# The Pilgrim's Progress - Facsimile (1878)

This work was published before January 1, 1929, and is in the public domain worldwide because the author died at least 100 years ago.
Public domainPublic domainfalsefalse
Layout 2
THE PILGRIM'S PROGRESS.
The Pilgrim's Progress
AS ORIGINALLY PUBLISHED
BY
JOHN BUNYAN
BEING A FACSIMILE REPRODUCTION
OF THE
First Edition
NEW YORK:
BAKER & TAYLOR, 9, BOND STREET.
Preface.
The first edition of The Pilgrim's Progress, of which an exact reproduction is now placed before the public, was issued by "Nath. Ponder at the Peacock in the Poultrey near Cornhill, 1678." For many years, only one copy was known to exist, viz., that in the library of R. S. Holford, Esq.; it is from this that the present facsimile is produced. At the present time, four copies are known to exist. The example from which the present edition is printed is a compact volume, printed on yellowish grey paper, from, apparently, new type; and so perfectly has it been preserved, that it seems to be in precisely the state in which it left the publisher's shelves. It is a book as full of material peculiarities as any that ever taxed the correctness of a fac-similist; and it may not be out of place to draw attention to some of them.
The spelling and grammar are ​frequently both inaccurate and inconsistent, from a modern point of view; but to this, which is scarcely a peculiarity, we have to add a very irregular use of capital letters, the greatest profusion of italics, the employment now of asterisks and now of letters for reference to the notes, and the use of certain characters differing in form from modern letters, and not commonly used in books of the seventeenth century. The italic k and the st which occur in the Introduction, are examples of these obsolete letters; and the ꝛ in the word Pꝛogreſs, at the head of every page, is of very rare occurrence.
But this edition has other characteristics which render its interest still more vital. The marginal comments, which some modern editors have seen fit to omit, are there in all their quaint force: in one case the temper of Christian, as described in the text, is summarized in the sidenote thus "Christian snibbeth his Fellow"; in another place Bunyan ejaculates in the margin, "O brave Talkative"; and in ​numerous instances these notes have a value of their own, either as samples of the rough vernacular of the author's original book, or as indications of his mode of thought.
This first edition, more than any subsequent one, is replete with quaint expressions in rugged Saxon-English, and with other elements of style which induced Bunyan to say in his "Apology":—
"This Book is writ in such a Dialect As may the minds of listless men affect."
And although the great allegorist never materially changed his handiwork, he did make alterations in his grammar and orthography in the course of the eight editions which he lived to revise. Add to this that his numerous editors have also carried on the work of modification for nearly two centuries; and it will at once be evident that it is a matter of real importance for the reading public of to-day to see what Bunyan really wrote and issued in the first instance.
To compass this end, no pains have been spared. In all those matters of orthography, grammar, rough or quaint expression, ​typographical peculiarity, &c., above referred to, absolute reproduction has been the one aim. Indeed, as regards typography, the present edition is strictly a lineal descendant of that of 1678; for the type now used has been cast from moulds made in 1720, which were taken from the Dutch type used for that first issue. The paper, too, is a close imitation of that manufactured two centuries ago.
The almost complete disappearance of the first edition, all but four copies, may not perhaps indicate the exact measure of avidity with which the book was taken up; but the subsequent history of the work leaves no doubt as to the effectual manner in which the fertile ground of English religious sentiment absorbed the first seeds cast abroad by the homely Bunyan; and, at all events, those seeds produced such a plentiful crop that it were futile now to attempt to compute how many millions of copies of the world- renowned allegory have been read and thumbed and pondered over in the course of the last two centuries.
THE
Pilgrim's Progreſs
FROM
THIS WORLD,
TO
That which is to come:
Delivered under the Similitude of a DREAM
Wherein is Diſcovered,
The manner of his setting out His Dangerous Journey; And ſafe
Arrival at the Deſired Countrey.
I have uſed Similitudes Hoſ. 12. 10.
By John Bunyan.
Licenſed and entered according to Order.
LONDON
Printed for Nath. Ponder at the Peacock in the Poultrey near Cornhil, 1678.
THE
Author's Apology For his BOOK.
When at the firſt I took, my Pen in hand, Thus for to write; I did not underſtand That I at all should make a little Book. In ſuch a mode Nay, I had undertook
To make another, which when almoſt done; Before I was aware, I this begun.
And thus it was: I writing of the Way And Race of Saints, in this our Goſpel-Day Fell ſuddenly into an Allegory About their Journey, and the way to Glory, In more than twenty things, which I ſet down; This done, I twenty more had in my Crown, And they again began to multiply, Like ſparks that from the coals of fire do fly. Nay then, thought I, if that you breed ſo faſt I'll put you by your selves, left 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 mine own ſelf to gratiſie.
Neither did I but vacant ſeaſons ſspend In this my Scribble; nor did I intend ​But to divert my ſelf 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 pull' d, 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 ſhew'd them others, that I might ſee whether They would condemn them, or them juſtifie: 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 ſtraight, and did not ſee Which was the beſt thing to be done by me: At laſt I thought, Since you are thus divided, I print it will; and ſo the caſe decided.
For, thought I; Some, I ſee, would have it done, Though others in that Channel do not run; To prove then who adviſed for the beſt,'' Thus I thought fit to put it to the teſt.
I further thought, If now I did deny Those that would have it thus, to gratifie, I did not know but hinder them I might Of that which would to them be great delight.
For thoſe that 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.
May I not write in ſuch a ſtile as this? In such a method too, and yet not miſs Mine end, thy good? why may it not be done? Dark. Clouds bring Waters, when the bright bring Yea, darker bright, if they their Silver drops (none 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 ſpues out both, and makes their bleſſings null.
You ſee the ways the Fiſher-man doth take To catch the Fiſh; what Engins doth he make? Behold how he ingageth 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 Engin can make thine; They must be grop't for, and be tickled too, Or they will not be catcht, what e're you do.
How doth the Fowler ſeek to catch his Game, By divers means, all which one cannot name? His Gun, 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 Toads-head dwell, And may be found too in an Oiſter-ſhell, If things that promiſe nothing, do contain What better is then Gold; who will diſdain. (That have an inkling of it,) there to look, That they may find it. Now my little Book, (Tho void of all thoſe paintings that may make It with thiſ or the other Man to take) Is not without those things that do excel What do in brave, but empty notions dwell.
Well, yet I am not fully ſatisfied, That this your Book will ſtand; when ſoundly try'd
Why, what's the matter! it is dark what tho? But it is feigned. What of that I tro? Some men by feigning words as dark as mine, Make truth to spangle, and its rayes to ſhine.
But they want ſolidneſs: Speak man thy mind. They drown'd 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; Was not Gods Laws, His Goſpel-Laws, in oldertime 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.
Be not too forward therefore to conclude, That I want ſolidneſs, that I am rude: All things ſoild in ſhew, 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 incloſe 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 Stile, and Phraſe puts down all Wit Is every where ſo full of all theſe things, (Dark Figures, Allegories) yet there ſprings From that ſame Book that lustre, and thoſe rayes Of light, that turns our darkeſt nights to days.
Come, let my Carper, to his Life now look, And find There darker lines then in my Book He findeth any. Tea, 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 durſt adventure Ten, That they will take my meaning in theſe lines Far better then his Lies in Silver Shrines. ​Come, Truth, although in Swadling-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 Imagination 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 no where doth 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 an other dreſs, Or that I had in things been more expreſs? Three things let me propound, then I ſubmit To thoſe that are my betters, (as is fit)
1. I find not that I am denied the uſe Of this my method, ſo I no abuſe Put on the Words, Things, Readers, or be rude In handling Figure, or Similitude, In application; but, all that I may, Seek the advance of Truth, this or that way: Denyed, did I ſay? Nay, I have leave, (Example too,and that from them that have God better pleaſed by their words or ways, Then any man that breatheth now adays,) 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 Truths curſed be they, and, the craft they uſe To that intent; But yet let Truth be free To make her Salleys upon Thee, and Me, Which way it pleaſes God. For who knows how, Better then he that taught us firſt to Plow, 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 (caſes Hath ſemblance with this method, where the Doth call for one thing, to ſet forth another: Use it I may then, and yet nothing ſmother Truths golden Beams Nay, by this method may Make it caſt forth its rayes as light as day.
And now, before I do put up my Pen, I'le 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 chaulketh out before thine eyes The man that ſeeks the everlaſting Prize: It ſhews you whence he comes, whither he goes. What he leaves undone also what he does: It also ſhews you how he runs, and runs Till he unto the Gate of Glory comes.
It vhews too, who fits out for life amain, As if the laſting Crown they would attain: Here also you may ſee the reaſon why They looſe their labour, and like Fools do die.
​This Book, will make a Travailer 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 ſloathful, 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-years-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 found, and honeſt Goſpel-ſtrains. Wouldſt thou divert thy ſelf from Melancholly?
Would'ſt thou be pleaſant, yet be far from folly? Would'ſt thou read Riddles, & their Explanation? Or else be drownded in thy Contemplation? Dost thou love picking meat? or would'ſt thou see A man i'th Clouds, and hear him ſpeak to thee? Would'ſt thou be in a Dream, and yet not ſleep? Or would'ſt thou in a moment laugh, and weep? Would'ſt thou loose thy ſelf, and catch no harm? And find thy ſelf again without a charm? Would'ſt read thy self, and read thou know'st not what And yet know whether thou art bleſt or not, By reading the ſame lines? O then come hither, and lay my Book, thy Head,and Heart together.
JOHN BUNYAN.
The Pilgrims Progreſs:
In the ſimilitude of a
DREAM.
As I walk'd through the wilderneſs of this world, I lighted on a certain place, where was a Denn; 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 * *Iſa 64. 6 Lu. 14. 33 Pſ. 38. 4. Hab 2. 2. Act. 16 31. cloathed with Raggs, ſtanding in a certain place, with his face from his own Houſe, a Book in his hand, and a great burden upon his back. I looked, and ſaw him open the Book, and Read therein; and as he Read, he wept and trembled: and not being able longer to ​contain, he brake out with a lamentable cry; ſaying, what ſhall I do?
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? He answered, Sir, I perceive, by the Book in my hand, that I am Condemned to die, and * Heb. 9. 27. * after that to come to Judgement; and I find that I am not * * Job 26. 21. 22. willing to do the firſt, norEzek. 22,14.able to do the ſecond.
Then ſaid Evangeliſt, Why not willing to die? ſince this life is attended with ſo many evils? The Man anſwered, Because I fear that this burden that is upon my back, will ſinck me lower then the Grave; and I ſhall fall into * Iſa. 30. 33. * Tophet. 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.
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, Mat. 3. 7.* Fly from the wrath to come.
The Man therefore Read it, and looking upon Evangeliſt very carefully; ſaid, Whithermuſt I fly? Then ſaid Evangeliſt, pointing with his finger over a very wide Field, Do you ſee yonder Mat. 7. Psal 119. 105. 2 Pe. 1. 29. * Wicket-gate? The Man ſaid, No. Then ſaid the other, Do you ſee yonder Chriſt and the way to him cannot be found without the word. * ſhining light? He ſaid, I think I do. Then ſaid Evangeliſt, Keep that light in your eye, the way to and go up directly thereto, * * Luk. 14. 16. ſhalt thou see the Gate; at which when thou knockeſt, it ſhall be told thee what thou ſhalt do.
So I ſaw in my Dream, that the Man began to run; Now he had not run far from his own door, but his Wife and Children perceiving it, began to cry after him to return: ** Gen . 17. 19. but the Man put his fingers in his Ears, and ran on crying, Life, Life, Eternal Life: ſo he looked not behind him, **They that fly from the wrath to come, are a grazing stock to the world Jer 20.10 but fled towards the middle of the Plain.
The Neighbours alſo came out to ſee him run, and as he ran ſome ​mocked others threatned; and ſome cried after him to return: Now among those that did ſo, there were two that were 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 little time they overtook him. Then ſaid the Man, Neighbours, Wherefore are you come? They said, To perſwade 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 then the Grave, into a place that burns with Fire and Brimſtone; Be content good Neighbours, and go along with me.
ObſtinateWhat! ſaid Obſtinate, and leave our Friends and our comforts behind us!
ChriſtianYes, ſaid Chriſtian (for that was his name) because that all is not 2 Cor. 4. 18. worthy to be compared with a little of that that I am ſeeking to enjoy, ​and if you will go along with me, you ſhall fare as I my ſelf; for there where I go, is ** Luk. 15 . enough, and to ſpare; Come away, and prove my words.
Obſt. What are the things you ſeek, ſince you leave all the World to find them?
Chr. I ſeek an **1 Pet. 1.4. Inheritance, inorruptible, undefiled, and that fadeth not away; and it is laid up in Heaven, and faſt there, to be beſtowed at the * Heb. 11. 16. time appointed, on them that diligently ſeek it.
Ob. Tush said Obſtinate, away with your Book; will you go back with us, or no?
Ch. No, not I, ſaid the other; because I have laid my hand to the * * Luk. 9. 62 Plow.
Ob. Come then, Neighbour Pliable, let us turn again, and go home without him; There is a Company of these Crazd-headed Coxcombs, that when they take a fancy by the end, are wiser on their own eyes then seven men that can render a Reason.
Pli. Then said Pliable, Don't revile; if what the good Chriſtian ſays is true, the things he looks after, are better then 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.
Ch. Come with me Neighbour Pliable; there are ſuch things to be had which I ſpoke of, and many more Glories besides. If you believe not me, read here in this Book; and for the truth of what is expreſt therein, behold all is confirmed by the †† Heb. 13. 20. 21 blood of him that made it.
Pli. Well Neighbour Obſtinate (said Pliable) I begin to come to a point; I intend to go along with this good man and to caſt in my lot with him: But my good Companion, do you know the way to this deſired place?
Ch. 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 inſtruction 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 mis-led fantatical Fellows.
​Now I ſaw in my Dream, that when Obſtinate was gon back, Chriſtian and Pliable went * * Talk between Chriſtainand Pliable. talking over the Plain: and thus they began their diſcourse,
Chriſt. Come Neighbour Pliable,how do you do? I am glad you are perſwaded to go along with me; and had even Obſtinate himself, but felt what I have felt of the Powers and Terrours of what is yet unſeen, he I would not thus lightly have given us the back.
Pliable. Come Neighbour Chriſtian, ſince there is none but us two here, tell me now further, what the things are and how to be enjoyed whither we are going?
Ch. I can better conceive of them with my Mind, then ſpeak of them with my Tongue: But yet ſince you are deſirous to know, I will read of them in my Book.
Pli. And do you think that the words of your Book are certainly true?
Ch, Yes verily, for it was made by him that ††Tit. 1. 2. cannot lye.
Plia: Well said; what things are they?
Ch. There is an ** Iſ.4 .5. 17. endless Kingdom ​to be Inhabited,John 10. 27, 28, 29 and everlaſting life to be given us; that we may Inhabit that Kingdom for ever.
Pli. Well ſaid; and what elſe?
Chr. There are Crowns of Glory to be given us; ††2 Tim. 4. 8. Rev. 3. 4. Matth 14.and Garments that will make us ſhine like the Sun in the Firmament of Heaven.
Plia. This is excellent; And what elſe?
Ch. There mall be no more crying, **Iſa. 25. 8. Rev 7.16.17. Cap. 21.4, nor ſorrow: For he that is owner of the places, will wipe all tears from our eyes.
Pli. And what company ſhall we have there?
Ch. There we ſhall be with Seraphims, **Isa 6. 2. 1 Thifs. 4. 16. 17. Rev. 7. 17. and Cherubins, Creatures that will dazzle your eyes to look on them: There also you ſhall meet with thousands, and ten thousands that have gone before us to that place; none of them are hurtful, but loving, and holy: every one walking in the ſight of God; and ſtanding in his presence with acceptance for ever: In a word, there we shall see the †† Rev. 4.4. Elders with their Golden Crowns: There we shall ſee the Holy * *Cha. 14. 1, 2, 3, 4, 5.Virgins with their Golden Harps. There we ​ſhall see $^a$ $^a$ Joh. 12 25.Men that by the World were cut in pieces, burned in flames, eaten of Beasts, drownded in the Seas, for the love that they bare to the Lord of the place; all well, and cloathed with $^b$$^b$ 2 Cor. 5 2, 3, 5. Immortality, as with a Garment.
Pli. The hearing of this is enough to ravish ones heart; but are these things to be enjoyed? how ſhall we get to be Sharers hereof?
Ch. The Lord, the Governour of that Countrey, hath Recorded that $^c$$^c$ Iſa 55. 12. Joh.7. 37. Chap 6.37 Rev.21.6 Cap.22.17 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.
Ch. I cannot go so fast as I would, by reason of this burden that is upon my back.
Now I saw in my Dream, that just as 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 bogg. The name of the Slow was Diſpond. Here ​therefore they wallowed for a time, being grieviouſly bedaubed with the dirt; And Chriſtian, because of the burden that was on his back, began to sink in the Mire.
Pli. Then said Pliable, Ah, Neighbour Chriſtian, where are you now?
Ch. Truly, said Christian, I do not know.
Pli. At that, Pliable began to be offended; and angerly ſaid to his Fellow, Is this the happiness you have told me all this while of? if we have such ſpeed at our firſt ſetting out, what may we expect, 'twixt this, and our Journeys end? $^d$ $^d$ It is not enough to be Pliable. May I get out again with my life, you shall poſſes the brave Country alone for me. And with that he gave a desperate ſtruggle or two, and got out of the Mire, on that ſide of the Slough which was next to his own Houſe: So away he went, and Chriſtian ſaw him no more.
Wherefore Chriſtian was left to tumble in the Slough of Diſpondency alone, but still he endeavoured to struggle in trouble, to that side of the Slough, that was ſtill, further $^e$ $^e$ Chriſtian in trouble ſeeks to get further from his Houſe. from his own Houſe and next to the Wicket-gate; the which he did, but could not get out ​cauſe 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 directed this way by a Man called Evangeliſt; who directed me alſo to yonder Gate, that I might eſcape the wrath to come: And as I was going thither, I fell in here.
Help. But why did you not look for the ſteps? $^f$ $^f$ The Promiſes
Ch. Fear followed me ſo hard, that I fled the next way, and fell in.
Help. Give me thy hand. So he gave him his hand, and, $^g$ $^g$ Pſ. 40. 2 he drew him out, and ſet him upon found ground, and bid him go on his way.
Then I ſtepped to him that pluckt 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, ​continually run, and therefore is it called the Slougb of Diſpond: for ſtill as the ſinner is awakened about his loſt condition, there ariſeth in his foul many fears, and doubts, and diſcouraging apprehenſions, which all of them get together, and ſettle in this place: And this is the reaſon of the badneſs of this ground.
It is not the $^h$$^h$ Iſa. 35. 3,4. pleaſure of the King, that this place ſhould remain ſo bad; his Labourers alſo, have by the direction of His Majeſties Surveyors, been for above this ſixteen hundred years, imploy'd about this patch of ground, if perhaps it might have been mended: yea, and to my knowledge, faith he, Here hath been ſwallowed up, at leaſt Twenty thouſand Cart Loads; Yea Millions of wholeſom Inſtructions, that have at all ſeaſons been brought from all places of the Kings 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 Diſpond ſtill; and ſo will be, when they have done what they can.
True, there are by the direction of the ​the Law-giver, certain good and ſubſtantiall $^i$ $^i$ The Promiſes of forgivneſſ and acceptance to life by faith in Chriſt. Steps, placed even through the very midſt of this Slough; but at ſuch time as this place doth much ſpue out out its filth, as it doth againſt change of weather, theſe ſteps are hardly ſeen; or if they be, Men through the dizineſs of their heads, ſtep beſides; and then they are bemired to purpoſe, notwithſtanding the ſteps be there; but the ground is $^k$ $^k$ 1 Sa 12, 23. good when they are once got in at the Gate.
Now I ſaw in my Dream, that by this time Pliable was got home to his Houſe again. So 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.
​By this time, Chriſtian was got up to the Gate. Now over the Gate there was Written, Knock and it ſhall be opened unto you. $^l$$^l$ Matt.7.8. He knocked therefore, more then once or twice, ſaying,
May I now enter here? will he within Open to ſorry me though I have bin 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?
Ch. 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.$^m$$^m$ The Gate will be opened broken-hearted ſinnners I am willing with all will be my heart, ſaid he; and with that he opened to opened the Gate.
So when Chriſtian was ſtepping in, the other gave him a pull; Then ſaid Chriſtian, what means that? The ​other told him, A little diſtance from this Gate, there is erected a ſtrong Caſtle, of which $^n$$^n$ Satan envies thoſe that enter the ſtraight Gate.Beelzebub is the Captain: from thence both he, and them that are with him ſhoot Arrrows at thoſe that come up to this Gate; if happily they may dye before they can enter in. Then ſaid Chriſtian, I rejoyce and tremble. So when he was got in, the Man of the Gate asked him, Who directed him thither?
Ch. Evangeliſt bid me come hither and knock, (as I did;) And he ſaid,that you, Sir, would tell me what I mud do.
Good Will. An open Door is ſet before thee, and no man can ſhut it.
Ch. Now I begin to reap the benefits of my hazzards.
Good Will. But how is it that you came alone?
Ch. Becauſe none of my Neighbours ſaw their danger, as I ſaw mine.
Good Will. Did any of them know of your coming?
Ch. 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 mine Ears, and ſo came on my way.
Good Will. But did none of them follow you, to perſwade you to go back?
Ch. 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.
Goodwill. But why did he not come through?
Ch. We indeed came both together, until we came at the Slow of Diſpond, into the which, we alſo ſuddenly fell. And then was my Neighbour Pliable diſcouraged, and would not adventure further.$^o$$^o$A Man may have company when he ſets out for Heaven & yetgo thither alone Wherefore getting out may have again, on that ſide next to his own Houſe; he told me, I ſhould poſſeſs the brave Countrey alone for him: So he went his way, and I came mine. He after Obſtinate, and I to this Gate.
Good Will. Then ſaid Good Will, Alaſs poor Man,is the Cœleſtial Glory of ſo ſmall eſteem with him, that he counteth it not worth running the hazards of a few difficulties to obtain it. Well good Chriſtian, come ​a little way with me, and I will teach thee about the way thou muſt go. Look before thee; doſt thou ſee this narrow way? That is the way thou muſt go. It was caſt up by the Patriarchs, Prophets, Chriſt, his Apoſtles; and it is as ſtraight as a Rule can make it:This is the way thou muſt go.
Ch. But ſaid Chriſtian, Is there no turnings nor windings by which a Stranger may looſe the way?
Good Will. Yes , there are many ways Butt down upon this; and they are Crooked, and Wide: But thus thou may'ſt diſtinguiſh the right from the wrong, That only being ſtraight and narrow.
Then I ſaw in my Dream , That Chriſtian asked him further, If he could not help him off with his burden that was upon his back; For as yet he had not got rid thereof, nor could he by any means get it off without help.
He told him; As to the burden, be content to bear it, until thou comeſt to the place of$^p$$^p$There is no deliverance from guilt, and the burden of ſin, but by the death & blood of Chriſt Deliverance; for there it will fall from thy back it ſelf.
Then Chriſtian began to gird up his loins , and to address himself to ​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 mew him excellent things. Then Chriſtian took his leave of his Friend, and he again bid him, God ſpeed.
Then he went on, till he came at the Houſe of the $^q$ $^q$ Chriſtian comes to the Houſe of the interpreterInterpreter, where comes to he knocked over and over: at laſt the Houſe one came to the Door, and asked Who was there?
Ch. Sir, here is a Travailer, 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 Matter of the Houſe: ſo he called for the Matter of the Houfe; who after a little time came to Chriſtian, and asked him what he would have?
Ch. Sir, ſaid Chriſtian, I am a Man that am come from the City of Deſtruction, and am going to the Mount Zion and I was told by the Man that ſtands at the Gate, at the head of this way, That if I called here, you would ſhew me excellent ​things,$^r$ $^r$ He is entertained ſuch as would be an help to me in my Journey.
Inter. Then ſaid the Interpreter, $^ſ$ $^ſ$ Illumination Come in, I will ſhew thee 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, $^t$ $^t$ Chriſtian ſees a brave picture Chriſtian ſaw Picture of a very grave Perſon hang up againſt the Wall, and this was the faſhion of it. $^u$ $^u$ The faſhion of the pictureIt had eyes lift up to Heaven, the beſt of Books in its hand, on the the Law of Truth was written upon its lips, the World was behind his back; it ſtood as if it Pleaded with Men, and a Crown of Gold did hangover its head.
Ch. Then ſaid Chriſtian, What means this?
Inter. The Man whofe Picture this is, is one of a thouſand, he can $^x$ $^x$ Cor.4.15 beget Children, Travel in birth with Children, and $^y$ $^y$Gal.4.19 Nurſe them himſelf, when they are born. And whereas thou ſeeſt$^z$ $^z$Theſs 2. 7. him with eyes lift up to Heaven, the beſt of Books in his hand, and the Law of Truth writ on his lips: it is to ſhew thee, that his work is to know and unfold dark things ​to ſinners; even as alſo thou ſeeſt $^a$ $^a$The meaning of the Picture him ſtand aſ if he Pleaded With Men: And whereas thou ſeeſt the World as caſt behind him, and that a Crown hangs over his head; that is, to ſhew thee that ſlighting and deſpiſing the things that are preſent, for the love that he hath to his Maſters ſervice, he is ſure in the World that comes next to have Glory for his Reward: Now, ſaid the Interpreter I have ſhewed thee this Picture firſt, $^b$$^b$ Why he ſhewd him the picture firſt. becauſe the Man whoſe Picture this is, is the only Man, whom the Lord of the Place whither thou art going, hath Authorized, to be thy Guide in all difficult places thou mayeſt meet with in the way: wherefore take good heed to what I have ſhewed thee, and bear well in thy mind what thou haſt ſeen; leſt in thy Journey, thou meet with fſme that pretend to lead thee right, but their way goes down to death.
Then he took him by the hand, and led him into a very large Parlour that was full of duſt, becauſe never ſwept; the which, after he had reviewed a little while, the Interpreter called for a man to ſweep: Now ​when he began to ſweep, the duſt began ſo abundantly to fly about, that Chriſtian had almoſt therewith been choaked: Then ſaid the Interpreter to a Damſel that ſtood by, Bring hither Water,and ſprinkle the Room; which when ſhe had done, was ſwept and cleanſed with pleaſure.
Ch. Then ſaid Chriftian, What means this?
In. The Interpreter anſwered; this Parlor is the heart of a Man that was never ſanctified by the ſweet Grace of the Goſpel: The duſt, is his Original Sin, and inward Corruptions that have defiled the whole Man; He that began to ſweep at firſt, is the Law; but She that brought water, and did ſprinkle it, is the Goſpel: Now, whereas thou ſaweſt that ſo ſoon as the firſt began to ſweep,the duſt did ſo fly about that the Room by him could not be cleanſed, but that thou waſt almoſt choaked therewith. This is to ſhew thee, that the Law, inſtead of cleanſing the heart (by its working) from fin, $^d$ $^d$ Rom.7.6. doth revive, put $^e$ $^e$ 1 Cor. 15. 56 ſtrength into, and $^f$$^f$Ro. 5.20 increaſe it in the ſoul, as it doth ​diſcover and forbid it, but doth not give power to ſubdue.
Again, as thou ſaweſt the Damſel ſprinkle the Room with Water, upon which it was cleanſed with pleaſure: This is to ſhew thee, that when the Goſpel comes in the ſweet and precious influences thereof to the heart, then I ſay, even as thou ſaweſt the Damſel lay the duſt by ſprinkling the Floor with Water, ſo is ſin vanquiſhed and ſubdued, and the ſoul made clean, through the Faith of it; and conſequentlyiy $^g$ $^g$ Joh. 15. 3. Eph 5.26. Act 15.9 Rom 15. 25. 26. Joh 15. 13. fit for the King of Glory to inhabit.
I ſaw moreover in my Dream, $^h$$^h$He ſhewd him Paſſion & Patience that the Interpreter took him by the hand, and had him into a little Room; where ſat two little Children, each one in his Chair: The name of the eldeſt was Paſſion, and of the other Patience; Paſſion ſeemed to be much diſcontent, but Patience was very quiet. Then Chriſtian asked, What Paſſion is the reaſon of the diſcontent of Paſſion? Paſſion will have all now The Interpreter anſwered, The Governour of them would have him ſtay for his beſt things till the beginning of the next year; but he will have all now: $^i$ $^i$ Patience is for waiting But Patience is willing to wait.
​Then I faw that one came to $^k$$^k$ Paſſion has his desirePaſſion, and brought him a Bag of Treaſare, and poured it down at his feet; the which he took up, and rejoyced therein; and withall, laughed Patience to ſcorn : But I beheld but a while, and he had $^l$$^l$ And quickly laviſhes away laviſhed all away , and had nothing left him but Rags.
Ch. Then ſaid Chniſtian to the Intpreter,$^m$$^m$The matter expounded Expound this matter more matter fully to me.
In. 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 $^n$ $^n$ The Worldly Man for Bird in the handBird in the Hand is worth two in the Buſh, is of more Authority with them, then 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 ​Raggs; So will it be with all ſuch Men at the end of this World.
Ch. Then ſaid Chriſtian, Now I ſee that Patience has the beſt $^o$ $^o$ Patience had the best Wisdom Wiſdom; and that upon many accounts, 1 . Becauſe he ſtays for the beſt things. 2. And alſo becauſe he will have the Glory of His, when the other hath nothing but Raggs.
In. Nay, you may add another; to wit, The glory of the next World will never wear out; but theſe are ſuddenly gone. Therefore Paſſion not ſo much reaſon to laugh at Patience, becauſe he had his good things firſt, as Patience will have to laugh at Paſſion Things that are fiſt muſt give place, but things that are laſt, are laſting. 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 has his Portion laſt muſt have it laſtingly. Therefore it is ſaid of $^q$ $^q$ Luk. 16. Dives had has good things first. Dives, In thy lifetime thou hadeſt, or receivedeſt thy good things and likewiſe Lazarus evil things; But now he is comforted, and thou art tormented.
​Ch. Then I perceive, 'tis not beſt to covet things that are now; but to wait for things to come.
In. You ſay the Truth; $^r$ 2 Cor 4. 18 The firſt things are but Temporal.For the things that are not ſeen, are Temporal; but the things that are ſeen, are Eternal: But though this be ſo; yet ſince things preſent, and our fleſhly appetite, are ſuch near Neighbours one to another; and again, becauſe things to come, and carnal ſenſe, are ſuch ſtrangers one to another: therefore it is, that the firſt of theſe ſo ſuddenly fall into amity, and that diſtance is ſo continued between the ſecond.
Then I ſaw in my Dream, that the Interpreter took Chriſtian by the hand, and led him into a place, where was a Fire burning againſt a Wall, and one ſtanding by it always, caſting much Water upon it to quench it: Yet did the Fire burn higher and hotter.
Then ſaid Chriſtian, What means this?
The Interpreter anſwered, This fire is the work of Grace that is wrought in the heart; he that caſts Water upon it, to extinguiſh and put it out, is the Devil: but in that thou ​ſeeſt the fire notwithſtanding burn higher and hotter , thou ſhalt alſo ſee the reaſon of that: So he had him about to the back ſide of the Wall, where he ſaw a Man with a Veſſel of Oyl in his hand, of the which he did alſo continually caſt, but ſecretly, into the fire. Then ſaid Chriſtian, What means this? The Interpreter anſwered, This is Chriſt, who continually with the Oyl of his Grace, maintains the work already begun in the heart; By the means of which, notwithſtanding what the Devil can do,2 Cor.12. 9</ref> the fouls of his People prove gracious ſtill. And in that thou ſaweſt, that the Man ſtood behind the Wall to maintain the fire; this is to teach thee, that it is hard for the tempted to ſee how this work of Grace is maintained in the foul.
I ſaw alſo that the Interpreter took him again by the hand, and led him into a pleaſant place, where was builded a lately Palace, beautiful to behold; at the fight of which, Chriſtian was greatly delighted; he ſaw alſo upon the top thereof, certain Perſons walked, who were cloathed all in Gold. Then ſaid Chriſtian, May ​we go in thither? Then the Interpreter took him, and led him up toward 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 fat 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 to the Man that would enter, what hurt and miſchief they could. Now was Chriſtian ſomwhat in a muſe: 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 writ; ſaying, Set down my name, Sir; the which when he had done, he ſaw the Man draw his Sword, and put an Helmet upon his Head, and ruſh toward the door upon the Armed Men, who laid upon him with deadly force; but the Man, not at all diſcouraged, fell to cutting and hacking moſt fiercely; ſo, after he had $^u$ Act. 14, 22 received and given many wounds to thoſe that ​attempted to keep him out, he cut his way through them all, and preſſed forward into the Palace; at which there was a pleaſant voice heard from thoſe that were within, even of the Three that walked upon the top of the Palace.
Come in, Come in; Eternal Glory thou ſhalt win.
So he went in, and was cloathed with ſuch Garments as they. Then Chriſtian ſmiled, and ſaid, I think verily I know the meaning of this.
Now, ſaid Chriſtian, let me go hence: Nay ſtay (ſaid the Interpreter,) till I have me wed 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 like an Iron $^x$ $^x$ Deſpair like an Iron Cage. Cage.
Now the Man, to look on, ſeemed very ſad: he fat 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.
Chr. Then ſaid Chriſtian to the ​Man, What art thou? The Man anſwered, I am what I was not once?
Chr. What waſt thou once?
Man. The Man ſaid, I was once a fair and flouriſhing Profeſſor, both in mine own eyes, and alſo in the eyes of others: I once was, as I thought, fair for the Celeſtial City, and had then even joy at the thoughts that I mould get thither.
Chr. Well, but what art thou now?
Man, I am now a Man of Deſpair, and am ſhut up in it, as in this Iron Cage. I cannot get out; O now I cannot.
Chr. But how cameſt thou in this condition?
Man. I left off to watch, and be ſober; I laid the reins upon the neck of my luſts; I ſinned againſt the light of the Word, and the goodneſs of God: I have grieved the Spirit, and he is gone; I tempted the Devil, and he is come to me; I have provoked God to anger, and he has left me; I have ſo hardened my heart, that I cannot repent.
Then ſaid Chriſtian to the Interpreter, But is there no hopes 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 this Iron Cage of Deſpair?
Man. No, none at all.
Inter. Why? the Son of the Bleſſed is very pitiful.
Man. I have $^y$ $^y$Heb 6.6. Crucified him to myſelf, a freſh. I have deſpiſed $^z$ $^z$ Luke 19. his Perſon,I have deſpiſed his Righteouſneſs, I have counted his Blood an unholy thing, I have done deſpite $^a$ $^a$ Heb. 10. 29, 29. to the Spirit of Grace: Therefore I have ſhut my ſelf out of all the Promiſes; and there now remains to me nothing but threatnings, dreadful threatnings, faithful threatnings of certain Judgement, which ſhall devour me as an Adverſary.
Inter. For what did you bring your ſelf into this condition?
Man. For the Luſts, Pleaſures,and Profits of this World; in the injoyment of which, I did then promiſe my ſelf much delight: but now even every one of thoſe things alſo bite me, and gnaw me like a burning worm.
​Inter. But canſt thou not now repent and turn?
Man. God hath denied me repentance; his Word gives me no encouragement to believe; yea, himſelf hath ſhut me up in this Iron Cage; nor can all the men in the World let me out. O Eternity! Eternity! how ſhall I grapple with the miſery that I mutt meet with in Eternity!
Inter. Then ſaid the Interpreter to Chriſtian, Let this mans 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 cauſes of this mans miſery. Sir, is it not time for me to go on my way now?
Inter. Tarry till I ſhall ſhew thee one thing more, and then thou ſhalt go on thy way.
So he took Chriſtian by the hand again, and led him into a Chamber, where there was one a riſing out of Bed; and as he put on his Rayment, 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 thundred and lightned in moſt fearful wife, that it put me into an Agony. Cor. 15. 1 Theſſ 4. Jude 15. 2 Theſ 1. 8. Joh. 5. 5. 28. Rev 20. 11 12,13,14. Iſ. 26. 21. Mic 7. 7.16, 7 Pſ. 5.1,2,3. Dan 7.10 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 Man ſit upon a Cloud, attended with the thouſands of Heaven; they were all in flaming fire, alſo, the Heavens was on 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, & the Dead that were therein, came forth; ſome of them were exceeding glad, and looked upward; and ſome fought to hide themſelves under the Mountains: Then I ſaw the Man that ſat upon the Cloud, open the Book; and bid the World draw near. Yet there was by reaſon of a Fiery flame that iſſued out and came from before him, a convenient diſtance betwixt him and them, as betwixt the Judge and the Priſoners at the Bar. I heard it alſo proclaimed ​to them that attended on the Man that ſat on the Cloud; $^c$ $^c$ Mat, 3. 12. Ch. 13. 30. Mal. 4. 1. Gather together the Tares, the Chaff, and Stubble, and caſt them into the burning Lake; and with that, the Bottomleſs pit opened, juſt whereabout I flood; out of the mouth of which there came in an abundant manner Smoak, and Coals of fire, with hideous noiſes. It was alſo ſaid to the ſame perſons; Gather my Wheat into my Garner. $^d$ $^d$ 1 Theſ. 4. 16,17. And with that I faw many catch't up and carried away into the Clouds, but I was left behind. I alſo ſought to hide my ſelf, but I could not; for the Man that ſat upon the Cloud, Ro. 2. 14,15. ſtill kept his eye upon me: my ſins alſo iſ came into mind, and my Conſcience did accuſe me on every ſide. Upon this I awaked from my ſleep.
Chr. But what was it that made you ſo fraid of this fight?
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 within afflicted me; and as I thought, ​the Judge had always his eye upon me, mewing indignation in his coun- tenance.
Then ſaid the Interpreter to Chriſtian, Haſt thou conſidered all theſe things?
Chri. 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 Chriftian began to gird up his loins, and to ad- dreſs 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 began to take in hand: Then let me think on them, and underſtand Wherefore they ſhewed me was, and let me be Thankful, O good Interpreter, to thee.
​Now I ſaw in my Dream, that the high way up which Chriſtian was to go, was fenced on either ſide with a Wall, and that Wall is called Salvation, Up this way therefore did burdened Chriſtian run, but not without great difficulty, becauſe of the load on his back.
He ran thus till he came at a place ſomewhat aſcending; and upon that place ſtood a Croſs, and a little below in the bottom, a Sepulcher. 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 Sepulcher, where it fell in, and I ſaw it no more.
Then was Chriſtian glad $^e$ $^e$ When God releaſes us our guilt and burden, wearing as thoſe that leapt for joy. lightfom,and faid with a merry heart, He hath given me reſt, by his ſorrow; and life, by his death. Then he ſtood ſtill a while, to look and wonder; for it was very ſurprizing 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 $^f$ $^f$ Zech. 12. 10. waters down his cheeks. Now as he ſtood looking and weeping, behold three mining ones came to him, and ſaluted him, with Peace be to thee: ſo the firſt ſaid to him, Thy ſins be forgiven. The ſecond, ſtript him of his Rags, and cloathed him with change of Raiment. The third alſo ſet a mark in his fore-head, and gave him a Roll with a Seal upon it, which he bid him look on as he ran, and that he mould give it in at the Cœleſtial Gate: ſo they went their way. Then Chriſtian gave three leaps for joy, and went out ſinging,
A Chriſtian can ſing tho alone, when God doth give him the joy of his heart.Thus far did I come loaden with my ſin Nor could ought 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 firings that bound it to me, crack.? Bleſt Croſs! bleſt Sepulcher! bleſt rather be The Man that there was put to ſhame for me
​I ſaw then in my Dream that he went on thus, even until he came at a bottom, where he ſaw, a little out of the way, three Men faſt aſleep with Fetters upon their heels. The name of the one was $^a$ $^a$ Simple, Sloth, and Preſumption Simple, another Sloth, and the third Preſumption.
Chriſtian then ſeeing them lye in this cafe, went to them, if peradventure he might awake them. And cryed, You are like them that ſleep on the top of a Maſt, for the dead Sea is under you, a Gulf that hath no bottom: Awake therefore and come away, be willing alſo, and I will help you off with your Irons. He alſo told them, If he that goeth about like a roaring Lion comes by, you will certainly become a prey to his teeth. With that they lookt upon him, and began to reply in this fort: $^b$ $^b$ There is perſwaſion will do, if God openth not the eyes. Simple ſaid, I ſee no danger; Sloth ſaid, Yet a little more ſleep: and Preſumption ſaid, Every Fatt muſt ſtand upon his own bottom, what is the anſwer elſe that I ſhould give thee? And ſo they lay down to ſleep again, and Chriſtian went on his way.
​Yet was he troubled to think, That men in that danger ſhould ſo little eſteem the kindneſs of him that ſo freely offered to help them; both by awakening of them, counſelling of them, and proffering to help them off with their Irons. And as he was troubled there-about, he eſpied two Men come tumbling over the Wall, on the left hand of the narrow way; and they made up a pace to him. The name of the one was Formaliſt, and the name of the other Hypocriſie. So, as I ſaid, they drew up unto him, who thus entered with them into diſcourſe.
Chr. Gentlemen, Whence came you, and whither do you go?
Form. and Hyp, We were born in the Land of Vain -glory, and are going for praife to Mount Sion.
Chr. Why came you not in at the Gate which ſtandeth at the beginning of the way? Know you not that it is written. Joh 10.1. That he that cometh not in by the door, but climbeth up ſome other way, the ſame is a thief and a robber? Form, and Hyp. They ſaid, That to go to the Gate for entrance, was ​by all their Countrey-men counted too far about; and that therefore their uſual way was to make a ſhort cut of it, and to climb over as they had done.
Chr. But will it not be counted a Trefpaſs, againſt the Lord of the City whither we are bound, thus to violate his revealed will?
Form, and Hyp, They told him, $^d$ $^d$ They that come into the way but not by the door, think that they can ſay something in vindication of their own practice. 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 then a thouſand years.
Chr. But, ſaid Chriſtian, Will your Practice ſtand a Trial at Law?
Form. & 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, ſo be 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 then 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 your ſelves without his direction, and ſhall go out by your ſelves without his mercy.
To this they made him but little anſwer; only they bid him look to himſelf. Then I ſaw that they went on every man in his way, without much conference one with another; fave that theſe two men told Chriſtian,That, as to Laws and Ordinances, they doubted not but they mould as conſcientiouſly do them as he. Therefore ſaid they, We fee not wherein thou differed from us, but by the Coat that is on thy back, which was, as we tro, given thee by ſome of thy Neighbours, to hide the ſhame of thy nakednefs.
Chr. By $^e$ $^e$ Gal 2.16. Laws and Ordinances, you will not be ſaved, ſince you came not in by the door. And as for this Coat that is on my back, it was given ​me by the Lord of the place whither I go; and that, as you ſay, to cover my nakedneſs with. And I take it as a token of his kindneſs to me, for I had nothing but rags before. And beſides, $^f$ $^f$ Chriſtian has got his Lords Coat on his back, and is comforted therewith he is comforted alſo with his Mark an his Roll. thus I comfort my ſelf as I go: Surely, think I, when I come to the Gate of the City, the Lord thererof will know me for good, ſince I have his Coat on my back; a Coat that he gave me freely in the day that ſtript me of my rags. I have moreover a mark in my forehead, of which perhaps you have taken no notice, which one of my Lords 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 in the way; I was alſo bid to give it in at the Cœleſtial Gate, in token of my certain going in after it: all which things I doubt you want, and want them, becauſe you came not in at the Gate.
To theſe things they gave him no anſwer, only they looked upon each other and laughed. Then I ſaw that they went on all, ſave that Chriſtian ​kept before, who had no more talk but with himſelf, and that ſomtimes ſighingly,and ſomtimes comfortably: alſo he would be often reading in the Roll that one of the mining ones gave him, by which he was refreſhed.
I beheld then, that they all went on till they came to the foot of an Hill, $^g$ $^g$ He comes to the hill Difficulty at the bottom of which was a g He comes Spring. There was alſo in the ſame place two other ways beſides that which came ſtraight from the Gate; one turned to the left hand, and the other to the right, at the bottom of the Hill: but the narrow way lay right up the Hill (and the name of the going up the ſide of the Hill, is called Difficulty.) Chriſtian now went to the Spring and drank thereof to refreſh himſelf, and then began to go up the Hill; ſaying,
This 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; lets neither faint nor fear: Better, tho difficulty th'right way to go, Then wrong, though eaſie, where the end is wo.
​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 was two other ways to go; and ſuppoſing alſo, that theſe two ways might meet again,with that up which Chriſtian went, on the other ſide of the Hill: Therefore they were reſolved to go in thoſe ways (now the name of one of thoſe ways was Danger, and the name of the other Deſtruction.) So $^h$ $^h$ The danger of turning out of the way. the one took the way which is called Danger, which led him into a great Wood; and the other took out of 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 riſe no more.
I looked then after Chriſtian, to ſee him go up the Hill, where I perceived he fell from running to going, and from going to clambering upon his hands and his knees, becauſe of the ſteepneſs of the place. Now about the midway to the top of the Hill, was a pleaſant $^i$ $^i$ A ward of grace Arbour, made by the Lord of the Hill, for the refreſhment of weary Travailers. Thither therefore Chriſtian got, where alſo ​he ſat down to reſt him. Then he pull'd 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 a while, 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 deep his $^i$ $^i$ He that ſleeps is a loſer Roll fell out of his hand. Now as he was Sleeping, there came one to him & awaked him ſaying, Go to the Ant, thou ſluggard, conſider her ways and be wiſe: and with that Chriſtian ſuddenly ſtarted up, and ſped him on his way, and went a pace till he came to the top of the Hill.
Now when he was got up to the top of the Hill, there came two Men running againſt him amain; thename of the one was Timorus, and the name of the other Miſtruſt. To whom Chriſtian ſaid, Sirs, what's the matter you run the wrong way? Timorus 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 lye a couple of Lyons in the way, whether ſleeping or wakeing we know not; and we could not think, if we came within reach, but they would preſently pull us in pieces.
Chr. Then ſaid Chriſtian, You make me afraid, but whither mail I fly to be ſafe? If I go back to mine own Countrey, That is prepared for Fire and Brimſtone; and I ſhall certainly periſh there. If I can get to the Cœleſtial City, I am ſure to be in ſafety there. I mud 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 Miſtruft and Timorus ran down the Hill; and Chriſtian went on his way. But thinking again of what he heard from the men,he felt in his bofom for his Roll, that he might read therein and be comforted; but he felt and $^k$ $^k$ Chirſtian miſſed his Roll, wherein he uſed to take Comfort. 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 ​Cœleſtial City. Here therefore he began 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 ride of the Hill: and falling down upon his knees, he asked God forgiveneſs for that his fooliſh Fact; and then went back to look for his Roll. But all the way he went back, who can ſufficiently ſet forth the ſorrow of Chriſtians heart? ſomtimes he ſighed, ſomtimes he wept, and often times he chid himſelf, for being ſo fooliſh to fall aſleep in that place which was erected only for a little refreſhment from 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 fight of the Arbour, where he ſat and ſlept; but that fight renewed $^l$ Chriſtian bewails his fooliſh ſleeping.is ſorrow the more, by bringing again, even a freſh, his evil of ſleeping into his mind. Thus therefore he now went on bewailing his ſinful ſleep,Rev. 2. 2. ſaying, O wretched man that I ​am, that I ſhould ſleep in the daytime! that I mould ſleep in the midſt of difficulty! that I mould ſo indulge the fleſh, as to uſe that reſt for eaſe to my fleſh, which the Lord of the Hill hath erected only for the relief of the ſpirits of Pilgrims! How many ſteps have I took in vain! (Thus it happened to Iſrael for their ſin, they were ſent back again by the way of the Red-Sea) and I am made to tread thoſe ſteps with ſorrow, which I might have trod with delight, had it not been for this ſinful ſleep. How far might I have been on my way by this time! I am made to tread thoſe ſteps thrice over, which I needed not to have trod but once: Yea now alſo I am like to be benighted, for the day is almoſt ſpent. O that I had not ſlept! Now by this time he was come to the Arbour again, where for a while he ſat down and wept,but at laſt (as Chriſtian would have it) looking ſorrowfully down under the Settle, there he eſpied his Roll; the which he with trembling and haſte catch't up, and put it into his boſom; but who can tell how joyful this Man was, when he had gotten his Roll ​gain! For this Roll was the aſſurance of his life and acceptance at the defired 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 him ſelf 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: Ah 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 doleful Creatures, becauſe of my ſinful ſleep! Now alſo he remembered the ſtory that Miſtruſt and Timorus told him of, how they were frighted with the fight 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 pieces? Thus he went on his way, but while he was ​thus bewayling his unhappy miſcarriage, he lift up his eyes, and behold there was a very ſtately Palace before him, the name whereof was Beautiful, and. it ſtood juſt by the High-way ſide.
So I ſaw in my Dream, that he made haſte and went forward,that if poſſible he might get Lodging there; now before he had gone far, he entered into a very narrow paſſage, which was about a furlong off of the Porters 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 Miſtruft and Timorus, 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, whofe Name is $^m$ $^m$ Mar. 13 Watchful, perceiving that Chriſtian made a halt, as if he would go back, cried unto him, ſaying, Is thy ſtrength ſo ſmall? fear not the Lions,for they are Chained: and are placed there for trial of faith where it is; and for diſcovery of thoſe that ​have none: keep in the midſt of the Path, and no hurt ſhall come unto thee.
Then I ſaw that he went on, trembling for fear of the Lions; but taking good heed to the directions of the Porter; he heard them roar, but they did him no harm. Then he clapt his hands, and went on, till he came and ſtood before the Gate where the Porter was. Then ſaid Chriſtian to the Porter, Sir, What houſe is this? and may I lodge here to night? The Porter anſwered, This Houſe was built by the Lord of the Hill: and he built it for the relief and ſecurity of Pilgrims. The Porter alſo asked whence he was, and whither he was going?
Chr. I am come from the City of Deſtruction, and am going to Mount Zion, but becauſe the Sun is now ſet, I deſire, if I may, to lodge here to night.
Por. What is your name?
Chr. My name is now Chriſtian; but my name at the firſt was Graceleſs: I came of the Race of Japhet, whom God will perſwade to dwell in the Tents of Shem.
​Por. But how doth it happen that you come ſo late, the Sun is ſet?
Chr. I had been here ſooner, but that, wretched man that I am! I ſlept in the Arbour that ſtands on the Hill ſide; nay, I had notwithſtanding that, been here much ſooner, but that in my deep I loft 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 forrow of heart, to go back to the place where I ſlept my deep, where I found it, and now I am come.
Por. Well, I will call out one of the Virgins of this place, who will, if ſhe likes your talk, bring you in to the reſt of the Family, according to the Rules of the Houſe. So Watchful the Porter rang a Bell, at the found of which, came out at the door of the Houſe,a Grave and Beautiful Damfel, named Diſcretion, and asked why me was called.
The Porter anſwered, This Man is in a Journey from the City of Deſtruction to Mount Zion, but being weary, and benighted, he asked me if he might lodge here to night; ſo I told him I would call for thee, who ​after diſcourſe had with him, mayeſt do as ſeemeth thee good, even according to the Law of the Houſe.
Then ſhe asked him whence he was, and whither he was going, and he told her. She asked him alſo, how he got into the way, and he told her; Then ſhe asked him, What he had ſeen, and met with in the way, and he told her; and 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 flood in her eyes: And after a little pauſe, me 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 in to 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 ſet down, they gave him ſomthing to drink; and conſented together that until ſupper was ready, ſome one or two of them mould have ſome particular diſcourſe with Chriſtian, for the beſt improvement of time: and they appointed Piety, and Prudence, to diſcourſe with him; and thus they began.
Piety. Come good Chriſtian, ſince we have been ſo loving to you, to receive you into our Houſe this night; let us, if perhaps we may better our ſelves thereby, talk with you of all things that have happened to you in your Pilgrimage.
Chr. With a very good will, and I am glad that you are ſo well diſpoſed
Piety What moved you at firſt to be take yourſelf to a Pilgrims life.
Chr. I was $^a$ $^a$ How Chriſtan was driven out of his own Countrey driven out of my Native Countrey, by a dreadful ſound that was in mine ears, to wit, That unavoidable deſtrution did attend me, if I abode in that place where I was.
Piety. But how did it happen that you came out of your Countrey 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 $^b$ $^b$ How he got into the Way to Sion Evangeliſt and he directed me to the Wicket-Gate, which elſe I ſhould never found; and ſo ſet me into the way that hath led me directly to this Houſe.
Piety. But did you not come by the Houſe of the Interpreter?
Chr. Yes, and did ſee ſuch things there, the remembrance of which will flick by me as long as I live; ſpecially three $^c$ $^c$ A reherſal of what he ſaw in the way. things, to wit, How of what he Chriſt, in deſpite of Satan, maintains maintains work of Grace in the heart; how the Man had ſinned himſelf quite out of hopes of Gods 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 ake as he was telling of it, but yet I am glad I heard it.
​Piety. Was that all that you ſaw at the Houſe of the Interpreter?
Chr. No, he took me and had me where he ſhewed me a ſtately Palace , and how the People were clad in Gold that were in it; and how there came a venturous Man, and cut his way through the armed men that ſtood in the door to keep him out; and how he was bid to come in, and win eternal Glory. Methought thole things did raviſh my heart; I could have ſtaid at that good Mans houſe a twelve-month, but that I knew I had further to go.
Piety. And what ſaw you elſe in the way?
Chr. Saw! Why I went but a little further , and I ſaw one, as I thought in my mind, hang bleeding upon the Tree; and the very fight of him made my burden fall off my back (for I groaned under a weary burden) but then it fell down from off me. 'Twas a ſtrange thing to me, for I never ſaw ſuch a thing before : Yea, and while I flood 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 ſtript me of my Rags, and gave me this Broidred Coat which you fee; and the third ſet the mark which you fee, in my forehead, and gave me this ſealed Roll (and with that he plucked it out of his boſom.)
Piety. But you ſaw more then this, did you not?
Chr. The things that I have told you were the beſt: yet ſome other ſmall matters I ſaw, as namely I ſaw three Men, Simple, Sloth, and Preſumption, lye a ſleep 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 Formaliſt and Hypocriſie come tumbling over the wall, to go, as they pretended, to Sion, but they were quickly loſt; even as I my ſelf did tell them, but they would not believe: but, above all, I found it hard work to get up this Hill, and as hard to come by the Lions mouths; and truly if it had not been for the good Man, the Porter that ſtands at the Gate, I do not know, but that after all, I might have gone back again: but now I thank God I am here, and I thank you for receiving of me.
​Then Prudence thought good to ask him a few queſtions, and deſired his anſwer to them.
Pru. Do you not think ſomtimes of the Countrey from whence you came?
Chr. Yes, $^d$ $^d$ Chriſtian thoughts of his Native Countery. Heb 11. 15, 16 but with much ſhame and deteſtation; Truly, if I had been mindful of that Countrey from whence came out, I might have had opportunity to have returned, but now I deſire a Countrey. a better Countrey, that is, an Heavenly.
Pru. Do you not yet bear away with you ſome of the things that then you were converſant withal?
Chr. Yes, but greatly againſt my will; $^e$ $^e$ Chriſtian diſtaſted with carnal cogitations. eſpecially my inward and carnal cogitations; with which all my Countrey-men, as well as my ſelf,were delighted; but now all thoſe things are my grief: and might I but chuſe mine own things, I would $^f$ $^f$ Chriſtians choice chuſe 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.
Pru. Do you not find ſometimes, as if thoſe things were vanquiſhed, which at other times are your perplexity.
Chr. Yes, but that is but ſeldom; ​but they are to me $^g$ $^g$ Chriſtians Golden hours., in which ſuch things happens to me.
Pru. Can you remember by what means you find your anoyances at times as if they were vanquiſhed?
Chr. Yes, when $^h$ $^h$ How Chriſtian gets power againſt his corruption. 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.
Pru. And what is it that makes you ſo deſirous to go to Mount Zion?
Chr. Why, $^i$ $^i$ Why Chriſtian would be at Mount Zion. there I hope to ſee him alive that did hang dead on the at Croſs and there I hope to be rid of all thoſe things, that to this day are in me, an anoiance to me; there they ſay there is no death, and there I mail dwell with ſuch Company as I like beſt. For to tell you truth,I love him, becauſe I wasby 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 mail continually cry Holy, Holy, Holy.
Now I ſaw in my Dream,that thus ​they ſat talking together until ſupper was ready. So when they had made ready, they fat down to meat; Now the Table was furniſhed $^k$ $^k$ What; Chirſtian had to his ſsupper with fat things, and with Wine that was well refined; and all their talk $^l$ $^l$ Their talk at ſuppertimeat 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 Warriour and had fought with and ſlain him that had the power of death, but not without great danger to himſelf, which made me love him the more.
For, as they ſaid, and as I believe (ſaid Chriſtian) he did it with the loſs of much blood; but that which put Glory of Grace into all he did, was, that he did it of pure love to his Countrey. And beſides, there were ſome of them of the Houſehold that ſaid, they had ſeen and ſpoke with him ſince he did dye on the Croſs; and they have atteſted, that they had it from his own lips, that he is ſuch a lover of poor Pilgrims, ​that the like is not to be found from the Eaſt to the Weſt
They moreover gave an inſtance of what they affirmed, and that was, He had ſtript 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 $^a$ $^a$ Chriſt makes Princes of Beggars. pilgrims a Princes, though by nature they were Beggars born and their original had been the Dunghil.
Thus they diſcourfed 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 $^b$ Chriſtians Bed-Chamber., whoſe window opened towards the Sun riſing; the name of the Chamber was Peace, where he ſlept till break of day; and then he awoke and ſang,
Where am I now! is this the love and care Of Jeſus for the men that Pilgrims are! Thus to provide! That I ſhould be forgiven! And dwell already the next door to Heaven.
​So in the Morning they all got up, and after ſome more diſcourfe, they told him that he mould not depart, till they had mewed him the Rarities of that place. And firſt they had him into the Study,$^c$ $^c$ Chriſtian had into the Study and what he ſaw there where they ſhew ed him Records of the greatet Antiquity; in which, as I remember my Dream, they ſhewed him firſt the Pedigree of the Lord of the Hill, there. that he was the Son of the Ancient of Days, and came by an 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 decaies of Nature, be diſſolved
Then they read to him ſome of the worthy Acts that vome of his Servants had done. As how they had ſubdued Kingdoms,wrought Righteoufnefs, obtained Promſſes, ſtopped the mouths of Lions, quenched the $^d$ $^d$ Heb. 11 33,34. 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.
​Then they read again in another part of the Records of the Houſe, where it was ſhewed how willing their Lord was to receive into his favour any, even any, though they in time paſt had offered great affronts to his Perſon and proceedings. Here alſo were ſeveral other Hiſtories of many other famous things, of all which Chriſtian had a view. As of things both Ancient and Modern; together with Prophecies and Predictions of things that have their certain accompliſhment, both to the dread and amazement of enemies, and the comfort and ſolace of Pilgrims.
The next day they took him and had him into the $^e$ $^e$ Chriſtian had into the Armory. Armory; where they ſhewed him all manner of Furniture, which their Lord had provided for Pilgrims, as Sword, Shield, Helmet, Brett plate, All-Prayer, and Shooes that would not wear out. And there was here enough of this to harneſs out as many men for the ſervice of their Lord, as there be Stars in the Heaven for multitude.
​They alſo ſhewed him ſome of the Engines with which ſome of his Servants had done wonderful things. $^f$ $^f$ Chriſtian is made to ſee Ancient things They ſhewed him Moſes Rod, the Hammer and Nail with which Jael ſlew Siſera, the Pitchers, Trumpets, and Lamps too, with which Gideon put to flight the Armies of Midian. Then they ſhewed him the Oxes goad wherewith Shamger ſlew ſix hundred men. They ſhewed him alſo the Jaw bone with which Sampſon did ſuch mighty feats; they ſhewed him moreover the Sling and Stone with which David ſlew Goliah of Gath: and the Sword alſo with which their Lord will kill the Man of Sin, in the day that he ſhall riſe up to the prey. They ſhewed him beſides many excellent things, with which Chriſtian was much delighted. This done,they went to their reſt again.
Then I ſaw in my Dream, that on the morrow he got up to go forwards, but they deſired him to ſtay till the next day alſo and then ſaid they, we will, if the day be clear, ſhew you the $^g$ $^g$ Chriſtian ſhewed the delectable Mountains delectable Mountains; which they ſaid, would yet further add to his comfort; becauſe they were nearer the ​deſired Haven, then the place where at preſent he was. So he conſented and ſtaid. When the Morning was up, they had him to the top of the Houſe, $^h$ $^h$ Iſa. 33. 16, 17. and bid him look South, ſo he did; and behold at a great diſtance he ſaw a moſt pleaſant Mountainous Countrey, beautified with Woods, Vinyards, Fruits of all forts, Flowers alſo; Springs and Fountains, very delectable to behold. Then he asked the name of the Countrey, they ſaid it was Immanuels 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 maiſt ſee to the Gate of the Cœleſtial City, as the Shepheards that live there will make appear.
Now he bethought himſelf of ſetting forward $^i$ Chriſtian ſets forward. and they were willing he ſhould: but firſt, ſaid they, let us go again into the Armory, ſo they $^k$ $^k$ Chriſtian ſent away Armed. did; and when he came there, they harneſſed him from head to foot, with what was of proof, left perhaps he ſhould meet with aſſaults in the way. He being therefore thus acoutred walketh out with his friends ​to the Gate, and there he asked the Porter if he ſaw any Pilgrims paſs by Then the Porter anſwered, Yes.
Chr. Pray did you know him?
Por. I asked his name, and he told me it was Faithful.
Chr. O, ſaid Chriſtian, I know him, he is my Towns-man, my near Neighbour, he comes from the place where I was born how far do you think he may be before?
Porter. He is got by this time below the Hill.
Chr. $^l$ $^l$ How Chriſtian and the Proter great at parting. Well, ſaid Chriſtian, good Porter the Lord be with thee,and add to all thy bleſſings much increaſe, for the kindneſs that thou haſt ſhewed to me.
Then he began to go forward, but Diſcretion, Piety, Charity, and Prudence, would accompany him down to the foot of the Hill. So they went on together, reiterating their former diſcourſes till they came to go down the Hill. Then ſaid Chriſtian, As it was difficult coming up, ſo (ſo far as I can ſee) it is dangerous going down. Yes, ſaid Prudence, ſo it is; for it is an hard matter for a man to go down into the valley of Humiliation, as ​thou art now, and to catch no flip 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 flip or too.
Then I ſaw in my Dream, that theſe good Companions, when Chriſtian was gone down to the bottom of the Hill, gave him a loaf of Bread, a bottle of Wine, and a clutter 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 whither to go back, or to ſtand his ground. But he confidered again, that he had no Armour for his back, and therefore thought that to turn the back to him, might give him greater advantage with eaſe to pierce him with his Darts; thereore he reſolved $^k$ Chriſtians reſolution at the approach of Apollyon to venture, and ſtand his ground. For thought he, had I no more in mine eye, then the ​ſaving of my life, 'twould be the beſt way to ſtand.
So he went on, and Apollyon met him; now the Monſter was hidious to behold, he was cloathed with ſcales like a Fiſh (and they are his pride) he had Wings like a Dragon, and out of his belly came Fire and Smoak, and his mouth was as the mouth of a Lion. When he was come up to Chriſtian, he beheld him with a difdainful countenance, and thus began to queftion with him.
Apol. Whence come you and whither are you bound?
Chr. I come from the City of Deſtruclion,$^l$ $^l$ Diſcourse betwixt Chriſtian and Apollyon. which is the place of betwixt all evil, and am going to the City of Zion.
Apol. By this I perceive thou art one of my Subjects, for all that Countrey is mine; and I am the Prince and God of it. How is it then that thou haft ran away from thy King? Were it not that I hope thou maieſt do me more ſervice, I would ſtrike thee now at one blow to the ground.
Chr. I was born indeed in your Dominions, but your ſervice was hard, and your wages ſuch as a man ​could not live on, for the Wages of Sin is death; therefore when I was come to years, I did as other conſiderate perſons do, look out, if perhaps I might mend my ſelf,
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 $^m$ $^m$ Appollyons flattery be content to go back; what our Countrey will afford, I do here promiſe to give thee.
Chr. But I have let my ſelf to another, even to the King of Princes, and how can I with fairneſs go back with thee?
Apol. Thou haſt done in this, according to the Proverb, $^n$ $^n$ Apollyon undervalues Chriſts ſservice. changed a under had for a worſe: but it is ordinary for have prof eſſed themſelves his Servants, after a while to give him the ſlip, and return again to me: do thou ſo to, and all ſhall be well.
Chr. I have given him my faith, and ſworn my Allegiance to him; how then can I go back from this, and not be hanged as a Traitor?
Apol. Thou dideſt the ſame to me, $^o$ Apollyon pretends to be merciful and yet I am willing to paſs by all, if now thou will turn again, and go back.
​Chr. What I promiſed thee was in my non-age; and beſides, I count that the Prince under whoſe Banner now I ſtand, is able to abſolve me; yea, and to pardon alſo what I did as to my compliance with thee: and beſides, ( O thou deſtroying Apollyon) to ſpeak truth, I like his Service, his Wages, his Servants, his Government, his Company, and Countrey better then thine: and therefore leave off to perſwade me further, I am his Servant, and I will follow him.
Apol. Conſider again when thou art in cool bloody 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, Apollyon pleads the grievous ends of Chriſtians to diſwade Chriſtian from perſiſting in his way. 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 then mine, whereas he never came yet from the place where he is, to deliver any that ſerved him from out of our 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 purpove to try their love, whether they will cleave to him to the end: and as for the ill end thou ſayeft they come too, that is moſt glorious in there 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.
Apollyon pleads Chriſstians infirmities againſt him. Apol. Thou didſt faint at firſt ſetting out, when thou waſt almoſt choked in the Gulf of Diſpond. Thou infirmities diddeſt attempt wrong ways to be rid of thy burden whereas thou ſhouldeſt have ſtayed till thy Prince had taken it off: Thou didſt ſinfully ſleep and looſe thy choice thing: thou waſt alſo almoſt perſwaded 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 Jay eſt or doeſt.
Chr. All this is true, and much more, which thou haft left out; but the Prince whom I ſerve and honour, is merciful, and ready to forgive: but beſides, theſe infirmities poſſeſſed me in thy Countrey, for there I ſuckt them in, and I have groaned under them, been ſorry for them, and have obtained pardon of my Prince.
Apollyon in a rage falls upon Chriſtian. 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 Kings High-way, the way of Holineſs, therefore take heed to your ſelf.
Apol. Then Apollyon ſtrodled quite over the whole breadth of the way, and ſaid, I am void of fear in this matter, prepare thyſelf to dye, for I ſwear thou ſhalt go no further, here will I ſpill thy foul; and with that, he threw a flaming Dart at his breſt, but Chriſtian had a Shield in his hand, ​with which he caught it, and ſo prevented the danger of that. Chriſtian wounded in his underſstand, faith and converſation. Then did Chriſtian draw, for he ſaw 'twas time to beſtir 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 again, and Chriſtian again took courage, and refitted as manfully as he could. This fore Combat laſted for above half a day, even till Chriſtian was aim oft quite ſpent. For you muſt know that Chriſtian by reaſon of his wounds, muſt needs grow weaker and weaker.
Then Apollyon eſpying his opportunity, began to gather up cloſe to Chriſtian, and wreſtling with him, Apollyon caſteth down to the ground the Chriſstian. gave him a dreadful fall; and with down to that, Chriſtians Sword flew out of his hand. Then ſaid Apollion, I am ſure of thee now; and with that, he had almoſt preſt 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, Chrisitans victory over Apollyon. Chriſtian nimbly reached out his hand for his Sword, and caught it, ſaying, Rejoyce not againſt me, O mine Enemy! when I fallal ſhall ariſe; and with that, gave him a deadly thruſt, which made him give back, as one that had received his mortal wound: Chriſtian perceiving that, made at him again, ſaying, Nay, in all theſe things we are more then Conquerours. And with that, Apollyon ſpred forth his Dragons wings, Jam 4. 7. and ſped him away, that Chriſtian for a ſeaſon ſaw him no more.
A brief relation of the Combat by the ſpectator In this combat no man can imagine, unleſs he had feen 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 bran: from Chriſtians 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 'twas the dreadfulleſt fight that ever I ſaw.
​Chriſtian gives God thanks for deliverance. So when the Battel was over, Chriſtian ſaid, I will here giye thanks to him that hath delivered me out of the mouth of the Lion; to him that did help me againſt Apollyon: and ſo he did, ſaying,
Great Beelzebub, the Captain of this Fiend, Deſign'd my ruin; therefore to this end He ſent him harneſſ out, and he with rage That Helliſh was, did fiercely me Ingage: But bleſſed Michael helped me, and I By dint of Sword did quickly make him flye Therefore to him let me give lasting praiſe, And thank and bleſs his holy name always.
Then there came to him an hand, with fome of the leaves of the Tree of Life, the which Chriſtian took, and applyed to the wounds that he had received in the Battel, 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 $^a$ $^a$Chriſtian goes on his Journey Sword drawn in his hand, for he ſaid, I know not but ſome other Enemy may be at hand. But he met with no other affront from Apollyon, quite through this Valley.
Now at the end of this Valley, was another, called the Valley of the Shadow of Death, and Chriſtian muſt needs go through it, becauſe the way to the Cœleſtial City lay through the midſt of it: Now this Valley is a very ſolitary place. The Prophet $^b$ $^b$ Jer. 2. 6. Jeremiah thus deſcribes it, A Wilderneſs, a Land of deſarts, and of Pits, a Land of drought, and of the ſhadow of death, a Land that no Man (but a Chriſtian) paſſeth through, and where no man dwelt.
Now here Chriſtian was worſe put to it then in his fight with Apllyon, as by the ſequel you ſhall ſee. I ſaw then in my Dream, that when Chriſtian was got to the Borders of the Shadow of Death, there met him two Men, $^c$ $^c$ The children of the Spies go back. Children of them that brought up an evil report of the good Land, making haſt to ​go back: to whom Chriſtian ſpake as follows.
Chr. Whither are you going?
Men. They ſaid, Back, back; and would have you to do ſo too, if either life or peace is prized by you.
Chr. Why? whats 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 alittle 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, Pſ.44. 19. Pſ. 107. 10. but that by good hap we looked before us, and ſaw the danger before we came to it.
Chr. But what have you ſeen, ſaid Chriſtian?
Men. Seen! why the valley it ſelf, 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 Dver that Valley hangs the diſcouraging $^d$ $^d$ Job. 3.5. ch. 10. 22.Clouds of confuſion, death alſo doth always ſpread his wings over it: in a word, it is every whit ireadful,being utterly without Order.
Chr. Then ſaid Chriſtian, I perceive not yet, by what you have ſaid, but that $^e$ $^e$ Jer. 2. 6 this is my way to the deſired Haven.
Men. Be it thy way, we will not chuſe it for ours; ſo they parted, and Chriſtian went on his way, but ſtill with his Sword drawn in his hand, for fear left he ſhould be aſſaulted.
I ſaw then in my Dream, Pſ. 69. 14 ſo far as this Valley reached, there was on the right hand a very deep Ditch; That Ditch is it into which the blind have led the blind in all Ages, and have both there miſerably periſhed. Again, behold on the left hand, there was a very dangerous Quagg, into which, if even a good Man falls, he can find no botttom for his foot to ſtand on; Into that Quagg King David once did fall, and had no doubt therein been ſmothered, had not He that is able, pluckt him out.
​The path-way was here alſo exceeding narrow, and therefore good Chriſtian was the more put to it; for when he ſought in the dark to ſhun the ditch on the one hand, he was ready to tip over into the mire on the other; alſo when he ſought to eſcape the mire, without great carefulneſs he would be ready to fall into the ditch. Thus he went on, and I heard him here ſigh bitterly: for beſides the dangers mentioned above, the pathway was here ſo dark, that oft times when he lift up his foot to ſet forward, he knew not where, or upon what he mould ſet it next.
About the midſt of this Valley, I perceived the mouth of Hell to be, and it flood alſo hard by the way ſide: Now thought Chriſtian, what ſhall I do? And ever and anon the flame and ſmoak would come out in ſuch abundance, with ſparks and hideousnoiſes, (things that cared not for Chriſtians Sword, as did Apollyon before) that he was forced to put up his Sword, and betake himſelf to another weapon called $^f$ $^f$ Eph 6. 18 Pſ 116. 3. All-prayer, ſo he cried in my hearing, O Lord I beſeech thee deliver my Soul. Thus he ​went on a great while, yet ſtill the flames would be reaching towards him: alſo he heard doleful voices,and ruſhings too and fro, ſo that ſometimes he thought he ſhould be torn in pieces, or troden down like mire in the Streets. This frightful fight was ſeen, and theſe dreadful noiſes were heard by him for ſeveral miles together: Chriſtian put to a ſstand, but for a while and coming to a place, where he thought he heard a company or Fiends coming forward to meet him, he ſtopt, and began to muſe what he had beſt to do. Somtimes he had half a thought to go back, Then again he thought he might be half way through the Valley; he remembred alſo how he had already vanquiſhed many a danger: and that the danger of going back might be much more, then for to go forward, ſo he reſolved to go on. Yet the Fiends ſeemed to come nearer and nearer, but when they were come even almoſt: at him, he cried out with a moſt vehement voice, I will walk in the ſtrength of the Lord God; ſo they gave back, and came no further.
One thing I would not let ſlip, I ​took notice that now poor Chriſtian was ſo confounded, that he did not know his own voice: and thus I perceived it: Juſt when he was come over agaiſt the mouth of the burning Pit, one of the wicked ones got behind him, and ſtept up ſoftly to him, and whiſperingly ſuggeſted many grievous blaſphemies to him, a Chriſtian which he $^a$ $^a$ Chriſtian made belive that be ſpake blaſphemies, when 'twas Satan that ſuggeſted them into his mind. verily thought had proceeded from his own mind. This put Chriſtian more to it than any thing that he met with before, even to think that he mould now blaſpheme him that he loved ſo much before yet could he have helped it, he them into would not have done it: but he had his mind, not the diſcretion neither to ſtop his ears, nor to know from whence thoſe blaſphemies came.
When Chriſtian had travelled in this diſconfolate condition ſome conſiderable time, he thought he heard the voice of a man, as going before Him, Pſ. 23. 4. ſaying, Though I walk through the valley of the ſhaddow of deaths I will fear none ill, for thou art with me.
Then was he glad, and that for theſe reaſons:
Firſt, Becauſe he gathered from ​thence that ſome who feared God were in this Valley as well as himſelf.
Secondly, For that he perceived God was with them, though in that dark and diſmal ftate; and why not, thought he, with me,Job 9. 10. though by reaſon of the impediment that attends this place, I cannot perceive it.
Thirdly, For that he hoped (could he over-take them) to have company by and by. Amos 5.8. So he went on, and called to him that was before, but he knew not what to anſwer, for that he thought himſelf to be alone: And by and by,the day broke; then ſaid Chriſtian,He hath turned the ſhadow of death into the morning.
Chriſtian glad at break of day Now morning being come, he looked back, not of deſire to return, but of to ſee, by the light of the day, what hazards he had gone through in the dark. So he ſaw more perfectly the Ditch that was on the one hand, and the Quag that was on the other; alſo how narrow the way was which lay betwixt them both; alſo now he ſaw the Hobgoblins, and Satyrs, and Dragons of the Pit, but all afar ofr, for after break of day,they came not nigh; yet they were diſcovered to ​him, according to that which is written, He diſcovereth deep things out of darkneſs, and bringeth out to light the ſhadow of death.
Now was Chriſtian much affected with his deliverance from all the dangers of his ſolitary way, which dangers, tho 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 tho 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, Job 29. 3. 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 fouls, they had in reaſon been caſt away; but as I ſaid, juſt now the Sun was riſing. Then ſaid he, His candle ſhineth on my ​head, and by his light I go through darkneſs.
In this light therefore, he came to the end of the Valley. Now I ſaw in my Dream, that at the end of 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 mould be the reafon, I eſpied alittle before me a Cave, where two Giants,,Pope and Pagan, dwelt in old time, by whoſe Power and Tyranny the Men whoſe bones, blood, allies, &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 dayes, grown ſo crazy, and ſtiff in his joynts, that he can now do little more then ſit in his Caves mouth, grinning at Pilgrims as they go by, and biting his nails, becauſe he cannot come at them.
So I ſaw that Chriſtian went on ​his way, yet at the fight of the old Man, that fat in the mouth of the Cave, he could not tell what to think, ſpecially 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't, and ſo went by, and catcht no hurt. Then ſang Chriſtian,
O world of wonders! ( I can ſay no leſs) That I ſhould be preſerv'd in that diſtreſs That I have met with here! O bleſſed bee That hand that from it hath delivered me! Dangers in Darkneſs, Devils, Hell and Sin, Did compaſs me, while I this Vale was in: Tea, Snares, and Pits, and Traps, and Nets did lie My path about, that worthleſs filly I Might have been catch'd, intangled,and caſt down: But ſince I live, let JESUS wear the Crown.
​Now as Chriſtian went on his way, he came to a little aſcent, which was caſt up on purpoſe, that Pilgrims might fee 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. Chriſtian overtakes Faithful. At this Chriſtian was ſomwhat moved, and putting; to all his ſtrength, he quickly got up with Faithjul, and did alſo over-run him, ſo the laſt was firſt. Then did Chriſtian vain-gloriouſly ſmile, becauſe he had gotten the ſtart of his Brother: Chriſtians fall, makes faithhful and he go lovingly together but not taking good heed to his feet, he ſuddenly (tumbled and fell, and could not riſe untill Faithful came up to help him.
Then I ſaw in my Dream, they lovingly went very lovingly on together; and together had ſweet diſcourfe of all things that had happened to them in their Pilgrimage; and thus Chriſtian began.
​Chr. My honoured and well beloved Brother Faithful, 'I am glad that 1 have overtaken you; and that God has ſo tempered our ſpirits, that we can walk as Companions in this ſo pleaſant a path.
Fai. 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?
Fai. Till I could ſtay no longer; for there was great talk preſently after you was gone out, that our City would in ſhort time with Fire from Heaven be burned down to the ground. Their talk about the Countrey from whence they came.Chr. What! Did your Neighbours Countrey talk ſo?
Faith. Yes, 'twas for a while in they came, every bodies 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 ſfo 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 mine eſcape.
Chr. Did you hear no talk of Neighbhour Pliable?
Faith. Yes Chriſtian, I heard that he followed you till he came at the Slough of Diſpond; where, as ſome ſaid, he fell in; but he would not be blown to have ſo done: but I am ſure was foundly bedabled with that kind of dirt.
Chr. And what ſaid the Neighbours to him?
How Plyable was accounted of when he got home.Faith. He hath ſince his going back been had greatly in deriſion, and that among all ſorts of people: ſome do mock and deſpife him, and ſcarce will any ſet him on work. He is now ſeven times worſe then if he had never gone put of the City.
Chr. But why ſhould they be ſo ſet againſt him ſince they alſo deſpife the way that he forſook?
​Faith. Oh, they ſay, Hang him, he is a Turn-Coat, he was not true to his profeſſion. I think God has ſtired up even his Enemies to hiſs at him, and make him a Proverb, Jer.29. 18, 19becauſe he hath forſaken the way.
Chr. Had you no talk with him before you came out?
Faith. I met him once in the Streets, but he leered away on the other ſide, as one aſhamed of what he had done; ſo I ſpake not to him.
The Dog and Sow Chr. Well, at my firſt ſetting out I had hopes of that Man; but now I fear he whiſperth in the overthrow of the City, for it is happened to him, according to the true Proverb, The Dog is turned to his Vomit again, and the Sow that was Waſhed to her wallowing in the mire.
Faith. They are my fears of him too: But who can hinder that which will be?
Well Neighbour Faithful, ſaid Chriſtian, let us leave him; and talk of things that more immediately concern our ſelves. Tell me now, what you have met with in the way as you came; for I know you have met with ​ſome things, or elſe it may be writ for a wonder.
Faith. I eſcaped the Slough that I perceive you fell into, and got up to the Gate without that danger; Faithfull aſſaulted by Wantononly I met with one whoſe name was Wanton, that had like to have done me a miſchief.
Chr. 'Twas well you eſcaped her Net; Joſeph was hard put to it by her, and he eſcaped her as you did, but it had like to have coſt him his life. But , what did ſhe do to you?
Faith. You cannot think (but that you know ſomthing) what a flattering tongue ſhe had, ſhe lay at me I 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 Pro. 22 14 abhorred 'of the Lord ſhall fall into her Ditch.
Faith. Nay, I know not whether I did wholly eſcape her, or no.
Chr. Why, I tro you did not conſent to her deſires?
Faith. No, not to defile my ſelf; ​Pro. 5. 5. Job. 31. 1. for I remembred an old writing that I had ſeen which ſath Her ſteps take hold of Hell, So I ſhut mine eyes, becauſe I would not be bewitched with her looks: then ſhe railed on me, and I went my way.
Chr. Did you meet with no other aſſault as you came?
He is aſſaulted by Adam the firſt Faith. When I came to the foot of the Hill called Difficulty, I met with a very aged Man, who asked me, What I was, and whither bound? I told him, That I was a Pilgrim, going to the Cœeleſtial 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 do dwell in the Town of Deceit. Eph. 4. 22 I asked him then, What was his work? and what the wages that he would give? He told me, That his work was many delights; and his wages, that I ſhould be his Heir at laſt. I further asked him, What Houſe he kept, and what other Servants he had? ſo he told me, That his Houſe was maintained with all the dainties in the world, and that his ​Servants were thoſe of his own begetting. Then I asked, If he had any children? He ſaid that he had but three Daughters, The $^c$ $^c$ 1 Joh. 2. 16 luſts of the fleſh, the luſts of the eyes, and the pride of life, and that I ſhould marry them all, if I would. Then I asked, How long time he would have me live with him? And he told me, As long as he lived himſelf.
Chr. Well, and what concluſion came the Old Man, and you to, at laſt?
Faith. Why, at firſt, I found my ſelf ſomewhat inclinable to go with the Man, for I thought he ſpake very fair; But looking in his forehead as I talked with him, I ſaw there written, Put off the old Man with his deeds.
Chr. And how then?
Faith. Then it came burning hot into my mind, whatever he ſaid, and however he flattered, when he got me home to his Houſe, he would fell 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 foul: So I turned ​to go away from him: But juſt as I turned my ſelf to go thence, I felt him take hold of my fleſh, and give me ſuch a deadly twitch back, that I thought he had pull'd part of me after a himſelf; This made me cry$^d$ $^d$ Rom 7. 24. O wretched Man! So I went on my way up the Hill.
Now when I had got about half way up, I looked behind me, and ſaw one coming after me, ſwift as the wind; ſo he overtook me juſt about the place where the Settle ſtands.
Chr. Juſt there, ſaid Chriſtian, did I fit down to reſt me; but being overcome with ſleep, I there loſt this Roll out of my boſom.
Faith. But good Brother hear me out: So ſoon as the Man over-took me, he was but a word and a blow: for down he knockt me, and laid me for dead. But when I was a little come to my ſelf again, I asked him wherefore he ſerved me ſo? he ſaid, Becauſe of my ſecret inclining to Adam the firſt; and with that, he ſtrook me another deadly blow on the breſt, and beat me down backward, ſo I lay at his foot as dead as before. So ​when I came to my ſelf again, I cried him mercy; but he ſaid, I know not to ſhow mercy, and with that knockt me down again. He had doubtleſs made a hand 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 his ſide; then I concluded that he was our Lord. So I went up the Hill.
Chr. That Man that overtook you, was Moſes,The tempter of Moſes he ſpareth none, neither temper of knoweth he how to ſhew mercy to that tranſgreſs his Law.
Faith. I know it very well, it was not the firſt time that he has met with me. 'Twas he that came to me when I dwelt ſecurely at home, and that told me, He would burn my Houſe over my head, if I ſtaid there.
Chr. But did not you fee the Houſe that flood there on the top of that 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 a ſleep, for it was about Noon; and becauſe I had ſo ​much of the day before me, I paſſed by the Porter, and came down the Hill.
Chr. He told me indeed that he ſaw you go by, but I wiſh you had called at the Houſe;for they would have ſhewed you ſo many Rarities, that you wo'uld ſcarce have forgot them to the day of your death. But fray tell me, did you meet no body in the Valley Humility?
Faithfull aſſaulted by Diſcontent Faith. Yes, I met with one Diſcontent, who would willingly have perſwaded 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, Arogancy, Self-Conceit, worldly Glory, with others, who he knew,as he ſaid, would be very much offended, if I made ſuch a Fool of my ſelf, as to wade through this Valley.
Chr. Well, and how did you anſwer him?
Faithufls 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 then if they had never been of [my Linage; I told him moreover, That as to this Valley, he had quite miſs-repreſented 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, then chuſe that which he eſteemed moſt worth our affections.
Chr. Met you with nothing elſe in that Valley?
He is aſſaulted with ShameFaith. Yes , I met with Shame; He is But of all the Men that I met with in my Pilgrimage. he I think bears the wrong name : the other would be ſaid nay, after after a little argumentation, ( and ſome what elſe) but this bold faced Shame, would never have done.
Chr. Why, what did he ſay to you?
Faith. What! why he objected againſt Religion it ſelf; he ſaid it was a pitiful low ſneaking buſinefs for a Man to mind Religion; he ſaid that a tender conſcience was an un-manly thing, and that for a Man to watch ​over his words and ways, fo as to tye up himſelf from that hectoring liberty, that the brave ſpirits of the times accuſtom themſelves unto, 1 Cor. 1 26. ch. 3. 18. would make me the Ridicule of the times. He objected alſo, that but few of the Mighty, Rich, or Wiſe, were ever of my opinion; nor any of them, Phil 3.7.8 before they were perſwaded to be Fools, and to be of a voluntary fondneſs, to venture the loſs of all, for no body elſe 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 then 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 had taken from any: he ſaid alſo that Religion made a man grow ſtrange to the great, becauſe of a few vices (which he ​ed by finer names) and made him own and reſpect the baſe, becauſe of the ſame Religious fraternity. And is not this, ſaid he, a ſhame?
Chr. And what did you ſay to him?
Faith. Say! I could not tell what to ſay at the firſt. Yea, he put me ſo to it, that my blood came up in my face, even this Shame fetch't it up, and had almoſt beat me quite off. But at laſt I began to conſider, That that which is highly eſteemed among Men, is had in abomination with God. And I thought again, This Shame tells me what men are, but it tells me nothing what God, or the word of God is. And I thought moreover, That at the day of doom we ſhall not be doomed to death or life, according to the hectoring ſpirits of the world; but according to the Wiſdom and Law of the Higheſt Therefore thought I, what God fays, is beſt, is beſt, though all the Men in the world are againſt it. Seeing then, that God prefers his Religion, feeing God prefers a tender Conſcience, feeing they that make themſelves Fools for the Kingdom of Heaven, are wiſeft; and that the ​poor that loveth Chriſt, is richer then the greateſt Man in the world that hates him; Shame depart, thou art an Enemy to my Salvation: ſhall I entertain thee againſt my Soveraign Lord? How then ſhall I look him in the face at his comimg?Mar.8. 38. Should I now be aſhamed of his ways and Servants, how can I expect the bleſſing? But indeed this Shame was a bold Villain; I could Ocarce make 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, 'Twasbut 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.
The tryals 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 ſomtime elſe, we by them may Be taken, overcome, and caſt away, ​O let the Pilgrims, let the Pilgrims then, Be vigilant, and quit themſelves like men.
Chr. I am glad, my Brother, that thou didſt withſtand this Villain ſo bravely, for of all, as thou ſayſt, 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 mall 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, that would have us be valiant for the Truth upon the Earth.
Chr. You ſay true. But did you meet no body elſe in that Valley?
Faith. No, not I,for I had Sun-ſhine all the reſt of the way, through that, and alſo through the Valley of the ſhadow of death.
​Chr. 'Twas well for you, I am ſure it fared far otherwiſe with me.' I had for a long ſeaſon, as ſoon almoſt as I entred 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 cruſht me under him, as if he would have cruſht 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 entred into the Valley of the ſhadow of death, and had no light for almoſt half the way through it. I thought I mould a been killed there, over, and over; But at laſt, day brake, and the Sun riſe, and I went through that which was behind with far more eaſe and quiet
Moreover, I ſaw in my Dream, that as they went on, Faithful, as he chanced to look on one ſide, faw a Man whoſe name is Talkative, walking at a diſtance beſides them, (for in this place, there was room enough Talkative for them all to walk) Talkative deſcribed He was a tall Man, and ſomthing more comely at a ​diſtance then at hand. To this Man Faithful addreſſed himſelf in this manner.
Faith. Friend, Whither away? Are you going to the Heavenly Countrey?
Talk. I am going to that ſame place.
Faith. That is well: Then I hope we nay have your good Company,
Talk. With a very good will, will I be your Companion.Fatihfull and Talkative enter diſcourse. Faith. Come on then, and let us go together, and let us ſpend our time in diſcourſing of things that are profitable.
Talk. To talk of things that are good, to me is very acceptable, with you, or with any other; and I am glad that I have met with thoſe that incline to ſo good a work. For to Speak the truth, there are but few hat care thus to ſpend their time as they are in their travels) but thuſe much rather to be ſpeaking of thing to no profit,Talkative diſlike of bad diſcourse. and this hath been a trouble to me.
Faith. That is indeed a thing to be lamented for what things ſo worthy of he 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 ſaying is full of conviction; and I will add, What thing 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 ſfo delightful, and ſo ſweetly penned, as in the holy Scripture?
Faith. That's true: but to be profited by ſuch things in our talk, ſhould be that which we deſign.
Talk. That it is that I ſaid: for to talk of ſuch things is moſt profitable, for by ſfo doing, a Man may get knowledge of many things, as of the vanity of earthly things, and the befit of things above: (thus in general) but more particularly, By this a man may learn the neceſſity of the Newbirth, the inſufficiency of our works, the need of Chrifts righteoufnefs, &c Talkatives fine diſcourse. Beſides, by this a man may learn by diſcourſe. 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 & 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 that ſo few underſtand the need of faith, and the neceſſity of a work of Grace in their Soul, in order to eternal life: but ignorantly live in the works of the Law, by which a man can by no means obtain the Kingdom of Heaven.
Faith. But by your leave, Heavenly knowledge of theſe, is the gift of God; no man attaineth to them by humane 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 pf Grace, not of works: I could give you an hundred Scriptures for the confirmation of this.O brave Talkative.
Faith. Well then, ſaid Faithful, what is that one thing, that we ſhall at his time found our diſcourfe upon?
​O brave Talkative. Talk. What you will: I will talk of things Heavenly, or things Earthly; things Moral, or things Evangelical; things Sacred, or things Prophanes; things paſt, or things to come; things forraign, or things at home; things more Eſſential, or things Circumſtantial: provided that all be done to our profit.
Faithful beguiled by TalkativeFaith. 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.
Chriſtian makes a diſcovery of Talkative, telling Faithful who he was. Chr: At this Chriſtian modeſtly ſmiled, and ſaid, This man with whom you are ſo taken, will beguile with this tongue of his, twenty of them that know him not.
Faith: Do you know him then?
Chr. Know him! Yes,better then 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 doth he dwell?
Chr. He is the Son of one Say well, he dwelt in Prating-row; and he is known of all that are acquainted with him, by the name of Talkative in Prating-row: and notwithſtanding his fine tongue, he is but a ſorry fellow.
Faith. Well, he ſeems to be a very pretty man.
Chr. That is, to them that have not through 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 ſhews beſt at a diſtance; but very near, more unpleaſing.
Faith. But I am ready to think you do but jeſt, becauſe you ſmiled.
Chr. God-forbid that I fhould jeſt, (though I ſmiled) in this matter, or that I ſhould accuſe any falſely; I will give you a further diſcovery of him: This man is for any company, and for any talk; as he talketh now with you, ſo will he talk when he is on the Ale-bench: and the more ​drink he hath in his crown, the more of theſe things he hath in his mouth: Religion hath no place in his heart, or houſe, or converſation; all he hath, lieth in his tongue, and his Religion is to make a noiſe therewith.
Faith. Say you ſo! Then lam in this man greatly deceived,
Mat 23. 1 Cor. 4. 20.Chr. Deceived! you may be lure of it. Remember the Proverb, They ſay and do not: but the Kingdom of God is not in word, but in power. Talkative talks, but does notHe talks, but 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 truth His Houſe is empty of Religion.His houſe is as empty of Religion, as the white of an Egg iſ of favour. There is there, neither Prayer, nor ſign of Repentance for ſin: Yea, the bruit in his kind ſerves God far better then he. He is a ſtain to Religion Rom. 2. 24, 5. He is the very ſtain, reproach, and ſhame of Religon to all that know him; it can hardly have a good word in all that end of the Town where he dwells, through him. Thus ſay the common ​People that know him, The proverb the goes of himA 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 ſhun to deal with him. Men that have any dealings with Men him, ſay 'tis better to deal with a Turk then with him, for fairer dealing they ſhall have at their hands. This Talkative, if it be poſſible, will go beyond them, defraud, beguile, and over-reach them. Beſides, he brings up his Sons to follow his ſteps; and if he findeth in any of them a fooliſh timorouſnes (for ſo he calls the firſt appearance of a tender conſcience) he calls them fools and blockheads; and by no means will imploy 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 tumble and fall; and will be, if God prevent not, the ruine of many more.
Faith. Well, my Brother, I am hound 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 mens mouths upon good mens Names and Proſeſſions:) 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.
Fa. Well I ſee that Saying and Doing are two things and hereafter I ſhall better obſerve this diſtinclion.
The Carkaſs of ReligionChr. They are two things indeed, kajs of Re- an d are as diverſe as are the Soul and the Body: For as the Body without the Soul, is but a dead Carkaſs; ſo, Saying, if it be alone, is but a dead Carkaſs alſo. The Soul of Religion is the practick part: Pure ​Religon and undefiled, James I. 27. ſee ver. 22, 23, 24, 25, 26. before God and the Father, is this, To viſit the Fatherleſs and Widows in their affliction, and to keep himſelf unſpoted from the World. This Talkative is not aware of, he thinks that hearing and ſaying will make a good Chriſtian, and thus he deceiveth his own ſoul. Hearing is but as the ſowing of the Seed; talking is not ſufficient to prove that fruit is indeed in the heart and life; and let us aſſure our ſelves, that at the day of Doom, men ſhall be judged according to their fruits. See Mat. 13. and ch. 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 any thing can be accepted that is not of Faith: But I ſpeak this, to mew you how inſignificant the profeſſion of Talkative will be at that day.
Levit 11. Deut. 14 Fa. This brings to my mind that of Moſes, by which he deſcribeth the beaſt that is clean. He is ſuch an one that parteth the Hoof and cheweth the Cud: Not that parteth the Hoof only, or that ​cheweth the Cud only. Faithful convinced of the badneſs of Talkative 'The Hare cheweth 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, retaineth the foot of a Dog, or Bear, and therefore he is unclean.
Chr. You have ſpoken, for ought I know, the true Goſpel ſenſe of thoſe Texts, and I will add an other thing. 1. Cor. 13. 1, 2, 3. ch. 14. 7.Paul calleth ſome men, yea and thoſe great Talkers too, ſounding Braſs, and Tinckling Cymbals;Talkative like to things that found without life. that is, as he Expounds them in another place, Things without life, giving ſound. Things without life, that is, without the true Faith and Grace of the Goſpel; and conſequently, things that ſhall never be placed in the Kingdom of Heaven among thoſe that are the Children of life: Though their ſound by their talk, be as if it were the Tongue or voice of an Angel.
Fait. Well, I was not ſo fond of his company at firſt, but I am ſick of it now. What ſhall we do to be rid of him?
​Chr. Take my advice, and do as I bid you, and you mall find that he will foon be fick of your Company too, except God mail touch his heart and turn it.
Fait. 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 Convention.
Fait. Then Faithful ſtept forward again, and ſaid to Talkative: Come, what chear? how is it now?
Talk. Thank you, Well. I thought we ſhould have had a great deal of Talk by this time.
Fait. Well, if you will, we will fall to it now; and ſince you left it with me to ſtate the queſtion, let be this: How doth the ſaving grace of God diſcover it ſelf, when it is in the heart of man?
Talk. I perceive then that our talk muſt be about the power of things;Talkatives falſe diſcovery of a work of grace. Well, 'tis a very good queſtion, and I ſhall be willing to anſwer you. And take my anſwer in brief thus. Firſt, a Where the Grace of God is in the heart, ​it cauſeth there a great out-cry againſt ſin. Secondly —————
Fait. Nay hold, let us conſider of one at once: I think you ſhould rather ſay, It ſhows it ſelf by inclining the Soul to abhor its ſin.
Talk. Why, what difference is there between crying out againſt, and abhoring of ſin?
To cry out aginſt ſin, no ſign of Grace. Fait. Oh! a great deal; a man may cry out againſt ſin, of policy; but he cannot abhor it, but by vertue of a Godly Grace. antipathy againſt it: I have heard many cry out againſt ſin in the Pulpit, who yet can abide it well enough in the heart, and houſe, and converſation. Joſephs Miſtris cried out with aloud 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.
Fait. No, not I, I am only for ſeting 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.
Great Knowledge no ſign od grace 1 Cor. 12Fait. This ſigne ſhould have been firſt, knowledge, but fiſt or laſt, it is alſo falſe; for, Knowledge, great knowledge, may be obtained in the myſteries of the Goſpel, and yet no work of grace in the Soul. Yea, if a man have all knowledge, he may yet be nothing, and ſo confequently be no child of God. When Chriſt ſaid, Do you know all theſe things? And the Diſciples had anſwered, Yes: Headdeth,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 attained with doing. He that knoweth his Maſters will, and doth it not. A man may know like an Angel, and yet be no Chriſtian; therefore your ſign 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 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. True knowledge attended with endeavours. Give me underſtanding, and I ſhall keep thy Law, yea I ſhall obſerve it with my whole heart, Pſal. 119. 34.
Talk. You lie at the catch again, this is not for edification.
Fait. Well, if you pleaſe propound another ſign how this work of grace diſcovereth it ſelf where it is.
Talk. Not I, for I fee we mall not agree.
Fait. Well, if you will not , will you give me leave to do it?
Talk. You may uſe your Liberty.
Fait. A work of grace in the ſoul diſcovereth it ſelf, either to him that hath it or to ſtanders by.
One goo ſign of grace Joh. 16. 8. Rom. 7.24. Joh. 16.9 Mar.16.16 Pſ 38.18. Jer.31.19. Gal.2.15. Act 4.12. Mat.5.6 Rev.21.6 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 fake of which he is ſure to be damned, if he findeth not mercy at Gods hand by faith in Jeſus Chriſt.) This ſight and ſenſe of things worketh in him ſorrow and ſhame for ſin he findeth moreover revealed in him the Saviour of the World, and the ​abſolute neceſſity of cloſing with him for life, at the which he findeth hungrings and thirſtings after him, to which hungrings, &c. the promiſe is made. Now according to the ſtrength or weakneſs of his Faith in his Saviour, ſo is his joy and peace, Jo 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 it ſelf 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, makes his mind to miſjudge in this matter; therefore in him that hath this work, there is required a very found Judgement, before he can with ſteddings conclude that this is a work of Grace.
Ro 10.10. Phi. 1.27. Matt. 5.9. Jo. 24. 15. Pſ. 50. 23. Job. 42. 5, 6. Ezek. 29. 43. To others it is thus diſcovered.
1. By an experimental confeſſion of his Faith in Chriſt. 2. By a life anſwerable to that confeſſion, to wit, a life of holineſs; heart-holineſs, family-holineſs, (if he hath a Family) and by Converſation-holineſs in the world: which in the general teacheth him, inwardly to abhor his Sin, and himſelf for that in ſecret, to ſuppreſs it in his Family, and to promote holineſs in the World; ​not by talk only, as an Hypocrite on Talkative Perſon may do: but by a practical Subjetlionin Faith, and Love, to the power of the word: And now Sir, as to this brief deſecription of the work of Grace, and alſo the diſcovery of it, if you have ought to object, object: if not, then give me leave to propound to you a ſecond queſtion.
Another good ſign of Grace Talk. Nay, my part is not now to good ſign object, but to hear, let me therefore have your ſecond queſtion.
Faith. It is this, Do you experience the firſt part of this deſecription of it? and doth your life and conversation teſtifie 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 then you know the God above will ſay Amen to; and alſo, nothing but what your Conſcience can juſtifie you in. For, not he that commendeth himſelf is approved, but whom the Lord commendeth. Beſideſ, to ſay I am thus, when my Converſation, and all my Neighbours tell me, I lye, is great wickedneſs.
Talkative not pleaſed with Faithfuls queſtion. Talk. Then Talkative at fiſft began to bluſh, but recovering himſelf, ​Thus he replyed, You come now to Experience, to Conſcience, and God: and to appeals 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 my ſelf bound thereto, unleſs you take upon you to be a Catechizer; 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?
There are reaſons why Faithful put to him that queſstion, Faithfuls plain dealing to Talkative. Faith. Becauſe I ſaw you forward to talk, and becauſe I knew not that you had ought elſe but notion, Beſides to tell you all the Truth, I have heard of you, that you are a Man whoſe Religion lies in talk, and that your Converſation gives this your Mouth-profeſſion, the lye. They ſay you are a ſpot among Chriſtians, and that Religion fareth the worſe for your ungodly converſation, that ſome already have ſtumbled at your wicked ways, and that more are in danger of being deſtroyed thereby; your Religion, and an Ale-Houſe, and Covetouſneſs, and uncle and un cleanneſs, 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 you are aſhame to all Profeſſors.
Talkative flings awaay from FaithfulTalk. Since you are ready to take up reports, and to judge ſo raſhly as you do; I cannot but conclude Faithful, you are ſome peevſh, or melancholly Man, not fit to be diſcourſed with, and ſo adieu.
Chr. Then came up Chriſtian, and ſaid to his Brother, I told you how it would happen, your words and his luſts could not agree; he had rather leave your company, then reform his life:A good ridance. but he is gone as I ſaid, let him go; the loſs is no mans 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 thy ſelf.
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 bloody if he periſheth.
Chr. You did well to talk ſo ​plainly to him as you did, there is but little of this faithful dealing with men now a days; and that makes Religion ſo ſtink in the noſtrills 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 ſtumble the World, blemiſh Chriſtianity, and grieve the Sincere. I wiſh that all Men would deal with ſuch, as you have done, then mould they either be made more conformable to Religion, or the company of Saints would be too hot for them.
How Talkative at firſt lifts up his Plumes! How bravely doth he ſpeak! how he prefumes To drive down all before him! but ſo ſoon As Faithful talks of Heart work, like the Moon That's paſt the fully into the wain he goes; And ſo will all but he that Heart work knows.
​Thus they went on talking of what they had ſeen by the way; and To made that way eaſie, which would otherwiſe, no doubts have been tedious to them: for now they went through a Wilderneſs.
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;Iſa 4o. 17 Ecll 1. chap 2. 11 17.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 tis kept, is lighter then Vanity; and alſo, becauſe all that is there ſold, or that cometh thither, is Vanity. As is the ſaying of the wiſe, All that cometh is vanity.
This Fair is no new erected buſineſs, but a thing of Ancient ſtanding; I will ſhew you the original of it. The Antiquity of this fair Almoſt five thouſand years agone, there were Pilgrims walking to the Cceleſtial 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 of all ſorts of Vanity, and that it ſhould laſt all the year long. Therefore at this Fair are all ſuch Merchandize ſold,The Mrchandize of the Fair As Houſes, Lands, Trades, Places, Honours, Preferments, Titles,Countreys,Kingdoms, Luſts, Pleaſures and Delights of all forts, as Whores, Bauds, Wives, Husbands, Children, Matters, 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 Juglings, Cheats, Games, Plays, Fools, Apes, Knaves, and Rogues, and that of all forts.
Here are to be ſeen, and that for nothing, Thefts, Murders, Adultries, Falſe-ſwearers, and that of a blood-red colour.
And as in others 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. Countreys and Kingdoms,) where the Wares of this Fair are ​ſooneſt to be found:The Streets of this fair Here is the Brittain Row, the French Row, the Italian Row, the Spaniſh Row, the German Row, where ſeveral forts of Vanities are to be fold. But as in of ther fairs ſome one Commodity in as the chief of all the fair, ſo the Wars of Rome and her Merchandize is greatly promoted in this fair: Only our Engliſh Nation, with ſome others have taken a diſlike thereat.
1 Cor. 510.Chirſt went through this fair}}Now, as I ſaid, the way to the Cæleſtial City lyes juſt thorow this Town, where this luſty Fair is kept and he that will go to the City, am yet not go thorow this Town, muſt needs go out of the World. The Prince of Princes himſelf, when here, went through this Town to his own Countrey, and that upon a Fair-day too Mat. 4. 8. Luke 4, 5, 6, 7. 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 thorow the Town. Yea, becauſe he was ſuch a perſon of Honour, Beelzebub had him from Street to Street and ſhewed him all the Kingdoms of ​the World in a little time, that he might, if poſſible, aſſure that Bleſſed One, to cheapen and buy ſome of his Vanities, Chriſt bought no thing in this fair But he had no mind to the Merchandize, and therefore left the 'Town, without laying out ſo much this as one Farthing upon theſe Vanities. This Fair therefore is an Ancient thing, of long ſtanding, and a very great Fair.
Now theſe Pilgrims, as I ſaid, muſt needs go thorow thiſ fair:The Piligrims enter the fair Well, ſo they did; but behold, even as they entred into the fair, all the people in the fair were moved, and the Town it ſelf as it were in a Hubbub about themThe fair in a hubub about them.; and that for ſeveral reaſons: For,
Firſt, The Pilgrims were cloathed with ſuch kind of Raiment, as was diverſe from the Raiment of any that Traded in that fairThe firſt cauſe of the hubub. 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. 7,8Secondly, And as they wondred at their Apparel, o they did likewiſe at their Speech, for few could underſtand what they ſaid 2d. cause of the hubub.; they naturally ſpoke the Language of Canaan ​but they that kept the fair, were the men of this World: So that from one end of the fair to the other, they ſeemed Barbarians each to the other.
Thirdly, But that which did not a little amuſe the Merchandizers, 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, Pſal. 119. 37 and cry, Turn away mine eyes from beholding vanity; and look upwards, Phil. 3. 19 ſignifying that their Trade and Traffick was in Heaven.
One chanced mockingly, beholding the carriages of the men, to ſay unto them, What will ye buy? but they, looking gravely upon him, ſaid, Pſ.23. 23.We buy the Truth. At that, there was an occaſion taken to deſpife the men the more;They are mocked ſome mocking, ſome taunſome ſpeaking reproachfully, and ſome calling upon others to ſmite them. The fair in a hubub At laſt things came to an hub-bub and great ſtir in the fair, in ſo much 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 They are the fair was almoſt overturned. They are examined the men were brought to examination; and they that fat upon them, asked them whence they came, whether they went, and what they did there in ſuch an unuſual Garb? They tell who they are and whence they came. The men told them, that they were Pilgrims and Strangers in the World, are and and that they were going to their own Countrey, which was the Heavenly Jerusalem; and that they had given none occaſion to the men of the Town, nor yet to the Merchandizes, 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. They are not belived But they that were appointed to examine them, appointed to examine them, did not believe them to be any other then Bedlams and Mad, or elſe ſuch as came to put all things into a confuſion in the fair. They are put in the cage Therefore they took them and beat them, and beſmeared them. put in the with dirt, and then put them into the Cage, that they might be made a Spectacle to all the men of the fair. There therefore they lay for ſome ​time, and were made the objects of any mans ſport, or malice, or revenge. Their behaviour in the Cage.The great one of the fair laughing ſtill at all that befel them. But the men being patient, and not rendering railing for railing, but contrarywiſe bleſſing, and giving good words for bad, and kindneſs for injuries done:
The men of the fair do fall out among themſelves about themſelves about theſe two men. Some men in the fair that were more obſerving, and leſs prejudiced then the reſt, began to check and blame the baſer fort 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 mould be made partakers of their misfortunes. The other replied, That for ought they could fee, the men were quiet, and ſober, and intended no body 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, then were the men that they had abuſed. Thus, after divers words had paſſed on both ſides, (the men themſelves behaving themſelves all the while very wiſely ​and ſoberly before them,) they ſell to ſome Blows, and did harm one to, another. They are made the Authours of this diſturbance 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. They are led up and down in the fair in Chaines for a terror to others. So they beat them pitifully, and hanged Irons upon them, and led them in Chaines, up and down the fair, for an example and a terror to others, leſt any mould a terror to further ſpeak in their behalf, or joyn others. 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, Some of the men of the fair won to them. 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 a greater rage, inſomuch that they concluded the death of theſe two men.Their adverſaries reſolve to kill them. Wherefore they threatned that the Cage nor Irons ſhould ſerve their turn, but that they mould 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 ​taken with them. They are again put into the Cage and after brought to Tryal So they put them in, and made their feet faſt in the Stocks. Then a convenient time being appointed, brought them forth to Tryal in order to their brought to Condemnation. When the time was come, they were brought before their Enemies and arraigned; the Judge's name was Lord Hategood. Their Indictment was one and the ſame in ſubftance, though ſomewhat varying in form; the Contents whereof was this.
Their Indictment 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.
Faithfuls anſwer for himſelf. Then Faithful began to anſwer, anſwer for That he had only ſet himſelf againſt that which had ſet it ſelf againſt him that is higher then the higheſt. And ſaid he, As for diſturbance, I make none, being my ſelf a man of Peace; the Party 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 defie him and all his Angels.
Then Proclamation was made, that they that had ought to fay for their Lord the King againſt the Priſoner at the Bar, mould forthwith appear and give in their evidence. So there came in three Witneſſes, to wit, Envy, Superſtition, and Pickthank. They was then asked, If they knew the Priſoner at the Bar? and what they had to ſay for their Lord the King againſt him.
Then ſtood forth Envy, and ſaid to this effect; My Lord, I have known this man a long time, and will atteſt upon my Oath before this honourable Bench, That he is —————
Judge. Hold, give him his Oath; So they ſware him. Then he ſaid, My Lord, This man, notwithstanding his plauſible name, is one of the vileſt men in our Countrey; 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 my ſelf 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.
Judg. Then did the Judge ſay to him, Haſt thou any more to ſay?
Env. 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 then any thing mail be wanting that will diſpatch him, I will enlarge my Teſtimony againſt him. So he was bid ſtand by. Then they called Superſtition, and bid him look upon the Priſoner; they alſo asked, What he could ſay for their Lord the King againſt him? Then they ſware him, ſo he began.
Super. My Lord, I have no great acquaintance with this man, nor do I deſire to have further knowledge of him; However this I know, that he is a very peſtilent fellow, from ſome diſcourfe that the other day 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, two wit, That we ſtill do worſhip in vain, are yet in our Sins, and finally ſhall be damned; and this is that which have to ſay.
Then was Pickthank ſworn, and bid ſay what he knew, in behalf of their Lord the King againſt the Priſoner at the Bar.
Pick-thanks 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 ſpoke contemptibly of his honourable Friends, Sins are all Lords and Great ones. whoſe names are the Lord Oldman, 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 noble Men 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 Villian, with many other ſuch like vilifying terms, by which he hath beſpattered moſt of the Gentry of our Town. When this Pickthank had told his tale, the Judge directed his ſpeech to the Priſoner at the Bar, ſaying, Thou Runa-gate, Heretick, and Traitor,Faithfuls defence of himſelf haſt defence of thou heard what theſe honeſt Gentlemen have witneſſed againſt thee?
Faith. May I ſpeak a few words in my own defence?
Judg. 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 ſee what thou haſt to ſay.
Faith. 1. I ſay then in anſwer to what Mr. Envy hath ſpoken, I never ſaid ought but this, That what Rule, or Laws, or Cuſtom, or People, were flat againſt the Word of God, are diametrically oppoſite to Chriſtianity. If I have ſaid a miſs in this, convince me of my errour, and I am ready here before you to make my recantation.
​2. As to the ſecond, to wit, Mr. Superſtition, and his charge againſt me, I ſaid only this. That in the worhip 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 a divine Revelation, cannot be done but by an humane Faith, which Faith will not-profit to Eternal life.
3. As to what Mr. Pickthank hath ſaid, I ſay, (avoiding terms, as that I am ſaid to rail, and the like) That the Prince of this Town, with all the Rablement his Attendants, by this Gentlemen named, are more fit for a being in Hell, then in this Town and Countrey; and ſo the Lord have mercy upon me.
The Judg his speech to the Jury. Then the Judge called to the Jury The Judg (who all this while ſtood by, to hear his ſpeech 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 breſts to hang him, ​or ſave his life. But yet I think meet to inſtruct you into our Law. There was an Act made in the days of Pharaoh the GreatExod. 1, Servant to our Prince, That left thoſe of a contrary Religion mould multiply and grow, too ſtrong for him, their Males mould be thrown into the River. There was alſo an Act made in the days of Nebuchadnezzar the Great,Dan. 3. another of his Servants, That whoever would not fall down and worſhip his golden Image, mould be thrown into a fiery Furnace. There was alſo an Act made in the days of DariusDan. 6.,That who ſo, for ſome time, called upon any God but his, mould be caſt into the Lions Den. Now the ſubſtance of theſe Laws this Rebel has broken, not only in thought (which is not to be born) but alſo in word and deed; which muſt therefore needs be intolerable.
For that of Pharaoh, his Law was made upon a ſuppoſition, to prevent miſchief, no Crime being yet apparent; but here is a Crime apparent. For the ſecond and third, you ſee he diſputeth againſt our Religion; and for the Treaſon he hath confeſſed, he deſerveth to die the death.
​Then went the Jury out, whoſe names were, Mr. Blind-man, Mr. No-good, Mr. Malice, Mr. Love-luſt, Mr. Live-looſe, Mr. Heady, Mr. High-mind, Mr. Enmity, Mr. Lyar, 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 be- fore the Judge. And firſt Mr. Blind-man, the foreman, ſaid , I ſee clearly that this man is an Heretick. 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 faid Mr. Love-luſt, I could never indure him. Nor I,ſaid Mr. Live-looſe,for he would alwayes 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. Lyar. Hanging is too good for him, ſaid Mr. Cruelty. Lets diſpatch him out of the way, ſaid Mr. Hate-light. Then ſaid Mr. Implacable, Might I have all the World given me, I could not be reconciled to him, therefore let us forthwith bring him in ​guilty of death: And ſo they did, therefore he was preſently Condemned, To be had from the place where he was, to the place from whence he death of came, The Cruel death of Faithful. and there to be put to the moſt cruel death that could be invented.
They therefore brought him out, to do with him according to their Law; and firſt they Scourged him, then they Buffetted him, then they Lanced his fleſh with Knives; after that, they Stoned him with Stones, then prickt him with their Swords, and laſt of all they burned him to Aſhes at the Stake. Thus came Faithful to his end. Now, I ſaw that there flood behind the multi- tude,a Chariot and a couple of Horſes, waiting for Faithful, who (ſo ſoon as his adverſaries had diſpatched him) was taken up into it, and ſtraightway was carried up through the Clouds, with found of Trumpet, the neareſt way to the Cœleſtial Gate. Chriſtian is ſtill alive But as for Chriſtian, he had ſome re- ſpit, and was remanded back to priſon, ſo he there remained for a ſpace: But he that over-rules all things, having the power of their rage in his own hand, ſo wrought it about, that Chriſtian for that time eſcaped them, and went his way.
​Well, Faithful, thou haſt faithfully profeſt Unto thy Lord: with him thou ſhalt be bleſt; When Faithleſs ones, with all their vain delights Are crying out under their helliſh plights Sing, Faithful, ſing; and let thy name ſurvive, For though they kill'd thee, thou art yet alive.
Now I ſaw in my Dream, that Chriſtian went not forth alone, for there was one whoſe name was Hopeful,Chriſtian has another companion. (being made ſo by the beholding of Chriſtian and Faithful in their words and behaviour, in their ſufferings at the fair) who joyned himſelf unto him, and entering into a brotherly covenant, told him that he would be his Companion. Thus one died to make Teſtimony to the Truth, and another riſes out of his Aſhes to be a Companion with Chriſtian. There is more of the men of the fair will follow This Hopeful alſo told Chriſtian, that there were many more of the men in the fair that would take their time and follow after.
So I ſaw that quickly after they were got out of the fair, they ​took one that was going before them,They over-take By-ends whoſe name was By-ends; ſo they ſaid take to him, What Countrey-man, 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 Cœleftial City, (but told them not his name.)
From Fair-ſpeech, ſaid Chriſtian; is there any that be good live there?
By-ends. Yes, ſaid By-ends, I hope.
Chr. Pray Sir, what may I call you?
By-ends loth to tell his name By-ends. I am a Stranger to you, loth to tell 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, I have heard of it, and, as I remember, they ſay its a Wealthy place.
By ends. Yes, I will aſſure you that it is, and I have very many Rich Kindred there.
Chr. Pray who are your Kindred there, if a man may be ſo bold?
By-ends. To tell you Truth, I am a Gentleman of good Quality; yet my Great Grand-father was but a Water-man, looking one way, and Rowing another; and I got moſt of my Eſtate by the ſame occupation.
​Chr. Are you a Married man?
The wife and Kindred of By-ends By-ends. Yes, and my Wife is a very Virtuous woman, the Daughter of a Virtuous woman : She was my Lady Fainings Daughter, therefore me came of a very Honourable Family, and is arrived to ſuch a pitch of Breeding, that me knows how to carry it to all,even to Prince and Peaſant. Where By-ends differs from others in Religon. 'Tis 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 alwayes 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 it.
Then Chriſtian ſtept a little a to-ſide to his Fellow Hopeful, ſaying, It runs in my mind that this is one By-ends of Fair-ſpeech, 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 then all ​the World doth, and if I take not my markamiſs, I deem I have half a gueſs of you: Is not your name Mr. By-ends of Fair-ſpeech?
By-ends. That 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 born theirs before me.
Chr. But did you never give an occaſion to men to call you by this name?
How By-ends got his 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 alwayes the luck to jump in my Judgement with the preſent way of the times, whatever it was, and my chance was to get thereby; but if things are thus caſt upon me, let me count them a bleſſing, but let not the malicious load me therefore with reproach.
Chr. I thought indeed that you was the man that I had heard of, and to tell you what I think,I fear this name belongs to you more properly then 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, He deſires to keep Company with Chriſtian. 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 my ſelf, untill ſome overtake me that will be glad of my Company.
Then Chriſtian and Hopeful outwent him, The Eaſe that Pilgrims have is but little in this life. and went till they came at a delicate Plain, called Eaſe, where they went with much content; but that plain was but narrow, ſo they were quickly got over it. Now at the further ſide of that plain, Lucre Hills a dangerous Hill. was a little Hill called Lucre, and in that Hill ​a Silver-Mine, which ſome of them that had formerly gone that way, becauſe of the rarity of it, had turned aſide to ſee, but going too near the brink of the pit, the ground being deceitful under them, broke, and they were ſlain; ſome alſo had been maimed there, and could not to their dying day be their own men again.
Then I ſaw in my Dream, that a little off the road, over againſt the Silver-Mine, ſtood!) Demas, (Gentlemanlike,) to call to Paſſengers to come and ſee: Who ſaid to Chriſtian and his Fellow; Ho,turn aſide hither, and I will ſhew you a thing
Chr. What thing Jo deſerving, as to turn us out of the way?
De. Here is a Silver-Mine, and ſome digging in it for Treaſure; if you will come, with a little paines, you may richly provide for yourſelves.
Hopeful tempted to go, but Chriſtian holds him back. Then ſaid Hopeful, Let us go ſee.
Chr. Not I, ſaid Chriſtian; I have Chriftian 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 hindreth them in their Pilgrimage. Then ​Chriſtian called to Demas, ſaying, Is not. the place dangerouſ?Hoſ. 4. 18 hath it not hindred many in their Pilgrimage?
De. 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.
De. Then Demas called again, ſaying, But will you not come over and ſee?
Chr. Then Chriftian roundly anſwered, ſaying, Demas, Chriſtian roundeth up Demas 2 Tim. 4 10 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 Majesties Judges; and why ſeekeſt thou to bring us into the like condemnation? Besides, if we at all turn aſide, our Lord the King will certainly hear thereof; and will there put us to ​ſhame, where we would ſtand with boldneſs before him.
Demas cried again, That he alſo was one of their fraternity; and that if they would tarry a little, he alſo himſelf would walk with them.
Chr. Then ſaid Chriſtian, What is thy name? is it not it by the which I have called thee?
De. Yes, my name is Demas, I am the ſon of Abraham.
Chr. I know you, Gehazi was your Great Grandfather,2 Kings 5. 10. Mat 26. 14, 15. chap 27. 1,2,3,4,5. and Judas your Father, and you have trod their ſteps. It is but a develiſh prank that thou uſeft:: Thy Father was hanged for a Traitor, and thou deſerveſt no better reward. Aſſure thy ſelf, that when we come to the King, we will do him word of this thy behaviour. Thus they went their way.
By this time By-ends was come again within ſight,By-end goes over to Demas and he at the firſt beck went over to Demas. Now whether he fell into the Pit, by looking over the brink thereof; or whether he went down to dig, or whether he was smothered in the bottom, by the damps that commonly ariſe, of ​theſe things I am not certain: But this I obſerved, that he never was ſeen again in the way.
By-ends and Silver-Demas both agree; One calls, the other runs, that he may be, A ſharer in his Lucre: ſo theſe two Take up in this world, and no further go.
A river Pſ. 65. 9. Rev 2. Ezek 47. I ſaw then, that they went on a River their way to a pleaſant River, which David the King called the River of God; but John, The River of the water of life: Now their way lay juſt upon the bank of the River: here therefore Chriſtian and his Companion walked with great delight They drank alſo of the water of the River, which was pleaſant and enlivening to their weary Spirits: beſides, on the banks of this River on either ſide were green Trees,Trees by the River. The Fruit and leaves of the 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, A Meadow in which they lie down to ſleep. Pſ. 22 Iſa. 14.30. curiouſly beautified with Lilies; And it was green all the year long. In this Meadow they lay down and ſlept, for here they might lie down ſafely. When they awoke, they gathered again of the Fruit of the Trees, and drank again of the Water of the River: and then lay down again to ſleep. Thus they did ſeveral days and nights.
Behold ye how theſe Chriſtal ſtreams do glide (To comfort Pilgrims) by the Highway ſide; The Meadows green, beſides their fragrant ſmell, Yield dainties for them: And he that can tell What pleaſant Fruit, yea Leaves, these Trees do yield, Will ſoon ſell all, that he may buy this Field.
So when they were diſpoſed to go on (for they were not, as yet, at their Journeys end) they eat and drank, and departed.
Now I beheld in my Dream, that ​they had not journied 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 ſoul of the Pilgrims was much diſcouraged, becauſe of the way.Numb 21. 4 Where fore 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, By-path Meadow. One temptation does make way for another. If this Meadow lieth along by our wayſide, lets 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 for another fence. 'Tis according to my wiſh ſaid Chriſtian, here is the eaſiest going; come good Hopeful, and lets us go over.
Hop. But how if this Path ſhould lead us out of the way?Strong Chriſtians my lead weak ones out of the way.
Chr. That's not like, ſaid the other; look, doth it not go along by the way ſide? So Hopeful, being perſwaded by his fellow, went after him ​over the Stile. When they were gone over, and were got into the Path, they found it very eaſie 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 Cœleſtial Gate. Look, ſaid Chriſtian, did not I tell you ſo? by this you may ſee we are right: ſo they followed, and he went before them. But behold the night came on, and it grew very dark, ſo that they that were behind, loſt the ſight of him that went before.
He therefore that went before (Vain-confidence by name) not ſeeing the way before him, fell into a deep Pit, Iſa. 9. 16. A pit made to catch the vain glorious in. which was on purpoſe there made by the Prince of thoſe grounds, to catch vain-glorious fools withall; and was dashed in pieces with his fall.
Now Chriſtian and his fellow heard him fall. So they called, to know the matter, but there was none to anſwer, only they heard a groaning. Then ſaid Hopeful, Where are we now? Then was his fellow ​ſilent, as miſtrufting that he had led him out of the way.Reaſoning between Chriſtian and Hopeful And now it began to rain, and thunder, and lighten between in a very dreadful manner, and the water roſe amain.
Then Hopeful groaned in himſelf, ſaying, Oh that I had kept on my way!
Chr. Who could have thought that this path ſhould have led us out of the way?
Hope. I was afraid on' t at very firſt and therefore gave you that gentle caution. I would have ſpoke plainer, but that you are older then I.
Christians repentance for leading 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 eminent danger; pray my Brother forgive me, I did not do out of 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's try to go back again.
Hope. But good Brother let me go before.
Chr. No, if you pleaſe, let me go firſt; that if there be any danger, I ​may be firſt therein, becauſe by my means we are both gone out of the way.
Hope. No, ſaid Hopeful, you ſhall not go firſt, for your mind being troubled may lead you out of the way again. Then for their encouragement, they heard the voice of one ſaying, Jer.31.21. Let thine heart be towards the Highway, even the way that thou wenteſt turn again: They are in danger of drowning as they go back. But by this time the Waters were greatly riſen, by reaſon of which, the way or going back was very dangerous. (Then I thought that it is eaſier going out of the way when we are in, then going in when we are out.) Yet they adventured to go back; but it was ſo dark, and the flood was ſo high, that in their going back, they had like to have been drowned nine or ten times.
Neither could they, with all the ſkill they had, get again to the Stile that night. Wherefore, at laſt, lighting under a little ſhelter, they ſat down there till the day brake; but in the being weary, they fell aſleep.
They sleep in the grounds of Giant Despair.Now grounds of 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, He finds them in his ground, and carries them to Doubting Castle. caught Chriſtian and Hopeful aſleep in his grounds. Then them in his 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 treſſpaſſed 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 then 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, The Grieviouſnes of their impriſonment into a very dark Dungeon, naſty and ſtinking to the ſpirit of theſe two men: Here then they lay, from Wedneſday morning till Saturday night, Pſ. 88. 18 without one bit of bread, or drop of drink, or any 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 'twas through his unadviſed haſte that they were brought into this diſtreſs.
Well, on Saturday about midnight they began to pray, and continued in Prayer till almoſt break of day.
Now a little before it was day, good Chriſtian, as one half amazed, brake out in this paſſionate Speech, A key in Chriſtians boſom called Promiſe, opens any lock in Doubting Caſtle. 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 any Lock in Doubting Caſtle. Then ſaid Hopeful, That's good news; good Brother pluck it out of thy boſom and try: Then Chriſtian pulled it out of his boſom, and began to try at the Dungeon door, whoſe bolt (as he turned 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 the 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, ſo that he could by no means go after them. Then they went on, and came to the Kings high way again, and ſo were ſafe , becauſe they were out of his Juriſdiction.
Now when they were gone over the Stile, they began to contrive with themſelves what they mould 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, Over this Stile is the Way to Doubting-Caſtle, which is kept by Giant Deſpair who deſpiſeth the King of the Cœleftial Countrey, 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, Left heedleſneſs makes them, as we, to fare: Leſt they, for treſpaſſing, his priſoners are, Whoſe Caſtle's Doubting, and whoſe name's Deſpair.
They went then, till they came to the delectable Mountains, The delectable mountains. which belong to the Lord of that mountains. 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 warned themſelves, and did freely eat of the Vineyards. Now there was on the tops of theſe Mountains, Shepherds feeding their flocks, and they flood by the high- way ſide. The Pilgrims therefore went to them, and leaning upon their ſtaves, (as is common with weary Pilgrims, when they ſtand to talk with any by the way,) they aſked, Whoſe delectable Mountains are theſe? and whoſe be the ſheep that feed upon them?
​Shep. Theſe Mountains are Immanuels 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 Cœleſtial 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 tranſgreſſors ſhall fall therein.Hoſ. 14 .7
Chr. Is there in this place any relief for Pilgrims that are weary and faint in the way?
Shep. The Lord of theſe Mountains hath given us a charge, Not to be forgetful to entertain ſtrangers:Heb. 13. 1,2. Therefore the good of the place is even before you.
I ſaw alſo in my Dream, that when the Shepherds perceived that they were way-fairing 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 mew 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 delegable Mountains. The Shepherds, I ſay, whoſe names were, Knowledge, Experience, Watchful, and Sincere, took them by the hand, and had them to their Tents, and made them partake of that which was ready at preſent. They ſaid moreover, We would that you mould flay here a while, to acquaint with us, and yet more to ſolace yourſelves with the good of theſe delectable Mountains. They told them, That they were content to ſtay; and ſo they went to their reſt that night, becauſe it was very late.
Then I ſaw in my Dream, that in the morning, the Shepherds called up Chriſtian and Hopeful to walk with them upon the Mountains: So they went forth with them, and walked a while, having a pleaſant proſpect on every ſide. Then ſaid the Shepherds one to another, Shall we ſhew theſe ​Pilgrims ſome wonders? So when they had concluded to do it, they had them firſt to the top of an Hill called Errour,The Mountain of Errour which was very ſteep on the furtheſt ſide, and bid them look down to the bottom. So Chriſtian and Hopeful lookt down, and ſaw at the bottom ſeveral men darned 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 harkening to Hymeneus, and Philetus, as concerning the Faith of the Reſurrection of the Body? They anſwered, Yes. Then ſaid the Shepherds, Thoſe that you ſee lie daſhed in pieces at the bottom of this Mountain, are they: and they have continued to this day unburied (as you ſee) for an example to others to take heed how they clamber too high, or how they come too near the brink of this Mountain.
Then I ſaw that they had them to the top of another Mountain, and Mount the name of that is Caution;Mount Cuation and bid Caution, them look a far 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 tumbled ſometimes upon the Tombs, and becauſe they could not get out from among them. Then ſaid Chriſtian, What means this?
The Shepherds then anſwered, Did you not ſee a little below theſe Mountains a Stile that led into a Meadow on the left hand of this way? They anſwered, Yes, Then ſaid the Shepherds, From that Stile there goes a Path that leads directly to Doubting-Caſtle, which is kept by Giant Deſpair; and theſe men (pointing to them among the Tombs) came once on Pilgrimage, as you do now, even till they came to that ſame Stile. And becauſe the right way was rough in that place, they choſe to go out of it into that Meadow, and there were taken by Giant Deſpair, and caſt: into Doubting Caſtle; where, after they had a while been kept in the Dungeon, 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, Prov 21. 16 He that wandereth out of the way of underſtanding, ſhall remain in the Congregation of the dead. Then Chriſtian and Hopeful looked one upon another, with tears guſhing out; but yet ſaid nothing to the Shepherds.
Then I ſaw in my Dream,that the Shepherds had them to another place, in a bottom, where was a door in the ſide of an Hill; and they opened the door,and bid them look in. They looked in therefore, and ſaw that within it was very dark,and ſmoaky; they alſo thought that they heard there a lumbring 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, ſaying, this is a By-way to Hell, A by-way to Hell. a way that Hypocrites go in at; namely, ſuch as to 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 Saphira his wife.
Hopef. Then ſaid. Hopeful to the Shepherds, I perceive that theſe had ​on them, even every one, ſhew of Pilgrimage as we have now; had they not?
Shep. Yes, and held it a long time, too.
Hopef. How far might they go on 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 had need cry to the Strong for Strength.
Shep. Ay, and you will have need to uſe it when you have it, too. By this time the Pilgrims had a deſire to go forwards, and the Shepherds a deſire they mould; ſo they walked together towards the end of the Mountains. Then ſaid the Shepherds one to another, Let us here ſhew to the Pilgrims the Gates of the Cœleſtial 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 an high Hill called Clear, and gave them their Glaſs to look. Then they eſſayed to look, ​but the remembrance of that laſt thing that the Shepheards had ſhewed them, made their hand make, by means of which impediment, they could not look ſteddily through the Glaſs; The fruit of ſlaviſh fear. yet they thought they ſaw ſomthing like the Gate, and alſo ſome of the Glory of the place,
Thus by the Shepherds, Secrets are reveal' d, Which from all other men are kept concealed': Come to the Shepherds then, if you would ſee Things deep, things hid, and that myſterious be.
When they were about to depart, one of the 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 Inchanted Ground, and the fourth, bid them God ſpeed. So I awoke from my Dream.
And I ſlept, and Dreamed again, and ſaw the ſame two Pilgrims going down the Mountains along the Highway towards the City. Now a little ​below theſe Mountains, on the left hand, The Countrey of Conceit, out of which came Ignorance lieth the Countrey of Conceit, from which Countrey 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 Countrey; and his name was Ignorance, So Chriſtian aſked him, From what parts he came? and whither he was going?
Chriſtian and Ignorance hath ſome talk. Ign. Sir, I was born in the Countrey that lieth off there, a little on left hand; and I am going to the Cœleſtial City.
Chr. But how do you think to get in at the Gate, for you may find ſome difficulty there.
Ign. As other good People do, ſaid he
Chr. But what have you to ſhew at that Gate, that may cauſe that the Gate ſhould be opened unto you?
Ign. I know my Lords 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 Countrey, for whither I am going.
Chr. But thou cameſt not in at the ​Wicket-gate, that is at the head of this way, thou cameſt in hither through that fame crooked Lane, and therefore I fear, however thou mayeſt think of thy ſelf, when the reckoning day ſhall come, thou wilt have laid to thy charge, that thou art a Theif and a Robber, inſtead of admitance into the City.
He faith to every one, that he is a fool Ignor. Gentlemen, ye be utter He faith ſtrangers to me, I know you not, be to every content to follow the Religion of your one, that he Countrey, 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 Countrey. 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 Countrey the next way into it.
When Chriſtian ſaw that the man was wiſe in his own conceit, Pr. 26. 12 he ſaid to Hopeful, whiſperingly, There is more hopes of a fool then of him. And ſaid moreover, When he that is a fool walketh by the way, Eccl. 10. 3. his wiſdom faileth him, and he ſaith to every one ​that he is a fool. How to carry it to a fool. What, ſhall we talk further with him? or out-go him at preſent? and ſo leave him to think of what he hath heard already; and then flop again for him afterwards, and fee if by degrees we can do any good of him?
Let Ignorance a little while now muſe On what is ſaid, and let him not refuſe Good Counſel to imbrace, leſt he remain Still Ignorant of what's the chiefeſt gain. God faiths Thoſe that no underſtanding have, (Although he made them) them he will not ſave.
Hop. It is not good, I think, to ſay all to him at once, let us paſs him by, if you will, and talk to him anon, even as he is able to bear it.
So they both went on, and Ignorance he came after. Now when they had paſſed him a little way, they entered into a very dark Lane, where they met a man whom ſeven Devils had bound with ſeven ſtrong Cords Matt. 12. 4.5. Prov. 5. 22. and were carrying of him back to the door that they ſaw in the ſide of the Hill. Now good Chriſtian ​began to tremble, and ſo did Hopeful his Companion: Yet as the Devils led away the man, Chriſtian looked to fee if he knew him, and he thought it might be one Turn-away that dwelt, in the Town of Apoſtacy. The deſtruction of one Turn-away But he did not perfectly ſee his face, for one he did hang his head like a Thief that is found: But being gone paſt, Hopeful looked after him, and eſpied on his back a Paper with this Inſcription,Wanton Profeſſor, and damnable Apoſtate. Chriſtian telleth his Companion a ſtory of Little-Faith 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 of this paſſage there comes down from Broad-way-gate a Lane called Dead-mans-lane Broadway gate. Deadmans 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 that Lane from Broad-way-gate three Sturdy Rogues, and ​their names were Faint-heart, Miſtruſt, and Guilt, (three brothers) and they eſpying Little-faith wherehe was came galloping up with ſpeed : Now the good man was juſt awaked from his ſleep, and was getting up to go on his Journey. Little-faith robbed by Faint-heart, Miſtruſt and Guilt. So they came all up to him, and with threatning Language bid him ſtand. At this, Little-faith lookt as white as a Clout, and had neither power to fight nor flie. Then ſaid Faint-heart, Deliver thy Purſe; but he making no haſte to do it, (for he was loth to loſe his Money,) Mistrust ran up to him, and thruſting his hand into his Pocket, pull'd out thence a bag of Silver. They got away his Silver, and knockt him down Then he cried away his out, Thieves, thieves. With that, Guilt with a great Club that was in his hand, ſtrook Little-Faith on the on the head, and with that blow fell'd him flat to the ground, were 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 left 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.
Hopef. But did they take from him all that ever he had?
Little-faithh loſt not his beſt thing. Chriſt. No: The place where his Jewels were, they never ranſak't, ſo thoſe he kept ſtill; but as, I was told, things. 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, 1 Pet. 4. 18. but ſcarce enough to bring him to his Journeys end; nay, (if I was not mis-informed) Little-faith forced to beg to his Journeys end. 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.
Hopef. But is it not a wonder they got not from him his Certifcate, by which he was to receive his admittance at the Cœleſtial gate?
Chr. No, they got not that: though thy miſt it not through any good cunning of his, for he being ​He kept not his beſt things by his own cunning diſmayed with their coming upon him, had neither power nor skill to hide any thing; ſo 'twas more by good Proyidence then by his Indeavour 2 Tim. 1. 14., that they mist of that good thing.
Hopef. But it muſt needs be a comfort to him, that they got not this Jewel from him.
Chr. It might have been great comfort to him,2 Pet. 1. 9. 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 their taking away of his Money: indeed he forgot it a great part of the reſt of the Journey; and beſides, when at any time, it came into his mind, and he began to be comforted therewith, then would freſh thoughts of his loſs come again upon him, and thoſe thoughts would ſwallow up all.
Hope. Alas poor Man! this could not but be a great grief unto him.
Chr. Grief! He is pitied by both. Ay, a grief indeed! would it not a 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? 'Tis a wonder he did not die with grief, poor heart! I was told, that he ſcattered almoſt all the red of the way with nothing but doleful and bitter complaints. Telling alſo to all that over-took him, or that he over-took 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 life.
Hope., But 'tis a wonder that his necejfities did not put him upon ſelling, or pawning 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 Chriſtian day: Chriſtian ſnibbeth his felllow for unadviſed ſpeaking. For what ſhould he pawn them? or to whom ſhould he ſell them? In all that Countrey where he was Robbed, his Jewels were not accounted of, nor did he want that relief which could from thence be adminiſtred to him; beſides, had his Jewels been miſſing at the Gate of the Cœleſtial City, he had (and that he knew well enough) been excluded from an Inheritance there; and that ​would have been worſe to him then the appearance and villany of ten thouſand Thieves.
Hope, Why art thou ſo tart my Brother? Heb. 12. 16. Eſau ſold his Birth-right, and that for a meſs of Pottage; and that Birth-right was his greateſt Jewel: and if he, why might not Little-Faith do ſo too?
A diſcourſe about Eaſu and Little-faith.
Chr. Eſau did ſell his Birth-right indeed and ſo do man beſides; and by ſo doing, exclude themſelves from the chief bleſſing, as alſo that Caytiff did. But you muſt put a difference betwixt Eſau and Little-Faith, and alſo betwixt their Eſtates. Eſau's Birth-right 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. Eſau was rules by his luſts. Beſides Eſau could ſee no further then to the fulfilling of his Luſts, Gen. 25: 32 For I am at the point to dye, ſaid he, and what good will this Birth-right do me? But Little-faith, though it was his lot to have but a little-faith, was by his little-faith kept from ſuch extravagancies; and made to ſee and prize his Jewels more, then to ſell ​them, as Efau did his Birth-right. Eſau never had faith
You read not any where that Eſau had faith, no not ſo much as a little: Therefore no marvel, if where the fleſh only bears vway (as it will in that Man where no faith is to reſiſt) if he ſells his Birth-right, and his Soul and all, and that to the Devil of Hell; for it is with ſuch, as it is with the Aſs, Little-faith could not live upon Eſsaus Pottage Who in her occaſions cannot be turned away. When their minds are ſet upon their Luſts, they will have them what ever they coſt. But Little-faith could faith was of another temper, his mind was on things Divine; his livelyhood was upon things that were Spiritual , and from above; Therefore to what end mould 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? A compariſon between the Turtle-dove and the Crow or can you perſuade the Turtle-dove to live upon Carrion, like the Crow? Though faithleſs ones, can for carnal and Luſts, pawn, or morgage, or ſell what they have, and themſelves out right 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.
Hopef. 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 troden 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.
Hopef. But Chriſtian, Theſe three fellows, I am perſwaded 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? Hopeful ſwaggers Why did not Little-faith pluck up a great 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. No great heart for God where there is but little faith As for a great heart, Little-faith had none; and I God where perceive by thee, my Brother, hadſt thou been the Man concerned, thou art but for a bruſh, and then to yield. ​And verily, We have more courage when out, then when we are in. ſince this is the height of thy Stomach now they are at a diſtance from us, mould they appear to thee, as they did to him, they might put thee to ſecond thoughts,
But conſider again, they are but Journey- men Thieves, they ſerve under the King of the Bottomleſs pit; who, if need be, will come to their aid himſelf, Pſal. 5. 8. Chriſtian tells his own experience in this caſe. and his voice is as the roaring of a Lion, I my ſelf have been Ingaged as this Little-faith was, tells 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 cloathed with Armour of proof. Ay, and yet though I was ſo harneſſed, I found it hard work to quit my ſelf like a man; no man can tell what in that Combat attends us, but he that hath been in the Battle himſelf.
Hopef. Well, but they ran you ſee, when they did but ſuppoſe that one Great-Grace was in the way.
Chr. True, they often fled, both they and their Matter, when ​Great-grace hath but appeared, The Kings Champion and no marvel, for he is the Kings Champion: But I tro, you will put ſome difference between Little-faith and the Kings Champion; all the Kings 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 Goliah 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 walls
Hopef. I would it had been Great-grace, for their ſakes.
Chr. If it had been he, he might have had his hands full: For I muſt tell you, That though Great-grace is excellent good at his Weapons, and has and can, ſo long as he keeps them at Swords point, do well enough with them: yet if they get within him, even Faint-heart, Miſtruft, 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.
Who ſo looks well upon ​Great-graces's face, ſhall ſee thoſe Scars and Cuts there, that ſhall eaſily give demonſtration of what I ſay. Yea once I heard he mould fay, (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, that notwithſtanding, they had their Coats foundly 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 Girle.
Beſides, their King is at their Whittle, 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, Job 41. 26The Sword of him that layeth at him cannot hold the Spear, the Dart, nor the Habergeon; heeſteemeth Iron as Straw, and Braſs as rotten Wood, Leviathans ſturdines The Arrow cannot make him flie, Slingſtones are turned with him into ſtubble, Darts are ​counted as ſtubble, he laugheth at the ſhaking of a Spear. What can a man do in this caſe? 'Tis true, if a man could at every turn have Jobs Horſe, and had to ride him, he might do notable things. The excellent mettle that is in Jobs Horſe For his neck is clothed with Thunder, he will not be afraid as the Graſs hoper, the glory of his Noſtrils is terrible, he paweth in the Valley, rejoyceth in his ſtrength, and goeth out to meet the armed men. He mocketh at fear, and is not affrighted, neither turneth back from the Sword. The quiver rattleth againſt him, the glittering Spear, and the ſhield. He ſwalloweth the ground with fierceneſs and rage, neither believe he that it is the found of the Trumpet. He ſaith among the Trumpets, Job 39. 19. Ha, ha; and he ſmelleth the Battel a far off, the thundring of the Captains, and the ſhoutings.
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 (land more for his Matter, then 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 Kings High-way, two things become us to do; firſt to go out Harneſſed, and to be ſure to take a Shield with us For it was for want of that, that he that laid fo luftily 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, Eph. 6. 16. Above all take the Shield of Faith wherewith ye ſhall be able to quench all the fiery darts of the wicked.
'Tis good alſo that we deſire of the King a Convoy 'Tis good to have a convoy., yea that he will go with us himſelf. This made David rejoyce when in the Valley of the ſhaddows of death; Ex. 33. 15. and Moſes was rather for dying where he ſtood, then to go one ſtep without his God. O my Brother, Pſal 3. 5,6,7,8. Pſasl 27. 1, 2,3 if he will but go along with us, what need we be afraid of ten thouſands that ſhall ſet ​themſelves againſt us, but without him, Iſa. 10. 4. the proud helpers fall under the ſlain. I for my part have been in the fray before now,and though( through the goodneſs of him that is beſt) I am as you ſee alive: yet I cannot boaſt of my manhood. Glad mall 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 hath not as yet devoured me, I hope God will alſo deliver us from the next uncircumciſed Philiſtine.
Poor Little-faith ! Haſt been among the Thieves! Waſt rob'd! Remember this. Who ſo believes And gets more faith, ſhall then a Victor be Over ten thouſand, elſe ſcarce over three.
So they went on, and Ignorance followed. They went then till they came at a place where they ſaw a way put it ſelf into their way, and ſemmed withal, to lie as ſtraight as he way which they ſhould go;A way and away. 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 Cœleſtial 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 Chriſtian and his fellow deluded. 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; They are taken in a Net. and with that, the white Robe fell off the black mans back; then they ſaw where they were. Wherefore there they lay crying ſometime, for they could not get themſelves out.
Chr. Then ſaid Chriſtian to his ​fellow, They bewail their conditions. Now do I fee my ſelf in an errour. Did not the Shepherds bid conditions. us beware of the flatterers? As is the ſaying of the Wife man, Pro. 29. 5. ſo we have found it this day: A man that flattereth his Neighbour, ſpreadeth a Net for his feet.
Hopef. They alſo gave us a note of directions about the way, for our more ſure finding thereof: but therein we have alſo forgotten to read, and have not kept our ſelves from the Paths of the deſtroyer. Here David was wiſer than wee; for faith he, Pſal 17.4. A ſhining one comes to them with a whipin hand. Concerning the works of men, by the words of thy lips, I have kept me from the Paths od the deſtroyer. Thus with a they lay bewailing themſelves in the Net. At laſt they eſſpied 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 Sion, but were led out of their way, by a black man, cloathed in white, who bid us, ſaid they, follow him; for he was going thither too. Then ſaid he with the ​Whip; Pro. 29. 5. Da. 11. 32. 2 Cor. 11. 13, 14. it is Flatterer, a falſe Apoſtle, that hath transformed himſelf into Angel of light So he rent the Net and let the men out. Then ſaid he to them, Follow me, that I may ſet you in your way again; ſo he led them back to the way, which they had left to follow the Flatterer. Then he asked them, ſaying, They are examined and convicted of forgetfulnes. 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 them Shepherds a note of direction for the way? They anſwered, Yes. But did you, ſaid he when you was at a ſtand, pluck out and read your note? They anſwered, No. He asked them why? Decivers fine ſpoken. Ro, 16.18. They ſaid they forgot He asked moreover, If the Shepherds did not bid them beware of the Flatterer? They anſwered, Yes: But we did not imagine, ſaid they, that this fine-ſpoken man had been he.
Then I ſaw in my Dream, that he commanded them to lie down; Deu. 25.2 2 Chorn. 6. 26, 27. which when they did, he chaſtized them ſore, to teach them the good way wherein they they ſhould walk; and as R he chaſtized them, heſaid,Rev, 3. 19 As many ​They are as I love, I rebuke and chaften; be whipt,and zealous therefore, and repent. They are whipt, ſent on their way. This ſent on done, he bids them go on their way, and take good heed to the other directions of the Shepherds. So they thanked him for all his kindneſs, and went ſoftly along the right way.
Come hither, you that walk along the way; See how the Pilgrims fare, that go astray! They catched are in an intangling Net, 'Cauſe they good Counſel lightly did forget: 'Tis true, they'reſcu'd were, but yet you ſee They're ſcourg'd to boot: Let this your caution be.'
Now after a while, they perceived afar off, one coming ſoftly and alone, all along the High-way to meet them. Then ſaid Chriſtian to his fellow, Yonder is a man with his back toward Sion, and he is coming to meet us.
Hopef. I ſee him, let us take heed to our ſelves now, leſt he ſhould prove a Flatterer alſo. So he drew ​nearer and nearer, and at laſt came up unto them. The Atheiſt meets them. His name was Atheiſt, and he asked them whether they were going.
Chr. We are going to the Mount Sion.
He Laughs at them. Then Atheiſt fell into a very great He Laugh Laughter.
Chr. What is the meaning of your Laughter?
Atheiſt. I laugh to ſee what ignorant perſons you are, to take upon you ſo tedious a Journey; and yet are like to have nothing but your travel for your paines.
They reaſon together. Chr. Why man? Do you think we ſhall not be received?
Atheiſt. Received! There is no ſuch place as you Dream of, in all this World.
Chr. But there is in the World to come.
Atheiſt. When I was at home in mine own Countrey, I heard as you now affirm, and from that hearing went out to ſee, and have been ſeeking this City this twenty years: Jer. 22. 13. Ec. 10. 15. But find no more of it, then I did the firſt day I ſet out.
Chr. We have both heard and ​believe that there is ſuch a place to be found.
Atheiſt. Had not I, when at home believed, I had not come thus far to seek: The Atheiſt take up his content in this World. But finding none, (and Yet I ſhould, had there been ſuch a place to be found, for I have gone to ſeek it further then you) I am going back again, and will ſeek to refreſh my ſelf with the things that I then caſt away, for hopes of that which I now ſee is not.
Chriſtian 'proveth his Brother. Chr. Then ſaid Chriſtian to Hopeful his Fellow, Is it true which this man hath ſaid?
Hopefuls gracious anſwer Hopef. Take heed, he is one of the Flatterers; remember what it hath coſt us once already for our harkning to ſuch kind of Fellows. What! no Mount Sion! Did we not ſee from the delegable Mountains the Gate of the City? 2 Cor. 5.7. Alſo, are we not now to walk by Faith? Let us go on, ſaid Hopeful, leſt the man with the Whip overtakes us again.
You ſhould have taught me that Leſſon, which I will round you in the ears withall; Prov. 19. 27. Heb. 10. 39.; Ceaſe, my Son, to hear the Inſtruction that cauſeth to err from the words of knowledge. I ſay my Brother, ​ceaſe to hear him, and let us believe to the ſaving of the Soul.
Chr. My Brother, I did not put the queſtion to thee for that I doubted of the Truth of our belief my ſelf But to prove thee, A fruit of an honeſt heart. 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 2.11
Hopef. Now do I rejoyce in hope of the Glory of God: So they turned away from the man; and he, Laughing at them, went his way.
They are come to the inchanted ground. I ſaw then in my Dream, that they went till they came into a certain Countrey, whoſe Air naturally tended to make one drowſie, if he came a ſtranger into it. And here Hopeful began to be very dull and heavy of ſleep, wherefore he ſaid unto Chriſtian, Hopeful begins to be drowſie I do now begin to grow ſo drowſie, that I can ſcarcely hold up mine eyes; let us lie down here and take one Nap.
Chr. By no means, Chriſtian keeps him awake ſaid the other, left ſleeping, we never awake more.
Hopef. Why my Brother? keeps him 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 Inchanted ground? He meant by that, that we ſhould beware of ſleeping; 1 Theſ. 5. 6 wheref ore let us not ſleep as do others, but let us watch and be ſober.
He is thankful. Hopef. I acknowledge my ſelf in thankful, fault, and had I been here alone, I had by ſleeping run the danger of of death. I ſee it is true that the wiſe man ſaith, Eccl. 4. 9. Two are better then one. Hitherto hath thy Company been my mercy; and thou ſhalt have a good reward for thy labour.
To prevent drowſineſs they fall to good diſcourſe. Chr. Now then, ſaid Chriſtian, drowſineſs to prevent drowſineſs in this place, let us fall into good diſcourſe. Hopef. With all my heart, ſaid the other.
Good diſcourſe prevents drowſineſs. Chr. Where ſhall we begin?
Hopef. Where God began with us. But do you begin, if you pleaſe.
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 drowſie ſlumbring eyes. ​Saints fellowſhip, if it be managed well, Keeps them awake, and that in ſpite of hell.
Chr. Then Chriſtian began and ſaid, I will ask you a queſtion. How came you to think at firſt of doing as you do now?
Hopef. Do you mean, How came I at firſt to look after the good of my Soul?
Chr. Yes, that is my meaning.
Hopef. I continued a great while in the delight of thoſe things which were ſeen and ſold at our fair; things which, as I believe now, would have (had I continued in them ſtill) drownded me in perdition and deſtruction.
Chr. What things were they?
Hopef. All the Treaſures and Riches of the World. Alſo I delighted much in Rioting, Revelling, Drinking, Sweaing, 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, Rom. 6. 21. 22, 23. Eph. 5. 6. that was put to death for his Faith and good-living in Vanity-fair, That the end of theſe things is ​death. And that for theſe things ſake, the wrath of God cometh upon the children of diſobedience.
Chr. And did you preſently fall under the power of this conviction?
Hopef. 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 Gods bleſſed Sprit upon you?
Hopef. The cauſes were, 1. I was ignorant that this was the work of God upon me. I never thought that by awaknings for ſin, God at firſt begins the converſion of a ſinner. 2. Sin was yet very ſweet to my fleſh, and I was loth to leave it. 3. I could not tell how to part with mine 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.
Hopef. Yes verily, but it would come into my mind again, and then I ſhould be as bad, nay worſe, then I was before.
Chr. Why, what was it that brought your ſins to mind again?
Hopef. 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 Ake; or,
4. I were told that ſome of my Neighbours were ſick; or,
5. If I heard the Bell Toull for ſome that were dead; or,
6. If I thought of dying my ſelf; or,
7. If I heard that ſuddain death happened to others.
8 . But eſpecially, when I thought of my ſelf, that I muſt quickly come to Judgement.
Chr. And could you at any time with eaſe get off the guilt of ſin when by any of theſe wayes it came upon you?
Hopef. No, not latterly, for then they got fafter hold of my ​conſience. 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?
Hopef. I thought I muſt endeavour to mend my life, for elſe thought I, I am ſure to be damned.
Chr. And did you indeavour to mend?
Hopef. Yes, and fled from, not only my ſins, but ſinful Company too; and betook me to Religious Duties, as Praying, Reading, weeping for Sin, ſpeaking Truth to my Neighbours, &c. Theſe things I did with many others, too much here to relate.
Chr. And did you think your ſelf well then?
Hopef. Yes, for a while; but at the laſt my trouble came tumbling upon me again, and that over the neck of all my Reformations.
Chr. How came that about. ſince you was now Reformed?
Hopef. There were ſeveral things brought it upon me, eſpecially ſuch ſayings as theſe;Iſa. 64, 6. Gala.2.16 All our righteouſneſſes are as filthy rags. By the works of the ​Law no man ſhall be juſtified. When you have done all things, ſay, We are unprofitable:Luk. 17. 10 with many more the like. From whence I began to reaſon with my ſelf 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 tis but a folly to think of Heaven by the Law. I further thought thus: If a Man runs an 100l. into the Shop-keepers debt, and after that mall pay for all that he ſhall fetch, yet his old debt ſtands ſtill in the Book uncroſſed; for the which the Shop-keeper may ſue him, and caſt him into Priſon till he ſhall pay the debt.
Chr. Well, and how did you apply this to your ſelf?
Hopef. Why, I thought thus with my ſelf; I have by my ſins run a great way into Gods 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 my ſelf in danger of by my former tranſgreſſions?
​Chr. A very good application: but pray go on.
Hope. Another thing that hath troubled me, even ſince my late amendments, is, that if I look narrowly into the beſt of what I do now, I ſtill ſee ſin, new ſin, mixing it ſelf with the beſt of that I do. So that now I am forced to conclude, that notwithſtanding my former fond conceits of my ſelf 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?
Hopef. Do! I could not tell what to do, till 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?
Hopef. Had he told me ſo when I was pleaſed and ſatiſfied with mine own amendments, I had called him Fool for his pains: but now, ſince I fee my own infirmity, and ​the ſin that cleaves to my beſt performance, I have been forceed to be of his opinion.
Chr. But did you think, when at firſt he ſuggested it to you, that there was ſuch a man to be found of whom it might juſtly be ſaid, That he never committed ſin?
Hopef. 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?
Heb. 10. Rom 4. Col 1. 1. Pet. Hope. Ye, 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 trſting 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 mans righteouſneſs could be of that efficacy, to juſtifie 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 us; to whom his doings, and the worthineſs of ​them ſhould be imputed, if I believed on him.
Chr. And what did you do then?
Hope. I made my objections aga nſt my believing, for that I thought he was not willing to |ave me.
Chr. And what ſaid Faithful to you then?
Hopef. He bid me go to him and ſee: Then I ſaid, It was preſumption: but he ſaid, Mat. 11. 28 No: for I was invited to come. Then he gave me a book of Jeſus his inditing, to incourage me the more freely to come: And he ſaid concerning that Book, That every jot and tittle there of ſtood firmer then Heaven and earth.Matt 24. 25 Then I asked him, What I muſt do when I came? and he told me, Pſ. 95 .6 Dan. 6 10. Jer 29. 12, 13.I muſt intreat upon my knees with all my heart and ſoul, the Father to reveal him to me. Then I asked him further, How I muſt make my ſupplication to him? And he ſaid, Go, and thou ſhalt find him upon a mercy-ſeat, Ex. 25. 22. Lev 16. 2. Nu. 7. 89. Heb 4. 6. 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 magnifie thy grace in the Salvation of my foul, through thy Son Jeſus Chrift, Amen.
Chr. And did you do as you were bidden?
Hopef. Yes, over, and over, and over.
Chr. And did the Father reveal his Son to you?
Hopef. 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?
Hopef. What! why I could not tell what to do.
Chr. Had you not thoughts of leaving off praying?
Hopef. Yes, an hundred times, twice told.
​Chr. And what was the reaſon you did not?
Hopef. 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 my ſelf, if I leave off, I die; and I can but die at the Throne of Grace. And withall, this came into my mind. Hab. 2.3. If it tarry, wait for it, becauſe itw ill ſurely come, and will not tarry. So I continued Praying untill the Father ſhewed me his Son.
Chr. And how was he revealed unto you?
Hopef. I did not ſee him with my bodily eyes, Eph. 1. 18,19. but with the eyes of mine understanding; and thus it was. One day I was very ſad, I think ſader then at any one time in my life; and this ſadness was through a freſh ſight of the greatneſs and vileneſs of my ſins: And as I was then looking for nothing but Hell, and the everlaſting damnation of my Soul, ſuddenly, as I thought, I ſaw the Lord Jeſus look down from Heaven upon me, Acts 16. 30 31. and saying, Believe on the Lord Jeſus Chriſt, and thou ſhalt be ſaved.
​But I replyed, Lord, I am a great, a very great ſinner; and he anſwered, 2 Cor 12. 9 My grace is sufficient for thee. Then I ſaid, But Lord, what is believin ? And then I ſaw from that ſaying, Joh 6. 35.[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, run out in his heart and affections after ſalvation by Chriſt, he indeed believed in Chriſt. Then the water ſtood in mine eyes, and I asked further, But Lord, may ſuch a great ſinner as I am, be indeed accepted of thee, and be ſaved by thee ? Joh. 6. 36. And I heard him ſay, And him that cometh to me,I will in no wiſe caſt out. Then I vaid, But how, Lord, muſt I conſider of thee in my coming to thee, that my faith may be placed aright upon thee? 1 Ti. 1. 15 Rom 10.4. chap 4. Heb. 7.24, 25 Then he ſaid, Chriſt Jeſus came into the World to ſave ſinners. He is the end of the Law for righteouſneſs to every one that believes. He died for our ſins, and roſe again for our juſtification: He loved us, and waſhed us from our ſins in his own blood: He is Mediator between God and us. He ever liveth to make interceſſion for us. ​From all which I gathered, that I muſt look for righteouſneſs in his perſon, and for ſatiſfaction for my ſins by his blood; that what he did in obedience to his Fathers Law, and in ſubmitting to the penalty thereof, was not for himſelf, but for him that will accept it for his Salvation, and be thankful. And now was my heart full of joy, mine eyes full of tears, and mine affections running over with Love to the Name, People, and Ways of Jeſus Chriſt.
Chr. This was a Revelation of Chriſt to your ſoul indeed: But tell me particularly what effect this had upon your ſpirit.
Hopef. 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 juſtifie the coming ſinner: It made me greatly aſhamed of the vileneſs of my former life, and confounded me with the ſence of mine own Ignorance; for there never came thought into mine heart before now, that ſhewed me ſo the beauty of Jeſus Chriſt, It made me love a holy life, and long to do ſomething ​for the Honour and Glory of the name of the Lord Jeſus. Yea I thought, that had I now a thouſand gallons of blood in my body, I could ſpill it all for the ſake of the Lord Jeſus.
I then ſaw 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.
Hopef. But I tro, it would not have hurt him, had he kept pace with us hitherto.
Chr. That's true, but I warrant you he thinketh otherwiſe
Hope. That I think he doth, but however let us tarry for him. So they did. Young Ignorance comes up again.
Then Chriſtian ſaid to him, Come away man, why do you ſtay ſo behind?
Their talk. Ignor. I take my pleaſure in walking alone, even more a great deal then 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, come up, and let us talk away the time in this ſolitary place. Then directing his Speech to Ignorance, he ſaid, Come, how do you? how ſtands it between God and your Soul now?
Ignor.' I hope well, for I am always full of good motions, that come into my mind to comfort me as I walk.
Chr. 'What good motions? pray tell us.
Ignor. Why, I think of God and Heaven.
Chr. So do the Devils and damned Souls.
Ignor. But I think of them, and deſire them.
Chr. So do many that are never like to come there: The Soul Sluggard deſires and hath nothing.
Ignor.' But I think of them, and leave all for them.
Chr. That I doubt, for leaving of all is an hard matter, yea a harder matter then many are aware of. But why, or by what, art thou perſwaded that thou haſt left all for God and Heaven?
Ignor. 'My heart tells me ſo.
​Chr. The wiſe man ſayes, He that truſts his own heart is a fool. Pr. 28. 29.
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 the hopes of Heaven.
Chr. That may be through its deceit fulneſs, for a mans heart may miniſter comfort to him in the hopes of that thing, for which he yet has no ground to hope.
Ignor. But my heart and life agree together, and therefore my hope is well grounded.
Chr. Who told thee that thy heart and life agree together?
Ignor. My heart tells me ſo.
Chr. Ask my fellow if I be a Thief: Thy heart tells thee ſo! Except the word of God beareth witneſs in this matter, other Teſtimony is of no value.
Ignor. But is it not a good heart that has good thoughts? And is not that a good life that is according to Gods Commandments?
Chr. Yes, that is a good heart that hath good thoughts, and that is a good life that is according to Gods 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 Gods Commandments?
Chr. There are good thoughts of divers kinds, ſome reſpecting our ſelves, ſome God, ſome Chriſt, and ſome other things.
Ignor. What be good thoughts reſpecting ourſelves?
Chr. Such as agree with the Word of God.
Ignor. When does our thoughts of our ſelves agree with the Word of God?
Chr . When we paſs the ſame Judgement upon our ſelves which the Word paſſes: To explain myſelf the Word of God ſaith of perſons in a natural condition, There is none Righteous, Rom. 3. Gen. 6. 8. there is none that doth good. It faith alſo, That every imagination of the heart of man is only evil, and that continually. And again, The imagination of mans heart is evil from his Youth. Now then, when we think thus of our ſelves, having ſenſe thereof, then are our thoughts good ones, becauſe according to the Word of God.
​Ignor. I will never believe that my heart is thus bad.
Chr . Therefore thou never hadſt one good thought concerning thyſelf in thy life. But let me go on: As the Word paſſeth a Judgement upon our HEART, ſo it paſſeth a Judgement 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 goody becauſe agreeing thereto.
Ignor. Make out your meaning.
Chr. Why, the Word of God ſaith, Pſ. 125. 5, Pro. 2. 15., Rom 3. That mans ways are crooked ways not goody but perverſe: It vaith. They are naturally out of the good way, that they have not known it. Now when a man thus thinketh of his ways, I ſay when he doth ſenſibly, and with heart-humiliation thus think, then hath he good thoughts of his own ways, becauſe his thoughts now agree with the judgment of the Word of God.
Ignor. What are good thoughts concerning God?
Chr. Even as I have ſaid concerning our ſelves) 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 then we know our ſelves, and can ſee ſin in us, when and where we can ſee none in our ſelves; when we think he knows our in-moſt thoughts, and that our heart with all its depths is alwayes 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 of all our beſt performances.
Ignor. Do you think that I am ſuch a fool, as to think God can ſee no further then 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, or actual infirmities, but haſt ſuch an ​opinion of thy ſelf, and of what thou doeſt, as plainly renders thee to be one that did never ſee a neceſſity of Chriſts perſonal righteouſneſs to juſtifie thee before God: How then doſt thou ſay, believe in Chriſt?
Ignor. I believe well enough for all that.
Chr. How doeſt 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 vertue of his Merits; and ſo mail I be juſtified.
Chr. Let me give an anſwer to this confeſſion of thy faith.
1. Thou believeſt with a Fantastical Faith, for this faith is no where 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 evenſuch as will leave thee under wrath, in the day of God Almighty. For true Juſtifying Faith puts the ſoul (as ſenſible of its loft condition by the Law) upon flying for refuge unto Chriſts righteouſneſs: (Which righteouſneſs of his, is not an acl of grace, by which he maketh for Juſtification thy obedience accepted with God, but his perſonal obedience to the Law in doing and ſuffering for us, what that required at our hands) This righteouſneſs, I ſay, true faith accepteth, under the skirt of which, the ſoul being ſhrouded, and by it preſented as ſpotleſs before God, it is accepted, and acquit from condemnation.
Ignor. What! would you have us truſt to what Chriſt in his own perſon has done without us! This conceit would looſen the reines of our luſt, and tollerate us to live as we liſt: For what matter how we live, if we may be Juſtified by Chriſts 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 having 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.
Hop. Ask him if ever he had Chriſt revealed to him from Heaven?
Ignor. What You are a man for revelations! I believe that what both you, and all the reſt of you Jay about that matter, is but the fruit of diſtracted braines.
Hop. Why man! Chriſt is ſo hid in God from the natural apprehenſions of all fleſh, that he cannot by any man be ſavingly known, unleſs God the Father reveals him to them.
Ignor. That is your faith, but not mine; yet mine I doubt not, is as good as yours: Though I have not in my head ſo many whimzies 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 boldlyaffirm,(even as my good ​Companion hath done)Mat. 11. 18 1 Cor 11.3 Eph 1.18 19. that no man can know Jeſus Chriſt but by the Revelation of the Father: yea, and faith too, by which the foul layeth hold upon Chriſt (if it be right) muſt be wrought by the exceeding greatneſs of his mighty power; the working of which faith, I perceive, poor Ignorance, thou art ignorant of. Be awakened then, ſee thine own wretchedneſs, and flie to the Lord Jeſus; and by his righteouſnefs, which is the righteouſnefs of God, (for he himſelf is God) thou ſhalt be delivered from condemnation.
The talk broke up. Igno. You go ſo faſt, I cannot keep pace with you; do you go on before, I muſt ſtay awhile behind.
Well Ignorance, wilt thou yet fooliſh be, To flight 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 flight it, thou wilt be The loſer (Ignorance) I'le warrant thee.
​Chr. Well, come my good Hopeful, I perceive that thou and I muſt walk by our ſelves again.
So I ſaw in my Dream, that they went on a pace before, and Ignorance he came hobling 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 our ſelves, 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?
Hopef. Nay, do you anſwer that queſtion your ſelf, for you are the elder man.
Chr. Then I ſay vometimes (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.
The good uſe of fearHopef. I do believe as you ſay, that uſe of fear fear tends much to Mens good, and to make them right, at their beginning to go on Pilgrimage.
Job. 28.29. Pv. 111. 10 Pro. 17. ch. 9. 10Chr. Without all doubt it doth, if it be right: for ſo ſays the word, The fear of the Lord is the beginning of Wiſdom.
Hopef. How will you deſcribe right fear?
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 favt hold of Chriſt for Salvation.
3. It begetteth and continueth in the ſoul a great reverence of God, his words, and ways, keeping it tender, and making it afraid to turn from them, to the right hand, or to the left, to any thing that may diſhonour God, break its peace, grieve the Spirit, or cauſe the Enemy to ſpeak reproachfully.
Hopef. Well ſaid, I believe you have ſaid the truth. Are we now ​almoſt got paſt the Inchanted ground?
Chr. Why, are you weary of this diſcourſe?
Hopef. No verily,but that I would know where we are.
Chr. We have not now above two Miles further to go thereon. But let us return to our matter. Now the Ignorant know not that ſuch convictions that tend to put them in fear, are for their good, and therefore they ſeek to ſtifle them.
Hopef. How do they ſeek to ſtifle them?
Chr. 1 . They think that thoſe fears are wrought by the Devil (though indeed they are wrought of God) and thinking ſo,they'reſiſt them, as things that directly tend to their overthrow. 2. They alſo think that theſe fears tend to the ſpoiling of their faith, (when alas for them, poor men that they are! they have none at all) and therefore they harden their hearts againſt them. 3. They preſume they ought not to fear, and therefore, in deſpite of them, wax preſumptuouſly confident 4. They ſee that theſe fears tend to take away from them their pitiful old ​self-holineſs, and therefore they'reſiſt them with all their might.
Hope. I know ſomething of this my ſelf; for before I knew my ſelf it was ſo with me.
Chr. Well, we will leave at this time our Neighbour Ignorance by him-himſelf and fall upon another profitable quevtion.
Hopef. With all my heart, but you ſhall ſtill begin.
Talk about one Temporary Chr. Well then, did you not know about ten years ago, one Temporary in your parts, who was a forward man in Religion then?
Where he dwelt. Hope. Know him! Yes, he dwelt in Graceleſs, a Town about two miles off of Honeſty, and he dwelt next door to one Turn-back.
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 was due thereto.
Hope. I am of your mind, for (my Houſe not being above three miles from him) he would oft times 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 at 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 ſtranger to me.
Hope. Now ſince we are talking about him, let us a little enquire into the reaſon of the ſuddain backſliding of him and ſuch others.
Chr. It may be very profitable, but do you begin.
Hope. Well then, there are in my judgement four reaſons for it.
1. Though the Conſciences of ſuch men are awakened, yet their minds are not changed: therefore when the power of guilt weareth away, that which provoked them to be Religious, ceaſeth. Wherefore they naturally turn to their own courſe again: even as we ſee the Dog that is ſick of what he hath eaten, ſo long as his ſicknefs 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 ſicknefs is over, and ſo his ​Stomach eaſed, his deſires 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. This 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; Pro. 29. 25 and they return to their courſe again.
2ly. Another reaſon is, They have ſlaviſh fears that do over-maſter them. I ſpeak now of the fears that they have of men: For the fear of men bringeth ſnare. So then, though they ſeem to be hot for Heaven, ſo long as the flames of Hell are about their ears, yet when that terrour is a little over, they betake themſelves to ſecond thoughts; namely, that 'tis good to be wife, and not to run (for they know not what) the hazard of looting all; or at leaſt, of bringing themſelves into unavoidable and un-neceſſary troubles: and ​ſo they fall in with the world again.
3ly. 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.
4ly. Guilt, and to meditate terrour, are grievous to them, they like not to fee their miſery before they come into it. Though perhaps the fight of it firſt, if they loved that fight, might make them flie whither the righteous flie and are ſafe; but becauſe they do, as I hinted before, even ſhun the thoughts of guilt and terrour, therefore, when once they are rid of their awakenings about the terrors and wrath of God, they harden their hearts gladly, and chuſe ſuch ways as will harden them more and more.
Chr. You are pretty near the buſineſs, for the bottom of all is, for want of a change in their mind and will. And therefore they are but like the Fellon that ſtandeth before the Judge, he quakes and trembles, and ſeems to ​re'pent moſt heartily; but the bottom of all is, the fear of the Halter, not of 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 other wiſe.
Hop. Now I have ſhewed you the reaſons of their going back, do you ſhew me the manner thereof.
How the Apoſtate goes back. Chr. So I will willingly.
1 They draw off their thoughts goes back, all that they may, from the remembrance of God, Death, and Judgement 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 publick 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 ſpied in them) behind their backs.
​6. Then they begin to adhere to, and aſſobciate themſelves with carnal looſe and wanton men.
7. Then they give way to carnal and wanton diſcourfes inſecret; and glad are they if they can ſee ſuch things in any that are counted honeſt, that they may the more boldly do it through their example.
8. After this, they begin to play with little ſins openly.
9. And then, being hardened, they ſhew themſelves as they are. Thus being lanched again into the gulf of miſery, unleſs a Miracle of Grace prevent it, they everlaſtingly periſh in their own deceivings.
Now I ſaw in my Dream, that by this time the Pilgrims were got over the Inchanted Ground, and entering in the Countrey of Beulah,Ifa 62 Cant.2.10 11,12 whoſe Air was very ſweet and pleaſant, the way lying directly through it, they ſolaced themſelves there for a ſeaſon. Yea, here they heard continually the ſinging of Birds, and ſaw every day the flowers appear in the earth: and heard the voice of the Turtle in the Land. In this Countrey 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.Angels 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 Bridgroom was renewed: Yea here, Iſa. 62. 5. as the Bridegroom rejoyceth over the Bride, ſo did their God rejoice over them.ver 8 Here they had no want of Corn and Wine; for in this place they met with abundance of what they had ſought in all their Pilgrimage. Here they heard voices from out of the City, loud voices; ſaying, Say ye to the daughter of Zion, ver. 11. Behold thy Salvation cometh, behold his reward is with him. Here all the Inhabitants of the Countrey called them, ver. 12. The Holy People, The redeemed of the Lord, Sought out, &c.
Now as they walked in this Land, they had more rejoicing then 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 Sun-beams 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 you ſee my Beloved, tell him that I am ſick of love.
But being a little ſtrengthened,and better able to bear their ſickneſs, they walked on their way, and came yet nearer and nearer, where were Orchards, 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;Duet 23. 24. to whom the Pilgrims ſaid, Whoſe goodly Vineyards and Gardens are theſe? He anſwered, They are the Kings, and are planted here for his own delights, and alſo for the ſolace of Pilgrims. So the Gardiner had them into the Vineyards, ​and bid them reſreſh themſelves with the Dainties; He alſo ſhewed them there the Kings walks, and the Arbors where he delighted to be: And here they tarried and ſlept. Now I beheld in my Dream, that they talked more in their ſleep at this time, then ever they did in all their Journey; and being in a muſe there about, the Gardiner ſaid even to me, Wherefore muſeſl thou at the matter? It is the nature of the fruit of the Grapes of theſe Vineyards to go down ſo ſweetly, as to cauſe the lips of them that are aſleep to ſpeak.
So I ſaw that when they awoke, they addreſſed themſelves to go up to the City. But, as I ſaid, Revel. 21. 18. the refleclions of the Sun upon the City (for the City was pure Gold) was ſo extreamly glorious,2 Cor. 3. 18. that they could not, as yet, with open face behold it, but through an Inſtrument made for that purpoſe. So I ſaw, that as they went on, there met them two men, in Raiment that ſhone like Gold, alſo their faces ſhone as the light.
Theſe men asked the Pilgrims ​whence they came? and they told them; they alſo asked them. Where they had lodg'd, what difficulties, and dangers, what comforts and pleaſures they had met in the way? and they told them. Then ſaid the men that met them, You have but two difficulties more to meet with, and then you are in the City.
Chriſtian then and his Companion asked the men to go along with them, ſo they told them they would; but, ſaid they, you muſt obtain it by your own faith. So I ſaw in my Dream that they went on together till they came within ſight of the Gate.
Now I further ſaw that betwixt them and the Gate was a RiverDeath, but there was no Bridge to go over, the River was very deep; at the ſight therefore of this River, the Pilgrims were much ſtounded, but the men that went with them, ſaid, Death is not welcome to nature, though by it we paſs out of this World into glory. You muſt Death go through, or you cannot come at the Gate.
The Pilgrims then, began to enquire if there was no other way to the Gate; to which they anſwere 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, untill the laſt Trumpet ſhall ſound. 1 Cor. 15. 51 52. The Pilgrims then, eſpecially Chriſtian, began to diſpond in his mind, 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. Angels help us not comfortably through death. They ſaid, No; yet they could help them in that Caſe for said they: You ſhall find it deeper or ſhallower, as you believe in the King of the place.
They then addreſſed themſelves to the Water; and entring, Chriſtian began to ſink, and crying out to his good friend Hopeful; he ſaid, I ſink in deep Waters, the Billows go over my head, all his Waves go over me, Selah.
Then ſaid the other, Be of good chear, my Brother, I feel the bottom, and it is good.Chriſtians conflict at the hour of death. Then ſaid Christian, Ah my friend, the ſorrows of death have compaſſed me about, I ſhall not ſee the Land that flows with Milk and Honey. And with that, a great darkneſs and horror ​fell upon Chriſtiatiy ſo that he could not fee before him; alſo here he in great meaſure loft 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 hearty fears that he mould die in that River, and never obtain entrance in at the Gate: here alſo, as they that flood 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. 'Twas alſo obſerved, that he was troubled with apparitions of Hobgoblins and Evil Spirits. Forever and anon he would intimate ſo much by words. Hopeful therefore here had much above to keep his Brothers head above water, yea ſometimes he would be quite gone down, and then ere a while he would rife up again half dead. Hopeful alſo would endeavour to comfort him, ſaying, Brother, I ſee the Gate, and men ſtanding by it to receive us. ​But Chriſtian would anſwer; 'Tis you, 'tis 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 its ſaid of the wicked, Pſal. 73. 4. 5. There is no band in their death, but their ſtrength is firm, they are not troubled as other men, neither are they plagued like other men. Theſe troubles and diſtreſſes that you go through in theſe Waters, are no ſign that God hath forſaken you, but are ſent to try you, whether you will call to mind that which heretofore you have received of his goodneſs, and live upon him in your diſtreſſes.
Then I ſaw in my Dream, that Chriſtian was as in a muſe a while; To whom alſo Hopeful added this word, Be of good chear, Jeſus Chriſt maketh thee whole:Chriſtian delivered from his tears in death. And with delivered that, Chriſtian brake out with a loud voice, Oh I ſee him again! and he tells me, When thou paſſeſt through the waters,Iſa. 43. 3.I will be with thee, and ​through the Rivers, they Jſhall not overflow thee. Then they both took courage, and the enemy was after that as ſtill as a ſtone, untill they were gone over. Chriſtian therefore preſently found ground to ſtand upon; and ſo it followed that the reſt of the River was but mallow. Thus they got over. Now upon the bank of the River, on the other ſide, they ſaw the two mining men again, who there waited for them. Wherefore being come up out of the River, thy ſaluted them ſaying, The Angels do wait for them ſo ſoon as they are paſſed out of this world. We are miniſtring Sprits, ſfent forth to miniſter for thoſe that ſhall be Heirs of Salvation. Thus they went along towards the Gate, now you muſt note that the City flood upon a mighty hill, but the Pilgrims went up that hill world, with eaſe, becauſe they had theſe two men to lead them up by the Arms; They have put off mortality 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 then the Clouds. ​They therefore went up through the Regions of the Air, ſweetly talking as they went, being comforted, becauſe they ſafely got over the River, and had ſuch glorious Companions to attend them.
The talk they had with the ſhining Ones, was about the Glory of the place, who told them,that the beauty, and glory of it was inexpreſſible. Heb. 12. 22 23, 24. Rev 2. 7. Rev 3. 4. There, ſaid they, is the Mount Sion, the Heavenly Jeruſalem, the inumerable Company of Angels, and the Spirits of Juſt men made perfect: You are going now, ſaid they, to the Paradice of God, wherein you ſhal 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. 11. 1. There you ſhall not ſee again, ſuch things as you ſaw when you were in the lower Region upon the Earth, to wit, ſorrow, ſicknefs, affliction, and death, for the former things are paſſed away. Iſa.57.1.2. You are going now to Abraham, to Iſaac, and Jacob, and to the ​Prophets;Iſa. 65 14 men that God hath taken away from the evil to come, and that are now reſting upon their Beds, each one walking in his righteouſneſs. The men then asked, What muſt we do in the holy place? To whom it was anſwered, You muſt there receive the comfort of all your toil, and have joy for all your ſorrow; you muſt reap what you have ſown, even the 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 fight and Viſions of the Joh. 3. 2. Holy One, for there you ſhall ſee him as he is. There alſo you ſhall ſerve him continually with praiſe, with ſhouting and thankſgiving, whom you deſired to ſerve in the World, though with much difficulty, becauſe of the infirmity of your fleſh. There your eyes ſhall be delighted with feeing, and your ears with hearing, the pleaſant voice of the mighty One. There you ſhall enjoy your friends again, that are got thither before you; and there you ſhall with joy receive, even every one that follows into the Holy Place after you. ​Theſs. 4. 13, 14, 15, 16 Jude 14. Da.7.9,10. 1 Cor. 6. 1,3. There alſo you ſhall be cloathed with Glory and Majeſty, and put into an equipage fit to ride out with the King of Glory. When he ſhall come with found of Trumpet in the Clouds, as upon the wings of the Wind, you ſhall come with him; and when he ſhall fit upon the Throne of Judgement, you ſhall fit 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 Judgement, becauſe they were his and your Enemies. Alſo when he ſhall again return to the City, you ſhall go too, with found of Trumpet, and be ever with him.
Now while they were thus drawing towards the Gate, behold a company of the Heavenly Hoſt came out to meet them: To whom it was ſaid, by the other two mining 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, Revel. 19Bleſſed are they that are called to the Marriage ſupper of the Lamb: and thus they came up to the Gate.
Now when they were come up to the Gate, there was written over it, in Letters of Gold,Re. 22. 14 Bleſſed are they that do his commandments, that they may have right to the Tree of life and may enter in through the Gates into the City.
Then I ſaw in my Dream, that the mining men bid them call at the Gate, the which when they did, ſome from above looked 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 into the King, who when he had read them, ſaid, Where are the men? To whom it was anſwered, They are ſtanding without the Gate, the King then ​commanded to open the Gate; Iſa. 262. That the righteous Nation, ſaid he, that keepeth Truth may enter in.
Now I ſaw in my Dream, that theſe two men went in at the Gate; and Joe, 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 Harp to praiſe withall, and the Crowns in token of honour; Then I heard in my Dream that all the Bells in the City Rang for joy: and that it was ſaid unto them, Enter ye into the joy of your Lord.Rev. 5 13, 14 I alſo heard the men themſelves, that they ſang with a loud voice, ſaying, Bleſſing, Honour, Glory and Power, be to him that ſitteth upon the Throne, and to the Lamb for ever and ever.
Now juſt as the Gates were opened to let in the men, I looked in after them; and behold, the City ſhone like the Sun, the Streets alvo 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 withall.
There were alſo of them that had ​wings, and they anſwered one another without intermiſſion ſaying Holy, Holy, Holy, is the Lord. And after that, they ſhut up the Gates: which when I had ſeen, I wiſhed my ſelf among them.
Now while I was gazing upon all theſe things, I turned my head to look back, and ſaw Ignorance come up to the River ſide; but he ſoon got over, and that without half that difficulty which the other two men met with. For it happened that there was then in that place one Vain-hope a Ferry-man, that with his Boat helped him over: vo 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 incouragement. 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 adminiſtred to him: But he was asked by the men that lookt over the top of the Gate, Whence came you? and what would you have? He anſwered, I have eat and drank in the preſence of the King, and he has ​taught in our Streets. Then they asked him for his Certificate, that they might go in and ſhew it to the King. So he fumbled in his ſom 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 fee him; but commanded the two mining 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.
FINIS.
The Concluſion.
Now Reader, I have told my Dream to thee See if thou canſt Interpret it to me; Or to thy ſelf, or Neighbour: but take heed Of miſ-interpreting: for that, instead Of doing goody will but thy ſelf abuſe: By miſ-interpreting evil inſues.
Take heed alſo, that thou be not extream, In playing with the out-ſide of my Dream: Nor let my figure, or ſmilitude, 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 Fail; Turn up my Metaphors and do not fail: There, if thou fee ſeekest them, ſuch things to find. As will be helpfull 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
THE END.