation of certain types of
damages. If any disclaimer or limitation set forth in this agreement
violates the law of the state applicable to this agreement, the
agreement shall be interpreted to make the maximum disclaimer or
limitation permitted by the applicable state law. The invalidity or
unenforceability of any provision of this agreement shall not void the
remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
trademark owner, any agent or employee of the Foundation, anyone
providing copies of Project Gutenberg-tm electronic works in
accordance with this agreement, and any volunteers associated with the
production, promotion and distribution of Project Gutenberg-tm
electronic works, harmless from all liability, costs and expenses,
including legal fees, that arise directly or indirectly from any of
the following which you do or cause to occur: (a) distribution of this
or any Project Gutenberg-tm work, (b) alteration, modification, or
additions or deletions to any Project Gutenberg-tm work, and (c) any
Defect you cause.

Section 2. Information about the Mission of Project Gutenberg-tm

Project Gutenberg-tm is synonymous with the free distribution of
electronic works in formats readable by the widest variety of
computers including obsolete, old, middle-aged and new computers. It
exists because of the efforts of hundreds of volunteers and donations
from people in all walks of life.

Volunteers and financial support to provide volunteers with the
assistance they need are critical to reaching Project Gutenberg-tm's
goals and ensuring that the Project Gutenberg-tm collection will
remain freely available for generations to come. In 2001, the Project
Gutenberg Literary Archive Foundation was created to provide a secure
and permanent future for Project Gutenberg-tm and future
generations. To learn more about the Project Gutenberg Literary
Archive Foundation and how your efforts and donations can help, see
Sections 3 and 4 and the Foundation information page at
www.gutenberg.org

Section 3. Information about the Project Gutenberg Literary
Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit
501(c)(3) educational corporation organized under the laws of the
state of Mississippi and granted tax exempt status by the Internal
Revenue Service. The Foundation's EIN or federal tax identification
number is 64-6221541. Contributions to the Project Gutenberg Literary
Archive Foundation are tax deductible to the full extent permitted by
U.S. federal laws and your state's laws.

The Foundation's business office is located at 809 North 1500 West,
Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
to date contact information can be found at the Foundation's website
and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg
Literary Archive Foundation

Project Gutenberg-tm depends upon and cannot survive without
widespread public support and donations to carry out its mission of
increasing the number of public domain and licensed works that can be
freely distributed in machine-readable form accessible by the widest
array of equipment including outdated equipment. Many small donations
($1 to $5,000) are particularly important to maintaining tax exempt
status with the IRS.

The Foundation is committed to complying with the laws regulating
charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and keep up
with these requirements. We do not solicit donations in locations
where we have not received written confirmation of compliance. To SEND
DONATIONS or determine the status of compliance for any particular
state visit www.gutenberg.org/donate

While we cannot and do not solicit contributions from states where we
have not met the solicitation requirements, we know of no prohibition
against accepting unsolicited donations from donors in such states who
approach us with offers to donate.

International donations are gratefully accepted, but we cannot make
any statements concerning tax treatment of donations received from
outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation
methods and addresses. Donations are accepted in a number of other
ways including checks, online payments and credit card donations. To
donate, please visit: www.gutenberg.org/donate

Section 5. General Information About Project Gutenberg-tm electronic works

Professor Michael S. Hart was the originator of the Project
Gutenberg-tm concept of a library of electronic works that could be
freely shared with anyone. For forty years, he produced and
distributed Project Gutenberg-tm eBooks with only a loose network of
volunteer support.

Project Gutenberg-tm eBooks are often created from several printed
editions, all of which are confirmed as not protected by copyright in
the U.S. unless a copyright notice is included. Thus, we do not
necessarily keep eBooks in compliance with any particular paper
edition.

Most people start at our website which has the main PG search
facility: www.gutenberg.org

This website includes information about Project Gutenberg-tm,
including how to make donations to the Project Gutenberg Literary
Archive Foundation, how to help produce our new eBooks, and how to
subscribe to our email newsletter to hear about new eBooks.