1. 1,! ii i iiji iiiSiiS .iiiiiiiitt I I) ' Mi i il iMiiiii' iil ! II '^ I ' i Silii;iii i ■ i, iiill' jijii tmw wm^ ■ 111 iiiiil ;; ill j|iMiMif.Mi!i;f ^'u i Uiii 1 'Ml i'lifli ]m\ ,K '■ :..'|^ ( ;. J J' Hi' ;?TB ^Kjfes-icalS^tt^N^ BR 45 .H37 v. 2 Bunyan, John, 1628-1681 The pilgrim's progress / THE PILGRIM'S mOGRESS. BY JOHN BUNYAN. THK PILGRIM'S PROGRESS THIS WORLD TO THAT WHICH IS TO COME DELIVERED UNDER THE SIMILITUDE Of A DREAM. WHKREIN 13 DISCOVKRKD, THE MANNER OF HIS SETTING OUT ; HIS DANGEROUS JOURNEY, AND SAFE ARRIVAL AT THE DESIRED COUNTRY. BY JOHN BUNYAN. ACCURATELY I'RINTED FROM THE FIRST EDlTroN, WITH NOTICES OF ALL THE SUBSEQUENT ADDITIONS AND ALTERATIONS MADE BY THE AUTHOR HIMSELF. / /' EDITI-D FOR %\)t feansferU mnoIIpsJ ^ocietp, WITH AN INTRODUCTION BY GEORGE OFFOR. LONDON : PRINTED FOR THE SOCIETY, BY J. HADDON, CASTLE STREET, FINSBURY. M.DCCO.XLVII. LONDON ; J. C.AUIION, pa; XTER, CASTL!-: STREET, riNSBURY. ADVERTISEMENT, After twelve months' labour, attended with an anxious wish to do justice to our great pilgrim forefather, John Bunyan, and his wondrous Pilgrimage, this volume is submitted, with respectful deference, to the judgment of the members of the Hanserd Knollys Society. A correspondence with the late Mr. Southey, when he undertook a similar task, led me to expect great difficulties ; an expectation which has been fully realized. He thus expressed himself in a letter addressed to Mr. Major, dated Keswick, 21st March, 1829.i " It has put me upon a careful collation of the text, and I do not repent of the unexpected labour which has been thus occasioned, as it "will be the means of presenting the work in Bunyan's own vigorous vernacular English, which has been greatly corrupted in the easiest and worst of all ways — that of compositors and cor- rectors following inadvertently their own mode of speech. The copy of Heptinstall's edition has been of use in that collation ; and sometimes in the one which goes to pi'ess, corrupt as it is, I have found a better reading than in the folio. These are minute pains of which the public will know nothing, but of which a few readers will feel the worth. A correct text has appeared to me (who, both as a verseman and a proseman, am a weigher of words and sen- tences) of so much consequence since I undertook the collation, that I should like to correct the proofs myself." Mr. Major informs us that "every proof-sheet was transmitted to Mr. Southey at Keswick, and the modern printer, whom he lately heard exulting in the beauty of a large-paper bound copy, now mellowed and glossy with comparative age, was as happy in minutely following his 'copy' as former mar-texts seem to have been in perpetuating, if not engendering, the foulest errors." * Gentleman's Magazine, July, 1844. VI ADVERTISEMENT. And after all these cares, that beautifully printed vulume is full of errors. It must be allowed that Mr. Southey was at a vast distance from the press, and that not having the great advantage of consulting the original editions, he had to weigh the various readings. Finding " Heman " one of the Lord's champions in Heptinstall's edition, changed for Haman in another, and then to Mordecai in a third, he unfortunately preferred the last to the true reading of Bunyan, who had named as the champion the humble unassuming Psalmist Heman. The edition now presented to the Society is carefully corrected from Bunyan's first copy, Avhich is followed literally, in the orthography, capitals, italics, and punctuation. Every omission or alteration that the author made during his life is noted, as well as the edition in which such alterations first appeared. Where the author in the second part refers to the first his figures are retained, but a reference is added to this edition in parenthesis. All the original wood-cuts are accurately copied by that very excellent and worthy artist, Mr. Thomas Gilks, of Fenchurch Buildings. Every reference has been proved, and where there appeared an evident typographical error it is corrected ; but in all such cases the altera- tion is noted at the foot of the page. Restored to its original state, the reader will find that the colloquial Saxon-English used by John Bunyan is by far the best medium through which his nan-ative can be told. The great popular error, -nath regard to this extraordinary book, has been a notion tliat no unlettered man, from his own resources, however fertile, could have written it ; more especially while shut up in a prison. Let every reader impartially examine the evidence produced in the Introduction, proving that the Pilgrim's Progress was written in prison, and that no sentence or idea was bor- rowed in its composition : coming to this conclusion, then must he be deeply affected AVTith the consideration that divine teaching, aided by the bible alone, performed that which all previous human learning, however profound, had been unable to accomplish. We may safely conclude that all the author's trials, and sufferings, and deep experience, were intended to fit him for this important work, which no man, fettered with conventional or educational trammels, could have effected. If tlie editor has been severe upon a system of compulsory ceremonies, which has ever entailed misery upon all countries * Southey's Edition, p. 170. Heptinstall, 163. Hansen! Knollys Society, 15(j. ADVERTISEMENT. Vll in which it has existed, he pleads his conscientious indignation while reviewing the cruelties practised upon our pilgrim fore- fathers, and among them upon the high-minded, unflinching, honourable author of the Pilgrim's Progress; who was dragged from the arms of an affectionate family, incarcerated in a damp prison situated upon the bed of a river for nearly thirteen years, and threatened with an ignominious death, for holding and fre- quenting assemblies for religious Avorship, sanctioned by the authority of Jesus Christ, but prohibited by Acts of Parliament. The Jews crucified the Saviour, pagans tormented by cruel deaths his disciples, and all state religionists, whether popish or pro- testant, have offered up to the Moloch UNiFORivnTY their holocaust of human victims. Even under the Commonwealth certain fryers were empowered to deprive ungodly, imbecile, traitorous priests, or plu- ralists, of their livings, — a power which should exist only in the churches under their ministry. Many who have written of Bunyan and his trials have restrained their feelings because these cruelties were perpetrated under the sanction of law. Did Daniel or the Hebrew youths temporise when violation of unholy laws subjected them to the lions' den or fiery furnace ? If such writers were called upon by law to worship Mahomet, and deny Christ, would they obey ? If required to give up their children as a burnt sacrifice, would they obey ? Does God require us with our spirits to obey him, rather than man when human laws trench upon the divine prerogatives ? Dare we hesitate ? Who is to judge ? Who can judge ? But the individual whos^ naked soul must answer for itself, before the judgment-seat of God. Those who seek the yoke of the state merely to aid them in obtaining wealth and honour, under the pretext of curino- souls have ignorantly spoken of dissenters with contempt — and shall not the Clu-istian be faithful to them ? We are bound by our allegiance to Christ to seek peace with all men ; but Ave are equally bound to be faithful when dealing with the systems of the oppressor ; more especially when he appears as a " man black of flesh, but covered with a very light robe." ^ Our controversy is not with individuals, many of Avhom are worthy our highest esteem, but who submit to a system, which, in our opinion is opposed to the spread of Christ- ianity. The Aveapons of our warfare, are not rates, tithes, fines, imprisonments, tortures, or death ; but are spiritual, and able to pnil doAvn those strongholds Avhich defy all the carnal weapons that ever Avere or can be invented. ^ Pilgrim's Pioi^icss, p. I.";.'). Vlll ADVERTISEMENT. If any of my observations are too harsh upon a gentleman who appears publicly to dispute the veracity of Bunyan, and that of his personal and pious friends, I shall regret having made them. But a doubt as to the truthfulness of such a man could not pass unnoticed, and more especially when such doubts had not the slightest foundation in evidence. My most serious apology is due to the subscribers for so long an Inti-oduction. This apology cannot be made in fewer words than those of Bunyan : " If that thou wilt not read, let it alone." The great object of exhibiting a correct text has been attained. HoAv far the Introduction may dissipate doubts as to where the Dream was written, or show the school in which the author was ti"ained to compose his immortal Allegory, the reader must judge. Much yet may be discovered to throw additional light upon this interesting subject : every new fact increases the fame of the humble unassuming author of the Pilgrim's Progress. To a host of kind and obliging friends I am deeply indebted ; to name them all would occupy too much space, but some of these acts of kindness must be personally aclmowledged. : — To R. S. Holford, Esq., for the use of the first edition ; to W. B. Gurney, Esq., for the second ; to Mr. Leslie, for the third ; to the executors of my late friend Lea Wilson, Esq. ; to R. B. Sherring, Esq., Bristol ; to W. Vines, Esq., Leather-sellers' Hall ; to Joshua Wilson, Esq., Highbury ; to the Rev. J. H. M. Luxmoore ; the Rev. R. Pliilip ; Mr. H. Althans, jun. ; Mr. Thos. Rodd, and to Mr. Lilley, for the use of rare books. To Sir G. Grey, and to Charles Lechmere, Esq., for the liberal use of the State Papers ; to J. B. Lennard, Esq., for extracts from the registers of the Privy Council. To Mr. Bowden and the Society of Friends for access to the royal pardon, and other documents in the archives at Devonshire Plouse ; and in common with the whole Christian community, I am under the greatest obhgation to Dr. Cheever, for his admirable Lectures on the Pilgrim's Progress. GEORGE OFFOR. BEDFORD GAOL.— Situated over the middle of the river Ouse, in wliich John Bunyan tlie wondrous DREAM. This Trison was pulled down in 1765 : the View was taken in 1761. INTRODUCTION. Art thou for something rare, and profitable 1 Wouldst thou see a Truth ivithin a Fable ? Art than forgetful? wouldst thou remember From New-year's-day to the lust of Decemljer? Then read my fancies, they will stick like Burs. Bunyan's Apology for his Book. The progress of a human being, — possessed of an immortal soul, beset by spiritual foes of deepest subtilty, travelling through an enemy's country, — from its entrance upon the responsible duties of this world, until death ushers it into an eternal existence, either of exquisite happiness or awful misery, is happily represented by a pilgrimage. The patriarch felt this when he bowed before Pharaoh, and said, " The days of the years of my pilgrimage are . . . few and evil ... I have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage." ^ 1 Gen. xlvii. 9. b X INTRODUCTION. David sang the statutes of the Lord in the house of his pil- grimage." And after the lapse of ages, when the volume of inspiration was about to close, the inspired apostles continued the simile, "and confessed that they were strangers and pilgrims on the earth." ^ "I beseech you as strangers and pilgrims, abstain from fleshly lusts ;"^ " See then that ye walk circumspectly;"^ " So run that ye may obtain."^ These are instructions that reach every Christian convert in all ages throughout the world. We are warned to be sober, and to be vigilant; because our adversary the devil, as a roaring lion, walketh about seeking whom he may devour.'^ " He shall cast some of you into prison, that ye may be tried : be thou faithful unto death, and I will give thee a crown of life." ^ All mankind are pilgrims : all are hastening through this world. The Christian willingly considers that his life is a journey, because he is seeking a better country; but the greater multitude are anxious to forget that this life is a preparation for futurity ; and they shudder when approach- ing the brink of the grave. Although perpetual examples warn them that suddenly, at a moment when they least expect the fatal catastrophe, it may befall them ; still, as if infatuated, they make no inquiry of the Holy Oracles, but take the miserable counsel of " Worldly-AViscman," to seek a refuge in lies, which death will terribly sweep away ; or they wholly neglect any preparation for so important and certain, if not sudden, an event. All are on the advance; time hurries on those whose pilgrimage is limited to the foul but fascinating streets of the " City of Destruction," to their eternal doom ; while those who receive the Christian calling press on in the narrow and difficult path that leads to the heavenly Jerusalem. To condense the instructions given in the inspired writings into a map of the road, a guide or hand-book to the Celestial City, a help to Zion's travellers, and a faithful warning to the votaries who crowd the broad road to ruin, was a labour ■^ Ps. cxix. 5-1. ' Ifel). xi.-l.S. MTot. ii. 11. '' Epli. \ . 1 ,-), ' 1 Cor. i.x 24. ^ \ Pet. v. 8. » Rev. ii. 10. INTRODUCTIOX. XI of love worthy of the highest human intellect, the warmest Christian philanthropy. It is surprising that a work which so naturally suggests itself to the imagination, and which is of such universal interest, was delayed so long. The abstruse dreams of Jewish Rabbies ; the splendid figures that floated before the minds of Oriental and Greek sages ; and the intense subtilty of the schoolmen of the middle ages, were intended for a very limited class, including only their immediate disciples. It belonged to a more expanded soul; to one who could with unbounded charity embrace all nations, all tongues, and every people, as brethren in the vast dominions of his God ; to one who felt that human happiness would not be perfect until this universe became the kingdom of his Christ. To write for the instruction of the whole family of man is not the province of a bigoted sectarian, whose visions of hap- piness extend not beyond his own immediate disciples. Had ancient sages or more modern schoolmen felt the universal pilgrimage of man through time as a very limited period to fit him for an unbounded eternity, surely some of the great and illustrious philosophers of by-gone ages would have attempted to complete an allegory, the outline of which had been given in the earliest of records, the Holy Oracles. No trace, however, has yet been found either in Oriental, Hebrew, Greek, or Latin literature of such an attempt. The honour of producing this extraordinary work was re- served to a later age, and conferred upon an Englishman, — a man, as to human learning, unlettered, but deeply learned in the school of Christ, and profoundly skilled in all the subtilties of the human heart ; to a man connected with a denomination, eminent for love of Christian liberty and for hazardous but resolute obedience and conformity to every institute which they found in the New Testament, and there- fore everywhere spoken against and bitterly persecuted. This important work, was destined to be accomplished by a preaching mechanic, not vainly claiming, but really possess- ing, apostolic descent in spirit and in truth, as his works and b2 . XU INTRODUCTION. afflictions fully proved ; to a man, while suffering under the tyranny of Antichrist, whose judges shut him up to languish in a noisome prison for twelve years and a half of the prime of his life, thus vainly attempting to bend his free, his heaven-born spirit, to submit, or pretend to submit, to the absurdities of the Book of Common Prayer ; and to bow his neck to that galling yoke of hypocrisy and despotism, state religion, having at its head, at that time, the most debauched monarch in Europe. The indictment preferred against him was, " That John Bunyan, of the town of Bedford, labourer, hath devilishly and perniciously abstained from coming to church, to hear divine service, and is a common upholder of several unlawful meetings and conventicles, to the great disturbance and dis- traction of the good subjects of this kingdom, contrary to the laws of our Sovereign Lord the King. To which he pleaded. We have had many meetings together both to pray to God, and to exhort one another; and that we had the sweet comfort- ing presence of the Lord among us for our encouragement, (blessed be his name therefore), I confess myself guilty, no otherwise. No witnesses were examined, but a plea of guilty was recorded, and his sentence was, You must be had back again to prison, and there lie for three months following ; and at the three months' end, if you do not submit, and go to church to hear divine service, and leave your preaching, you must be banished the realm : and if, after such a day as shall be appointed you to be gone, you shall be found in this realm, you must stretch by the neck for it, I tell you plainly ; and so he [the justice] bid the jailor have him away."^ A persecuting hierai'chy having been reinstated in power, revived obsolete and tyrannical laws. The mechanic shall not pi'each or teach. This was the sullen, stern voice of despotic authority. But at the imminent risk of transportation, and even of death, Bunyan had persevered in instructing the peasantry within the reach of his voice. lie was, for this and for not attending his parish church, sent to Bedford Gaol, " Bunyan's own act'ouut of liis imprisonment, p. 27. INTRODUCTION. Xlll and the means that were thus used to prevent his voice from being heard by a few poor labourers, were overruled by God to become the source of most extensive good. Dragged from the arms of an affectionate wife, who was brought to death's door by painful apprehensions that her husband's life would be sacrificed ; bereaved of the company of his children, and of personal communion with the little flock of Christ to which he ministered, this holiest, most harmless, and useful of men, was incarcerated in a gaol, with felons and the worst of characters. But " surely the wrath of man shall praise Thee ; the remainder of wrath shalt Thou restrain."^ Here he finds a resting-place, where, having commended his bereaved wife and infant family to the protec- tion of his Lord, even in that den, with a conscience void of offence and full of spiritual peace, he tranquilly reposed, waiting with resignation the will of his heavenly Father. " These walls and bars cannot a prison make, The freeborn soul enjoys its liberty ; These clods of earth it may incaptivate, Whilst heavenly minds are conversant on high, Ranging the fields of blessed eternity."^ Free from the mental wretchedness which cankered the souls of his persecutors ; one of whom, named Feckenham, whose violent conduct will be presently seen, died miserably while his victim was in prison.^ And the Christian inhabitants of Bedford looked upon his wretched end as a just judgment of God upon persecutors. Care should always be taken when we are inclined to notice awful events as judgments. Thus when Charles II. said to Milton, "Your loss of sight is a judgment of God upon you for your sins committed against my fjither ; " the intrepid poet dared to answer, " Does your majesty judge so? ^ Ps. Ixxvi. 10. his neighbours, that the widow could * From a poem by Stejihen Colledge, not hire a hearse, but took his body in a preaching mechanic, a few days before a cart to the grave. — Narrative of Pro- he suffered death, August, 1681. ceedings against the Nonconformists at ' He was called the grand informer, Bedford, small 4to, 1()70. and such were the indiunant feelings of XIV INTRODUCTION. Then how mucli greater must have been his sins, seeing that I have only lost my sight, while he lost his eyes, and head, and all." Bunyan's days were spent as happily as the prison disci- pline would permit. Labouring to provide for his family, studying his Bible, endeavouring to instruct his fellow- prisoners, and writing books, filled up every moment of his time. And here his vivid imagination conceives, and his pen writes the wondrous Pilgrimage under the similitude of a Dream. It is afterwards published to the world ; and by it he has preached, and is now preaching, not only to the villa- gers in the neighbourhood of Bedford, but makes known the glad tidings of salvation, — the way of escape from the city of Destruction, — the pilgrim's path to heaven, to millions of every clime. Thus do the emissaries of Satan ever over-reach themselves. So it was when the Bishop of London paid his gold for a few score of English New Testaments to burn them. The money that Tyndale received from Tonstall enabled him to publish a new and superior edition, corrected in the translation, and which was extensively circulated. Some of these remain to this day,^ a monument to the piety and talent of the trans- lator, and to the folly of persecution. It led Tyndale to sing, " The devilisli imiK did strive to have, For the hol}^ book, a burning grave ; But all their travail vas in vain, God multiplied it quick again. The pope and devil are scared and wondered. Their gold bums one but makes a hundred." * We probably should have heard little of Bunyan, — he might, with thousarids of similar valuable characters, have remained unknown, had not the natural enmity of the human heart to the simple but divine truths of Christianity excited wicked men to acts of persecution. Crafty and design- * A copy in my library, and one upon under an emblematical device rcpre- vellum in the British Museum. senting one book burning and a num- •"* On an ancient painting of Tyndale, bcr of similar books jumping out of the the martyr, in po.«session of the Editor, fire. INTRODUOTlUN. XV ing priests, under the pretence of the cure of souls, engrossed the patronage of the state, enjoyed exalted dignities among their fellow men, and immense wealth. To preserve this worldly eminence, they sought to stay the onward improve- ment of the human mind and the progress of divine truth. No plan appeared to them better adapted to this end, than one which had been tried and failed, and which is opposed to that pleasing variety which so distinctly appears in all the operations of nature. It was another and more stringent act of uniformity in religion, to prevent personal examination, which is so strictly enjoined in the word of God, upon the mode of access and approach to the throne of grace ; to limit all to one dull round of forms and ceremonies; in fine, to de- mand the entire prostration of the immortal mind before the claim of priestcraft to infallibility. Such a system could only be supported by violence and tyranny. Therefore was it enacted by law that all should constantly attend the parish church, and go through the prescribed service, upon pain of fine, imprisonment, transportation, or death. If any benevo- lent person, not connected with their sect, was detected in visiting and praying with the sick, teaching the ignorant the way to heaven, comforting the distressed conscience, or con- verting sinners to holiness, he was doomed to imprison- ment, that such useful labours might be stopped. These pre- tended soul-curers were monopolizers of the worst description, retailing soporific mental food, at an enormous price, slum- bering over a formal round of service like a lullaby, to keep the people asleep in their natural and sinful state, while they prevented others from furnishing heavenly warning and nourishment free from tithes, dues, or church rates. Similar attempts had been made before, and the licentious monarch had only to look back to his father's history, and read their dread effects. Experience may make wise men wiser, but will never make fools wise. The attempt was again made, and again it failed, but marked its course with misery and desolation. By this time the Bible had been widely circulated among the people; education had spread abroad the means of exam- XVI INTRODUCTION. inlng those sacred pages ; and a holy ministry under the commonwealth had sown the seed of life. Many felt the powers of the world to come, and upwards of twenty thou- sand persons had sanctioned the Confession of Faith of the Baptist churches ; while multitudes of godly men and women, of other denominations, were also proving the sincerity and truth of their Christian profession by their harmless, benevo- lent, and pious conduct. Such a course of life secures, gene- rally speaking, some of the comforts of this world ; and thirst for plunder might tempt some of their enemies to assist more heartily in this wholesale persecution. Among the first of those upon whom the hand of tyranny fell, was John Bunyan, a man who had determined at all cost to main- tain his integrity. With the most inflexible devotion to his Saviour, he preferred death to hypocrisy, and could make no terms with the enemies of his soul's happiness and salvation. He knew the power of state religion; it had crucified his Lord and burned his disciples. Still in the face of the most imminent danger, he refused to pretend to believe that the priest could turn babies into children of God and inheritors of the kingdom of heaven, or that he had power to forgive sins. He dared not conform to ceremonies which were not commanded in holy writ. He could not unite with a system essentially opposed to Christianity, inasmuch as it usurped the throne of God, in wickedly attempting by coercive laws to regulate or direct the mode in which the soul shall publicly worship its Creator, Redeemer, and bountiful Benefactor. Bunyan refused obedience to laws that interfered with the sacred rights of conscience. His free, immortal spirit was not to be confined in the miserable prison of articles, creeds, and confessions, made by fallible mortals, for aught he knew, aided by the evil one. He persevered in his pious, benevolent course, and the tyrants immured him in a prison. Here his God most eminently honoured and blessed him, and by his providence consecrated him to be a guide and companion to Christian pilgrims of every country and every age, while on their way to the city of Zion. INTRODUCTION. XVll THE FIRST PART OF THE PILGRIM S PROGRESS, WRITTEN IN PRISON. That this singular work was composed in Bedford Gaol is a fact that was universally admitted for more than a century and a half, when a controversy on the subject was raised by the author of the Life and Times of Bunyan. That gentle- man, in 1839, stated that "In the case of Bunyan, joy was the strength of his imagination as well as of his heart, when he conducted the Holy War like a Wellington, and his Pilgrim's Progress like a Moses. And this was done, be it remem- bered, in Bedford Gaol." ^ We do not pretend to understand what meaning Mr. Philip intends to convey by this lan- guage : fear appears as much as joy to have been the strength of Bunyan's imagination. We might have under- stood it better, had the author made Cromwell the guide in the Holy War, and Paul in the Pilgrim. The Holy War was written many years after the author's final release from prison. The only reason for making this extract is to show that the full impression on Mr. Philip's mind was that Bunyan wrote the Pilgrim's Progress while he was a prisoner in Bedford Gaol. He further states, that " Bunyan's chief enjoyment in prison, next to his high communion with God and heaven, w^as the composition of his Pilgrim's Progress." ^ Mr. Philip surely cannot mean that writing it occupied the author and beguiled his time for twelve years. Bunyan's own account shows that it w^as quickly finished : " Thus I set pen to paper with delight. And quickly had my thoughts in black and white." ^ But supposing him to mean that during some period of his ^ Life and Times, p. 246. * Philip's Life and Times of Ban- yan, p. 393. ' Apology. XVIU INTRODUCTIOlf. confinement this book was written, his statement would per- fectly coincide with all that had been published upon the subject. His Life and Times of Bunyan, the author states to have been the result of diligent research ; that his re- searches were successful beyond his most sanguine expecta- tions ; and that he had discovered much that was unknown or unnoticed hitherto. He, with no little self-conceit, says of his work : " It claims, indeed, to be as complete a Life of Bunyan as his own documents or the traditions of his country can furnish : " ^ and within six years confesses that in it he had made some sad blunders. Excepting the question of research, the work is as good as could be expected from one who has little sympathy wuth the spirit of Bunyan, and who differs with him upon very important topics. Mr. Philip appears not to know the difference between the Strict and the Particular Baptists.^ He asserts that Bunyan " had offended the whole body of the General Baptists."^ With that body he was never connected, and had no controversy. He considers that had Bunyan " not been a Baptist, he would have written little more than his Pilgrim and Holy War,'"^ other sects having profounder theologians! He praises the Book of Common Prayer, which contains in it what Bunyan considered awful delusions, such as the forgive- ness of sins by the priest, baptismal regeneration, and other absurdities bordering upon blasphemy ; and he even seems to hanker after the use of it in his own chapek^ Bunyan, at the risk of his life, exhorted the people of God not to touch the Common Prayer ; and Mr. Philip says, " This was in bad taste, certainly ; " * and then quibbles about the people of God not being the people of the realm ! and therefore that he had not offended the law. His volume is, however, the best collection of materials tliat we have, and will aid some future historian, who, possessing the spirit and principles of tliat * Preface, vi. ^ Critique, p. xxv. * Strii't ill practice as to comww/iw/i,- ^ I'age 249. particular in doctrine, in opposition to •' Page 360, general redempthn. - ' J 'age ;511i. mTRODUCTION. XIX most illustrious man, may give to the world a valuable history of his life- and times. Within a very few years after Mr. Philip had made known to the public the result of his diligent researches, he appears to have been troubled with some ignis fatuus, which he mistook for a new light as to the place where the Pilgrimage was written. This he published in his Critique on the Writings and Genius of Bunyan.* And in it he slily says of Bunyan's poetry, " as no one reads his rhymes now, I say nothing about them !"^ As some of these rhymes, in the Author's Apology, convey to us the circumstances under which the Pilgrim's Progress was written, it might have been better to have read them ; but here we have a sweeping denunciation of these rhymes, followed by, "I say nothing about them." He further says, " that Bunyan did as much justice to the Reign of Grace as his Calvinism would allow him!"*^ We can pardon Mr. P., supposing him to be connected with a neighbouring island, — for saying that the germs of a work appeared in the Strait Gate a year before it teas ivritten ; ' but we cannot pass by his insinuation that Charles Doe, Bunyan's personal friend, endeavoured to mislead the public as to the place where the Pilgrim's Progress was written. The new light thus glimmers forth : " I was unwilling to be awakened from the popular dream, that the Pilgrim was written as well as conceived in Bedford Gaol ; for I never heard or suspected anything else, until Doe's dates, taken from Bunyan's ' own reckoning,' came into my hands ; and then 500 pages of my Life of him were stereotyped."^ Where were the author's diligent researches made? Doe's dates were in the British Museum, and in many libraries. And if 500 pages were stereotyped when the discovery was made, Avhy not, before the volume was published, have recast a few of those pages, and not have sent forth what he con- sidered to be a false statement ? He also says, " Thus both Published by Nelson, in 1845. ' Page V. Page xvi. * Page XXX. Page xxix. XX INTRODUCTION. conjecture and imagination are left quite at liberty to fancy when, and how much [of] the design was formed in prison ; and, what is better, it is now certain that the book itself was written in Bunyan's own cottage at Elstow, which will from henceforth be a more sacred spot than ever." 9 Mr. Philip goes on to say : " It has been already stated, on Doe's autho- rity, that Bunyan was writing the ' Strait Gate ' when his allegory struck him ; and he himself confesses that he was ' almost done ' when it did so." ^ Upon reading this, my attention was at once directed to Doe's dates taken from Bunyan's own reckoning, a fine copy of which is in my library, folio, 1692. It is called 'The Struggler for the Preservation of Mr. John Bunyan's Labours ; ' - and it is hardly possible to conceive my amazement on finding that Mr. Doe's testimony is exactly the reverse of Avhat Mr. Philip asserts it to be. "With all respect for my worthy friend and neighbour, who is perfectly incapable of any wilful misrepresentation, I can only account for his strange mistake by charitably supposing that at the time when he thought he awoke from the popular dream, he was in what is vulgarly called a brown study, or that the moon was at the full ; when, under the influence of a disturbed imagination, he thought that Mr. Doe had authorized him to make such a marvellous statement as that the Pilo-rim's Progress was written in Bunyan's own cottage at Elstow. Charles Doe gives three statements, all of which are accurate. The first is the order in which Bunyan published his works to the world : in this he places the Pilgrim's Progress, without a date, between the Strait Gate, 1676, and the Fear of God, 1679 ; and the accuracy of this is proved by the discovery of a first edition, dated 1678. lie follows this Avith two dis- tinct accounts of where the Pilgrim's Progress was written. In this, his great allegory follows the Grace Abounding : the Avords "and others," allude to books not only written, but published, while he was in prison. His words are these : — ' Page xxxi. 2 C"riti(iue, p. ii. ; Life ami Times of ' Page xxxi. ' Biinvaii, p. oSO. INTRODUCTION". XXI " Whilst he (Bunyan) was thus twelve years and a half in prison, he writ several of his published books (as by many of their epistles appears), as. Pray by the Spirit, Holy City, Resurrection, Grace Abounding, and others; also The Pilgrim's Progress, as himself and many others have said." On the following page Doe thus reasons upon the fact, again stating that the book was ivritten in Prison : — " What hath the devil or his agents gotten by putting our great gospel minister Bunyan in prison? For in prison (as before mentioned) he wrote many excellent books, that have published to the world his great grace, and great truth, and great judgment, and great ingenuity ; and to instance in one. The Pilgrim's Pro- gress, he hath suited to the life of a traveller so exactly and pleasantly, and to the life of a Christian, that this very book, besides the rest, hath done the superstitious sort of men, and their practice, more harm, or rather good, as I may call it, than if he had been let alone at his meeting at Bedford, to preach the gospel to his own auditory, as it might have fallen out ; for none but priest-ridden people know how to cavil at it ; it wins so smoothly upon their affections, and so in- sensibly distils the gospel into them ; and hath been printed in France, Holland, New England, and in Welsh, and about a hundred thousand in England, whereby they are made some means of grace, and the author become famous, and may be the cause of spreading his other gospel books over the European and American world, and in process of time may be so to the whole universe."' Mr. Doe does not give the date when this allegory was published, nor does he say that Bunyan was writing "The Strait Gate" when his allegory struck him ; nor does Bunyan say that he had " almost done " "The Strait Gate" when it did strike him. Nor is it probable that he continued to reside at Elstow when he left the prison, having taken the j^astoral charge of the church at Bedford. Charles Doe's account, which is indispvitable, was ' Mr. Philip must have seen the Straggler, for he quotes these very words ! See Life and Times, p. 556. XXll INTRODUCTION. re-published by Mr. Jukes, iu the Patriot of April 16, 1846, in answer to Mr. Philip's childish assertions. In a letter on the 23rd of the same month, Mr. Philip, in attempting to reply, argues, still more childishly, that Bunyan tried to write such a work in prison, but never succeeded ; and that tliis led him to speak of having written it in prison. Bunyan says : " .... I set pen to paper with delight, And quickly had my thoughts in black and white." And no one has ever dared to doubt his veracity, except Mr. Philip. He again asserts that he relies upon Doe's definite dates, rather than upon his vague phrases. The fact is, that Doe gives no date at all. His phrase is, "Bimyan lorote his Pilgrim's Progress in prison.^'' He who calls this a vague phrase must be far advanced in second childhood ; and we request our excellent friend lsli\ Jukes, who calls him " very arbitrary, very unfair, and very inconsistent," to feel rather sorrow than anger at his unhappy state. Having thus dissipated Mr. Philip's ignis fatuus, it may amuse the reader and more effectually disperse the vapours with which it was composed, by producing some further conclusive and collateral proofs that Bunyan did Avrite his immortal work while he was in prison for Christ's sake. Let us first consider honest John's own testimony. He commences the allegory thus: "As I walked through the wilderness of this world, I lighted on a certain place, where was a Den ; And I laid me down in that place to sleep : And as I slept I dreamed a Dream."* In the margin he tells us that the word " Den " means " The Gaol," thus indicating the place where the first part of the Pilgrim's Progress was conceived. Had this work been printed when it Avas written, the author would, as in other of his books, have dated his introduction from the gaol, in which case there would have been no need of any note to connect the word Don Avith the gaol. Nor did he feel the necessity of such a * Piljjiim, !>. 1. INTRODUCTION. XXlll reference until after the second edition, vfhen he inserted this plain indication that he wrote it while he was a prisoner. "And thus it was : I ^n-iting of the Way And Race of Saints, in this our Gospel Day, Fell suddenly into an Allegory Aljout their Journey, and the way to Glory, In more than twenty things, which I set down ; This done I twenty more had in my Cro«Ti, And they again began to multiply, Like sparks that from the coals of fire do fly, Nay, then thought I, if that you breed so fast, I'll put you by yourselves, lest you at last Should i3rove ad infinitum. Neither did I but vacant seasons spend In this my scribble ; 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." This simple statement by John Bnnyan requires no com- ment. In gaol he was writing some book, most probably his own spiritual pilgrimage, as is beautifully expressed by Dr. Cheever : " As you read the Grace Abounding, you are ready to say at every step. Here is the future author of Pilgrim's Progress. It is as if you stood beside some great sculptor, and watched every movement of his chisel, having had his design explained to you before, so that at every blow some new trait of beauty in the future statue comes clearly into view." Wliile thus employed, he was suddenly struck with the thought of an Allegory about the saints' journey to heaven, and he at once commenced writing it, and at his vacant seasons finished the work. So familiar was it with him to connect the term den with a prison, that when treat- ing of his spiritual Imprisonment in Doubting Castle, the Giant, instead of ordering his prisoners to their cell or dun- geon, says, " Get you down into yoiu' den again." My second evidence is the first edition of the book itself. XXIV INTRODUCTION. This bears strong internal proof of its having been written long before it was published. It must be remembered that the second edition issued from the same press, by the same publishers, also in the same year ; and there will be found, on comparing the two editions, a very striking difference in the spelling of many words, such as "drownded" is corrected to " drowned ; " ^ " slow " to " slough ; " * " chaulk " to " chalk ; " 5 « travailer " to " traveller ; " « " countrey " to " country ; " " raggs " to " rags ; " ^ « brast " to " burst ; " » &c. &c. This may readily be accounted for by the author's having kept the work in manuscript for some years before it was printed, and, having taken the advice of many friends who had read the manuscript, upon the propriety of pviblish- ing it, he either had no inclination or no leisure to revise it when he had decided upon sending it forth to the public. There is an apparent difference of twenty years between the spelling used in these two books, which were published in the same year, and issued from the same press ; besides which there Avere very considerable additions of new characters in the second edition. I have no doubt but that the printer followed Bunyan's spelling, punctuation, capitals, and italics. And this shows that, notwithstanding his very numerous en- gagements, he had found time to cultivate and improve his talents in composition between the ivriting of the first and the publication of his second edition. Our third evidence is that of a pious gentleman, who was one of Bunyan's personal and " true friends," and enjoyed the happiness of a long acquaintance with him. It is in the continuation to the Grace Abounding, published in 1692, from which time it was very extensively circulated with that deeply interesting narrative. This author says that, "during Bunyan's confinement in prison, he wrote these following books, viz.. Of Prayer hy the Spirit; The Holy Citic ; Resurrection ; Grace Aboundiny ; Pilgrim's Pro- ' Page 9. ® Page, p. -27. * Page 25. ^ ' Page 3 1 . * Apology, p. xi. " Page 69. INTRODUCTION. XXV GEESS, 1st Part." Nothing can be more conclusive than such evidence by an eye-witness, one of Bunyan's intimate friends, and which for one hundred and fifty years was never doubted, nor ought it ever to have been doubted. The fourth proof is. The Tradition handed down in the family of his fellow prisoner, Mr. Marsom, an estimable and pious preacher, who, with Bunyan, was confined in Bedford Gaol for conscience' sake. His daughter married Mr. Gurney, the grandfather of the late Baron Gurney, and of W. B. Gurney, Esq., his brother, the present venerated treasitrer of the Baptist Missionary Society, and he bears this testimony : " Thomas Marsom was an ironmonger, and pastor of the Baptist church at Luton; he died in January, 1725-6, at a very advanced age. This Thomas Marsom was a fellow prisoner with Bunyan, and my grandfather, ^vho knew him well, was in the habit of repeating to his son, my father, many interesting circum- stances which he had heard from him connected with his im- prisonment. One of these was, that Bunyan read the manu- script of the Pilgrim's Progress to his fellow prisoners, requesting their opinion upon it. The descriptions naturally excited a little pleasantry, and Marsom, who was of a sedate turn, gave his opinion against the publication; but on re- flection requested permission to take the manuscript to his own cell, that he might read it alone. Having done so, he returned it with an earnest recommendation that it should be published." How easily can we imagine the poor prisoner narrating the various adventures of his pilgrims when illus- trating a subject of discourse in the gaoL He had received calls to join more wealthy churches,^ but he cleaved to his poor flock at Bedford. Suppose his exhortation to have been on those words, " Freely ye have received, freely give ; " how admirably could he iuti-oduce all the Jesuitic subtilties of By-ends, Money-love, and his party. Hear him exhort his fellow prisoners on the " terrors of the Lord," and you would " Doe's Reasons for printing Bun- a prominent place in his Life and van's Works, X. This ought to talco Times. XXVI INTRODUCTION. anticipate his leading in the burdened Christian, — his adven- tures in the Valley of the Shadow of Death, and recounting the awful dream of the day of judgment, which is related in the Interpreter's House, — or when preaching on the words, "resist the devil," who like him could recount the fight with Apollyon ? Thus we have seen the evidence of Charles Doe, Bunyan's contemporary and friend ; proof given by the author himself, in his own words, " Den," the " Gaol " in all but the first editions; the evidence of a pious friend of Bunyan, who long enjoyed his acquaintance, and wrote the continuation of his spiritual life, published within four years of his decease ; and the traditions handed down to us by one of his fellow prisoners. If we refuse such testimony, neither should we believe if Bunyan himself came from the invisible world to confirm its truth. The reason why it was not published for several years after his release, appears chiefly to have been the difference of opi- nion expressed by his friends as to the propriety of printing a book which treated so familiarly the most solemn subjects. " Well, when I had thus put my ends together, I showed them others, that I might see whether They would condemn them, or them justify : And some said, let them live ; some, let them die. Some said, John, print it ; others said, not so : Some said, it might do good ; others said. No." The heavenly mindedness of the author made it a painful effort when public duty impelled him to act contrary to the ad- vice of pious friends. " I said to them. Offend you I am loth ;" but the result was that " at last " he determined to decide the question upon which there Avas this singular balance of opinion, and he published the work which has immortalized his name. Somewhat similar to this was the conference of dissenting ministers held in London when Sunday-schools were first recommended, and at which some of my friends were present ; the desecration of the lord's day was pleaded against them, INTRODUCTION. XXVll and it was only by a very small majority that institutions Avere sanctioned which advanced the spread of divine truth with a rapidity as extraordinary as is the increased speed of travelling by the aid of steam. Thus was it debated whether the Pilgrim should walk forth or not, fearing lest the singularity of his dress should excite trivial or vain thoughts in the readers, like the distui'b- ance at Vanity Fair ; or it might arise from a fear lest the various characters and dialogues should be thought to approach in the slightest degree to a drama. It is perhaps impossible to account for the different feelings excited in men's minds by reading the same narrative. In this case the fear was, lest it should tend to excite a light or trifling spirit while considei'ing the solemn realities of eternity. In most cases reading this volume has had a solemnizing effect upon the mind. Some have tried to read it, but have shut it up with fear, because it leads directly to the inquiry. Have I felt the burden of sin?— Have I fled for refuge ? Others, because it has such home-thrusts at hypocrisy, and such cutting remarks upon those who profess godliness, but in secret are wanton and godless. The folly of rehance upon an imperfect obedience to the law for the pardon of sin, repeat- edly and fiiithfully urged, is a hard and humbling lesson. It mercilessly exposes the worthlessness of all those things which are most prized by tlie worldling. No book has so con- tinual and direct a tendency to solemn self-examination. Every character that is drawn makes a powerful appeal to the conscience, and leads almost irresistibly to the mental inquiry, " Lord, is it I ? " No work is better calculated to infuse deeper solemnity into the mind of an attentive reader. In addition to the serious opposition of his friends to the publication of the Pilgrim, we must also consider the author's other engagements. After so long, so harassing, so unjust an imprisonment, much of his time must have been spent in restor- ing order in his house and in his church, — paying pastoral visits, — recovering lost stations, and extending his devotional c 2 XXVlll INTRODUCTION. and ministerial exercises in all tlie villages around and within his reach. So great was his popularity that an eye-witness says, when he preached in London, " if there were but one day's notice given, there would be more people come together to hear him preach than the meeting-house would hold. I have seen, to hear him preach, about twelve hundred at a morning lecture, by seven o'clock on a working day, in the dark win- ter time." 1 Such popularity must have occasioned a consider- able tax upon his time, in addition to which he was then warmly engaged in his controversy on baptism,^ and in some admirable practical works. These may have been some of the reasons why a humble, pious author hesitated for several years to publish a work, on the practical bearing of which his friends had expressed such opposite opinions. At length he made up his mind. " Since you are thus divided, I print it will ; and so the case decided,"^ ^ Charles Doe, in the Struggler. * This controversy has been some- what misunderstood. It was whether water-haptisra was a pre-requisite to the Lord's table. It had no rt-Lation to the mode, whether by sprinkling or by immersing. Bunyan's position was that water-baptism was a personal and not a relative or even a church ques- tion, and that those who, by their life, conduct, and profession, jjrove that they iiad been l)aptized by the Holy Ghost, ought to be admitted to the Lord's table, even if they rejected both sprin- kling and immersion, and had never been baptized with water at all. The new birth or spiritual baptism was with him the only pre-requisite to the com- munion of saints at the table of their Lord. Bunyan's great -great -grand- daughter, a venerable lady, upwards of eighty years of age, with whom I had much interesting conversation, differed with her ancestor, and was united to a strict baptist church. Her fear was that mixed communion might tend to contention ; but she admitted that in tlie church at Bedford no bitterness on this subject had injured them. It was a church of Christ in 1 G.50, and so it has continued, a blessing to the neighbour- hood, although water-baptism was no bar to communion. The difference be- tween Banyan and the strict baptists em))races the distinction drawn between John's baptism and that which was to come after, if not to supei-sede it, and upon which every individual is bound to form his own judgment. See Matt.iii. 11 ; Mark i. 8; Luke iii. IG j and John i. '2(j — 33 : compare with Heb. vi. 2 ; and Eph. iv, 3. — Editor. ' Apology, p. vi. INTEODUCTION. XXIX bunyan's qualifications to write the pilgrim's progress sanctified by prison discipline. That the author of the Pilgrim was pre-eminently quali- fied to write such a work is proved by its vast circulation, and by the extraordinary interest which it created and has kept alive for nearly two centuries throughout the world. This ought not to excite surprise, when it is recollected that it was the production of a man profoundly learned in all the subtilties of the human heart, — deeply skilled in detecting error and sophistry, — thoroughly humbled under a sense of his own unworthiness. He was baptized into the divine truths of Christianity by the searching, wounding, and heal- ing influences of the Holy Spirit. Shut up for twelve years with his Bible, all the rags of popery and heathenism were stripped off, and he came out, a living theology, comparatively free from mere human doctrines or systems. The spirit of the prophets and apostles breathes in his language. His was an education which all the academies and universities in the world could not have communicated. He was deeply learned in that " wisdom that is from above," ^ and can only be acquired in the school of Christ. His spirit was nurtured by close, unwearied, prayerful searching of the word of life, — by perpetual watchfulness over the workings of his spirit, and by inward communion with his God. He knew well what was meant by "groanings which cannot be uttered,"^ as well as by being " caught up," as it were, " to the third hea- ven," even to " paradise," and in his spirit to " hear un- speakable words which it is not possible for man to utter." ^ He had gone through every severe trial ; with the Psalmist he had sunk in deep mire where there was no standing ; the powers of darkness like "the floods overflow me;"^ and with him he could also sing, " I will extol thee, O Lord, for thou hast lifted me up,"*^ " Thou hast brought up my soul from * James iii. 17. "2 Cor. xii. 4. ^ Ps, xxx, 1. * Rom. viii. -Jti. ' P.s. Ixix, Q. XXX INTRODUCTION. the grave ; "^ " He brought me up out of an horrible pit ;"' " Thou hast healed me ; " " Thou hast put off my sack-cloth, and girded me with gladness." In his happier days, he felt that he was an inhabitant of that invisible, holy, spiritual Jerusalem, — the universal church of Christ, encompassed by " the Lord as a wall of fire, and the glory in the midst of her," He lived in an atmosphere, and used a language, un- known to the wisdom of this world, and which a poet laureate mistook for reveries, for " the hot and cold fits of a spiritual ague," or for the paroxysms of disease.- His mind was deeply imbued with all that was most terrific as well as most magnificent in religion. In proportion as his Christian course became pure and lovely, so his former life must have been surveyed with unmitigated severity and abhorrence. His energetic eloquence attracted to his sermons every class ; and when the learned Dr. John Owen was asked by the king how a man of his learning could hear a tinker preach, he re- plied, " Had I the tinker's abilities, I would most gladly relin- quish my learning." Thus did a man profoundly versed in scholastic literature sanctified by piety, bow to the superiority of the Spirit's teaching. The unlettered tinker led captive, by his consecrated natural eloquence, one of the most emi- nent divines of his day. Considering the amazing popvilarity of the Pilgrim's Pro- gress, and its astonishing usefulness to all classes of mankind, in all the countries of the earth, may we not attribute its author's deep and hallowed feelings, — severe trials and every lesson of divine wisdom he received, as being intended by the Holy Spirit, to fit him to write this surprising Dream ? Bunyan was a master of rhcto'ric, and logic, and moral philo- sophy, Avithout studying those sciences, or perhaps even understanding the terms by which they are designated. His Bible (wondrous book !) was his library. All his genius was nurtured from the living fountain of truth, it puri- fied his style, and adapted his work by its simplicity and ' Ps. XXX, 3, ^ Ts. xl. 2. » Souther's Life of Hunyan, xxxii. INTRODUCTION. XXXI energy to every understanding. His key to its mysteries, was earnest holy prayer ; and musing over the human heart, and watching the operations of nature, afforded him an ample illustration of its sacred truths. His tiine for study was every moment of his life that he could save from sleep, and even then his ever active spirit was busy in dreams, many of which contained valuable lessons, so that his mind became most richly stored and was perpetually overflowing. Nor must it be forgotten that, in addition to his heavenly, he possessed peculiar earthly qualifications for such a work, — that he had been the very ringleader in all manner of vice and ungodliness. Dr. Ryland's description of his character is written with peculiar pungency : " No man of common sense and common integrity can deny, that Bunyan, the tinker of Elstow, was a practical atheist, a worthless contemptible infidel, a vile rebel to God and goodness, a common profligate, a soul-despising, a soul-murdering, a soul-damning thought- less wretch, as could exist on the face of the earth. Now be astonished, O heaven, to eternity, and wonder, O earth and hell ! while time endures. Behold this very man become a mu-acle of mercy, a mirror of wisdom, goodness, holiness, truth and love. See his polluted soul cleansed and adorned by divine grace — his guilt pardoned — the divine law inscribed upon his heart, the divine image or the resemblance of God's moral perfections impressed upon his soul."i He had re- ceived a common education, but vicious habits had " almost utterly " blotted out of his memory every useful lesson ; so that he must have had, when impressed with divine truth, great determination to have enabled him not only to recover the instruction which he had received in his younger days, but even to have added to it such stores of valuable information. In this, his natural quickness of perception and retentive memory must have been of ex- treme value. Having been mixed up intimately with every class of men, and seen them in their most unguarded mo- ' Bunyan's Works, 8vo. Preface by Ryland. XXXll INTRODUCTION. ments, it enabled him to draw his characters in such vivid colours and with such graphic accuracy. Filled with an in- spiration which could be drawn from the Bible alone, he has delineated characters as touching and interesting to us in the nineteenth century as they were to our pilgrim forefathers of a bygone age, and as they will be to the Christian sojourner of ages yet to come. It is a history, with little variation, of that which must always happen while Christianity endures. Bunyan had run the round of sin ; had sown the seed of vice, and brought forth the bitter fruits of repentance ; had felt intense alarm lest eternal torments should swallow up his soul in death ; had fled for and found refuge in the suflferings of Christ. His burden removed, he loved much, because to him much had been forgiven ; he had been brought up out of horrible darkness, and well was he quahfied to aid those who were walking through the dismal valley of the shadow of death ! Happily the glorious Dreamer never appeared to have any idea of his own immortal fame as an author : all his spirit centred in his Saviour ; all his efforts were to make known the glad tidings of salvation to surrounding sinners. If he coveted the tongue of an angel, it was not for brilliancy of language, but that he might use burning words to make an indelible impression upon his hearers. His humble books were printed without ornament upon inferior paper of the class called chap-books, from their being vended by travelling hawkers called chapmen, now magniloquently called col- porteurs. His character and qualifications were admirably portrayed by his pastor J. Gifford,^ in his introduction to the first edition ^ John Giftbrd had been a major in converts into a churcli at Bedford, about the king's army ; was convicted for 1G50, over which lie became pastor, raising an insurrection in Kent and sen- Bunyan joined this church in 1653, tenced to die, but made his escape from and eventually became its pastor in prison, and settled in Bedford as a medi- 1G71 ; audit continues to this day a cal practitioner. He was a great perse- flourishing Christian church. Vide cutor, but l)ecame after his conversion a Brooke's Lives of the Puritans, vol. baptist minister, and formed his fellow iii, p. 257. INTEODUCTION. XXXIU of a "Few Sighs from Hell, 1658," and as this interesting portrait was not inserted in any of the snbsequent editions of of that book, and has escaped the " diligent researches" of all the biographers of Bunyan, I am tempted to give it ver- batim, more especially, as it is generally believed that John GifFord was the Evangelist Avho directed the Pilgrim to the Wicket Gate. " Concerning the author (whatsoever the censures and reports of many are,) I have this to say, that I verily believe God hath counted him faithful, and put him into the ministery ; and though his outward condition and former employment was mean, and his humane learning small, yet is he one that hath acquaintance with God, and taught by his Spirit, and hath been used in his hand to do souls good ; for to my knowledge there are divers, who have felt the power of the word delivered by him, and I doubt not, but that many more may, if the Lord continue him in his work ; he is not like unto your drones that will suck the sweet, but do no work. For he hath laid forth himself to the utmost of his strength, taking all advantages to make known to others Avhat he himself hath received of God ; and I fear that is one reason why the archers have shot so soarly at him ; for by his and others' industry, in their Master's work, their slothfulness hath been reproved, and the eyes of many have been opened to see a difference between those that are sent of God, and those that run before they are sent. And that he is none of those light fanatick spirits, that our age abounds withal : this following discourse, together with his former, that have been brought to publique view will testifie ; for among other things that may bear record to him herein, you shall find him magni- fying and exalting the holy scriptures, and largely showing the Avorth, excellency, and usefulness of them. " And surely if thou shalt (notwithstanding this) stumble at his meanness and want of humane learning, thou wilt declare thine unacquaintance with God's declared method, who to per- fect his own praise, and to still the enemy and avenger, makes choice of habes and sucklings, and in their mouthes ordaineth strenfjth. — Ps. viii. 2. Though men that have a great design XXXIV INTRODUCTION. do, and must make use of those that in reason are most likely to effect it, yet must the Lord do so too? then instruments (not himself) Avould carry awny the praise ; but that no flesh should glory in his presence, he hath chosen the foolish things of the world to confound the ivise, and base things of the world, and things that are despised hath God chosen. 1 Cor. i. 27, 28, 29. Cast thine eye back to the beginning of the gospel dispensation (which surely, if at any time, should have come forth in the wisdom and glory of the world), and thou shalfc see what method the Lord did take at the first to exalt his Son Jesus ; he goes not amongst the Jewish rabbles, nor to the schools of learning, to fetch out his gospel preachers, but to the trades, and those most contemptible too ; yet let not any from hence conceive, that I undervalue the gifts and graces of such who have been, or now are endued with them, nor yet speak against learning, being kept in its place, but my meaning is, that those that are learned should not despise those that are not ; or those that are not, should not despise those that are, who are faithful in the Lord's work : and, therefore, be- ing about to leave thee, I shall leave with thee two scriptures to be considered of. The one is, John xiii. 20. — Verily, verily I say unto you, he that receiveth whomsoever I send (mark whomsoever), receiveth me ; and he that receiveth me, receiveth Him that sent me. The other is Luke x. 16. — He that heareth you, heareth me ; and lie that despisest you, despisest me ; and he that despiseth me, despiseth Him that sent me. — I. G." Bunyan closes his own preface with these words, " I am thine, if thou be not ashamed to own me, be- cause of my low and contemptible descent in the world, John Bunyan." This was altered in the subsequent editions to, " I am thine, to serve in the Lord Jesus, John Bunyan." Bunyan's great natural abilities required to be tempered in the school of affliction : and his ardent temperament met with no ordinary degree of chastisement ; his principles and constancy were tried by bonds and imprisonment ; his spirit, in the warfare of controversy, not only with the enemies of his Lord, but upon minor points with his brother disciples. INTRODUCTION. XXXV And with some of these he, after their wordy war, met in the same common gaol ; united in worship before the throne of God ; former wounds Avere healed, and heart-burnings sancti- fied ; and he became more fully fitted as a guide to all pilgrims of every sect. He passed through every trial that his Lord saw needful, to temper his ardent spirit, and fit him to write his immortal Allegory. That a man possessing such extraordinary talent should ex- cite the envy of some, and the bitterest animosity of others is natural. " The archers did shoot sorely at him," and never was a man better armed to resist and crush his comparatively puny assailants. In those days hard words and uncivil lan- guage were commonly used in controversy, and Bunyan's early associations and singular genius furnished his quiver with arrows of piercing point. His moral character was assailed in the grossest terms; he was called a wizard, a Jesuit, a highwayman, a libertine, and was charged as guilty of every crime ; to this he gave a direct denial, and triumphantly pointed to his whole conduct since his conversion as a refutation of such unfounded calumnies. These malignant accusations are referred to and refuted in that thrilling narrative, " The singular experience and great sufferings of Mrs. Agnes Beau- mont," contained in a very deeply interesting volume, "An Abstract of the gracious Dealings of God with several eminent Christians, by Samuel James, M.A."" Another and very different tournament took place between him and E. Fowler, afterwards bishop of Gloucester. He published his views of " The Design of Christianity:" that it was merely the restora- tion of man to his primitive state. Bunyan saw his book, and very justly conceiving that the learned divine had asserted some gross errors upon doctrinal points of the greatest importance ; he treated the embryo bishop just the same as if he had been a brother tinker, a mere man, who was attempting to rob his [Bunyan's] beloved Master of one of the most glorious gems in his crown. In the almost incredibly short time of forty ' The public were indebted to Mr. S. J. Button for a new and handsome edition of this work, in 1824. XXXVl INTRODUCTION. five days* he, in gaol, composed an answer, consisting of one hundred and eighteen pages of small quarto, closely printed, and in Avhich he completely demolished the theory of this great scholar. It is entitled, " A Defence of the Doctrine of Justification by Faith in Jesus Christ, showing true Gospel Holiness flows from thence ; or Mr, Fowler's pretended De- sign of Christianity proved to be nothing more than to trample under foot the blood of the Son of God : and the idolizing of man's own righteousness." In this hastily writ- ten, but valuable book, Bunyan used very strong language, reflecting upon a man of considerable influence, and one of his decided enemies. Of some of Mr. Fowler's sentiments, he says, " Here are pure dictates of a brutish beastly man, that neither knows himself nor one tittle of the word of God.^ But why should this thief love thus to clamber and seek to go to God by other means ^ than Christ. Mr. Fowler said, ' It cannot be worth our while to lay out any consider- able matter of our heat, either for or against doubtful opinions, alterable modes, rites and circumstances of religion : — it would be like the apes blowing at a glow-worm, which affords neither light nor warmth,'' and whatsoever is commended by the custom of the places we live in, or commanded by superiors, our Christian liberty is to do them.'"^ Bunyan knew the feelings of the clergy in his own neighbourhood, and he also knew that the Act of Uniformity had just tui-ned out all the godly and evangelical ministers from the church of England. To this sophistry as to a Christian's being bound by the custom of the country he lives in, and by the authority of superiors, as to outward forms or ceremonies of divine worship and reli- gious teaching, our Pilgrim's guide thus breaks out into what Mr. Fowler calls a Kabshakeh, " I know none so wedded thereto as yourselves, even the whole gang of your rabling counterfeit clergy ; who generally, like the Jpe you speak of, * From 13 November to 27tli of De- ' Design of Cliristianitj, fivo, 1671, cember, 1671- See pref. and page 1. p. "23.'). * I'age .5. 9 Design of C'hristianitv, ]>. •J4_'. * Paee 29. INTRODUCTION. XXXVII lye blowing up the applause and glory of your trumpery, and like the Tail with your foolish and sophistical arguings, you cover the filthy parts thereof." ^ To Bunyan's Treatise a reply was immediately published, and in it the gentleman and scholar complains of the unchari- table terms used by Bunyan, and we are led to expect some- thing polite and genteel, but unfortunately the bishop in ex- pectancy or one of his friends beats the tinker in harsh epithets Avithout answering his hard arguments. This scoffer calls our Pilgrim's guide "grossly ignorant," "most unchristian and wicked," ^ " a piece of proud folly," " so very dirty a creature that he disdains to defile his fingers with him ; "^ and yet writes a book in reply to him. He vauntingly says, that " Bunyan can no more disgrace the bishop than a rude creature can eclipse the moon by barking at her, or make palaces contempt- ible by their lifting up their legs against them."^ He is not in the least concerned [so he pretends] at the brut- ish harjiings of such a creature;" "a most black-mouthed calumniator ; " ^ " John Bunyan, a person that hath been near these twenty years, or longer, most infamous in the town and county of Bedford, for a very pestilent schismatick ; " * and winds up much of his abuse in these words: — "I now appeal to authority, Avhether this man ought to enjoy any interest in his Majesty's toleration ? and whether the letting such firebrands, and most impudent, malicious schisma- ticks, go unpunish't, doth not tend to the subversion of all govei'nment? I say, let our superiors judge of this." ^ Bun- yan had then suffered nearly twelve years' imprisonment, and was more zealous and intrepid than ever; and yet this fanatic bishop would have had his imprisonment continued, or his life forfeited, because he could not resist the arrows with which this prisoner for Christ assailed him, drawn all burning from the furnace of God's holy word. This was one of the lessons by which Bunyan was taught how to lead the Pil- ^ Bunyan on Justificafinn, lfi72, 4to, * Preface. * Page 70. p. 90. ^ Page 2. * Page 3. ^ Dirt wipt ott; 4to, 1(372, title. XXXVUl INTRODUCTION. grims in their attack upon the monster, state religion, which was very rampant, and looked upon the pilgrims with great disdain ; but these valiant worthies did continually assault him, until he became wounded, " And it is verily believed by some, that this beast will certainly die of his wounds." ^ How would it delight the church of Christ to witness his death, and to see his vile remains buried under all his implements of torture ; his inquisitions, flames and stakes, dungeons and racks^ halters and church rates. Another, and a very serious lesson, he was taught in the controversy which he carried on with some Quakers and Strict Baptists. And here I feel bound to remai'k that Mr. Philip, throughout his Life and Times of Bunyan, display's rather a singular spirit of that sectarianism, the absence of which in a Baptist he so greatly admires. He cannot let slip any apparent opportunity to have a fling '^ at the Quakers and Baptists. This is not exactly the spirit in which the life and times of a persecuted minister of the latter denomination should be written. He appears also to have no ordinary degree of self-complacency, which contrasts well with the humility of him who subscribed himself, " Thine, if thou be not ashamed to own me ; "'^ "An unworthy servant of Christ ; "9 " That poor contemptible crea- ture." ^ In reading his pages, we are continully reminded of a conversation between the late Mr. Ford of Stepney, and a young minister who had just preached for him. He was very anxious, and pressed much, to have Mr. Ford's opinion of his sermon ; when that faithful minister said, " My dear young friend, I thought that the congregation generally thought that you thought your sermon very clever ! " Banyan's controversy, which is said to have been with the Quakers, was in foct not with that highly respectable and useful body of Christians, but with persons whom he con- " Pilgrim's Progress, p. 331. sions, from which we hope that divine ^ His remarks arc unworthy a more truth may soon awaken him. polite term. Like a multitude of pro- * A few Sighs from Hell. lCo8. fessing Christians, he is asleep, and en- '■* Gospel Trutli opened. 1656. joys certain popular dreams and dc4u- ^ Doctrine of the Law and Grace. INTRODUCTION. XXXIX sidered to be under serious delusions : some of these called themselves Quakers. At this period the Society of Friends were not united into a body or denomination. The battle, ac- cording to his own words, was against Satan, and tliose lies with which he had deceived some enthusiastic spirits. These charac- ters were called by Bunyan, a company of loose ranters and light notionists, with here and there a legalist, who were shak- ing in their principles, sometimes on this religion and sometimes on that. It is true that he talks of the Quakers' delusions ; but his fight was with principles, and not persons, and he sets forth what in his opinion were " the lies with which the devil beguileth poor souls." First, That salvation was not fully completed for sinners by Christ Jesus. Secondly, That the light within was sufficient without the written word. Some of these visionaries denied the divinity of Christ ; others asserted that Christ was born, lived, and was crucified within them, and that he was only to be found within them- selves by the aid of that light which enlighteneth every man that cometh into the world; that his being found in fashion as a man, and humbling himself to the death of the cross, — in fact, that his personal appearance on earth was only typical of his taking up a residence in the soul of every believer. Thus they entirely abandoned and neglected the written word. They adopted some singular practices, lived upon bread and water ; foi'bade marriage, and refused to ivear hat-bands. Such were the adversaries against whom he wrote the first book that he published. It was about this time that Naylor appeared, and he, acting under the delusion of hav- ing Christ within him, rode on an ass into Bristol, while the mob strewed their clothes before him, crying, " Hosannah ! blessed is he that cometh in the name of the Lord." And instead of reasoning with him, in order to remove this tem- porary delusion, he Avas cruelly tormented, imprisoned, pilloried, with its brutal accompaniments ; burned through the tongue with a hot iron ; branded with a B on his fore- head, for blasphemy ; whipped, and confined to hard labour. Mr. Grainger says " that the discipline of a prison soon xl INTRODUCTION. restored him to his senses ;"7 and we are inclined to think that he was mercifully restored to his right mind, because he was some years afterwards received into the Society of Friends as a member, and died in their communion ; a fact which the clergyman had not the honesty to state. Against this first work of Bunyan's, an ansAver was published by Edward Burroughs, afterwards an eminent Quaker. In this he fought, as Bunyan called it, " bitterly, with a parcel of scold- ing expressions ; " and he advises him not to appear so gross a railing Rabshakeh. And in fact, he proved himself a match for his adversary with those weapons. He calls Bunyan of the stock of Ishmael, and of the seed of Cain, whose line reacheth to the murthering priests, enemies of Christ, preach- ing for hire. Bunyan replies, " These are words flung unto the winds by thee, my adversary." And he charges the Quakers with holding some of the errors which distinguished the Ranters, and uses some railing terms, calling these Quakers fond hypocrites and deceivers. Burroughs having thoughtlessly urged that there was not a Quaker heard of in the days of John, ^ his keen antagonist replied, " Friend, thou hast rightly said, there was not a Quaker heard of indeed, though there were many Christians heard of then." *' Your sister, Anne Blackley, bid me, in the audience of many. To tliroio away the Scriptures ; to which I answered. No, for then the devil ivould he too hard for me^ Among other queries put to him by Burroughs, one was, "Is not the liar and slanderer an unbeliever, and of the cursed nature ? " ^ Bunyan's reply was : " The liar and slanderer is an unbe- liever; and if he live and die in that condition, his state is very sad, tho' if he turn, there is hope for him ; therefore repent, and turn quickly, or else look to yourselves, for you are the men, as is clear by your discourse." This controversy, carried on with great spirit and warmth, related much to that difficult question, whether Christ con- ' Biog. Hist, of England. " Doubtless meaning that they were not then called Quakers. * Query 8. INTRODUCTION. xli tinued his human body after his ascension, or was it resolved into a spiritual form. It must have had a beneficial ten- dency. Bunyan considered that his antagonist did not value the Holy Oracles sufficiently ; and Burroughs considered that too little attention was paid to " Christ formed in us the hope of glory." Both were questions of the deepest importance ; and happy was it for those of their countrymen who witnessed the strife between these giants, and were led earnestly and prayerfully to search into these vital and important truths. The dispute presented much wholesome fruit, although not served up in silver dishes. Burroughs's friend, Howgill, bears this testimony of his worth: — " Though thou didst cut as a razor — and many a rough stone hast thou squared and polished, and much knotty wood hast thou hewn in thy day — yet to the seed, thy words dropped like oil, and thy lips as the honey- comb." A contest which involved in it a close examination of the sacred Scriptures, certainly affi)rded valuable lessons in fitting Britain's allegorist for his great and important work. Bunyan's difference of opinion relative to the terms of com- munion at the Lord's table, led to a controversy with the Particular Baptist churches, to all of which he was sincerely attached : and this was probably one of the means by which he was enabled to write an itinerary to all pilgrims ; for it must have blunted the edge of his sectarian feelings, and have enlarged his heart towards the whole Christian commu- nity of every class. In the preface to the Reason of his Practice, he displays all the noble sentiments of a Christian confessor ; of one who has been deservedly called the Apostle of Bedford, or Bishop Bunyan. " Faith and holiness are my professed principles, with an endeavour, so far as in me lieth, to be at peace with all men. What shall I say ? let mine enemies themselvea be judges, if anything in these following doctrines, or if aught that any man hath heard me preach, doth, or hath according to the true intent of my words, savoured either of heresy or rebellion. I say again, let they themselves be judges, if aught they find in my writings or preaching, doth render me worthy of almost twelve years' imprisonment, or d Xlii INTRODUCTION. one that deserveth to be hanged, or banished for ever, accord- ing to their tremendous sentence ? Indeed, my principles are such as lead me to a denial to communicate in the things of the kingdom of Christ with ungodly and open profane ; neither can I, in or by the superstitious inventions of this world, consent that my soul should be governed in any of my approaches to God, because commanded to the con- trary, AND commended FOR SO REFUSING. Wherefore, excepting this one thing, for which I ought not to be re- buked, I shall, I trust, in despite of slander and falsehood, discover myself at all times a peaceable and obedient subject. But if nothing will do, unless I make my con- science a continual butchery and slaughter-shop, — unless put- ting out mine own eyes, I commit me to the blind to lead me (as I doubt is desired by some), I have determined, the Almighty God being my help and shield, yet to suffer, if frail life might continue so long, even till the moss shall grow on mine eyebrows, rather than to violate my faith and principles. Touching my practice as to communion with visible saints, although not baptized with water ; I say it is my present judg- ment so to do, and am willing to render a further reason thereof, shall I see the leading hand of God thereto. Thine in bonds for the Gospel, John Bunyan." KiflS.n, Denne, T. Paul, and Danvers replied to this Con- fession ; Jesse and others defended it. This led to the pub- lication of " The Differences about Water Baptism no Bar to Communion," and to the "Peaceable Principles and True." The controversy was carried on with sufficient acrimony to shake Bunyan's sectarian feelings, and to excite in his breast a determined spirit of personal, prayerful inquiry at the Fountain of Truth, in all matters both of faith and practice, at even the risk of life. Here, again, a painful sense of duty requires me to notice the unfair dealing of Mr. Philip with John Bunyan. He asserts that which is a perversion of truth, bordering upon falsehood. Mr. Philip says that Bunyan "also rebuked those of them [the Baptists] who spoke stoutly, and a hundred times ovei*, against INTRODUCTION. xliii the baptism of the Church of England, as anti-christian." ^ He did believe it anti-christian, and therefore he rejected it ; and Mr. Philip may do well to follow his example as to that cunningly devised fable. The Baptists, in their argument with Bunyan, had alleged that Episcopalians and Presbyterians all agreed that some kind of ^<;afer-baptism was commanded ; and in reply, he cuttingly taunts them, " They are against your manner of dipping, as well as the subject of water-baptism ; neither do you, for all you flatter them, agree together in all but the subject. Do you allow their sprinkling ? Do you allow their signing with the cross ? Why then have you so stoutly, an hundred times over, condemned those things as anti- christian ? " ^ This is as much as to say. If you think with them that an unmeaning ceremony turns a baby into a child of God and an Inheritor of the kingdom of heaven ; if you agree with signing with the cross, and sprinkling with water, why call it anti-christian : but if you do not agree with these inventions, then you will do well to call them anti-christian still. The principles of our great allegorist upon this subject have spread almost over all the Baptist churches. Bunyan probably considered these sentiments as the precursors of the dawn of a happy day, when the baptism of the Holy Ghost, with purifying power like heavenly fire, shall absorb all these bitter waters of contention which occasioned such angry, unholy dissension among the churches of Christ; when the soul of every believer shall be imbued and immersed in sacred love and zeal for the honour of our Lord and the increase of his kingdom ; and the subject of water-baptism, as a personal duty, be better understood and appreciated. In this conflict with his brethren, all that sanctified pene- tration, that unwavering fortitude, and that determination first to understand, and then to do his Lord's will, was dis- played, that fitted the author to write his surprising allegory, ^ Page 500. p. 99. Mr. Philip quotes from Hogg's ^ Differences about Water Baptism edition of Bunyan's works, but it is the no Bar to Communion, 8vo, 1673, same as tlie original work. d 2 xliv INTRODUCTION. and to be a " Great-heart " to guide and protect bis weaker fellow pilgrims. Soon the prisons of England were filled with the most pious and virtuous of her citizens ; and when Bunyan and his antagonists, lx)th Quakers and Baptists, were confined within the same walls ; conversed upon spiritual things ; worshipped unitedly their God by the same way of access ; all former bitterness and animosities were swallowed up in the communion of saints ; and the wall of separation was thrown down, — not only did their sufferings increase their catholic spirit and respect for each other, but they became a blessing to many who were confined for real crimes: and when they came forth, it was with renewed powers to proclaim the unsearchable riches of Christ. Hun- dreds of poor imprisoned, godly ministers felt the power of those words, " Blessed be God who comforteth us in all our tribulation, that we may be able to comfort them that are in trouble." ^ Like Kelsey, a Baptist minister who suffered seventeen years' imprisonment, they could say : " I hope the more they punish me, that I shall grow more bold : The furnace they provide for me, will make me finer gold. My friends, my God will do me good, wlien tliey intend me harm ; They may suppose a prison cold, but God can make it warm. What if my God should suffer them on me to have their will, And give me lieaven instead of earth ? I am no loser still." Thus does antichrist destroy himself, for whether he im- prisons the Christian, or only takes his goods for church rates or ecclesiastical impositions, he arms liim with weapons to hasten the destruction of his own kingdom. » 2 Cor. i. 4. INTRODUCTION, xlv BUNYAN S RELEASE FROM PRISON, AND PUBLICATION OF THE pilgrim's PROGRESS. The reigns of the debauched Charles IL, and the besotted James, those fag-ends of an unhappy race, were the most humihating that these reahns ever Avitnessed. Deep dissimu- lation,^ oft-repeated falsehoods, wilful and deliberate perjuries, were employed by the first of these royal profligates to obtain the throne. Solemn pledges to pardon political offenders were ruthlessly violated, as well as the oaths and declarations " that Hberty should be extended to tender consciences on re- ligious subjects, so that none should be disturbed or called in question for any differences of opinion in matters of reli- gion." '' The fanatic church of England soon obtained laws in direct violation of all the king's oaths and declarations, such as the Act of Uniformity, the Test and Corporation Acts, the Five-mile and Conventicle Acts, and a revival of the old statutes for compelling all persons to attend the church service ; and thus forcing the weak-minded to become hypocritical members of the sect which was then, and con- ^tinues to this day, to be preferred by the state as best suiting its purposes. Among the rest was an Act ordering all the subjects of the realm, for ever, to meet in their respective churches on the 29th of May in each year, and thank God that these kingdoms were on that day new born and raised from the dead : ^ an act which has not been repealed, but remains a disgrace to our statute book. A hurricane of persecution followed, and all the gaols in the kingdom soon became filled with those of our countrymen, who, by their virtue and piety, were the brightest ornaments of Chris- tianity. While these barbarities were perpetrating, desolations ® That thorough courtier, Lord Hali- jewel in the royal crown," Harris's fox, apologizes for him thus : "If he Charles II. vol. ii. p. 16. dissembled, let us remember that he '' Declaration from Breda, was a king ; and that dissimulation is a * Meaning the restoration of the Stuart dynasty. xlvi INTRODUCTION. followed in rapid succession. A fearful pestilence swept away the inhabitants of the metropolis, followed in the next year by a conflagration which destroyed the cathedral and nearly all its churches, magazines, houses, and enormous wealth. Again, in the succeeding year came a Dutch fleet, which took Sheerness, destroyed our shipping, and caused a degree of consternation thus described by an eye-witness, who was attached to the court : ^ " I was at London in the plague and fire years, yet in neither did I observe such consternation and confusion in the looks of all men, as at this time, and with great cause: for if the Dutch had then come up to London, they had found all open to them, not one gun mounted at Tilbury Fort, nor one frigate ready in the river ; so as they might have forced all the ships in the river up to the bridge, and there have burnt them, which would certainly have fired the Tower and all the suburbs west to Blackwall, as well as Southwark below bridge." Still the persecution of the Christians was continued in all its rigour. Bunyan was one among the first persons punished under the sanction of these wicked laws. In November, 1660, he became a victim, and was persecuted for the virtue of refusing to be a hypocrite. The account of this event, as written by himself, is incorporated in all his biographies, and is deeply interesting and instructive. He was warned, and might have escaped for that time, if he had omitted to preach at the village of Samsell, or even by altering the time of the ser- vice ; but no fear could make him swerve one jot from the path of duty. The constable entered, and going up to the pulpit, laid his hand upon him. Bunyan, with the Bible open in his hand, stedfastly fixed his eyes upon the man, when he turned pale, relinquished his grasp, and left him. Truly did one of his friends say, " he had a sharp quick eye." ^ He then gave himself up to those who had come to appre- hend him. Thus was he taken, sent to prison, and threatened with ' Mr. Roger Cook. Rennet's History » Continuation to Grace Abound- of England, vol. iii. p. 265. ' inp. INTRODUCTION. xlvii transportation or the halter, unless he would conform, or pre- tend to conform, to whatever religion happened to be by law established. This at all hazards he steadily refused. Bun- yan's sufferings in prison were aggravated by his affectionate feelings for his blind daughter, and with tender apprehen- sion he speaks of her in language of impassioned solicitude. *' Poor child, thought I, what sorrow art thou like to have for thy portion in this world ! Thou must be beaten, must beg, suffer hunger, cold, nakedness, and a thousand calamities, though I cannot now endure the wind shall blow upon thee ! Oh, the hardships I thought my blind one might go under, would break my heart to pieces ! " Then he casts himself upon the boundless power of his God, repents his doubts, and is filled Avith consolation. His wife was a partaker of his own spirit, — a heroine of no ordinary stamp in so trying a situation. She came to London with a petition for the release of her husband, which was presented to the House of Lords ; but in vain. Time after time she appeared in person before the judges ; and although a delicate young woman of retiring habits, pleaded the cause of her husband and his children in language Avorthy of the most talented counsel; but all her supplica- tions were fruitless, although Judge Hale Avas evidently affected by her poAA'erful appeal, and felt much for her. " This courageous, this fine, high-minded English woman, and Lord Chief Justice Hale, and Bunyan, have long since met in heaven ; but how little could they recognize each other's character on earth ! How little could the distressed, insulted Avife have imagined, that beneath the judge's ermine, there Avas beating the heart of a child of God, a man of humility, integrity, and prayer ! How little could the great, the learned, the illustrious, and truly pious judge ha\"e dreamed that the man, the obscure tinker, whom he was suffering to languish in prison for want of a writ of error, Avould one day be the subject of greater admiration and praise than all the judges in the kingdom of Great Britain ! How little could he dream, that from that narroAv cell Avhere the Xlviii INTRODUCTION. prisoner was left incarcerated, and cut off apparently from all usefulness, a glory would shine out, illustrating the govern- ment and grace of God, and doing more good to man, than all the prelates and judges of the kingdom put together had accomplished." ^ How many thousands will in heaven search out Bunyan, to hear his own accounts of his sufferings, and how he con- ceived his wondrous dream ! Nor will they forget the wife whose Plain Man's Pathway led him to his first inquiries after the Wicket-gate ; nor his Elizabeth, who so nobly pleaded for him before the judges. The number of nonconformists who were imprisoned in these trying times, will never be fully known until the great day when all secrets will be revealed, to the honour of the persecuted and the infamy of the persecutors. They were of both sexes and of all ages, from the child of nine or ten years to the hoary-headed saint of eighty, who, bending and trem- bling over the grave with bodily infirmities, was driven to prison and incarcerated in a filthy dungeon. In Picart's Religious Ceremonies,9 it is stated that the number of dis- senters, of all sects, who perished in prison under Charles II. was EIGHT THOUSAND. As a sect, the Quakers were the most severely handled. Not only were they the ardent friends of religious liberty, but their principles were a blow at the root of priestly pridje and domination; they denied the right of any gospel maintenance, whether by forcible or voluntary contribu- tions ; and taught that the work of the ministiy Avas one of the purest benevolence, and not to be fulfilled for the love of pelf, or idleness, or worldly distinction. The law required them to attend the church, and when there, roused by the foolish and wicked observations of the priest, it was common for them to take out their Bibles, and denounce in awful terms the conduct of such blind teachers, who were leading their * Dr. Cheever's Lectures. niille dissenlcrf: de toutes les croy- * Paria, 180!), torn. x. p. 71": " Huit ances p6rirent en prison." mTRODUCTlON. xKx equally blind hearers to everlasting perdition. And for this they were imprisoned and cruelly treated. If some of the nonconformists occasionally interrupted the clergyman while preaching, the chiu'ch party frequently did the same to both Baptists and Quakers. Thus it happened when Bunyan was preaching in a bam, a church scholar, wounded by his observations, cried out, " You are a deceiver, a person of no charity, nor fit to preach; for you condemn the greater portion of your hearers." Bunyan replied, " Did not Jesus Christ preach to the same eiFect, when he described four sorts of hearers, — the highway, stony, thorny, and good-ground ? whereof the good ground were the only per- sons to be saved ? Do you mean to say that Jesus was unfit to preach? Away with such logick ! " The scholar rode away much better punished than by imprisonment for dis- turbing a congregation which he was not compelled to attend. Multitudes of Quakers and Baptists were confined for the non-payment of ruinous fines, imposed after the officers of injustice had swept away all the worldly goods that they possessed. In most cases they were treated with extreme cruelty ; some, even in the midst of the plague then raging, were dragged from their homes and families, and shut up in a gaol little better than a pest-house, in which seventy- nine members of the Society of Friends," and a great num- ber of other nonconformists died, and obtained a happy release from the fangs of tyranny. Upwards of eight thou- sand Quakers alone suffered imprisonment ; ^ and the record of those who died in prison, as preserved at Devonshire House, BIshopsgate, gives the fearful number of three hun- dred and ninety-nine persons of that persuasion only. At Carlisle, Dorothy Waugh and Ann Robinson, for preaching, were dragged through the streets, with each an iron instru- njent of torture, called a bridle, upon their heads, and were treated with gross indecency.* A youth named James ^ Hooke"s Address to both Houses of ' Ibid. Parliament, 4to, 1() 74. * Besse's Suft'eriiigs. 1 INTRODUCTION. Parnell, aged nineteen, was treated with a degree of cruelty which, had it not been well aiithenticated, would have been beyond our credibility. " He was thrust into a hole in Colchester Castle not so wide as a baker's oven, and at a considerable height from the pavement ; in climbing down to get his food, his hands being benumbed, he lost his hold, and fell upon the stones, wounding his head severely, and bruising his body. In this state he was beaten by the jailer, and thrust into a similar hole nearer the pavement. He was shortly released from further torments by death. " ^ A me- morial was presented to the king and his council at White- hall, " Being a brief relation of some of the cruel and inhuman usage, and great persecution and imprisonment of above four thousand two hundred and thirty of the people of God, in scorn called Quakers, for worshipping of God and meeting together in the fear of the Lord."^ The sum- mary of this frightful broadside, which gives an account of the number of Quakers in every prison throughout the king- dom, and is of undoubted authority, shows that such was the thronged state of the prisons, that in some cases they were crowded into so small a space that some had to stand while the others laid down. Many were taken out dead. To add to their trials, in Somersetshire the vilest felons were ironed to the poor Quakers ; all the prisons were filled with men, women, and children ; the aged and young, healthy and sick, were in- discriminately shut up with the vilest of ruffians, their clothes torn ofi"; women taken from their beds in the night, and driven along the dirty roads in winter to prison ; sixty-eight thrust into a small room, without bread or water, some of the women being in the most trying and delicate state ; many in chains and fetters, wallowing in indescribable filth. Sixty of these Quakers were at one time confined with John Bun- yan and his friends in the prisons in Bedfordshire ; and in one place of confinement in that county, " fifty are in a close and strait place, where many are sick and weak, and likely to * Besse's Sufferings, vol. i. p. 191. " Devonshire House, in a volume of tracts, 4to, No. .57. INTRODUCTION. li perish." A very affecting appeal was made at this time to the House of Commons. One hundred and sixty-four non- conformists called Quakers assembled at Westminster, and sent in a petition, stating that many of their brethren lay in irons, cruelly beaten by cruel jailers ; many have died in their sufferings, and many lie sick and weak upon straw ; and then praying that they might suffer in their stead, and that their bodies might be put into the holes and prisons, and an equal number of their suffering dying friends be released. Well might the editor of the Christian Examiner call this " the feelings of majestic benevolence expressed in tender and beautiful simplicity." ^ In the gaol for the city of Bedford, in which Bunyan was confined, the prisoners were treated with an extraordinary degree of humanity, for which the jailer was severely threatened by some of the inhuman jus- tices. So was Bunyan's valuable life preserved, and he favoured with an opportunity of writing the Pilgrim's Pro- gress, and so fulfilling his great and appointed work. During this time he was permitted, by favour of the jailer, to visit his family, and even to go to London. This soon Avas rumoured ; and one night he felt so uneasy, when at home, that at a very late hour he went back to the prison. The news of his being with his family at Elstow, was that very day taken to a neighbouring priest, who at midnight sent a messenger to the gaol, that he might be a witness against the merciful keeper. On his arrival he demanded, " Are all the prisoners safe ? " — " Yes." " Is John Bunyan safe ? " — "Yes." " Let me see him." He was called, and appeared ; and all was well. His kind-hearted jailer said to him, " You may go out when you will, for you know much better when to return than I can tell you." While he was suffering this imprisonment, his friends in Bedford were severely visited by the ruthless hand of persecution. Mr. Ruff head ^ was one of Bunyan's principal friends and supporters, and had the honour of being the first that had his ' Christian Examiner, vol. i. p. 211. * Spell " Roughed " in the Indulgence, 167-. Hi INTRODUCTION. house plundered in the general persecution, when those who refused to attend the church service were so severely visited. The eiFect of persecution upon this excellent and pious man was, that he within two years opened his house for the reception of the despised Christians, and it was tlie first place of icorshijj that was licensed in Bedford for the use of the nonconformists, if not the first in the United Kingdom. The account of the ruffianly transactions which took place at this time, is contained in a rare tract, called " A True and Impartial Narrative of some Illegal and Arbitrary Proceed- ings against Innocent Nonconformists in the Town of Bed- ford, 4to, 1670." 8 " On Monday the 30th of May, Fecknam, the chief apparitor, with the churchwarden, constable, and overseer, began to distrain. The person's name is J. Ruff- head at whose house they first began. He had been fined three pounds, and they took away two timber trees, value seven pounds." ^ He must have been a man of some consequence in the town, to have been dealt with so leniently ; for in most cases they swept away all the stock in trade, tools, and household furniture, and left the bare walls to shelter the widow and her lamenting orphans. Mr. Foster, a justice, went with the band, and in some cases doubled the fine, because it Avas not immediately paid. The misery was such, that the- porters said they would be hanged, draion, and quartered, before they loould assist in that work. Two of them, for so refusing, were caught and sent to Bedford Gaol, where doubtless they gave an account to Bunyan of the cruel trials to which his pious friends were subjected. The trained bands were called out to assist, but "the tradesmen, journeymen, labourers, and servants having either left the town or hid themselves, to avoid his [Fecknam's] call, the town was so thin of people, that it looked more like a country village than a corporation ; and the shops being generally shut down, it seemed like a place visited with a pest, where usually is written upon the door, * Ju niv own libr.-irv. ' I'«1bC ^- INTRODUCTION. liii Lord, have mercy upon us ! " Similar desolations fell upon many cities in the kingdom, which must have been utterly ruined, had the absurd attempt to enforce uniformity been continued. Our pious teacher had his time so fully occupied in prison, that his hours must have passed more sweetly and swiftly than those of a debauched monarch, surrounded with luxuries, in his magnificent palaces. To make laces, the profit of which supported a beloved wife and his family of helpless children, must have employed many of his hours, to procure the scantiest food and most homely clothing. But he found time also to study his Bible, teach his fellow prison- ers, and compose books which have inscribed his name on the page of history more indelibly and brilliantly than it could have been if set with diamonds on the most splendid earthly crown. He who could write, and loved to write, such volumes, wanted not occupation or solace; he might have said, I have found a nest of honey in the carcass of the lion that roared upon me. The world has from that time been refreshed with its SAveetness, while, as a spiritual medicine, it counteracts the guilt and wretchedness of man. From such adversity God has extracted manna for the nourishment of his church in the wilderness. Stone walls do not a prison make, Nor iron bars a cage ; Minds innocent and quiet take That for a hermitage. For though men keep my outward man Within their locks and bars, Yet by the faith of Christ I can Mount higher than the stars. These be the men that God doth count Of high and noble mind ; These be the men that do surmount What you in nature find. First they do conquer their own hearts, All worldly fears, and then Also the devil's fiery darts. And persecuting men. liv INTRODUCTION. How refreshing for such Scriptures as these "to thrill through the soul " of a ijrisoner for Christ : " Let not your heart be troubled," &c. ; " In the world ye shall have tribu- lation ; but be of good cheer, I have overcome the world." Thus Bunyan says, " I have had sweet sights of the forgive- ness of sin in this place. O the Mount Zion, the heavenly Jerusalem, the innumerable company of angels, and God the Judge of all ; Jesus the Mediator, and the spirits of just men made perfect! I have seen here what I never can express. I have felt the truth of that Scripture, 'Whom having not seen ye love ; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory.' " It may be asked. Why dwell so much upon the sufFermgs of our pilgrim forefathers ? My reply is. To those trials in the person of John Bunyan, we are indebted for his invaluable book. To the groans and tears and blood of these saints we owe the great privileges we now enjoy. And my object also is to warn my readers to touch not the unclean thing. She is governed by the same powers now as she was then ; the Book of Common Prayer remains unaltered ; but a more humane code of laws protects our persons from her tyranny. She will remain the same, while her unholy and unrighteous monopoly of state patronage and power is continued. She is defiled with the sufferings unto death of many of the saints of God. Be ye not unequally yoked together icitli unbelievers : come out from among them, and he ye scjiarate, saith the Lord.^ It would not be proper to pass by the contemptible sophistry with which ]\Ir. Southey justifies an intolerant, bigoted hierarchy in sending our Pilgrim to prison, " where his understanding had leisure to ripen and to cool . . . favour- able for his moral and religious nature." " Can this be the language of the author of AVat Tyler ? Yes ; the smile of royalty had elevated and corrupted him. He might now regret that he was not born in Bonner's days, to have 1 2 Cor. vi. 14, 17. ' ' Southey's Life of Bunyan, p. Ixvi. INTRODUCTION. Iv assisted in improving the morals and religion of the mar- tyrs, by flogging them in the coal-house ! The same language which Southey uses to justify the church of England in sending our Pilgrim to prison, is equally calculated to justify the horrid cruelties practised upon those pious and amiable martyrs, Tyndale, Latimer, or Ridley ; or even to vindicate the state religion of a former time in crucifying of the Saviour. The alleged offence was refusing to transfer the obedience of a free immortal spirit from God, who justly claims it, to erring, debauched, or un- godly man, who, instigated by Satan, assumes the preroga- tives of Deity to reign over the mode and form of worship ; to impose trammels upon that which must be free, if it exists at all ; for God is Spirit, and they who worship him, must do it in spirit and in truth. When the English established church considered herself unsafe, unless Bunyan and many hundred kindred minds were shut up in prison, it proved itself to be a disgrace to the gospel and an injury to a free people.'^ All national hierarchies have estimated the minds of others by their own standard ; but no real minister of the gospel can be like the Vicar of Bray, who was determined to retain his vicarage, whatever doctrine he might be ordered to preach. How strangely different were the feelings of the poor, pious, unlettered teacher, to those of archbishops, bishojjs, and clergy, thousands of whom swore under Henry VIII. and Edward VI. to abjure the pope ; perjured themselves under Mary, by swearing to maintain • him ; and under Elizabeth, again perjured themselves by taking a new oath to un-oath Queen Mary's oath ; and all within the space of a few years. The interference of the state, by preferring one sect to an- other, naturally puts the people upon desperate courses, either to play the hypocrite, and have no conscience at all, or to be tortured for having a conscience not fashionable or pleasing to the court party. They must either deny their faith and ^ Dr. Cheever, p. 95. Ivi INTRODUCTION. reason, or if virtuous, be destroyed for acting according to them.^ Those who have no religion have always persecuted those who have religious principles ; and to enable them to do this, they must obey the state, be it Christian or be it Mohammedan. Force makes hypocrites : persuasion alone makes converts. Such wholesale persecutions bid fair to destroy the trade and commerce of the kingdom, and involve it in one universal desolation. Sir W. Petty the founder of the Shelbourne family, then a man of considerable note, demonstrated this in his Political Arithmetic ; and the illustrious founder of Pennsylvania gave a just picture of the miseries inflicted by the Church of England, in her endeavours to force pious and honest men into her communion. " Persons have been flung into gaols, gates and trunks broken open, goods distrained, till a stool hath not been left to sit down on. Flocks of cattle driven, whole barns full of corn seized. Parents left without their children, children without their parents, both without subsistence. But that which aggravates the cruelty is, the widow's mite hath not escaped their hands ; they have made her cow the forfeit of her conscience, not leaving her a bed to lie on, nor a blanket to cover her : and which is yet more barbarous, and helps to make up this tragedy, the poor help- less orphan's milk boiling over the fire, was flung away, and the skillet made part of their prize ; that, had not nature in neigh- bours been stronger than cruelty in such informers and officers, to open her bowels for their relief and subsistence, they must have utterly perisht ; " and what has such cruelty procured ? " the judgments of God, the hatred of men. To the sufferers, misery ; to their country, decay of people and trade ; and to their own consciences an infinite guilt." ^ " Men must either have no conscience at all, or be hanged for having a conscience not fashionable."^ He winds up a manly, learned and ex- cellent treatise, by saying, (inter alia) that " the interests of Bi'itain will stand longer upon the legs of the English people * England's Present Interest, 4t6, ^ Ibid. Preface. 1675, by William Penn. * Ibid. p. 39. INTRODUCTION. Ivii than of the English Church," ^ and signs himself " An English Christian Man, William Penn." Persecution for his pure reli- gious feelings drove him and thousands of the best English citizens across the Atlantic, to seek among savages the repose denied to them by the Church of England, and to found a state and an empire where the perfect equality and happiness of every sect — the non-interference of the state with the spiritual things of conscience and of God, will render it eventually the most mighty of empires, and an unbounded blessing to the whole universe. At length the king was aroused, probably the grim head of his father flitted before his alarmed imagination, and to restore tranquillity to his kingdom he issued a declaration for liberty of conscience ; whether induced by the groans of an afflicted people, many thousands of whom had suffered the loss of all things, or by the weakening of his kingdom by the multitudes who emigrated to America, to escape the tyranny of ecclesiastical persecution, or whether to relax the laws against the Papists has been a subject of controversy, and however we may be sceptical as to royal declarations, yet, judging cautiously, I am inclined to hope that the motives set forth in that declaration were true ; at all events, it is an indelible record, that the dreadful experiment tried for twelve cruel years, to compel uniformity in divine worship by fines imprisonment, and even death, most signally failed, while it involved the kingdom in a state of desolation from which it required the glorious revolution of 1688 to restore it to comparative prosperity. • Favoured by the prompt and kind permission of Sir George Grey, one of her Majesty's principal Secretaries of State, and the very courteous and hearty assistance of Mr. Lechmere, Keeper of the Archives in the State Paper Office, every pos- sible search was made to find any papers or records relative to the imprisonment and discharge of Bunyan. Having thus an opportunity of transcribing all that could be found at the fountain head of intelligence, it may prove interesting to our * Penn's England's Interest, imge a7. e IVIU INTKODUCTION. readers to possess a correct copy of these important docu- ments. The first is the King's declaration under his own autograph signature. ^11 T> His Ma''^' Declaration l^narieS IX to all his Loveing subjects Our care and Endeavours for the preservation of the Rights and Interests of the Church, have been sufficient!}' manifested to the World by the whole course of Our Government since Our happy Restauracon, and bj' the many and frequent wayes of Coercion that Wee have used for reduceing all erring or dissenting persons, and for composeing the unhappy differences in matters of Religion, which Wee found among Our Subjects upon Our Retume: But it being evident by the sad experience of twelve yeares that there is very Little fruite of all those forceable Courses Wee thinke Our Selfe oblidged to make use of that Supreame Power in Ecclesiastical 1 Matters which is not onely inherent in Us, but hath been declared and Recognized to be soe by severall Statutes and Acts of Parliament; And there- fore Wee doe now accordingly issue this Our Declaration, as well for the quieting the Mindes of Our Good Subjects in these Points, for Inviteing Strangers in this Conjuncture to come and Live under Us, and for the better Encouragement of all to a chearefuU following of their Trade and Callings, from whence Wee hope by the Blessing of God to have many good and happy Advantages to our Govern- ment; As also for preventing for the future the danger that might otherwise arise from Private Meetings, and Seditious Conventicles ; And in the first place. Wee declare Our expresse Resolution Meaneing and Intention to be, Tliat the Chiu-ch of England bee preserved and remaine entire in its Doctrine, Discipline and Government, as now it stands established by Law ; And that this bee taken to bee, as it is, the Basis, Rule, and Standard of the General] and Publicke Worshipp of God, And that the Orthodox Conformable Clergy doe receive and enjoy the Revenues belonging thereunto ; And that no Person, though of a different opinion and Perswasion shall bee exempt from paying his Tythes, or other Dues whatsoever. And further Wee declare. That no Person shall bee capable of holding any benefice, Liveing, or Ecclesiasticall Dignity or Preferment of any kinde in this Our Kingdome of England, who is not exactly Conformable. Wee doe in the next Place declare Our Will and Pleasure to bee, That the Execution of all and all manner of Penall Lawes in matters Ecclesiasticall, against whatsoever sort of Non Comformists, or Recusants, bee immediately sus- pended, and they are hereby suspended. And all Judges, Judges of Assise and Gaole Delivery, Sheriffes, Justices of the Peace, Mayors, Bayliffs, and other Officers, whatsoever, whether Ecclesiasticall, or Civill, are to take notice of it, and pay due Obedience thereunto. And that there may be no pretence for any of Our Subjects to continue their illegall meetings and Conventicles Wee doe Declare, That wee shall from time to time allow a sufficient Number of Places, as they shall bee desired, in all parts of this Our Kingdome, for the use of such as doe not conforme to the Church of England, to meete and assemble in, in Order to their Publick Worship and Devo- tion ; which Places shall bee open and free to all Persons. But to prevent such disorders and inconveniencies as may happen by this Our Indulgence, if not duely rcguhvted, and that they may be the better protected by the Civill Magistrate Our expresse Will and Pleasure is. That none of our Subjects INTRODUCTION. lix doe presume to meete in any Place, untill such Place bee allowed, and the Teacher of that congregation be approved by Us. And Lest any should apprehend that this Restriction should make Our said Allowance and approbation difficult to bee obtained, Wee doe further Declare, That this Our Indulgence, as to the Allowance of the Publick Places of Worship, and approbation of the Teachers, shall extend to all sorts of Non- Conformists and Recusants, except the Recusants of the Roman Catholick Religion, to whom We shall in no wise allow Publick Places of Worshii^, but only indulge them their share in the common Exemption from the execution of the Penall Lawes, and the Exercise of their Worship in their private Houses onely. And if after this Our Clemency and Indulgence, an}^ of Our Subjects shall presume to abuse this Liberty, and shall jDreach seditiously, or to the Derogation of the Doctrine, Discipline, or Government of the Established Church, or shall meet in Places not allowed by Us, Wee doe hereby give them warneing, and Declare, We will proceed against them with all imaginable severity : And Wee will Lett them see We can be as Severe to punish such offenders, when soe justly provoked, as We are Indulgent to truely tender consciences. In Wittnesse whereof Wee have caused Our Greate Scale of England to be putt and affixed to these presents. Given att Our Court att Whitehall this fifteenth day of March in the 24*"^ yeare of OurReigiie 167 A. Upon this being published an outcry was raised by the Church, that it was only intended to favour the Papists, although in it they are expressly prohibited from the public exercise of their religion. So angry was the king at his motives being, as he said, misrepresented, that he went to the Council Office, called for the deed, and with his own hand broke off the great seal ; the ribbon remains to this day to which the seal had been attached. Still, the declaration, having passed the patent offices, was fully acted upon, and a return was ordered from the sheriffs throughout the kingdom, of the names of all prisoners for disobedience to the laws in ecclesiastical matters within their respective divisions, with the causes of their commitment. The following are the minutes of the Privy Council to which their returns were submitted : — At the Court at Whitehall the 8th of May 1672 The Kings most excellent Ma*'^ Lord Arch Bp of Canterbury Visco* Ffauconberge Lord Keeper Vise* Halifax Duke of Lauderdail Lord Bp of London Lord Chamberlain Lord Newport e2 Ix INTRODUCTION. Earle of Bridgwater Lord HoUis Earle of Essex M"" Vice Chamberlain Earle of Anglesey Mr. Secretary Trevor Earle of Bathe S' John Buncombe Earle of Carlisle Mr Chancellor of the Dutchy Earle of Craven Master of the Ordinance Earle of Shaffsbury S' Thomas Osborne Whereas his Ma*'"^ of his Princely Clemency was gratiously pleased to direct that Letters should be written from this Board to the Sherriffs of the respective Countyes and Citties and Countyes, and Townes and Countyes ^vithin his Ma*'^^ Kincdome of England and Dominion of Wales, requireing them to retume perfect lists or Callenders of the Names time and Causes of Comittment of all such Prisoners called Quakers as remaine in their several! Gaoles, or prisons, which they accordingly did, and the same were by order of his Ma*'' in Councell of the third of this instant delivered into the hands of the right Hono'^'' the Lord Keeper of the great Scale of England, [Sir Orlando Bridgman,] who haveing con- sidered thereof did this day returne them againe together with his opinion there- vpon as followeth viz* The Retumes that are made touching the prisoners in the severall Goales are of several! Kindes. 1 All such of them as are returned to be convicted to be Transported or to be Convicted of a Premunire (vpon which Convictions I suppose Judgment was given) are not legally to be discharged but by his Ma*'"'^ pardon vnder the great scale. 2 All those that are returned to be in prison vpon writts of Excomunicato Capiendo not mentioning the cause ought not to be discharged till the cause appeares — ffor if it be for Tythes, Legacyes, Defamations or other private Interest, they ought not to bee discharged till the partie be satisfied. 3 All those that are returned in prison for debt or vpon Exchequer processe or of any of the other Courts at Westminster, are not to be discharged till it be Knowne for what cause those processes Issued and those debts be discharged. 4 Those that are in prison for not paying their ffynes ought not to be discharged, without pitying their ffynes or a Pardon. All the rest I conceive may be discharged. Which being this day taken into consideration his Ma^^^^ was gratiously pleased to declare, that he %rill Pardon all those persons called Quakers, now in prison for any offence Committed, relateing only to his Ma*'* and not to the prejudice of any other person. And it was therevpon ordered by his Ma^'= in Council] That a List of the Names of the Quakers in the Severall Prisons together with the causes of their Comittment be and is herewith sent to his Ma*'""^ Attorney Generall who is required, and Authorized to prepare a Bill for his Ma*'*^ Ri yall Signature conteyning a Pardon to passe the great Scale of England, for all such to whom his Ma*''= may legally grant the same & in Case of any ditficultie that he attend the Lord Keeper, and receive his directions therein. Ex. J. W. Walker. Order of Coun^iU for the Quakers * generalle Pardon. INTRODUCTION. Ixi Endorsed. This is a true List of the Names of such persons commonly called Quakers and others which are by Vertue of an Order of Councill of the 8th of May last past to be inserted in a general! Pardon. Ex. J. W. Walker. Then follow the names of four hundred and seventy-one prisoners ordered to be inserted in the pardon. One sentence in this opinion of the Lord Chancellor, Sir Orlando Bridgman, is worthy of especial regard. Having noticed the cases of all those who had been legally convicted, either by summary process before a magistrate, or by petty session, or by a jury, he winds up with a sweeping expression, *' All the rest may he discharged.^'' That multitudes were imprisoned without con- viction, upon the mere verbal orders of a justice, there can be no doubt. These would be set at liberty Avithout any formal pardon — even in Bunyan's case, no evidence was taken. In a conversation between him and the justice, and also with the clerk privately, he denied having offended any law whatever, and yet was sent to prison without redress. On the following day, the 9th of May, 1672, Bunyan, being still a prisoner, he was, in pursuance of the declaration for liberty of conscience, licensed to be a teacher, being one of the first persons that were so registered, and his was also the first permission to preach given to any dissenter from the esta- blished sect in this country. The volume from which these extracts are made is called Indulgences, 1672. — Under the head " Congregationall." CHARLES &c. To all Mayors, Bailiffs, Constables and other Bedford Qur Officers and Ministers Civil and Military whom it may con- - . . „ ceme, Greetino;. In Pursuance of our Declaration of the lath of John Bunyon ^ o to be a teacher March 167^ Wee doe hereby permitt and licence John Bunyon to in the house of bee a Teacher of the Congregation allowed by Us in the Howse of Josias Roughed Josias Roughed Bedford for the use of such as doe not conforme y '^' " to the Church of England, who are of the Perswasion commonly called Congregationall. With further licence and permission to him the said John Bunyon to teach in any other place licensed by Us according to our said Declara- cion. Given at Our Court at Whitehall the 0th day of May in the 24th yeare of our Reigne, 1672. By his Ma"" Command Arlington. Ixii INTEODUCTION. At the same time the House of Josias Roughed was re- gistered in the following form : — CHARLES &c. To all Mayors, Bailiffs, Constables and other A place for a q^^ Officers and Ministers Civill and Military, whom it may con- . , ' ceme. Greeting. In pursuance of Our Declaracon of the 15 of March I67i Wee have allowed and Wee doe hereby allow of the Howse of Josias Roughed in Bedford to be a place for the use of such as doe not conforme to the Church of England who are of the Perswasion commonly called Congregationall to meet and assemble in, in order to their Publick Worship & devotion. And all and Singular Our Officers and Ministers Ecclesiasticall Civill and Military, whom it may conceme are to take due notice hereof, And they and every of them are hereby strictly charged and required to hinder any Tumult or Dis- tiurbance, & to protect them in their said Meetings & Assemblies. Given at &c the 9th day of May in the 2-ith yeare of Our Reigne 1672 By his Ma*'<^' Command Arlington. The Church of Christ at Bedford is here called Congrega- tional. In ten months about three thousand five hundred of these licences were granted, only one being at Bedford ; many were for persons and places called Anabapt, all others were under the term Congregational. Philip Henry was Indulged *'in his house, Malpas Parish in Flintsliire." Thomas Senior and Henry Ashurst, in their respective houses at Clapton, in Hackney. Bunyan's church could not fairly be called Anabapt, because it consisted of members some of whom had not been baptized in or with water, some christened in infancy, and others immersed on a profession of their faith. Mr. Roughed, whose house was licensed for Bunyan to preach in, was plundered a few months previously for refusing to go to church. To attend such a place was one month a violation of the law, visited with ruinous fines and imprison- ments, and the next month places are licensed according to law, for any person to attend instead of going to church. Law-makers must ever be the scorn and derision of the world, when they interfere with divine and spiritual worship. About this time George Whitehead, one of the most useful and leading members of the Society of Friends, became deeply affected with the cruel punishments that his brethren INTRODUCTION. Ixiii and sisters were suffering for Christ's sake. He was a man who with equal composure and zeal could plead before royalty and nobles in a state apartment, or impart consolation to a suffering Christian in a dungeon or a pest-house. He thus mentions it in his Journal — " After the declaration of March 15, 1672, a very weighty and tender concern fell upon my spirit with respect to our dear friends then in prison, being about four hundred straitly confined." ^ Unfortunately he gives no date as to when, while enjoying a solitary walk, this impression was made upon his mind. It was certainly after the declaration for Liberty of Conscience. Immediately upon that declaration, orders had been sent for a return of all such prisoners as ought under its provisions to be released. This return had been submitted to Sir Orlando Bridsman, the Keeper of the Great Seal, and his report was taken into consideration by the Privy Council, on the 8th of May, and judging from other entries in Whitehead's Journal, it appears to have been about or after that time, that his feelings were excited by heavenly charity to seek the release of his suffering friends. He then consulted a friend, Thomas Moor, who had some influence with the king, and having written a letter, it gained them access to his Majesty in Council, and he in answer to their entreaties on behalf of their friends, who were suffer- ing cruel imprisonments merely for conscience' sake, said, — " I'le pardon them." They then obtained a warrant to the Attorney-general, for a free pardon, of which the following is a copy : — Our will and pleasure is, that you prepare a bill for the royal signature, and to pass our Great Seal of England, containing our gracious pardon unto [here follow the prisoners' names]. Of all offences, contempts and misdemeanours by them, or any of them committed before the 21st day of July 1672, against the several statutes made in the first, twenty-third, and thirty-fifth years of the reign of Queen Elizabeth ; in the third year of the reign of our late royal grandfather, King James ;' and in the 16th year of our reign — in not coming to church and hearing divine service ; in refusing to take the oath of allegiance and supremacy, and frequenting or being present at seditious conventicles ; and of all premunires, judgments, convictions, sentences of excommunication, and transportation there- upon ; ;ind of all fines, amercements, pains, penalties, and forfeitm'es whatsoever, ^ Whitehead's Christian Progress, 8vo, 1725, p. 350. Ixiv INTRODUCTION. thereby incurred, with restitution of lands and goods, and such other clauses, and non obstantes, as may render this our pardon most effectual ; for which this shall be your warrant. Given at our Court at Whitehall the — day of June, in the twenty-fourth year of our reign. But now a new and very serious difficulty presented itself in the shape of enormous fees, in the different offices through which the pardon had to pass ; these amounted to between twenty and thirty pounds for each person whose name was inserted in it. Whitehead again applied to the king, and at length all difficulties were removed by the following order : — " His Majesty is pleased to command, that it be signified as his pleasure to the respective officers and sealers, where the pardon to the Quakers is to pass, that the pardon, though comprehending great numbers of persons, do yet pass as one pardon, and pay but as one. " Arlington. « At the Court at Whitehall, the 13th of Sep, 1672." Whitehead adds, " Though we had this warrant from the king, yet we had trouble from some of the covetous clerks, who did strive hard to exact upon us." This indefatigably benevolent man, speaking from memory, says, that "the other dissenters were prisoners in Bedfordshire, Kent, and Wiltshire, as I remember in the same instrument with our friends." The fact is, that the original list was of Quakers and others ; and the additional names were prisoners in Kent, Devon, Exon, Sussex, and Durham. The merit of his exertions is heightened by knowing that when the king said, " I'le pardon them," he included all dissenters, Bunyan among the others, according to the list first prepared by his Attorney-general, and not any list of George Whitehead's, still he exerted himself just the same, as if they had all been members of the Society of Friends. His words are, " Our being of different judgments, did not abate my compassion or charity, even towards those who liad been my opposers in some cases. Blessed be the Lord my God, who is the father and fountain of mercies, whose love and mercies in Christ Jesus to us, should oblige, us to be merciful and kind one to INTRODUCTION. IxV another, we being required to love mercy, as well as to do justly, and to walk humbly with the Lord our God." This original patent, with the Great Seal attached to it, is carefully preserved by the Society of Friends, in their archives at Devonshire House, and it contains the names of twenty prisoners, not included in the order of Privy Council. But Bunyan's name is in both. It is in Latin in the usual form, prepared by Mr. Nicolls, the principal clerk to the Attorney-General, to the following effect : — " Charles the Second by the Grace of God of England, Scotland, France and Ireland, King, Defender &c. To all to whom the present letters shall come greeting — Know ye that we moved with piety ^ of our special grace, and of our certain knowledge and mere motion. Have pardoned, remitted and released and by these presents for us our heirs and successors Do pardon, remit and release to Edward Pattison, John Ellis, Arthur Cooke and Richard Cannon prisoners in our Gaol of Newgate within our City of London." And in the same form the prisoners are named in the other gaols throughout the kingdom. The following were fellow suflferers at that time in Bedford Gaol : — "John Fenn, John Bunnion, John Dunn, Thomas Haynes, George Farr, James Rogers, John Rush, Tabitha Rush, and John Curfe, Prisoners in the Com- mon Gaol for our County of Bedford. The names and places of imprisonment having been given of the four hundred and ninety-one prisoners — to each of them — or by whatsoever other names or name — surname — addition of name — Art — Office — Mystery or Place they — are known deemed called or named or lately was kno^vn &c. All and all manner crimes transgressions offences of premunire — un- lawful conventicles contempts and ill behaviour whatsoever — by himself alone or with any other person howsoever whensoever or in what manner soever or where- soever advised commanded attempted done perpetrated or committed before the thirtieth day of July last past before the date of these presents, against the form of the Statute &c. In witness of which thing we have caused these our letters to be made patent. Witness myself at Westminster the 13th of September in the twenty-foiuth year of our reign [1672.] By writ of Privy Seal. Pigott. This instrument is extended by the forms of law, so that every name is repeated eleven times, and in which our worthy ^ Charles II. 's notion of being pious and walking uj)on the battlements of must have arisen from the flattery be- sovereignty, they sooner receive the stowed upon his father, it being imijos- inspirations of heaven." — Howel's Do- sible to have arisen from any other dona's Grove, p. 61. [Why not con- source. " The conceptions of kings duct divine service over the dome of are as far above the vulgar, as their St. Paul's ?] condition is ; for being higher elevated, Ixvi INTRODUCTION. sufferer's name is spelt in four different ways. Bunnion twice, Bunyan five times, Bunnyon once, and Bunnyan three times. It is singular that he spelt his own name in different ways in the early part of his life, and on the drawing of his portrait by White it is spelt John Bunion, while on the en- graving done by the same artist it is John Bunnyon.' The names inserted in this pardon are four hundred and ninety- one. Bunyan having had a very sharp controversy with the Quakers, it is a strong manifestation of their Christian spirit that he certainly obtained his release through their instru- mentality; for they paid all the expenses of getting the royal grant, and also of having it served throughout the kingdom ; and to do this with speed, many of the prisoners being in a dying state with the severity of their sufferings, duplicates of the pardon were made and authenticated, and messengers were despatched throughout the country to set the prisoners at liberty. At first. Whitehead and his friends took the patent with them, and produced it at the assizes and quarter sessions. With some reluctance on the part of the persecuting justices, they consented to discharge the prison- ers named in the patent, not daring to disobey the Royal mandate. They then discovered that some of the pious sufferers had still been omitted, notwithstanding the return made by the sheriffs, and the additions which had been made at Whitehead's request, before the great seal was attached. On behalf of these they pleaded effectually, and they also were discharged from confinement. It is said that Bishop Barlow interceded for Bunyan ; but if he did, there is no record or petition to that effect pre- served either in the State Paper or Privy Council Offices. He was not then a bishop, but possessed great influence, and had written, " The Case of a Toleration in Matters of Beli- gion," which he extended further than any divine of that age. This, and his friendship with Dr. Owen, might have given rise to the report. Barlow became afterwards a trimmer, and ' I'rint Rnsm, Britisli Museum. INTRODUCTION. Ixvil sided with the court party, — a very natural eftect of his eleva- tion into bad company. My conviction is, that Bunyan owed his release to the desolating effects produced by a wholesale persecution visit- ing tens of thousands who dared not, as they valued the honour of Christ or the salvation of their souls, attend the national, and in their opinion, anti-scriptural, service ; and that the Privy Council, finding that the country must be plunged into revolution or ruin if the wretched system of compulsive uniformity was continued, determined to relax its severity, grant liberty of worship, and discharge the prisoners. As this could not be done by proclamation, and the prisoners were too poor to sue out a patent individually, much difficulty and delay might have arisen to prevent their discharge. This was removed by the active benevolence of George White- head. The appeal which he and his friends made, was allowed; and he appears to have obtained the insertion of twenty names, which were not in the Privy-Council list, to be added to the pardon. Whitehead's concern appears to have been after the great list had been made in which Bun- yan's name was included. Still, he was deeply indebted to that excellent member of the Society of Friends for the pay- ment of the fees and for sending his release to the prison, and so far, for obtaining his liberty. By this patent, all fines were remitted, and that without finding security for future conduct. Charles Doe states that on the 21st of December, 1671, while Bunyan was yet a prisoner, he was by the church at Bed- ford called to the pastoral office. This was in or about the last of his twelve years' imprisonment ; and being out, he preached the gospel publicly at Bedford, and about the countries, and at London, with very great success, being mightily followed everywhere.^ He possessed a devoted wife, to whom he was married about the year 1658, he being then a widower with four children. His marriage to his first wife, one of his biographers says, "proves, too, I readily grant, that she had * The Straggler. Ixviii INTRODUCTION. little pnulence."" If by prudence he means worldly pelf Bunyan valued it not : they were happy in their union, and she was highly honoured. Had she been unhappy, he would have been charged as the cause of her unhappiness. She was the chosen vessel to assist him in obtaining the treasures of the gospel, and must be honoured as one of the means by which he was prepared to publish his universal guide to Christian pilgrims. His second wife, who pleaded his cause with such modest intrepidity before the judges, must have assisted him greatly in arranging his affairs. One of his oldest biographers tells us, that " when he came abroad again, he found his temporal affairs were gone to wreck, and he had, as to them, to begin again, as if he had newly come into the world ; but yet he was not destitute of friends, who had all along supported him with necessaries, and had been very good to his family, so that, by their assistance getting things a little about him again, he resolved, as much as possible, to decline Avorldly business, and give himself wholly up to the service of God."^ A circumstance which took place on the 6th of November, 1673, must have greatly comforted him. His sufferings and ministry were a blessing to his son Thomas, who not only became a member of his church, but was set apart as an occasional preacher, and exercised bis ministerial gifts in the villages round Bedford. In six years after his liberation, he had published nine valuable treatises, among which were his controversial books with his Baptist brethren ; and then he, having overcome all his scruples, published, although against the wish of some of his friends, the first part of this greatest of all his labours, his vade-mecum of the heaven-ward pilgrim, by which liis memory is embalmed and his name diffused throughout all the Christian churches of every sect and denomination. ' Mr. Philip, p. 24. ^ Life, 18mo, 1G92 ; rc-published by Ivimcy, 1832 ; p. 31 . INTRODUCTION. Ixix WAS BUNTAN ASSISTED IN THE COMPOSITION OF HIS PILGRIM? To this question take his own reply " Some say the Pilgrims Progress is not mine, Insinuating as if I would shine In name and fame by the worth of another. Like some made rich by robbing of their Brother. Or that so fond I am of being Sire, I'le father Bastards : or if need require, I'le tell a lye in Print to get applause. I scorn it ; Jolui such dirt-heap never was, Since God converted him. Let this suffice To shew why I my Pilgrim Patronize. It came from mine own heart, so to my head. And thence into my fingers trickled ; Then to my Pen, from whence immediately On Paper I did dribble it daintily. Manner and matter too was all mine own, Nor was it unto any mortal known, 'Till I had done it. Nor did any then By Books, by wits, by tongues, or hand, or pen, Add five words to it, or ^vrote half a line Thereof : the whole, and ev'ry whit is mine. Also for This^ thine eye is now upon. The matter in this manner came from none. But the same heart, and head, fingers and pen, As did the other. Witness all good men ; For none in all the world without a lye. Can say that this is mine, excepting I. I write not this of any ostentation, Nor 'cause I seek of men their commendation ; I do it to keep them from such surmize. As tempt them will my name to scandalize. Witness my name, if Anagram 'd to thee, The Letters make, Nu honey in a B. "John Bunyan.' " I dare not presume to say, that I know I have hit right in every thing ; but this I can say, I have endeavoured so to do. True, I have not for these things fished in other men's waters ; my Bible and Concordance are my only library in my WTitings."^ The Holy War. » Preface to Solomon's Temple Spiritualized. Ixx INTRODUCTION. He who doubts the word of John Bunyan, knows nothing of the character and soul of a man who suffered nearly thir- teen years' imprisonment in Bedford Gaol rather than utter a falsehood, or use the slightest simulation. Such objectors deserve chastisement in Doubting Castle, and should be flogged with the Royal garter, " Honi soit qui mal y pense." But such there have been from 1678 to a late period ; and the same feeling which led the Scribes and Pharisees to reject the Messiah, because he appeared as the son of a carpenter, probably has led authors of great repute to express their doubts as to the originality of the Pilgrim's Progress, because the author was an unlettered man, — the reason Avhy, as his pastor says, " the archers shot so sorely at him." Dr. Dibdin, in his Typographical Antiquities, describing Caxton's Pilgrimage of the Soul, says : " This extraordinary production, rather than Bernard's Isle of Man, laid the found- ation of John Bunyan's Pilgrim's Progress." ^ The late Dr. Adam Clarke, in a Postscript to a Life of Bunyan, observes, that "his Avhole plan being so very similar to Bernard's religious allegory, called the Isle of Man, or Proceedings in Maushire ; and also to that most beautiful allegorical poem by Mr. Edmund Spencer, oddly called the Fairy Queen, there is much reason to believe that one or other, if not both, gave birth to the Pilgrim's Progress." "* Mr. Montgomery, a devoted admirer of Bunyan's genius, considers that the print and the verses entiled The Pilgrim, in AVhitney's Emblems, dedicated to the Earl of Leicester, in 1585, might perhaps have inspired the first idea of this extraordinary work." ■' Southey, who investigated this subject with great ability, came to a very pointed conclusion : " It would indeed be as impossible for me to believe that Bunyan did not write the Pilgrim's Progress, as that Person did write a certain copy of verses entitled the Devil's Thoughts." Now as these verses were doubtless written by Southey himself, he had s Vol. i. p. 153. by C. C. V. G., 1844. p. 44. * Bunvan's Pilgrim : an Epic Pofem ' Montgomery's Christian Poet. INTRODUCTION. Ixxi arrived at a conviction that Bunyaa was fully entitled to all the honour of conceiving and Avriting his great allegory. Still, he says, "the same allegory had often been treated before him. Some of these may have fallen in Bunyan's way, and modified his own conceptions when he was not aware of any such influence."^ It is high time that these questions were fully investigated and set at rest. It must be kept in mind, that Bunyan knew no language but his own. When he used five common Latin words in Dr. Skill's prescription, " Ex carne et Sanguine Christi," this perfectly unassuming author tells his readers, in a mar- ginal note, " The Lutine 1 horroivJ''' It is absurd to suppose that learned men read to him old monkish manuscripts, or the allegories of a previous age ; for his design was unknown, he had formed no plan, nor had he any intention to have written such a book, until it came upon him suddenly. His first idea was inspired from one of his own works while composing it, and then the whole story ilowed into his mind as quick as he could write it. Every attempt has been made to tarnish his fair fame : the great and learned, the elegant poet and the pious divine, have asserted that some of his ideas were founded upon the works of previous writers. Every assertion or suggestion of this kind that came to my knowledge, has been Investigated, and the woi-ks referred to have been analysed. And beyond this, every allegorical work that could be found previous to the eighteenth century, has been examined in all the European languages ; and the result is a perfect demonstration of the complete originality of Bun- yan. "It came from his own heart." The plot, the charac- ters, the faithful dealing, are all his own. And what is more, there has not been found a single phrase or sentence bor- rowed from any other book, except the quotations from the Bible and the use of common proverbs. To arrive at this conclusion has occupied much time and labour, at intervals, during the last forty years. The works read and analysed commence with our monkish manuscripts, and continue ' Southey's Life of Bunyan, p. xc. Ixxii INTRODUCTION. through the printed books published prior to the reforma- tion, when the church having no competition in the cure of souls, spoke out without disguise ; and from that time to 1678, when our Pilgrim appeared. Many, if not all the works so examined, contain useful information, and some of them show what was taught by the church of England Avhen she refused the Bible to the laity, and was unreformed. And as my readers ought to judge for themselves, while, in most cases, these rare volumes are beyond their reach, it may prove useful to print these analyses, and then every reader can form his own opinion as to the probability, or rather the im- possibility, of Bunyan's having gained any idea, or phrase, or name, from any source but his own prolific imagination. My determination in all these researches has been to report the whole truth ; and had it been discovered that some hints might have been given by previous writers, it would not have been any serious reflection upon the originality of a work which has no prototype. This idea is well represented by Mr. Montgomery : " If the Nile could be traced to a thou- sand springs, it would still be the Nile ; and so far undis- honoured by its obligations, that it would repay them a thousand fold, by reflecting upon the nameless streams the glory of being allied to the most renowned of rivers."^ But there has been no discovery of any tributary spring ; no borrowed phrases ; no more hints, even, than such as natu- rally arise from the open treasury or storehouse of Holy Writ. The greatest characteristic of original genius is its sponta- neous exertion, — the evidence of having written without labour and Avithout the consciousness of doing anything remarkable, or the ambitious aim of doing a great work. The greatest efforts of genius flow as naturally as it is for common men to breathe. In this view, Bunyan's work comes nearer to the inspired poetry of the Hebrews in its character, than any other human composition. He wrote from the impulse of his genius, sanctified and illuminated by a * Introiluctory Essay to the Pilgrim's Progress, Collins, p. xxv. INTRODUCTION. Ixxiii heavenly influence ; as if, indeed, he had exerted no volun- tary supervision over its exercise. Everything is as natural and unconstrained as if it had not been intended for public inspection. There has not been found any model with Avhich it can even be compared.^ It is a beautiful trans- parency, seen as the heavenly light shines through — the Re- newed spirit alone enjoys the picture in its perfection, with all its chaste but glowing colours. It can be fully appreciated only by him who possesses that spiritual light without which the things of God and heaven cannot be discerned. In examinino; the followins; accounts of allesjories com- posed by learned doctors, bishops, and divines, the simple Christian will rejoice and triumph in the amazing superiority of a poor unlettered preaching mechanic, guided only by his Bible. Sanctified learning is exceedingly valuable ; yet the productions of an unlettered man, wholly influenced by the Holy Oracles, shines resplendently over the laboured, murky productions of lettered men, who, forsaking the simplicity of the gospel, are trammelled with creeds, confessions, canons, articles, decretals, fathers, and grandfathers. The first work, in the order of time, that claims our notice, has never been printed. It is called : The Pilgrim. This ancient poem, a manuscript on vellum, illustrated with drawings, but ver} much damaged, is in the Cottonian Collection at the British Museum ; probably translated in the fifteenth century from the first of the Three Pilgrimages, a French manuscript. It is in the form of a Dream, and it concludes by fixing the pilgrim as a monk in a Cistercian monastery. Soon after setting out, he is temjited by a golden image, but is driven from it by the ajipearance of a dead corpse. He then encounters an armed man, who endeavours to entice him to turn aside to see his mistress, and uses a magic circle and incantations. They hold a long conversation, in which is narrated the case of a Duke Fryse, who had consented to be baptized ; he is represented ^vith a girdle about his middle, otherwise naked, except his crown ; but w^hen he had got into the baptistery, he becomes alarmed by a voice which informs him that it is an unlucky day : ' Dr. Cheevers. Ixxiv INTRODUCTION. " For liym thought he herde a cry That afFermed certeynly For synne and for Inyquyte How mo folk schulde dampned be At the day of Jugemente Gon to helle there to be brent, Ye mo as in comparisoun Thanne folk for ther savacvon Scholde that day receyued be To dwelle in heuene that fayre cyte." The dulce, although a bishop has got him by one hand, with one of his legs in the baptistery ; yet he gets his liberty, and runs away. Had sprinkling been in fashion in those days, the bishop might readily have managed the christening with a handful of water. The pilgrim then has a ve4y long adventm-e with Heresy, who strives earnestly to draw him aside. She is engaged \vith a pair of scissors, cutting strips from Pelagians, Arians, and other " Sectys founde false and vntrewe." These slie puts together, to form a new system of divinity. He becomes sadly puzzled ; she had laid her nets so artfullv, '' In lond, on water, and in the hayr." He sees many attempt to pass, but all are entangled ; at length, by fasting and by great penance, he slips through the nets. He is then assaulted by Satan, who tells him that he has devoured thousands of Christ's flock, and has so many arts that he cannot escape him. The devil, to terrify the pilgrim, narrates a recent adventure, by which he had succeeded in destroying a holy hermit. He had transformed himself into an angel of light, and went to the hermit, warning him that Satan would soon overcome him if he was not courageous to resist ; that he would appear to him in the shape of his father, and if he parleyed with the fiend, he must be lost ; and exhorted him to smite the fiend at once with sword or knife. Soon after this, his father really came to visit him, when the deluded hermit plunged a dagger to his heart, and thus fell into the jaws of the fiend. The pilgrim, much terrified, kept crossing himself, at which Satan drew back ; and by continuing to make the sign of the cross, lie makes his escape. He is then stopped by Fortune and her Wheel, and by Idolatry, but evades them. A fortune-teller wishes him to have his nativity cast, but as he knows that many men are born at the same moment, some to for- tune and many to misery, he knows that there can be no virtue in such consulta- tions of the stars. He is then profited by images in churches, to remind us of the holy lives of saints : " And vn to folkes many on [a one] Fill greet proft'yte also they don." Sorcery endeavours to catch him with her crooked hook ; and he is assailed by Worldly-gladness, but escapes. At length Grace Dieu visits him in a stately ship, liaving a palace and castle on deck. He embarks, and is shown a large baptistery, filled with tears from an eye in a rock. This bath is replenished with tears of repentance, by works of supererogation. Its virtues are thus described : " For it re-cureth euery wounde Call this Baptym the secunde INTRODUCTION. IxXV That dothe away alle greuaunce With which water Dame penaunce MalvAth a lye I the ensure To wasche away al ordure, In whiche bath in certayne The hooly womman Mawdelyne Iwashen was tak heed her to The Apostle Peter eke also And many mo than I may telle Were Iwaschen in this welle And so schalt thou by reed of me Yeue thou lyste to purged be." Grace Dieu fills up the bath, and the pilgi-im, naked, enters the baptistery to his middle, and is bathed and washed. She then tells him he may make his choice of monastic orders, — Cisterces, Clunys, Charterhous, or Preechers Minours : he chooses to ejiter the Cistercian order. The porter, " Drede of God," at first refuses him ; but Charity receives and shows him over the establishment : he is shoivn many books. The librarian sa3-s : " And my name zeue thou lyste be Is called Agyographe, Which is to seyne I the ensure Of holy wrytynge the Scripture, And at feyres and at feestis I reste in skynnes off dede bestis." She expresses a clear notion of the Old Testament as enlightened by the N'eiv : " I mene as thus in sentement. That the oolde testament Were derke and cloudy ofi:' his syght Zeue that it ne took his lyght Claryfyed by entendement Off the newe testament, Whos schynjTige in conclusyoun Is cause oflT our Salvacyoun." He is shown a mirror, which exhibits the sins of the person who looks in it ; he is also shown one of Flattery's mirrors, which exhibits the most defiled as angels of purity. He is at length introduced to the chief prior, Obedience, and sits doMTi to dinnA' : " And also as I dyde obserae. Noon other foike at mete serue But folkes deede euere more Where off I was abaschj-d sore." Abstinence is the frevtourer and butler ; the servants were the skeletons of /2 Ixxvi INTRODUCTION. those who hail fouiuled and endowed the abbey. Wilful Poverty, in a state ol nudity, sings a song, ending with : " I slepe in Joye and sekemess For theues may not robbe me." Unwilling Poverty sits grumbling and murmuring. Dame Chastity at last intro- duces the pilgrim to Prayer, who makes him welcome in these lines : " Wherefore callyd 1 am Prayere Whiche that am the messagere That flee to heuene with whynges lyght, Fer aboue the sterres bryght To fore the lord to present Prayer made in good entente." He then speaks to the pilgrim about the servants, who were the spectres of the foimders : " And eche wyght for his good dede Is v/orthi to resseyue his mede Lyke his merjte off equyte These deede folk which thou dost se." Grace Dieu, Obedience, Latrya, and Prayer, then give him instructions for his future conduct in the monastery, where he remains mitil death strikes him, and he awakes from his sleep. There is an ancient pilgrimage noticed in Skelton's Ryght Delectable Trcatyse upon a Goodly Qarlande or Chapelct of Laurell. The author recounts his literary labours, inter alia : " Of my ladys grace at the contemiilacyoun Owt of frenshe in to englysshe prose Of mannes lyfe the peregrynacioun He did translate, enterprete and disclose." No copy of this pilgrimage has been discovered and identified as his ; and very high authority connects the second line with the " peregrynatioun." If so, it is in prose : but if the first hvo lines refer to the Contemplation on the Virgin Mary's Grace, a prose work, and Skelton being a poet, it would lead us to infer that the pilgrimage was in verse. The poem last described may prove to be the translation referred to by Skelton. Be that as it may, Bunyan never gained a liint from John Skelton, the satirist. The Abbey of the Holy Ghost. This curious allegory was written by .John Alcockc, the founder of Jesus College, Cambridge, a learned and abstemious English bishoj), in the reigii of Henrv VII. INTRODUCTION. Ixxvii Tlie author represents the fall and recovery of mankind under the simile of an Abbey, the inmates of which are perfect in holiness and happiness. The abbess is Charity ; the prioress, Wisdom ; the sub-prioress, Mekeuesse ; and the niuis, Poverty, Cleanness, Temperance, Soberness, Penance, Buxomness, Confession, Righteousness, Predication, Strength, Pacience, Simplicity, Mercy, Largeness, Reason, Pity, Meditation, Orison, Dovocion, Contemplation, Chastity, Jubilation, Honesty, Curtesy, Fear, and Jealousy. This abbey was conveyed by the Almighty to Adam, Eve, and their heirs for ever, upon condition that he withstood the temptation of the fiend and that of his wife. The deed is witnessed by angels and man, heaven and earth, sun and moon, stars, and all creatures. Geven at Paradise, the first day that man was made ; in the year of the reigning of Almighty God, King of kings, whose kingdom never began nor never shall have end. No persons were to be admittetl until Conscience had cleansed the soul with grace of the Holy Ghost. Two maidens, called Love and Righteousness, shall cast away from Conscience all mamier of filth ; IMeekness and Poverty shall keep them poor in spirit. The abbey was situated upon the waters of repentance. Joy and Mercy built the walls and strengthened them with alms. Patience and Strength are the pillars and buttresses. The nuns have each her place : Contemplation is the doctor ; Devotion the butler [the bishop remarks, " Alas ! if I durst say, full many be in religion (nuns), but few be religious "] ; Orjson shall be chanter. St. Bernard saith, When we jiray in good life, our good Angel danseth and maketh thereof a present to the Father of heaven. The abbey being so well furnished, a tyrant came, and in an evil hour, while the portress was absent, he put in his four daughters, who were all of shrewd manners : the fiend father of them all. Their names were Pride, Envy, False Judgment, and Lust ; and these destroyed the abbey, and disjiersed the inmates. The punishment of man was the loss of Paradise, to spend his days in sorrow, to eat grass that groweth on the earth, and never to come to bliss until the abbey was restored. When Adam and Eve died, their souls went to hell ; and not only they, but all those that of them came for four thousand six hundred years : to hell they went, every one. Then some of the nuns prayed the Holy Ghost for assistance. David, Isaiah, and others endeavoiu-ed to re-edify the abbey; but in vain. At length Christ came, and sought out the abbess and her company for thirty-three years ; and at last brought them together by hanging on the cross ; after which he led them with him into hell,* and took out Adam and Eve his wife, and all his friends, and replaced them in the Abbey of the Holy Ghost in Paradise. From this curious and very rare little volume, Bunyan could not have gained any idea ; but in it are some translations of passages of Scripture made fifty years before any version of the Bible was published in English : Matt. iii. 2, " Shriv ye and do ye penance, and be ye of good belief ; the kingdom of heaven nigheth fast." John viii. 6 : " He stooped do\vn and wrote on the groimd with his finger all their sins, so that each of them might se how sinfuU other was." Matt. xxvi. 38 : "I have, he said, full much dread against that I shall die. Sit ye down, he said, and wake ye, and bid your beads till I come again to you." - ' Hence "the descent into hell " in ^ From a copy in my ov.'n library, a popish creed falsely called '' the printed by Wynkin de Worde. Apostles" Creed." Ixxviii INTRODUCTION. The Pylgremage of the Soicle. Printed by William Caxton. 1483. Small Folio.^ Dr. Dibclin having, in his account of this very rare volume, stated, that " this extraordinary production, which, perhaps, rither than Bernard's ' Isle of Man,' laid the foundation of John Bunyan's 'Pilgrim's Progress,' I shall make no apology to the reader for the following specimens of its poetry and prose." Not daring to trust to the doctor's specimens, which occupy eight folio pages, my analysis is drawn from a careful perusal of the original edition by Caxton, compared with the manuscript written in 1413 ; the result is, to establish honest John's originality, and to excite great surprise that the learned doctor could have published so unfounded an insinuation. As I lave in a seynt lam-ence nyght, slepyng in my bedde, me bifelle a full merueylous dreme. Having finished my pilgrimage and laid aside my fleshly carrion, it appeared loathsome and dame Misericord buried it. The fowle horrible Satan cruelly menaced me and told me I was his prisoner — a youngling of full huge beauty appeared, and defends the soul of the pilgrim, who is taken to judgement. He is brouglit before Michael, while his good angel pleads for him Satan cries loudly against him. The devils comjjlain that as soon as a pilgrim is born and washed in the salt lye (christened) Grace Dieu assigns them a guardian angel — we are ill used, let us cry a row so loud that in spite of them they shall hear our complaint. Peter the porter of heaven is called to testify whether the pilgrims have done penance — Call St. George for the Gentiles, for clerks St. Nicholas, for hermits St. Anthony, St. Benet for monks, for wedded folk St. Paul — not that he was ever married, but he taught the duties of marriage — for widows St. Anne, for maids St. Katherine. The Pilgrim is placed before the tribunal, and liis guardian angel pleads that he had kept his belief, never lost his scrip, nor his burden* and had persevered to the end, he ought to be safe. The ciu'sed Satan acknowledged that the Pilgrim passed the water and was therein waslied and fully cleansed of all rather fylthe,^ but as soon as he knew good and evil he set little by that washing, but cast himself like a swine in ordure and fylthe. He was washed at a tender age unwillingly, and although by this laver the foul spot of sin original was utterly avoided, yet he has not kept the vow, and is more spotted with deadly sin than lie was before he was washed ; and as all heathen men that have never received this laver belong to our Company because they have it not, much more those that have received these gifts of Grace de Dieu and despised them he must be ours. The soul pleads in verse, he appeals to Jesus. Some of the lines are strildng : ' British Museum, 21, d. * Original sin. * Thr pilgrim's staflT. INTRODUCTION. Ixxix " For though there ran a river from tliy side, That all the world doth fully overflow, Thy grace is whole, as every man may know." He then appeals to Mary : — " Now be my help a blissful heaven's queue Let somewhat of the gi-ace on me be seen I am be-knowen that I have done amiss Eternal death deserved with my deed But gracious Lady Queen of Heaven's bliss Thou be my help and comfort in this nede I am that same that highly have mis-wrought Against thy child Jesus and eke thee Yet know I well that Lion is he not Nor thou nor might no Lioness be In thou there is no malice nor cruelty Though that I have thy son and the agrieved By thee is all my trust to be relieved." He calls upon Michael — John Baptist, apostles and martyrs, and all saints. Justice pleads against him and will allow none to speak on his behalf. He then answers for himself, and accuses Satan of being a liar ; but the fiend calls ^ the tvorm of conscience to bear witness against him, and he relates all his vvickedness that was not purged with penance, and as he spoke Satan ^vrote it all down in a great paper. The soul defends himself by having at all times born his - burden and scrip, by his natural frailty and the temptations of Satan and allurements of the world. Mercy pleads for him that he had been contrite, and made amends for sin, and had confessed ; but when his good and bad deeds were weighed, the evil was heaviest. Then Mercy flew to heaven and brought back a pardon from Jesus, which is given in verse, inter alia : " At instance of mine own mother sweet To whom I may no manner of tiling deny And mercy also may I not forget Unto their good' myself I will apply This grace I grant them of my royalty That I shall them receive unto my peace Of hell pain I grant them full release." Christ balances his wicked works with : " Of the treasure of my bitter passion And of the merit of my mother dear To whom none other hath comparison With merit of my saints all in fear That to m}' bidding full obedient were Of plenty and of superabundance A forset full which putteth in balance." ^ Svndcrcsvs. ^ His stall' or vows. "Bone. IXXX INTRODUCTION. The balance is in favour of the soul, and his sentence is to bear all his sins as a burden into i)iirgatory, and abide in the fire until all are biu-ned and thou clean piu-ged of all thy foul sins, shall then be pardoned. At this sentence Satan is sore annoyed, and has great anguish. He meets a number of pilgrims from piu-gatory, who sing to the Trinity and to Mary a song of praise for their deliverance. The angels join in a song without comparison more lusty than he had heard before. Then came one pilgrim, conducted by an huge number of angels, each having in his hand some lusty instru- ment, as harp, organs, some of which he could not describe. It was a soul who, by extraordinary penance, had suffered his purgatory on earth. He then sees a number of jjilgrims condemned to " brenne withynne the fyre of helle, neuer to be releued." An ugly company of devils seized them, saying, " Goo we fast in to helle ; there shall we fynde a warm duellynge place." Our poor pilgrim is taken to purgatory, where, in three days, he imagines that he has suffered a thousand years' indescribable tortiu^es. His guardian-angel is with him in the fire, but being a pure spirit, suffereth not. In his torments, he is told that naught can help him but masses and the good " dedes of hooly chirche." He asks, what is the use of the pardons and indulgences granted by the church ? His angel tells him that they abridge the time of punishment and pain ; that for every deadly sin he must suffer seven years' purgation, and the thousand years that he had suffered was but as a moment, for his fardel of sins seemed to be as huge as ever, although the fire was so fierce, that if the great sea fell therein, it would be dried in a moment. At length, Grace Dieu sends from the church a quantity of prayers, masses, and good works to comfort the pilgrims in purgatory, — a packet to each prisoner, with the names of those wlio had pm-chased the masses for their relief. Every soul an- swered the summons and greedily took the relief, all swimming in hot fire : it was ointment that relieved their ho'rid pains and decreased their burden of sins. He then discovers the place in which Adam and the fathers to John the Baptist were confined till Christ descended into hell and released them. The prison also in which the souls of infants who had died without being christened, — a dark and doleful place, where they will be shut up for ever. He inquires how it is possible for the God of love thus to condemn the innocent ? His angel refers him to the words of Christ to Nicodemus : "As seynt John recordeth, he seith, that an inno- cent deyng luithout hajitym is dampned withouted oide.''^ And they lay in end- less darkness, and never know joy ; and this pain shall be extended to all the most innocent souls not baptized. All tliese places of punishment are within enclosed all round by the earth. He is then led by his angel to the surface of the earth, he fire still burning within him, to every place in which ho had committed sin; the punishment was according to the nature of his crime, — sometimes shut up in thick ice, the pain being more intolerable than fire. This was for having used baths and steues* for easement of his body. One soul who had been purged, could not escape, because his executors had neglected to pay his debts. He finds that one day's penance upon earth cleanseth from sins more than years of purgatory. In the journey he finds his bones, and lias a long conversation with them, in which they mutually criminate each other. His guardian angel then takes him into the very depth of the earth, to hell, the stink of which nearly caused his soul to burst. The unbapfized innocents he Sixw * Strange perversion of the words, ' Brothels. * Yv must be born again I " INTRODUCTION. * Ixxxi in a place : " Hit was wonder merueylous blacke and derke ynowe : " ever flying about seeking, but never finding, a hole to escape. He then came to a darker place of " fire horrible and wonder hideous." There saw he the cursed fiends ; some blew tlie fire ; some with iron forks, righted the brands ; some with sharp hooks, dressed the wretched souls into divers pains. Lucifer sat in a red-hot iron chair, chained with red-hot chains. The devils torment each other. The punishment of Pride is that a devil sits upon her head, and befouls her as much as he can. Hypocrites are trodden perpetually under foot by devils, engulphed in fire and stink. The envious and backbiters were hung by red-hot iron hooks through their tongues over eternal flames. Judas thus hung, but as his mouth had kissed the king, his lips shined like gold ; but his tongue was drawn out by his neck, and he hung in hottest flames. Traitors were broken upon wheels, fixed by hooks, turning swiftly round : the same punishment was inflicted upon lawyers, proctors, and counsel, who had pleaded for the guilty against the innocent, to fill their purses. Uj^on seeing a number of souls being devoured by wolves, but never eaten ; others having molten brass poured down their throats, he swooned, but is revived by his angel. These were the jjunishments of extortioners. Angry jJeople were tied up in bundles, and jjitched into fiery furnaces ; drunkards were laid upon burning coals, with sulphur, their throats slit, and tongues drawn through the slit ; the lechoiu-s were laid upon beds of burning thorns, full of venomous and huge toads and worms, for ever biting and gnawing them. The boiling caul- dron and pit of hell was boiling full of heretics ; and when our Lord shall renew the world, all their burning and stinking and horrible pains shall be renewed, and all the filth that may be found in every other place shall be cast thereto. He then ascends to the earth, and sees the tree from which Eve plucked the apple, and which, after process of time, formed the cross on which the Saviour suffered. Then follows a number of dialogues between the Trinity, regarding the scheme of mercy. His piu'gation being finished, and sins consumed, his angel took him by the hand, and began to mount towards heaven. The angel shows him many mansions ; tells him how saints' days are to be kept. In the f«ist of the Purification, the cheru- bims sing this song : " Heryed be thou blysfull heuen quene And worshyped mote thou be in euery place That moder art and very mayden clene Of god our lord thou geten hast that grace Thou cause of ioyes arte, and of solace By meryte of thy great humylyte And by the floure of thy vyrgynyte flonoured be thou, blessyd lady bryght By thy person embelysshed is nature Of heuen blysse augmented is the lyght By presence of so fayre a creature Thy worthynesse passeth al mesm^e For vnto thyn estate Imperyall No preysynge is that may be peregal." Ill the feast of Ascension the father honoured the sone ; and at the feast of Assumpcion, the Son honoured and worshipped his mother. Ixxxii INTRODUCTION. Song of angels on Easter day : " When thou were dead to hell thou descended And fetched them out that lay there in pain." The angel illustrates to him the doctrine of the Trinity, by the world being round without beginning or end ; having breadth, length, and depth, which three, by unity in measure, comprises one world. So in a body, is matter, form, and sub- stance : if one of these be missing, it is imperfect. So the matter is likened to the Father, the form to the Son, and the substance to the Holy Ghost. So to every perfect work, there must be might, cunning, and will. He then asks, that as these three are one, how came it that one was separated and became incarnate alone i This is accounted for, as a sun-beam does not leave the sun, but enliveneth the earth ; so the Son illuminated the world, being clothed with man's flesh in the blessed maiden, and yet departed he not from his Father's presence. When pro- perly prepared, the angel went to prepare his way to heaven, and as he looked after liim, a "wonder huge light" descended from the high heaven, smiting on his eye, and awoke him from his sleep ; whereof he was full sori-y, after- having seemed to live so many thousand years ; the clock struck twelve and the bell tolled midnight, and he remembered that he had not slept three hours while all these adventures had passed. Now Jesus give us grace to come to this bliss ! Translated in 1413, and printed by W. Caxton, June Gth, 1483. There is in the British Museum * a very fine and curious MS. copy of this very singiilar work, illustrated vrith rude illuminated drawings. It finishes with : " Here endith the dreem of the pilgrimage of the soule, translated owt of the Frensch in to Englysche. The yere of our Lord m.cccc.xui." The translator craves indulgence, if " in som places ther it be oner fantastyk nought grounded nor foundable in holy scripture, ne in doctoers wordes, for I myght not go fro myn auctor." The original work was written in verse by Guillaume de Guillonvillc, prior of Chaalis, about 1330. The Booke of the PylfjTTjmage of Man. 4to, 26 leaves. Wood- cut of Pilgrim, with staff au.l cockle-shell, and clasped book in his left hand.^ Here begynneth a boke in Frenche, called le pelerynagc de L'homme (in latyn, peregrinatio humani generis), and in oure Maternal tunge, the j)ylgryniage of mankynd, of late drawen and in compendiouce prose copouded by the rcuerent father in god dane william hendred Prioure of the honoiu-able place and pryory of Leomynstre ; and now newly at the specyal commaundemente of the same Father reuerent I haue compyled the tenure of the same in Metre comprehended in xxvi. chaptours as ensuynge appereth. * Addit. MSS., Bibl. Eg. C15. It * This rare book is in the library of was bought of Mr. Rodd, 1836; hut Queen's College, Oxford. I am in- appears to want the first leaf of the dobted to my friend Mr. Underbill text. for the above analysis. INTRODUCTION. Ixxxii THE TABLE.- First, the prologe, with the exposyon and enterpretacyon of the name of their sayd reuerent father in God. Item how man was made of viij partyes. Capitulo primo. Item how ahnyghty god put adam into j^aradyce, and of his first age. Ca. . ij Item the secounde age of mankynde, and howe y sonnes of noe Bylded the Toirre of Babylon. Ca2>. . . . . • i'j Item how man procedyd his thirde age, and of the synkynge of eyties. Ca. iiij Item howe Moyses receyuyd ij tables of the iawe in the iiij age of man. Ca. v Item howe kjTig Salamon byldyd the temple of god in the Cytie of Jerusalem. Ca. . . . . . . vi Item howe the vj age enduryd telle che commynge of oure sauyoure. Ca. . vij Item how mankynde endm'ed and of the nombre of yeres from the be- • gynnynge of the worlde to the byrthe of criste. Ca. . . . viij Item howe almyghty God was pylgrym for iij causes and howe he gaue mankynde ensample to do his pylgrymage. Ca. . . . ix Item which iij synguler poyntys apperteyne to a jjylgryme. Ca. . x Item howe mankynde entereth the londe of June at the age of Ix. Ca. . xi Item an exposicion autorysed by Scripture of ^ concepcion of seynt John Baptyst. Ca. . . . . . • xij Item howe mankynde entereth into a kyngdome namyd the londe of July and parte of the marterdome of seynt Thomas of cauntorbury. Ca. . xiij Item a parable of auctorytie of the hooly order of seynt Benet. Ca. . xiiij Item how mankynde enteryth the empyre of august and of the abound- aunte welth that there is. Ca. . . . . . xv Item howe mankynde enteryth and goeth thorowe the dukedome of Sep- tember. Ca. . . . . . . xvj Item howe mankynde enteryth into the londe of October at the age of a C. yere. Ca. . . . . . .. xvij Item how mankynde enteryth the barm-y of Nouembre. Ca. . . xviij Item howe mankynde enteryth the lordshyp of December. Ca. . xix Item howe mankynde goth thorowe the londe of January and of the strastye that coste. Ca. . . . . . . xx Item howe mankjTide enteryth the londe of February. Ca. . . xxi Item howe man procedyth his pylgrymage in and thorowe the londe of Marche. Ca. ...... xxij Item howe Batayle was mayntaynd bytwene sol Justice and pluto duke o tenebris. Ca. ...... xxiij Item howe vyse toke the fowarde on his party, and howe sol Justicie fled. Ca. ...... xxiiij Item howe sol justicie turned agayne and dyscurafyte vyce and wanne the feld. Ca. ...... XXV Item the conclucyon of this boke. Ca. .... xxvi Here endeth the table. " We hym folowynge a full good spede. Shortly anone the skrymysche beganne. And so sure for matter in dede. Uyce with his felysshyp faste layed on That voce mea was agast soone. IXXXIV INTRODUCTION. Thcnne oure capteyne Sol iusticie. With In manus tuas away dyd flye. In to a darke vale that was nygh by. But yet at the desyre and speeyall request. Of a gi-acyouse man callyd domine exaudi. He came agayne and shortly in haste. To ayde us there came one hyeng taste. Whiche is callyd with all and some. Benedictus qui venit ad prelium." So lie sets out with Beatus vir for a guide, and enters the land of June^a royal land, full of pleasures and fruits, of which he eat plenteously in every lane ; then came to a place held by^ the " Pope of June," where was the cleanest castell in Xtendom called, " castell of corpus xpi." " Of whiche indulgence by auctorytye The founder is called by naturall sext Of the romaynes romanus pontifex " Where man could be healed from worldly wretchedness and sinful sore. His guide then led him to dominus illuminatio for a safe conduct in all the lands they should \isit : " So for to jDurchas a parfyte \vryte. To soule justicie we take our way. Sealed to haue oure ^affe condyte. And he shortly sayde not nay. But also haue us of his lyuery. A fencyble garment Joyntly compyled. With fayth and hope that we exiled." Tliey then come to a monastery, &c. Emprynted at London liy me Richard Faques, dwellyng in Poulys churche yerde at the sygne of the Maydynhed. The informacym for pijlgnjmes unto the holy lande, That is to lof/te to Rome, to Jherusalem and to Many Other Holy Places. Imprinted by Wynkin de Worde. 1524.^ This rare volume is a hand-book for pilgrims ; gives the routes, coin, conveyances, fees, and other instructions to those who were going on any distant pilgrimage. It also contains the narrative of a pilgrim in his journey to tlie Holy Land. Sixty- six jiilgrims sailed from Venice, in one ship ; they visit Jerusalem and other places in the Holy Land. He gives the pronunciation of useful words to enable future visitors to ask for bread, wine, &c. It is a very rare tract, but there is nothing allegorical about the narrative, wliicli is simply of tho facts as they took place. * Retrospective Review, Vol. II., p. 327. INTRODUCTION, IxXXV The next allegorical work in chronological order represent- ing life as a pilgrimage is Tlie Historic of Graunde Amoure niid la bell Pucel ; called the Pastime of Pleasure, containing the Knowledge of the Seven Sciences, and the Course of Mans Life in this Worlde. In- vented by Stephen Hawes, Grome of King Henry the Seuenth his Chamber. Printed by John Waylande, 1554, Small 4to. Such is the rarity of this volume that although it wants six leaves it bears this inscription on the fly leaf, " I Ijought this Volume at Mr. Bindley's sale, January 21st, 1813, for the inordinate sum of forty guineas. James BosAvell (author of Dr. Johnson's pleasant twaddle)." The narrative is of a love-sick knight in search of a lady, named La Bel Pucel. He is directed to the Tower of Doctrine, where he is told that he must become proficient in the seven liberal sciences, in order to mn his lady. Walking in a gay meadow, he finds a statue, whose hands point to two paths, one of contemplative life : — " And in the other hande, ryght fayre wrytten was This is the waye, of worldly dignitye Of the actiue lyfe, who wyll in it passe Unto the tower, of fayre dame beautye Fame shall tell him, of the way in certaintye Unto la bell pucell, the fayre lady excellent Aboue all other, in cleare beauty splendent." In pursuit of this beautiful virgin he chooses the path of active life, and sets out. " Thus all alone, I began to trauayle For the on my waye, by long continuaunce But often times, I had great maruayle Of the by pathes, so full of pleasaunce Whiche for to take, I had gi-eat doubtance But euermore, as nere lis I myght I toke the waye, whiche went before me right." On his journey he falls asleep, and is awaked by the sound of a horn. A lovely lady, on horseback, rides swiftly up to him, accompained by two greyhounds, with their names set in diamonds upon their collars — Grace and Governaunce. The lady proves to be Fame, she presents to him the two greyhounds, praises la beU Pucell, and instructs him how to attain her in the tower of music, and she informs him that he will have great labour, and must pass through hard adventures before he will attain his object. " For by the waye, there lye in waite Gyantes great, disfigured of nature That all deuoureth, by their euil conceite IxXXvi INTRODUCTION. Against whose strength, tliere may no man endure They are so huge, and strong out of measure With many serpentes, foule and odious In sundry likenesse, blacke and tedious But bej'ond them, a great sea there is Beyonde whiehe sea, there is a goodly land Most full of fruite, replete with ioye and bliss Of right fine golde, appeareth all the sande In this faire realme, where the tower doth stand Made all of golde, enameled aboute With noble stories, whiehe do appeare without." He at length arrives at the Castle, when the portresse thus questions him : " Tyll that I came to a royall gate Where I sawe standyng the goodly portres Whiehe axed me, from whence I came alate To whom I gan, in euery thing expresse All myne aduenture, chaimce and busines And eke my name, I tolde her euery dell When she hearde thys, she liked me ryght well." The portress, whose name was Countenaunce, introduced him into the castle, and in the fair hall upon the arras is portrayed the perils he will have to encounter ; that folly will beset his path, but that correction will follow. " And in her hande, a strong knotted whippe At every iarte she made him for to skippe." He finds that he will have to destroy a giant with three heads — another more fierce with four heads, and a third still more terrible with seven heads, and at length he will win and wed La Bell Pucell. The principal officers in the castle are thus named : " The marshal), }clipped was dame Reason And the yeurcs, also observaunce The panter Pleasaunce, at euery season The good Butler, curteys continuaunce And the chiefc coke, was called temperauncc The lady chambcrlayne, named fidclitye And the hyc stewarde, Liberalitye." He is then sent in succession to Grammar, Logic, Rhetoric, and at length to Music. In the temple of music, he sees and falls deeply in love witli La Bell Pucell. She returns liis love, but infonns him that he will have to brave many desperate adventures before they can be united. He promises to fit himself for all that may happen, and goes to Chivalry — he is taught by Minerva — harnessed and knighted. " For first good hope, his legge harneys should be His habcrgion,«of perfect righteousnes Gyrde fast, wyth the girdle of chastitic INTRODUCTION. IxXXvii His rich 2Jlacarde, should be good busines Brodered with almes, so full of larges The helmet mekenes, and the shelde good fayeth. His swerde Gods worde, as S. Paule sayeth." Fortitude, Consuetude, Justice, Misericorde, Sapience, Curtesye, Concord and dame Minerva see him on liis road, and bid him farewell. His first adventure is with a Kentish man, Godfrey Gobilion, who gives an account of his parentage in these lines : " I cham a gentilman, of much noble kynne Though Iche be cladde, in a knaues skynne For there was one, called Peter Pratefast That in all his life, spake no worde in waste He weddid a wife, that was called Maude I trow quod I, she was a gorgious boude Thou liest, quod he, she was gentle and good She gaue her liusbande, many a furde hode And at his meales, without any misse She would him serue, in clenly wise i^vys God loue her soule, as she loued clenlines And kept her dishes, from all foulenes When she lacked clowtes, without any fayle She wyped her dishes, with her dogges tayle." Tlie conversation that ensues between these worthies, on the misfortunes of lovers, exceeds for gross indelicacy the tales of Chaucer. Grand Amour con- tinues his jounaey, and becomes a regular Jack the Giant-killer. His first adventure was with a monster twelve feet high, with three heads. These he decapitated ; and is then attacked by a second and more formidable giant, fifteen feet long, with seven heads, named, Dissimulation, Delay, Discomfort, Yariaunce, Envy, Detraction, and Doubleness ; all these he cuts off, and is then received and entertained by seven fine ladies. His next fierce encoimter is with demons. Pallas instructs him how to fight with them. He attacks and slays the great dragon — wins La Bell Pucell, and is married to her, and enjoys great happiness, until he is quietly removed by death to purgatory ; where, having been purified, he goes to heaven. In vain have I endeavoured to discover the intention of the author in this allegory. His editor says, that it was to stimulate young men to study the seven liberal sciences ! Its natural effect would be to stimulate them to licentiousness. These were the class of books given to the people by the church, in preference to the Bible. We now come to a very rare pilgrimage, written in Italian, and entitled Libro del Peregrino, by J. Cauice, dedicated to Lneresse Borgie. The edition in my library is " El nouamente stampato et hystoriato, small 8vo, with woodcuts, Venice, 1524." I have Ixxxviii INTRODUCTION. also a translation into French, by T. Dassy, Secretary of State to the King of Navarre ; it is called " Le Peregrin : traictant de L'honneste et pudique amour, par pure et sincere Vertu." It is elegantly printed in black letter, with woodcuts, small 4to, Lyons, 1528, and from it the following analysis was made : The pilgrim, a native of Ferrara, at the age of twenty-two years on May-day, attended to hear a Dominican Friar preach. Divine love lay in ambush, and the eloquence of the preacher pierced his heart. He passed a restless night — speaks in silence, and at length cries out, 0 life more miserable than death ; his thoughts wound him and he is wretched. Under the character of a lady named Geneure, the daughter of Angiolo (the Virgin Mary, queen of angels), to that time un- known to him, is personated, that which alone can cure his wounded spirit. This lady is very wise and modest, young, but ancient in jjrudence, and very difficult to obtain. He becomes very desirous of obtaining her, and his pilgrimage is made with this object. Through the aid of Geneure's nurse Violante, he corresponded with her, and sought an interview. He is directed to a subterraneous passage, by which he hopes secretly to reach her house in the night ; but mistakes the chamber, and enters that of another young lady, named Lyonore, (the lioness) the daughter of Petruccio, (the flurty), and mistook her for Geneure. This sad adventure with Lyonore involves him in great trouble. It came to the knowledge of Geneure, and she weeps for her pilgrim's treason ; but is comforted by her mother, (the blessed Virgin,) who tells her that it is natural to man to go astray. Genem'e threatens to enter a nunnery, and submits to her mother that the vows of obedience and poverty are of sovereign virtue. The pilgrim, before Gcneiu-e entered upon her noviciate, met her accidentally at church, and profioses marriage, his faults are forgiven, they become united , and pass their time in great happiness, until death again separated them. If Bunyan had been able to have read this quaint old Italian or French story, he would never have devoted his valuable time to such a mass of rubbish ; and if he had, not the slightest idea could have suggested itself to have assisted him in composing the adventures of his Pilgrim. In fact he dared not have spent an hour over a book, which, under the title of " The Pilgrim," contains all the loose- ness of an Italian love story. It is a matter of great regret that those who write and publish for the millions, too frequently circulate opinions and supposed facts without personal investigation. ]\Ir. Chambers, the popular publisher at Edinburgh, whose works find readers as far as the English language is known, has joined those who detract from Bunyan, by charging him with plagiarism. In his Encyclopanlia of Literature,' speaking of Gawin Douglas, the Bishop of Dunkeld, a celebrated Scottish poet, he observes : " The principal original composition of Douglas is a long -poem, entitled * The Palace of Honour.^ ' Vol. i. p. 44. INTRODUCTION. Ixxxix It was designed as an epilogue for the conduct of a king, and therefore addressed to James IV. The poet represents himself as seeing, in a vision, a large company travelling towards the Palace of Honour. He joins them, and narrates the particulars of the pilgrimage. The well-known Pilgrim's Progress bears so strong a resemblance to this poem, that Bunyan could scarcely have been ignorant of it." With some trouble, I found a copy of this very rare tract by Douglas. It is a short poem, but being in the ancient Scottish dialect, it is quite long enough to weary an Englishman's patience. Had it been Douglas's long poem, a translation of Virgil, it would have defied any attempt of mine to read it; but by the aid of a good modem glossary, I read it through, and to my extreme surprize, found that it has not, either in the plot or detail, the slightest similarity whatever to the Pilgrim's Progress, and that it is written in terms that a poor un. lettered minister could not have understood. ^ Had Bunyan seen and read the following stanza, and ^mderstood it, how indignant would he have felt at the author's notion of baptismal regeneration. " Ze bene all borne the sonnis of Ire I ges Sine throw Baptisme gettis grace and faithfulnes. Than in zone Carwell surelie ze remane. Oft stormested with this warldis brukilnes Quhill that ze fall in sin and wretchitnes Than schip brokin sail ze drown in endles pane Except be faith ze find the plank agane Be Christ, wirking gude warkis I vnderstund Remane thairmth, thir sail zow bring to land.* " Surely Mr. Chambers could not have imagined that the representation of a large party going up a hill of polished marble, and on the summit seeing the infernal regions as narrated in the following verses, could have aided Bunyan in his solemn account of the Christian's feeling in the Valley of the Shadow of Death. " As we approchit neir the hilles heid Ane terribill sewch birnand in flammis reid Abhominabill, and how as hell to se All full of brintstane, Pick and bulling Leid, Q,uhair mony ^vi'etchit creatiu-e lay deid. And miserabill catiues zelland loude on hie I saw, quhilk den micht weill compairit be Till Xanthus the flude of Troy sa schill Birnand at Venus best contrair Achill. Amid our passage lay this vglie sicht Nocht braid bot sa horribill to euerie wicht That all the warld to pas it suld haue dreid. Weill I considderit na vpperraair I micht. And to discend sa hiddeous was the hicht I durst not auenture for this eird on dreid The princijjal character in the He then follows them to the palace of story is represented as being in a desert, honour, and gives a description of what when, hearing the noise of an ap- took place, preaching cavalcade, he gets into a stock - Page 44. [a hollow tree], and sees them pass. XC INTRODUCTION. Trimbland I stude wt teith chatterand gude speid My Nymphe beheld m)' cheir and said let be Thow sail nocht aill, and lo the caus (quod schc) To me thou art commit, &c.® There may be as much poetic beauty in these lines as there is melody in the drone of the bagpipe, but there is not the slightest similarity, nor even any idea in the whole poem, that coidd by possibility have aided the author of the Pilgrim's Progress. The Pryke of Conscience.^ A very curious old English poem; it ia theological and descriptive, but not alle- gorical. The Myrrour of Lyfe, by William of Xassyngton, 1-418.^ An ancient English poetical treatise on religion ; excepting the title, it has no pretence to allegory. Castellum Amoris. Le Chateau D^ Amour, by Robert Grosteste. A fine copy of this curious poem in Norman French, is in the British Museum.^ It narrates the creation and fall of man; the four daughters of God, Mercy, Truth, Patience, and Peace, unite to devise the means of man's restoration. The prophets predict; the Saviour is born in the great palace of Love; the palace is described with its keepers; Satan attem))ts to overcome the keepers. — It is a very curious poem, and is called at the end, Scala Call. "O baptize treslour fussent "They were then baptized Et nomi Deu pater et Det fiz. In the names of God the Father and of the Son Et du saynt espiritz And of the Holy Ghost Kar qi baptize no serra For whoever is not baptized Ca en eel ne entera He in heaven shall not enter Mes ci creaut cy baptize But those created in this baptism Serront mys a sauuete." Shall be put into salvation." Scala Perfeccionis Englyshed. The Ladder of Perfeccion, written by Walter Hilton, about 1380. This was one of the most popular of the monkish ^vritings, and so much esteemed in the reign of James the Second, as to have been published by tlie court to pro- mote the influence of popery in these realms; this is very much altered, and not miproved. The only allegory in it is the ladder placed upon the cartli to ascend by steps to heaven. It was intended for monks and nuns to guide them in de- votional exercises, so that tlieir affections might bc'feradually raised from eartlily things. It is the most scriptural of all the monkish manuscripts, but the evangelical truths are omitted in the more modern printed editions. Thus he says, if we were only ' Page 42. 2 Brit, Mus. Eg. 657. * Bib. Egcrt. 81(5. B. ^ Roy. Lib. 17, c. viii. INTRODUCTION. XCl infected by original sin, and had escaped the poUution of actual transgression, we must have perished but for the sufterings of Christ.^ To speak for thy profit and my owTi, "say I thus that thou neuer so moche a wreche, hadest thou done neuer so moche syn, for sake thi self and al thi werkes gode and bad, cry mercy and aske oneli saluacion bevertu of the precious passion mekeli and trusteli and with outyen doute thou schalt haue it, and fro this original syn and al other that thou have done thou sal be saf."' Dr. Dibdin considers this a wild and dangerous exposition of the consoling doctrines of the Christian religion made by an enthusiastic writer !* Hilton gives a faithful warning against placing dependence upon happy feelings, unless they arise from a living faith.^ " I had rather feel and have a stedfast desire and a pure spiritual union with my Lord Jesus, though I cannot see him with my ghostly eye, than to have without this desire the fruit of all the bodily penance of all living men, or all the visions and revelations of angels' songs and sounds." "Jesus leadeth the soul into itself. The secret voice of Jesus is fully true : ' My sheep hear my voice, and I know them, and they know me.' There is no feigning in it, nor fantasy, nor pride, nor hypocrisy; but softness, meekness, peace, love, and charity. And it is full of life, love, and grace; and, therefore, when it soundeth in the soul, it is sometime of so great might, that the soul suddenly layeth of hand all that there is, praying, speaking, reading, or thinking, and all manner of bodily work, and listeneth thereto, fully hearing and perceiving, in rest and in love, the sweet steuen^ of this spiritual voice, as it were ravished from the mind of all earthly things. Sometimes Jesus showeth himself as a master, sometimes as a father, and sometimes as a lovely spouse ; and it keepeth the soul in a wonderful reverence, and a lovely beholding of him, that the soul liketh never so well as then.'"' It is delightful to meet with such beams of the Sun of righteousness in a dark age, like the day-sjiring on high, breaking through a dismal night with its cheering rays.** The Pilgrimage of Perfectio7i ; supposed to be written by William Bond. 4to, printed by Pynson, 1526. A fine copy of this rare book is in the extensive and valuable library of my kind friend, the Rev. J. H. M. Luxmoore, rector of Marcweil, near Wrexham, by whose permission the following analysis was made. This work is more particularly intended for the monastic orders, to promote what, in those days, was called pious feelings, which was to treat the gifts of jirovi- dence, the comforts, and even necessaries of life, with contempt; to abstain from reasonable enjoyments; to retire into solitudes where no relative duties could be performed; lacerating the body; submitting the soul mth blind obedience to the will of men; a looking forward with dread to the future; contemplating the God of love, not as the forgiver, but as the avenger of sin; and to which may be added, * Chap. xliv. ' Cap. xliv. part 2. ' Copied from a fine and perfect ^ It is very suri)rising that so little MS. in the editor's library, ch. xliv. appears to be known of this good man; * Typographical Antiquities, vol. ii. he was a Carthusian monk of Sion, or p. 37. Shene, and author of about twelve ^ Spelling modernized. different works. Sound, from " streuen," or strain. .^2 Xcii INTRODUCTION. tliat climax of pride, fanaticism, and folly, in which Jews, Mohammedans, and all antichrist glory, that there is no salvation out of the pale of their own sect. The volume commences with the tree of grace and the tree of vice ; under the branch of avarice a nun is told to KotC gt a ptn Or a nttJtll fecjlt COUtrSfg tO gf rommauuticnifnt of tfjciv soucraine it is liampnable. It is divided into two parts : first, " sheweth howe the lyfe of euery cristian is as a pilgremage : second, the iourney of religion — man is never contented in the cage of this world; wherfore it appereth that ther is an hyer cage and another place for his full contentation." — "As the iewes spoyled Egipt of their richesse, so the christians have spoyled both iewes and philosophers of the noble veritees of phi- losophy ;" "In heuen euery man and woman shalbe as an emperom* and empresse." The journey begins with the sacrament of baptism, professing by it to be pilgrims; openly forsixking the devil, pomps, mortal sins, honours, riches, and pleasures; for daily sustenance, is given the blessed body of oiu" Lord in the sacra- ment, by which these pilgrims are raised above nature to immortal glory. John vi. 53, is thus translated : " Except ye eat the flesh of the son of the virgin, and drink his blood, ye cannot have Hfe in you;" but it is silent as to the cup being denied to the laity. 1 Peter ii. 2, 3, are thus translated, "as infants and young children : whom our mother, holy chui-ch, hath brought forth, by the regeneration of baptism in the faith of Christ Jesus." Then follow very extensive instructions to the pilgrims, without any attempt at allegory. Many portions of scripture are given, but they are strangely translated. The Lord's prayer: "0 father in heuen delyuer vs fro all euyll of pej'ne and synne. Suffre vs nat to be ouerthrowen in temptacion. Forgyue vs our offences as we forgyue them that hath offended vs. Gyue vs our dayly sustenaunce and necessaryes. Thy wyll be fulfylled in erthe, as it is in heuen. Thy kyngdome come to vs. Thy holy name be santifyed."- — 1 Cor. iii. 13; "but yet (as saynt Poule sayth) tlie fyer of purgatory must proue his workes." When suffering pain from fasting, he adviseth that such pain be allayed by using these words: "Ah, caryon carion and wormes meate : what vauntage shalte thou haue, ever to stufFe and fyll the greedy gutte of thy bely with delicate meetes and drinkes which damn the soule." Praying to our blessed Lady and to the saints is ordered because Job was commanded to " call to some of the sayntes of heuen, and they wil answere," Job V. 1 . In the ten commandments the second is omitted, and the tenth is divided into two to make up the number. The Virgin Mary can obtain blessings for us, because "The mother of God, sheweth to her son her pappes and brestes, with the whicli she gaue hym sucke ! ! therefore make supplication to her, to have mercy on this present churche militant, releue, socoure, . INTRODUCTION. CI The Pilgriins Journey toioards Heaven. By William Web- ster. 8 vo, London, 1613. This is not allegorical. The Pilgrim. This old comedy by Beaumont and Fletcher, could afford no hint to Bunyan, and it is very probable that he never wasted one of his precious minutes over a play. In the darker ages, and even to the present day. In Roman Catholic countries the word pilgrim is only understood as re- lating to a meritorious pilgrimage to the shrine of some saint. The principal places were Rome, Loretto, Jerusalem, Com- postella, and the local shrines with which every country in Europe abounded. It was a duty inculcated upon all ; and two visits to a neighbouring shrine were considered equivalent to one at double the distance. Such as were unable to go in person, gave money to have the duty performed by proxy. Frequently two hundred thousand pilgrims were at Loretto at one time. They formed processions round the palace of our Lady, on their bare knees, five, seven, nine, or twelve times. We can scarcely credit the accounts of the number of devo- tees who practised all sorts of vices, going and returning, to secure the pardon of sin, by visiting the shrine, and invoking the aid of the saint— so besotted and intoxicated were mankind made by the Church. In six months, from January to June, 1435, the King of England granted licences to two thousand eight hundred and fifty pilgrims, to Compostella alone ; and it is impossible to give any idea of the myriads of Europeans Avho perished on pilgrimages, especially to the Holy Land. The church constantly prayed for these votaries, as the Church of England now prays for those who travel by land or by water, &c. The Rev. W. Acworth, at a meeting of the Bible Society, related an anecdote, which may be useful to travellers in popish countries : * " A gentleman who had travelled before me from Rome, had with him some Bibles, Testaments and tracts, on the top of them he had placed good old John Bunyan's * Report, May, 1 836, p. 392. CU INTRODUCTION. Pilgrim's Progress ; when the package was opened, the Douannicrs examined this book, and not being very good En- glish scholars, they knew not what to make of the title, Bun — Bun — Bunyan's Pilgrim's Progress ! ' What is that ? ' said one, 'Oh,' replied the other, "tis some work on the ad- vantage of pilgrimages ; ' and consequently the whole were immediately allowed. Now, I had my regular passport ; but I venture to say, that good John Bunyan's Pilgrim was a better passport for the Bible, than any other which could have been found on that occasion." The most curious of these painful pilgrimages is The Pilgrim of Loretto performing his Voiv made to the Glorious Virgin Mary, Mother of God. By L. Richeome, 4to, Paris, 1630. Dedicated to Mary, Queen of Charles I. This work is intended to show the merits and advantages of pilgrimages to holy places ; because the Jews were pilgrims to Jerusalem three times a year. The kings, or sages, made their pilgrimage, guided by the star of the world. Our Lord was a pilgrim in Egypt, and he has left many places to which Christians should undertake holy pilgrimages, and obtain the fruits of his gi'aces ; among these, Loretto is the most famous. This chapel is forty feet long, twenty wide, and twenty-five high, built of ordinarj' small stones, hard and squared long, of the colour of brick ; the walls adorned with paintings of sacred stories — a stone altar, " breathing as it were something divine." The image of the Blessed Virgin, crowned with precious stones ; her gown of cloth of gold, with a sky-coloiu-ed mantle. On her left arm the little child Jesus, having a countenance full of grace and majesty. In the year 1291, the 9th of May, this house was at night carried by angels from Galilee into Sclavonia, and remained there four years. On the night of the 19th of November, 1294, it was removed, first into the Mark of Ancona, to a forest, the property of a lady named Loretto ; but the forest being infested with thieves, it was removed to a hill hard by. In less than a month, it was again removed to Reccanata, and there remains. Dr. Franklin says, that three removes are as bad as a tire ; l)ut this house, with all its contents was bodily removed, without injury, four times ; and to prevent scepticism, the autlior recounts some wonders per- formed by angels : " we know by their naturall force, they roule about the huge frames of the celestiall Bodys, from East to West with an admirable swiftness and constancy now these six thousand ycares togeather, without any paine or difficulty : a work without comparison more difficult, than to carry a house once or twice, from one country to another, although it be miraculous, and admirable for tho rarenes." He adds the testimony of Francis Prior, which, if true, decides the fact : " he had often heard of his gi-andfather, that he did see the house of the blessed Virgin, when Vicing carried in the air it lighted -in the forest ; " besides which, it was honoured with innumerable miracles. The result was, that emperors popes, and princes, presented gifts to the Virgin, until the massive gold and silver plate, diamonds, and baubles accumulated to an incredible value ; it has been INTRODUCTION. CUl thought, that millions of pounds sterling, would not have paid for them, at a fair valuation.^ This pilgrimage is completed in forty days ; thrice seven going, being the num ber of penance and purgation ; nine to spend at Loretto, for the orders of angels, the intellectual light, and ten to return, it being the number of perfection. The pilgrim is to use his rosary of sixty-three beads, the age of the Virgin when she died ; saying upon the small beads an Ave Maria, and upon the larger, every tenth, a Pater-noster. Having confessed and communicated, three pilgrims com- mence the pilgrimage ; and the first day's meditation was on the condition of man, as a pilgrim and stranger upon earth. It closes with a canticle, of which this is the last stanza : " Merrily then, let's march apace Unto this blessed Virgin's Hall, There shall we see the heavens grace Inclosed in a Chappel small : And learne to be of this mayde-wife Perfect Pilgrimes all our life." Similar instructions are given for each day's meditation. After the ten com- mandments follow the five, which were forgotten or omitted in the decalogue, and are called the Commandments of the Church. 1. To keep the feasts. 2. To hear mass. 3. To fast Lent, etc. 4. To confess. .5. To take the sacrament at Easter ; to which are added, 6, Not to marry in times forbidden, and 7. To pay tithes. When they had arrived at Loretto, themes were given for this nine days' medita- tion, during his sojourn there — as, a meditation upon the holy eucharist ; on the conception of the blessed Virgin ; on her ancestors ; presentation ; espousal of Joseph and Mary, both being virgins to the time of their death ; the incarnation ; nativity, &c. Before leaving Loretto, they pray to the Virgin ; the close of this prayer is : " to stirre us up to yield honour, prayse, and immortal thanks to the Sonne and (he Mother, who tvith their honour have made thee so honourable.''^ On their return, these pilgrims were mistaken for thieves, and narrowly escaped death. Many miracles are talked over" and among them one narrated by Fisher bishop of Rochester, in 1526, in his book iigainst fficlamisadius, of a priest who lived many months without food or hunger, and in the midst of snow, without feeling cold, by licking a stone. The best sentence in the volume is in the 35th day. The meditation is upon the preaching of John : " he that in his preaching maketh himsolfe admired, and not Jesus Christ, and draweth the harts of his hearers after liimselfe, and not after Jesus Christ, is a thiefe, employing his Maisters money and guiftcs to his ovvno uses, and not to his Maisters honour." The three pilgrims being benighted, climbed an oak to pass the night. One of them said, " If it rains, what shall we do % '*" " We will doe," answered another, " as they do in Normandy." " And what do they there ? " replied he. " They let it rain," quoth the other. At eleven o'clock at night, they are alarmed by a horrible spectacle. A monstrous old goat, with a black candle burning blue between his horns, read in a book, making a circle, when sixty-six sorcerers and witches came riding through the air, to this devil's ball. As they arrived, they did the old goat liomage, by kissing under his * See Library of Learning, 8vo, p. 465. CIV INTRODUCTION. tail, and commenced dancing. Upon a bank they made an altar, and parodied the sacrifice of the mass. At length, the old goat caught sight of the pilgrims ; in a moment the dance was dashed ; three of them were turned into fierce wolves, who mounted the tree to devour the pilgrims ; but they made the sign of the cross, and said, " Jesus Maria ; " the wolves fell do^^Ti like sacks of corn, and the assembly vanished, leaving a most horrible stench behind them ;^ as if the plague had there burnt all the rags of her infection. All this is nan-ated,not as an allegory, but as a matter of fact. When such abominable stories were believed, we can hardly wonder at the brutal severity of om- laws against poor old women, called witches. In the morning, among gobbets of flesh and other foul matters, they found a piece of turnip, cut to resemble a host,^ with a silver chalice and paten ; these they carried to the nearest Monastery, from which they had been stolen. A merchant, who had befriended the pilgrims, when in the most imminent danger of being murdered, vowed to devote himself to religion, and was instantly carried, by invisible agency, through the air, for many miles to a monastery, where he took the vows. The pilgrims meet some, beset with pretended reformation, and recover them to holy church, by narrating some miracles ; among others, one of a priest, who was captured by the Tiu-ks, and on his refusing to turn Mahomedan, they took out his bowels and heart, and put them into his hands, leaving him to be devoured J)y wild beasts. But in fulfilment of a vow that he had made to the blessed Virgin, he got up and walked to Loretto, with his heart and bowels in his hands — recounted to the ofiicers of the church what had happened, showed them his empty body and his life in his hands, and fulfilled his vow ! A painting of this miracle is preserved in the chapel. The pilgrims, on the fortieth day, return in safety and be- come monks. This curious and rare volume ends with the Litany, Rosary, and Corone of the Blessed Virgin, in English : being the official prayers to Mary, as sanc- tioned by the church. These illustrate the dispute as to whether or not she is an object of worship with the Romish Church. The following is "The Oblation of the Assumption :" "0 Soueraigne Lady and Virgin, the honour of mankind, and beauty of the heavens, 1 humbly offer unto thee 10. Aves and one I'ater-noster, to the glorious mystery of the Assumption ; when by the B. Sonne, thou wert called to his euer- lasting glory, & deseruedst at tiiy happy passage to haue present the holy Apostles thy scruants, & wast receiued body and soule into the heauenly habitations of the celestiall spirits, as Queene of the Angels & mother of their Lord & niaister." The lady, who, with considerable talent and great humility published Bunyan ia epic poetry, under the signature of C. C. V. G., in a note to a " Key," says, " It is a certain fact, and one not very generally known, that a complete de- sign of a Pilgrim's Progress is to be found in Lucian's 'Her- O o o raotimus ; ' it is not to be imagined that Bunyan could have seen it there, from the limited educational advantages he possessed ; yet, the obvious allegory occurred to his mind, ' Pages 35G, .3.57. This volume is liln-ary. of extreme rarity — it is in the Editor's ' Host, the consecrated wafer. INTRODUCTION. CV unschooled as it was, in a similar arrangement with that sug- gested by Lucian." Mr. Tooke thus translates the passage : ^ " Hermotimus, of Cladomena, of whom it is related, that his soul often quitted him, and after having wandered a long while about the world by itself, returned again into its body, and that Hermotimus was several times taken for dead, and always rose again." To this Mr. Wieland adds a note: "It was a singular gift that he had of being able to leave his body, and come into it again ; and as a proof that his soul, while its body lay for dead, was actually out of it ; he knew, not only to give account of the remotest places, and of what he had there seen and heard, with accuracy and in conformity to truth, but also foretold sundry future events, as earthquakes and other calamities, which actually came to pass. And this he carried on so long, that his faithful wife was induced to deliver up his body, during one such emigration of the soul, to his enemies, who immediately burnt it. And thus for ever stopped all re-entrance to the poor soul. The learned Bishop Huet directly pronounces this beautiful story, to be an old wife's tale." Where the poor burnt-out soul obtained another habitation, we are not told. This idea has been lately re- vived, among other absurdities called Mesmerism, but what idea Bunyan could get from it, is far beyond my comprehen- sion. The book that has been most noticed as likely to have been seen by Bunyan, is Bolsiverfs Pilgrimage of Duyfkens and WillemynJiens, 8vo, Antwerp, 1627. It was translated into French, and became somewhat popular. This book was noticed by two gentlemen from Yorkshire, who called to see my extensive collection of early English bibles and books, about twenty years ago. Among other books they noticed a very fine copy of this rare volume of Bolswert's, the prints in which reminded them of Bunyan's Pilgrim, and on their return to the north, a paragraph was inserted in a provincial ^ Lucian's Works, translated by Tooke, with Wieland's notes, 4to, 1820, vol. ■2, p. ^(JS. h Cvi INTKODUCTION. paper stating that oiir Pilgrim's Progress was a translation. The falsehood of such a statement has been fully proved by Mr. Southey, to whom the identical volume was lent for the purpose of fully entering into the question, and there appears not to be the slightest similarity in the two stories ; the cuts which struck my visitors were — A man sleeping, and a pilgrim leaning over the bed ; through the open door two pilgrims are seen walking ; they stoop on the bank of a river, at the head of which, in the distance, the sun is setting. Another cut represents the pilgrims with foolscaps on their heads, driven by a mob, and one of them before a man sitting with his secretary at a table ; a third shows the alarmed pilgrim in a circle of lighted candles, while a necromancer produces goblins and sprites from an overhanging hill; a fourth shows the two pilgrims going up a steep mountain, when one of them falls over the brink. The story is, that Dovekin goes to Willemynken to awake her, and she sets out ; they wash in a river which has its source in Rome, and, taking the Netherlands in its loay, flows on to Jerusalem. They are infested with vermin at a kermes ; go through a number of ridiculous adventures, until one is blown fi-om a rock, and is lost ; the other arrives at Jerusalem and is married. The Pilgrim's Practice, containing many Godly Prayers. By Robert Bruen. 8vo, Lond. 1621. The SouUs Progresse to the Celestiall Canaan or Heavenly Jerusalem. Bg way of godlg meditations and holy contempla- tions. Accompanied with divers learned exhortations and pithy perswasions, tending to Christianity and Humanity. In two parts. First on the Nature of God, and second on the Sum of the Gospel. By John Wells, small 4to, 1639. " The Pilgrinis Profession.''^ This is accompanied by " The Pearl of the Gospel ;" with a glass for Gentlemen to dress themselves by. By Thomas Taylor, D.D. 8vo, 1624. There is iiotbing allogorical in these volumes. INTKODUCTION. CVll We now come to a similar class of books published during Bunyan's life. Wholesome Repast for the Soule in her Pilgrimage towards Jerusalem which is above. By John Hodges. A pocket volume, 1638. This is a series of meditations on passages of Holy Writ, arranged in the order of the alphabet. True Inventory of the Goods and Chattels of Superstition, late of the parish of Ignorance in the county of Blind Devotion. 4to, 1642. The Last Will and Testament of Sir J. Presbyter, with his ad- monitions to legions of perjured friends. 4to, 1647. The two last belong to a series of satirical attacks upon Episcopacy. The Christian Pilgrim in his Conflict and Conquest. By John Castaniza. A curious but not allegorical volume of popish instructions, with fine plates. Printed in Paris, 1652. Bernard' s Isle of Man; or, the Legal Proceedings in Manshire against Sin. This interesting little volume was very popular. The author, a puritan member of the Church of England, whose nonconformity was permitted from the personal respect felt for him by his bishop. The purity of his life; his zeal for the con- version of perishing sinners ; and his obedience to the dictates of his own conscience would, but for such protection, have subjected him to persecution. The late Dr. Adam Clarke^ considered that there was much reason to believe that The Isle of Man, or Spencer's Fairy Queen, gave birth to the Pilgrim's Progress and Holy War. Dr. Southey - imagines that Bunyan had seen this book, because his verses introductory to the second part have some similarity to Bernard's Apology for his Allegory, which closes the volume. Such authorities induced me to a careful re-perusal of a book which had given me much pleasure in by-gone days. Sin is the Thief and Robber; he stealeth our graces; spoileth us of every blessing; utterly undoeth us, and maketh miserable both body and soul. He is a murderer; spares no person, sex, or age; a strong thief; no human power can bind him; a subtle thief; he beguiled Adam, David, yea, even Paul. The only watch- man to spy him out is Godly- Jealousy ; then his resort is in Soul's ToAvn, lodging in the heart. Sin is to be sought in the by- lanes, and in Sense, Thought, Word, * Postscript to Wetherall's Life of Epic Poem, by C, C. V. G., Parsons' Bunyan prefixed to the Pilgrim, an Town, 1844. * Life of Bunyan, p. xci. h 2 CVIU INTRODUCTION. and Deed Streets. The hue and cry is after fellows called Outside, who nod or sleep at church, and, if awake, have their mind wandering; Sir Worldly-wise, a self-conceited earth-worm; Sir Luke-warm, a Jack-on-both-sides ; Sir Plausible Civil; Master Machiavel; a licentious fellow named Libertine; a snappish fellow, one Scrupulosity; and one Babbling-Babylonian; these conceal the villain Sin. To escape, he pretends to be an honest man; calls vices by virtuous names; his re- lations. Ignorance, Error, Opinion, Idolatry, Subtilty, Custom. Forefathers, Sir Power, Sir Sampler, Sir Most-do, Sir Silly. Vain Hope, Presumption, Wilful and Saint-like, all shelter and hide him. The Justice, Lord Jesus, issues his warrant, God's Word; the Constable, Mr. Illuminated-Understanding, dwelling in Regene- ration, aided by his wife Grace; his sons Will and Obedience, and his daughters Faith, Hope, and Charity, with his men Humility and Self-Denial, and his maids Temperance and Patience. Having got his warrant, he calls to aid his next neighliour Godly Sorrow, with his seven sons Care, Clearing, Indignation, Fear, Ve- hement Desire, Zeal, and Revenge ; these are capable of apprehending the sturdiest thief. He goes to the common inn, an harlot's house called Mistress Heart, a re- ceptacle for all villains and thieves, no dishonest person being denied house-room. Mistress Heart married her own father, one Old Man, keeping riot niglit and day, to prevent any godly motion from lodging there. The house has five doors. Hearing, Seeing, Tasting, Smelling, and Feeling. Eleven maids-, impudent harlots, wait upon the guests, Love, Hatred, Desire, Detestation, Vain-hope, Despair, Fear, Audacity, Joy, Sorrow, and Anger, and a man-servant Will. The Dishes are the lusts of the flesh, served in the platter of pleasure ; the lust of the eyes in the plate of profit; and the pride of life. The drink is the pleasures of sin ; their bed- room is natural corruption. " In this room lyeth ISIistress Heart, all her maids, her man, and all her guests together like wild Irish." The bed is impenitency, and the coverings carnal security; when the constable enters, he attaches them all with apprehensions of God's wrath, and carries them before the judge, who examines the jirisoners, and imprisons them until the assizes, in the custody of the jailor. New Man. " If any prisoner breaks out, the sheriff Religion must bear the blame; saying. This is your religion, is it?" The keepers and fetters, as vows, fasting, prayer, &c., are described with the prison. The second jiart is the trial of the prisoner, and judgment without ajipcal: the commission is Conscience; the circuit the Soul; the counsel for the king are Divine Reason and Quick-sightedness; the clerk Memory; the witness Godly Sorrow; the grand jury Holy Men, the inspired authors; the traverse jury Faith, Love of God, Fear of God, Charity, Sincerity, Unity, Patience, Innocency, Chastity, Equity, Verity, and Contentation; all these are challenges by the prisoners, who would be tried by Nature, Doubting, Careless, &c., all freeholders of great means. This the judge overrules; Old Man is put on his trial first, and David, Job, Isaiah, and Paul, are witnesses against him. He pleads "There is no such thing as Original Corruptions; Pelagius, a learned man, and all those now that are called Ana- baptists, have hitherto, and yet do maintain, tliat sin cometh by imitation, and not by inbred pravity.* Good, my lord, cast not away so old a man, for I am at * Acts xxviii. 22. This slander was many times reprinted, the eleventh thus published in 1683. In the face of Article in which is — "In tiic beginning the Baptist Confession of p\uth, printed God made all things very good; created in 1G46, presented to parliament, and man after his own image; full with all INTRODUCTION. CIX this day 5569 years old." He is found guilty, aad his sentence is — "Thou shalt be carried back to the place of execution, and there he cast off, ivith all thy deeds, and all thy members daily mortified and crucified ivith all thy lusts, of every one that hath truly put on Christ." Mistress Heart is then tried; Moses (Gen. viii. 21); Jeremiah (xvii. 9); Ezekiel, Matthew (xv. 9), and others, give evidence, and she is convicted, and sentenced to perpetual imprisonment under the jailor, Mr. New- Man. All the rest of the prisoners are tried; the juries called in due order; prison- ers plead; witnesses are called; defence heard; verdict given, and sentence passed. One among the prisoners, named Papistry, has a long trial with numerous scriptures brought to testify against him : his sentence closes the book — " That thou, the Master of Iniquity, with the Old Serpent called the Devil, or Satan thy father, with thy lewd mother that great whore, drunk with the blood of the martyrs of Jesus, which sitteth upon a scarlet-coloured beast ; as also with that false prophet, the son of perdition, thy guide and governor, shall be cast alive where the dragon is, into the lake of fire burning with brimstone, there to be tormented with all the marked ones in the presence of the holy angels, and in the presence of the Lamb; without rest day and night, the smoke of which torment shall ascend up for ever and for ever, without mercy or hope of redemption." The contents form a key to the allegory. There is not the slightest similarity between this and the Pilgrim's Pro- gress, and the only resemblance it bears to the Holy War is making the senses the means of communication with the heart or soul — an idea usual and universal in every age, the use of which cannot subject a writer to the charge of plagiarism. A correspondent in the Gentleman's Magazine* imagines the following strange ge- nealogy or descent: Bunyan from Bernard; from Fletcher's Purple Island; from Spencer's Fairy Queen; from Gawin Douglas's King Hart; from the Old Mysteries and Moralities ; he might have added, from the dreams of the fathers ! ! ! Scudders Christian^ Daily Walk, 1625. This excellent book was much read by the Puritans and Nonconformists, and was strongly recommended by Dr. Owen and R. Baxter. The sum of it is a Christian's directions to walk with God. The moral actions of man's life are aptly resembled by the metaphor of walking ; no man while he liveth here is at home. There are two contrary homes to which every man is always going, either to heaven or to hell. Every action of man is one pace or step whereby he goeth to the one place or the other; so that God's own children, while they live in this world as pilgrims and strangers, are but in the ivay, not in the country which they seek. meet perfection of nature, and free wrath, the servants of sin, the subjects from all sin ; but long he abode not of death, and other miseries in this in this hdnour, Satan using the subtilty world, and for ever, unless the Lord of the serpent to seduce, first Eve, then Jesus Christ set them free." How mar- by her seducing Adam, who, without vellous that a pious clergyman, while any compulsion, in eating the forbidden presenting to the world the Trial of fruit, transgressed the command of Sin, should be guilty of so great a piece God and fell, whereby death came upon of iniquity, as this gross and uncalled-for all his posterity, who noiv arc conceived misrepresentation. in sin, and, by nature, the children nf * January, 1844, p. 32. ex mTKODUCTION. A Spiritual Duel between a Christian and Satan. By H. J. 1646 ; with a frontispiece representing a Saint armed, sup- ported by Faith, Hope, and Charity, fighting Diabolus, attended by Mundus and Caro. Flame is proceeding from the mouth of Diabolus. This is a long and dreary con- ference between a sinner and Satan, with soliloquies and prayers extending over 425 pages, not relieved by any thing allegorical. ^ A Spiritual Journey of a young man towards the Land of Peace to live essentially in God, ivho met in his journey with three sorts of dispute. With some proverbs or sentences, which the old age spake to the young man. Also a Spirit- ual dialogue whereunto is annexed a round or chorus dance, whereunto the vain heathenish lusts, with their wicked confused loose minds and thoughts (as well in con- fusion as in a show of holiness) assemble from all corners of the earth and dancing hand in hand skip and jump to Hell. Translated out of Dutch. London, printed by J. Macock, 1659. Small 4to. There is nothing allegorical in this volume ; it consists of disputations, proverbs, and dialogues, the whole intent of which is to show that an illuminated uniform spirit must be sought, not from the Bible, but from inward light, and that to seek knowledge from the scriptures without that spirit, is like journeying by night with a lanthorn in which there is no light — fighting with a scabbard without a sword — quenching thirst with a vessel in which is no wine, or being contented when hungry with a cupboard or bin without bread. A fine copy of this book is in the library of Mr. H. Althans, jun. Under the Commonwealth, a great effort was made to purify the church, by an examination of all the clergymen, who, either from profane conduct, ignorance, or want of talent, or whose violent attachment to monarchy led them to foment rebellion against the Government, and who were unfit for the work of the ministry. These triers and judges arc all named in an ordinance of the Lords and Commons, 20th October, 1645, and 26th September, 1646. The de- scription of characters is thus given : ^ In the library of Mr, H. Althans, jun. INTRODUCTION. CXI " All persons that shall blasiihemously speak or write any thing of God, his holy word, or Sacraments. An incestuous person. An adulterer. A fornicator. A drunkard. A profane swearer or curser. One that hath taken away the life of any person maliciously. All worshippers of images, Crosses, Crucifixes, or Reliques ; all that shall make any images of the Trinity, or of any Person thereof. All religious worshippers of Saints, Angels, or any mere creature. Any person that shall profess himself not to be in chanty with his neighbour. Any person that shall challenge any other person by word, message, or writing to fight, or that shall accept such challenge and agree thereto. Any person that shall knowingly carry any such challenge by word, message, or writing. Any person that shall upon the Lord's day use any dancing, playing at dice, or cards, or any other game ; Masking, Wake, Shooting, Bowling, playing at foot-ball, or stool-ball, Wrestling, or that shall make, or resort unto any plays, interludes, fencing. Bull-baiting or Bear-baiting, or that shall use hawking, hunting or coursing, fishing or fowling, or that shall publickly expose any wares to sale, otherwise than as is provided by an ordinance of parliament. Any person that shall travel on the Lord's Day without reasonable cause. Any person that keepeth a known stewes or brothel house, or that shall solicit the chastity of any person for himself or any other. Any person, father or mother, that shall consent to the marriage of their child to a papist, or any person that shall marry a papist. Any person that shall repair for any advice unto any witch, wizard or fortune teller. Any person that shall assault his parents, or any magistrate, Minister, or Elder in the execution of his office. Any person that shall be legally attainted of Burretry, Forgery, Extortion, or Bribery. And the severall and respective Elderships shall have power likewise to suspend I'rom the sacrament of the Lords Supper all ministers that shall be duly proved to be guilty of any of the crimes aforesaid, from giving or receiving the Sacrement of the Lords Supper." With power to appeal to the provincial Assem- bly, to the National!, and from thence to the Parliament.^ The commissioners, called triers, ejected many from their livings who had been a disgrace to their calling ; and this has been since called the sufferings of the clergy. To ridicule some of the Calvinistic doctrines, a small volume was pub- lished entitled " The Examination of Tilenus in Utopia :" London, 1658, said to have been written by Bishop Womack ; ^ and merely because the names of the supposed triers, are Dr. Absolute, Mr. Fatality, Mr. Fri-babe, Dr. Damn-man, Mr. Take o' Trust, Mr. Narrow Grace [Philip Rye], Mr. Know- little [Hugh Peters], Dr. Dubious [R. Baxter], &c. ; there- fore it has been asserted ^ that Bunyan must have read and profited by this book, in composing his allegorical works. ^ An original copy in possession of ^ A most intelligent bookseller, and the Editor — pp. 5 — 7. a great admirer of Bunyan, lent me two - Southey's Life of Bunyan, p. 92. volumes, observing that it was univer- CXU INTRODUCTION. It is neithex* a Pilgrim's Progress, a Holy War, or a Heavenly Footman; and to imagine that Bunyan was as- sisted by this book, merely because the triers are named after some doctrinal or practical bias ; is as absurd as to suppose that the boys in a grammar school were aided by Bunyan, because they nick-named their master, " Dr. Flog'em," for his unmanly and absurd attempts to drive Latin by force into his pupils. We now come to a short Pilgrimage which has in it one feature similar to the perseverance of Christian. It is one of the delightful Poems of George Herbert's, in his Pocket Volume called " The Temple," entitled : •* The Pilgrimage. " I travel on, seeing the hill, where lay My expectation. A long it was and weary way The gloomy cave of Desperation 1 left on the one, and on the other side The rock of Pride. And so I came to Phansies meadows strewed With many a flower Fain would I here have made abode, But I was quicken'd by my hour. So to cares cops I came, and there got through With much ado. That led me to the wild of Passion ; which Some call the world ; A wasted place, but sometimes rich. Here I was robb'd of all my gold, Save one good Angel, which a friend had ti'd Close to my side. At length I got unto the gladsom hill, W^here lay my hope, Where lay my heart ; and climbing still. When 1 had gain'd the brow and top, A lake of brackish waters on the ground Was all I found. sally admitted that the triers had aided the slightest ground for such an ad- our Author ; but if he had ever read mission. thetriers, it must have tried his patience, * Eleventh edition, pp. 135, 136. and satisfied him that there was not INTRODUCTION. CXlll With that ahash'd and struck with many a sting, Of swarming fears, I fell, and cry'd, Alas my King ! Can both the way and end be tears ? Yet taking heart, I rose, and then perceiv'd I was deceived. My hill was further : So I slung away. Yet heard a cry Just as I went, None goes that ivay And lives : If that be all, said I, After so foul a Journey death is fair, And but a chair." The only similarity is that Christian goes up the hill Difficulty, he hears the rry of Timorous and Mistrust : " Just before us lie a couple of lions ; if we came within reach, they would presently pull us in pieces." Christian's reply was : " If I go back, I shall perish. If I can get to the celestial city, I am sure to be in safety there. I must venture." * The Pilgrim^ s Pass to the New Jerusalem. By M. R. Gent, London, 1659, small 8vo. This volume contains a series of meditations on passages of Scripture, intended to convey the consolations of a good hope through faith in the Redeemer to his pilgrims. It contains nothing allegorical. Philotheas Pilgrimage to Perfection. Described in a Practice of Ten Days' Solitude. By Brother John of the Holy Cross, Frier Minour. Small 8vo, Bruges, 1668.^ A rare volume, published during the time that Bunyan was writing his Pilgrim's Progress ; and it is not at all probable that he saw this Roman Catholic produc- tion ; but if he had seen and read it, he could not have gleaned a hint to use in his wondrous Dream. It is dedicated to the Countess Dowager of Sussex. In this. Brother John Cross has made a wonderful discovery, — that countesses being the more refined images of God above the vulgar, have by their noble descent a clearer aptness to sublime thoughts and actions ! What could such a man have thought of the son of a carpenter, of fishermen, of publicans, or of tent-makers ? The pilgrim's name is " Philothea : " she enters on her pilgrimage with the author's good wishes, expressed in the language of Holy Toby : " Walk well, God be ill thy icay, and his holy Angell accompany Thee.^' The journey is divided into ten days' solitary employment, that the pilgrim might be ravished into the heavenly paradise, to hear and see what we are loath to leave and cannot utter. To attain this, very minute directions are given as to time, place, posture of body, method, choice of a guide, &c. The guide he describes as " a medicine of life and immortality." "Woe be to him that is alone," says Brother John, probably * Page 47. ' In the editor's library. CXIV INTRODUCTION. feeling under his state of celibacy. His qualification is knowledge, charity, and discretion ; he will securely lead thee to rest and peace. Her exercises are to be vocal prayer, reading spiritual books, corporal mortifications, and manual labour ; use only one meal a day ; to this add, a hair cloth next the skin and occasional floggings. These are general instructions, which are followed by objects for meditation on each day's journey, so as to arrive at perfection in ten days : solitude, humility and austerity, patience and charity, vileness by sin, the sacra- ment, mortification, flight from earth, spiritual life, God speaking to man, love's ascents and descents, the soul's repose in God, union with Christ, and ending with meditations upon the Passion. Reading's Guide to the Holy City, or Directions and Helps to an Holy Life. 4to, Oxford, 1657. There is nothing allegorical in this volume. An Hue and Cry after Conscience : or the Pilgrim's Progress hy Candle-Light in Search after Honesty and Plain Dealing* Represented under the Similitude of a X^K^^iftl* Wherein is discovered The Pritty manner of his setting- out. His Pleasant Humours on his Journey. The Dis- appointment he met with after all his Search. Together, With his flight at last into another Country, where he is still on his Rambles. Written by John Dunton. 1685. 18mo. The advertisement to the reader says that as the author's previous work was of the pilgrim's journey to an heavenly country, so now of all sorts of wicked pilgrims of either sex, that are either posting directly to hell or madly dancing and frollick- ing upon the brink of destruction. Progressing by candle-light, all manner of vice and roguery is painted to the life, in its proper colours ; and then brought to light as a fatal spectacle to the thinking and gazing part of mankind, together with the most eminent cheats of all trades and professions. This is a display of vice, villainy, and deceit of every description, without any continuous plot ; and it adds one to a thousand proofs of the degraded and de- bauched state of society in the reign of Charles II., and of our happy exemption from such scenes. Morality and purity have extended as voluntary eftbrts to spread divine tnith increased; awful was the state of society when none but state- paid priests were permitted to teach the glad tidings of salvation.^ The Flainc Mans Path-way to Heaven. By Arth. Dent. 1601 . There is a rare tract under this title in black letter, with a wood-cut of the author, 12 leaves ; but the book that was made a blessing to Bunyan is a small octavo volume. This little book made a considerable part of the worldly goods which Bunyan's * A copy of this t)ook is preserved in Dunton's NN'orks, No. 700, •}, in the British Museum. INTRODUCTION. CXY first wife brought as her "portion , and it became one of the means by which he was awakened from the dreary sleep of sin, and therefore an invahiable por- tion. It is singular that no one has charged him with taking any hints from this book, which is one of the very few books which he is known to have read prior to his public profession of faith and holiness in baptism. The author, in his epistle, calls it " a controversie with Satan and Sinne." It is a dialogue between " a Divine, an Honest Man, an Ignorant Man, and a Caviller." They commence about buying a good cow, then worth four pounds, and are drawn into religious conversation. The author is so high a Calvinist, that speaking of infants, he says, " some no doubt are saved through the election of grace." He commences with the new birth : arguments are adduced to show why good and worthy men are lost, because they esteem a preacher no more than a shoemaker, nor the Scrip- tures than their old shoes. He places lying among the principal sins, which he calls the Beelzebubs of the world. He introduces very familiar illustrations and well-known proverbs. Speaking against pride, he says, " How proud many (especially women) be of baubles. For when they have spent a good part of the day in tricking and trimming, pricking and pinning, pranking and pouncing, gird- ing and lacing, and braving up themselves in most exquisite manner, out they come into the streets with their pedler's shop upon their backs and take themselves to be little Angels — they are one lump of pride — the time will come when they and all their gay clouts will be bm-ied in a grave — what will all this profit them when their bodies are buried in the dust and their souls in hell fire ? what then will they say of these doubled and redoubled ruffs, strutting fardingales, long locks, fore tufts, shag haire and new fashions ? " He complains of two marks being paid for a pair of stockings [£1 6s. 8d.]! "What say you to our artificial women, which will be better than God hath made them .' they like not his handy work, they will mend it — they will have other corriplections, other hair, other bones, and other .... than God made them." Modern refinement prevents one of these words from being copied ; but the monstrous deformity shown by some ladies of our day, appears then to have been in fashion. Dent calls such ladies, pictures, puppets, and pea- cocks. Had Bunyan been a plagiarist, how readily might he have borrowed an idea from Dent of the Muck-rake. " The gripple muck-rakers had as leve part with their blood as their goods. They will pinch their own backs and bellies to get their god into their chests." But Bunyan's Muck-rake is all his own. " Mony lazie lozels and luskish youths do nothing but walk the streets, sit on stalls and frequent Ale houses. Many rich women do ordinarily lie in bed till nine of the clock and then forsooth rise, and make themselves ready to goe to dinner. And after they have well dined, they spend the rest of the day, and a good part of the night also in playing, prattling, babbling, cackling, prating, and gossipping. Fie on this idle life." ^ The enmity of the natural man against those who bear the image of Christ is thus expressed : " It is a wonder to consider how deadly the wicked hate the righteous, and almost in every Thing oppose themselves against them : and that in most virulent and spiteful manner. They raile and slander, scofl:' and scorne, mocke and mowe at them, as though they were not worthy to live upon the earth. They esteeme every pelting Rascall, and prefer euery vile Varlet bafore thcni. And though they have their lines and liberty, their breath and safety, and all that ^ Page 170. CXVl IXTRODUCTION. they haue else by them [for their sakes], yet for all that, they could be content to eate their heart with garlicke : so great, so fiery, so burning and hissing-hot is their fury and malice against them. They may be compared to a man that stand- eth upon a bough in the top of a tree, and with an axe choppeth it off, & there- withal! falleth down with it, and breaketh his necke." ^ Dent, speaking of the entrance by the strait gate, says : " It must be done by great strife against the world, the flesh, and the Diuell — none can enter in without vehement crowding and almost breaking their shoulder-bones — many which seek shall not bee able to enter." How diiferent to Bunyan's description : " Knock, and it shall be opened unto you." Yet both are right : one places his obstacles long before the pilgrim arrives at the gate ; then, having overcome the world and the flesh, the devil shoots at him ;— the other reserves all the Christian's opposition to the time when entering the gate. Dent's language is picturesque : " We haue all the Diuels in hell against vs, with all their horns, heads, marvellous strength, infinite wiles, cunning devices, deepe slights, and methodical temptations. Here runnes a sore streame against vs. Then haue we this present euill world against us, with her innume- rable baits, saares, netts, gins and grins to catch vs, fetter vs and entangle vs. Heer haue wee profittes and pleasures, riches and honour, wealth and preferment, ambition and couetousnesse. Heere comes in a Camp-royall of spirituall and in- uisible enemies. Lastly we haue our flesh, that is, our corrupted nature against vs : wee haue our-selues against our-selues." This book was written fifty years after the reformation ; but so slow were the clergy to teach or the people to learn, that when a farmer is asked, " What is the end of receiving the sacrament ? " he answered, " To receive my maker." And when asked how many sacraments there were, his answer was, " Two, Bread and Wine " ! Bunyan must have felt the force of such language as this : " Every sin that a man committeth is as a thorn thrust deep into the soul : which will not be got out again but with many a sigh, and many a sorrowful Oh ! Oh ! Every sin is written with a pen of iron, and the point of a diamond upon the conscience which if not felt in this life, then with woe and alas when it is too late." The farmer being deeply affected with a sense of his danger, Atheist advises him to read " The Court of Venus, The palace of Plea- sure, Bevis of Southampton, Ellen of Rummin, The Merry jest of the friar and the boy, The pleasant story of Clem of the Clough, Adam Bell, and William of Cloudesley, The odd tale of William llichard & Humfrey : The ])retty conceit of John Splinters last will — excellent books against heart qualms and dumpishness." To which the zealous minister replied : " They .ire good to kindle a fire — they were devised by the devil, seen and allowed by the Pope, printed in Hell, bound by Hobgoblins and published in Rome, Italy and Spain." ^ This volume must have been exactly suited to the warm imagination of Bunyan. It had proved invaluable to him as a means of conversion ; but after a careful and delightful perusal, no trace can be found of any phrase or sentence havijig beeu copied into the Pilgrim's Progress. The result of long, anxious, and expensive inquiries is that from the first idea to the completion of his Pilgrim's Pro- ^ Page 221. s Page 371, 372, edit. 1(;25. INTRODUCTION. CXVll gress, it entirely flowed from Bunyan's own soul. Well might he say : "Manner and matter too, was all mine own." Bishop Patriclis Parable of the Pilgrim. 4to, 1687. Whoever has patience to watle through ten pages of Bishop Patrick's Parable, must be fully convinced that his lordship's limpir.g and unwieldly Pilgrim will never be able, with all his hobbling, to overtake, or even to get within sight of John Bunyan by many a thousand miles ; a striking proof that ex- quisite natural ability casts a brighter and more captivating lustre, than the deepest acquired parts. The bishop's pilgrim has only one description which has the slightest similarity to Bunyan's style. A gentleman rides up to the pilgrims, " very civil and inviting,'^ but they observed that he had a sword by his side, and a pair of pistols before him, together with another instrument hanging at his belt, which Avas formed for pulling out of eyes. They told him, " We are strongly possessed against those who would make us believe we cannot see our way unless we let them pull out our eyes, and who are not content to labour by reason to bring them to their bent, but shoot them to death if they stiffly refuse, as if they were but rogues and thieves." The learned bishop does not approve of the Roman Catholics using force, pulling out of eyes, or shooting churchmen ; wdiile at that very time his own church, if dissenters refused, to use his own phrase, to have their eyes pulled out, sent them to prison, tormented them, and in some cases they hung, drew, and quartered them ! On getting rid of him, another man, more sad and melancholy, crossed tlieir way, with a dagger by his side and a pistol peeping out of his pocket ; he represents the Presbyterians or Inde- pendents, and to him the Episcopalian says, " I retain my own eyes, but use also those of ' the Conductors of Souls : and am glad with all mine heart that I have met with one both to teach and to watch over me.' Your dagger will soon grow to a sword ; you pretend to liberty, and will give none." How CXVlll INTRODUCTION. true is the saying, " with what judgment ye judge, ye shall be judged.'" The very crime which the learned bishop im- putes to others, was most prominently his own ; for at that time no church was more hostile to the Christian's duty of seeing with his own eyes or judging for himself from a per- sonal examination of the sacred Scriptures. The bishop ex- claims against those who persecuted his church, but veils the infamous protestant persecutions by which that same church was spotted as with a leprosy. After all Patrick is but a sorry pedlar, dealing in damaged wares ; for instead of Christian experience formed from Scripture, we find scraps from the philosophers and heathen mythology. Patrick and Bunyan were writing their pilgrims about the same time : they do not appear to have any thing in common. Patrick was a learned man, and his elaborate work requires the pains to read it which he took in its com- position ; while Bunyan's story flowed freely from his rich imagination, and the reader enjoys it with the same flowing pleasure. The sixth edition of the Parable of the Pilgrim has a finely executed frontispiece, representing a jjilgrim leaving a city and going a round-about way to the New Jerusalem, which shines forth in the clouds.^ Jesus, Maria, Joseph or the devout Pilgrhn to the ever blessed Vh-r^in Mary. 12 mo, Amsterdam, 1663. This is a mere guide to devotees in their api)ro;iches to the Virgin Mary. ^ London, 1 687. INTRODUCTION. CXIX BIBLTOGEAPHICAL ACCOUNT OP THE EDITIONS OF THE pilgrim's PROGRESS PUBLISHED DURING THE AUTHOR'S LIFE, WITH NOTICES OF THE MORE PROMINENT MODERN EDITIONS. The first edition of the Pilgrim's Progress was published in a foolscap 8vo., in 1678. This volume is of extraordinary- rarity ; only one copy being known to exist, and that in the most beautiful preservation, in the original binding, clean and perfect. It was discovered in a nobleman's library, and judg- ing from its appearance had never been read. It is now in the cabinet of H. S. Holford, Esq., of Weston Birt House, Tetbury, Gloucestershire. To that gentleman the public are deeply indebted for his liberal permission, not only to copy it, but also to correct the proof sheets of this edition. We are also under great obligation to his very intelligent bookseller, Mr. Thomas Rodd, for the facilities he afforded, both in copy- ing and in correcting the proofs. As the edition now presented to the subscribers is an accurate reprint, not merely verbal, but literal, including the punctuation, and the use of capitals and italics, it will only be needful to point out wherein it differs from the later editions. The volume contains 253 pages, with a black letter head-line. It has no portrait or cuts. It contains some words and sentences which were omitted in all the subsequent editions. As all these omissions and alterations will be seen in reading the text and are ex- plained in the notes, they do not require any particular remarks. The most important of these omissions are on pp. 69, and 131,^ and these were, very probably, occasioned by typographical errors in printing the later editions. The second edition was published also in the year 1678. The title is nearly similar to the first, with the words: "The second Edition, with Additions." And to this, very considerable ad- ditions had been made ; more particularly on our pages 1 to ^ In every case the page refers to this reprint. CXX INTRODUCTION. 4, 12 to 22, 25, 26, 56 to 58, 85, 117, 128 to 131, 136 to 141, and 192. As these are all printed in the present edition between commas, the reader will easily trace them. A copy of this book, wanting the verses at the end, is in the British Museum, and a very fine and perfect one is in the library of W. B. Gurney, Esq., Denmark Hill. It is comprised in 276 p.iges, has no portrait or cuts. It has many more typogra- phical errors than the first edition, but the spelling is greatly modernized and improved. The third edition appeared in the following year, 1679, by the same publishers. A most beautiful copy of this rare volume, bound in olive morocco, to all appearance new, is in the library of the Rev. * * * ^ It contains 287 pages, with a protrait of the author, en- graved by R. W. f. marked upon the rock, but no other cut or illustration. In this a considerable addition was made, as will be seen by referring to our page 119 to 126 ; and this completed the allegory. From that time, every addition pre- sents some little additions of side notes or references, all of which arc carefully noted in this reprint. The fourth edition is by the same publishers, in 1680; it contains 288 pages, and has the portrait. A copy of this is in possession of the executors of the late Lea Wilson, Esq. On the back of the portrait is an " Ari Advei'tisement from the Huohscller.^^ " The Pilgrim's Progress, having sold several Impressions, and with good Ac- ceptation among the People (there are some malicious men of our profession of !e«-d principles, hating honesty, and Coveting other men's rights, and which we call Land Pirates, one of this society is ciilled Thomas Bradyll a Printer, who I found Actually Printing my book for himself, and five more of his Confederates) but in truth he hath so abominably and basely falcitied the true Copie, and changed the Notes, tliat they have abused the Author in the sense, and the proprietor of his right (and if it doth steal abroad, they put a cheat upon the peoj)le). You may dis- tinguish it thus, The Notes are Printed in Long I'rimer, a base old letter ahnost worn out, hardly to be read, and such is the Book itself. Whereas the true Copie is Printed in a Leigable fair Character and Brevier Notes as it alwaies has been, tliis Fouilh Edition hath, as the third had, the Author's Picture before the Title 7 Lent to me l)y my vortliy friend Mr. Leslie, Bookseller, Great Queen Street. INTRODUCTION. CXXl and hath more than 22 passages of Additions, pertinently placed quite thorow the Book, which the counterfeit hath not, N. Ponder." " This is Brevier, and the true Copy. " This is Long Primer Letter." The additions alluded to, are quotations from scripture, and side notes. Dunton had a high opinion of Braddyll, and calls him a first-rate printer, active, diligent, and religious." Pon- der certainly did not unite in these encomiums. The fifth edition is also by Ponder, and was published in 1680, it contains 221 pages. This has the portrait, and one woodcut on page 128, — the Martyrdom of Faithful, with the verse beneath. The fourth and fifth editions are in the library of the late Lea Wilson, Esq. The sixth has not been found in a perfect state. The seventh, in very beautiful preservation, is in the library of R. B. Sherring, Esq. Bristol. It was printed by Ponder, 1681, containing 286 pages, handsomely printed, with the portrait, and the cut of the Martyrdom of Faithful, on a separate leaf, between the pages 164 and 165. It was a copy of this edition which Bunyan used in writing his second part, all the references in which, to the first part, are correctly made to this edition. On the back of the portrait is a manuscript memorandum, that the book was given to Thos. Hayward Aug., 1682. Pretium Is. 6d. The eighth came out in 1682; it has 212 pages, and two leaves of a list of " Books," printed for Ponder, the publisher. A fine copy of this edition is in Sion College Library. This has, in addition to the portrait and cut of the Martyrdom of Faithful (p. 121), a cut of the pilgrims ascending on the clouds to heaven — p. 204. Mr. Pocock, in the introduction to the Art Union Edition, oblong folio, 1844, describes a copy of this eighth edition, in possession of the late L. Wilson, Esq., as having on p. 135, the cut of Doubting Castle ; this is not in the one in Sion College, and if it had been in that copy it '^ Life and Errors of John Dunton. i CXXU INTRODUCTION. would have occupied p. 145, by error numbered 135, but which is filled with letter-press ; the same error of paging occurs in the ninth editions, but they have the cut. It is much to be regretted that the lamented death of Mr. Wilson has for the present shut up his library. If his copy is the eighth edition, and has that cut, it proves that there were two eighth editions (so called,) in 1682, but that in Sion College wants the frontispiece which Mr, Wilson's copy possesses. On the back of this is the following " Advertisement. " The Pilgrims Progress having found good Acceptation among the People to the carrying off a Seventh Impression, which had many Additions, more than any preceding : and the Publisher observing, that many persons desired to have it Illustrated with Pictures, hath endeavoured to gratitie them therein ; And, besides those that are ordinarily Printed to the fifth Impression, hath provided Thirteen Copper Cuts curiously Engraven for such as desire them." Of these cuts, which were sold for one shilling, nothing is known, unless they are the set of neat engravings inserted four in a sheet, in Chandler and Wilson's edition of Bunyan's Works, 2 vols, folio, 1737, very fine impressions of which appeared in an early German translation, published in London, and under these are the Erifjlisli verses ; they are sixteen in number, but if the three " that are ordinarily printed to the eighth impression " be deducted, the number then agress Avith the advertisement. The whole of these designs were cut in wood, and with the verses printed in the thirteenth edition, and probably in the eleventh or twelfth. This eighth edition looks as if it was printed with a Dutch type; sheet D, p. 49 to 72, differs from the rest of the volume, and it is very singular that in the two following editions the same difference is found in sheet D, which is a sharper type, and more closely j^rinted. Gay, in his " What-d'ye-call it ? " a farce, represents a man about to be shot, when a countryman offers him a book to pray by ; he takes it, and says : " I will, I will. Lend me thy handkercher. [Reads and weeps.] ' The Pilgrim's Pro—' I cannot see for tears ! ' Pro-' Progress,'— Oh ! INTRODUCTION. CXXIll ' The Pilgrim's Progress — eighth — edi-ti-on, ' Lon-don — print-ed — for — Ni-cho-las Bod-ding-ton : ' With new ad-di-tions never made before,' ' Oh ! 'tis so moving, I can read no more !' " This was first acted in 1715, and proves that the Pilgrim was then a most popular religious book. The late Mr. Heber, and Mr, Wilson, supposed that this referred to the eighteenth edition, which was printed for N. Boddington ; but might it not more probably refer to the Eighth edition of the pilgrim, jiart 2, which was printed by that celebrated publisher. There are two ninth editions, both bearing the imprint of N. Ponder; the first of these is dated 1683, 212 pages. A copy of this is in the library of Wm. Vines, Esq., of Brewers Hall, and another in possession of L. Pocock, Montague Street. It has a different portrait, but the same woodcuts as to the eighth, with the addition of Doubting Castle on p. 145, numbered 135. Another, and distinct edition, is called the ninth, also by N. Ponder, with the same cuts as the last, on 212 pages, but with a different type ; this bears the date of 1684. A copy is in the extensive library of Joshua Wilson, Esq., Highbury. On the back of the portrait, there is the advertisement of the thirteen copper plates in addition to those " ordinarily printed to the eighth impression." The tenth edition, by Ponder, 1685, on 200 pages. In the title the name is spelt Bunian, but he signs the Apology as usual, Bunyan. This has the frontispiece, and two woodcuts only, that of Doubting Castle is omitted. On the reverse of the title, is this " Advertisement : " The Pilgiims Progress, from this World to that which is to come ; The Second Part : delivered under the similitude of a Dream, wherein s set forth the Manner of the setting out of Christians Wife and Children, their angerous Journey, And Safe Arrival at the desired Country, by John Bunian. I have used Similitudes. Hos. 12. V 10. Price One Shilling. Eleventh edition, date unknown. Twelfth — the only copy we have seen of this edition has a manuscript title, dated 1688, also by Ponder. This agrees i2 CXXIV INTIIODUCTIOX. exactly with the account of the thh-teenth edition, given by- Mr. Pocock, from Mr. Wilson's copy. It has fourteen wood- cuts, with the verses under each, the last of which affords a curious proof of the extreme carelessness with which this popular work was published. This cut, in the former copies, represented the pilgrims triumphantly rising on the clouds to the celestial city, attended by angels Avith the crown, and under this was a suitable verse — see page 190. Imagine this cut exchanged for one in which you see the two pilgrims in distress, wading through the river of death ; one sinking in despair, the other holding his chin above water ; and you read under this picture, the same verse that was placed under that of their triumphal ascent : " Now, now look how the holy Pilgrims rise ; Clouds are their Chariots. Angels are their Guide," A more complete travesty could hardly have been devised. Bunyan gives a hint in the verses with which the first part is concluded, of his intention to continue the allegory. This was not done until 1684, and the great popularity of his work induced unworthy men to publish continuations even under a signature intended to cheat the public into a belief that they came from the pen of Bunyan. He thus warns the public, in the verses prefixed to the second part : " 'Tis tnie, some have of late, to Comiterfeit My Pilgrim, to their own, my Title set ; Yea others, half my name and Title too ; Have stichcd to their Book, to make them do ; But yet they by their Features do declare Themselves not mine to be, whose ere they are." No trace has been found of the book or books which appeared before 1684 under Bunyan's initials or half his name. The only counterfeit which has been discovered is in the library of the Baptist Mission House, wanting the fron- tispiece." It was published under the following title : " The Second Part of the ^^ilgvimfit |Jrogrf00, from this '^ A perfect copy is also in tlie editor's library. INTRODUCTION. CXXV present World of Wickedness and Misery to an eternity of Holiness and Felicity, exactly described under the similitude of a Dream, &c. They were Strangers and Pilgrims on Earth, Heb. xi. 13 — 16. Let us lay aside every weight and the sin that doth so easily beset us, Heb. xii. 7. London, for Thomas Malthus at the Sun in the Poultry 1683." The frontispiece has two whole length portraits, one sleeping with his head resting on his hand — both In clerical garb. The author dedicates with some pomp his little work to Jehovah, and signs it T. S. There are two poems at the end of the volume by R. B., and the author's Apology for his Book, It is very probable, from this Apology, that the author was one of those who when consulted about publishing Bunyan's first part, said " No." He calls Bunyan's volume " a necessary and useful tract, which hath deservedly obtained such an universal esteem and commendation ; " and he then destroys all his commendation by discovering a four- fold defect in that discourse, — First, no- thing is said of man in his first creation ; second, nor of his misery in his lapsed state, before conversion ; third, briefly passing over Divine goodness in recon- ciling sinners ; and fourthly, the reading of it occasioned, in vain and frothy minds, lightness and laughter. Such carping criticism is utterly unworthy of comment. Bunyan finds his pil- grim fallen from his first creation into a state of misery, and under a sense of his danger, crying, " What shall I do to be saved?" He unfolds in multitudinous variety instances of Divine goodness in reconciling sinners, and almost irresistibly leads his reader to accompany the poor pilgrim in his way to the celestial city, full of the solemnity of his heavenly calling. Who the author of this Pilgrim's Progress is, it may be diflScult to ascertain. He dreams that multitudes are dancing in the broad way to misery, and only two or three toiling on the narrow up-hill path to happiness. He accounts for this, first, from infant baptism leading them to imagine that they are in the riglit path, and that no profaneness can prevent them attaining that eternal inheritance which they vainly imagine to be a right conferred upon them in their christening ; secondly, they delight in sin ; thirdly, preferring to go to hell with a multitude, rather than to heaven with a few ; fourthly, because their reward is of merit and not of gift ; fifthly, " many refuse the narrow way because of its simplicity : they must have their glorious colleges and splendid ministers, their beautiful quires, and raised altars, with hangings of arras and tapestry, furnished with the finest silver and gold of Ophir, a gaudy and pompous worship and musick to delight their spirits," &c. He found these people dancing with mirth and jollity round a bottomless pit to the outcries and screeches of the damned, and playing with the flames of hell. One of these madmen becomes alarmed at the preaching of Boanerges, and Conscience and Judgment do their utmost to terrify him. Then comes Affection, and pro- mises the poor penitent wings to fly above the clouds. Will hufts and hectors, and must have him leave ofl^ canting and whining ; but after a long dialogue. Will con- sents to go on pilgrimage. They meet with Apollyon, and have other adventures : a poor, spiritless copy of the inimitable first part by Bunyan. After passing more than half his pilgrimage, his old heart is taken out, and a new one given to him. CXXVl INTRODUCTION. Under the idea of a feast, where the guests are fed on dishes of gospel mysteries, sauced with eternity, the author states his peculiar notions. He at length arrives at the River ; Faith and Hope support him ; he is received by the Shining Ones, and enters the city. In all probability, this book never reached a second edition, being totally eclipsed hy the real Second Part, in 1684. The author of this forgery, in his Apology, refers to a cus- tom among the Puritans of giving the mourners at a funeral a book instead of rings, gloves, wine, or biscuit. This, he says, would prevent trifling discourse, as is too commonly used on such occasions. Among those few who have prac- tised this, abundance of good hath been done by that means, and who knows, were it more generally used at our burials, what good might be effected thereby ? - At length, in 1684, Bunyan published the Second Part of his Pilgrim's Progress in a similar volume to his first. It has 224 pages. For the use of a fine copy of this rare book, we are indebted to the kindness of the executors of the late Lea Wilson, Esq. In this volume seven pages are in a larger type than the rest, from p. 100 to 106 inclusive; p. 106 is numbered 120. It has only one cut, — the dance round the head of Giant Despair. The next edition, which we have been fortunate enough to obtain, has a similar title to the first; it has no indication of what edition it is, but bears the date of 1687. These two editions were published by N. Ponder in the Poultry. The sixth edition ajjpeared in 1693, by Ponder and Boddington in Duck Lane ; the ninth is by N. Bodding- ton, at the Golden Ball, in Duck Lane, 1708. Since that time innumerable editions have issued from the press ; but before giving a short account of the most pronii- ^ One of these books is the memo- lasting Rest of the Saints in Heaven^ rial of a most valuable Seventh-day My copy has, within a black border ; Baptist : " The Last Legacy of I\Ir. '• In remembrance of Mrs. Mary Cross, Joseph Davis, who departed this Life the late wife of Mr. John Cross, &c. Feb. 16, 170^, being a Brief Account &c. This book she had a particular of the most Material Circumstances of respect for ; and therefore it is hoped his Life and Profession. Written by it will by her Friends be more accept- himself, and given at his Funeral to his able than Gloves." It is bound in Friends and Acquaintance, &:c." With- black, with a gilt skull and cross-bones in a black border. Another Book used on the cover, for this pur])ose was Dr. Bates's Ever- INTRODUCTION. CXXVll nent of these, we must not forget an impudent forgery, called the Third Part of this popular allegory. It was probably the intention of Bunyan to write a third part. Christian's four boys, with their wives and chil- dren, remained to be a blessing to the church. He closes his second part with these words : "Should it be my lot to go that way again, I may give those that desire it, an Account of what I here am silent about ; mean time I bid my reader, Adieu.^'' His design might have been to display the difficulties of main- taining a course according to godliness in the busy scenes of life, among mechanics, tradesmen, and others. His death in 1688 cut short his labours ; but in a short time there appeared. The Pilgrim's Progress, S^c. the Third Part — to which is added The Life and Death of John Bunyan, Author of the first and second part : this compleating the whole Progress. In a very few years after Bunyan's death, this third part made its appearance ; and although the title does not directly say that it was written by Bunyan, yet it was at first gene- rally received as such. In 1695^ it reached a second edition, and a sixth in 1705. In 1708 it was denounced in the title to the ninth edition of the second part, by a " Note, the third Part, suggested to he J. Bunyan's is an imposture." It is surprising that so contemptible a production could for one moment have been received by the public as written by Bun- yan. The late Rev. John Newton, in very happy language, asserts that " a common hedge stake deserves as much to be compared with Aaron's rod, which yielded blossoms and almonds, as this poor performance to be obtruded upon the world as the production of Bunyan."* Dr. Ryland justly observes, that " when the anonymous scribbler of the third part -of the Pilgrim's Progress tried to obtrude his stuff on the world as the production of Mr. Bunyan, the cheat was 3 The first edition is in the British * Mr. Newton copied this from the Museum, but it has no title. The life preface of an edition of the Pilgrim's which is appended to it has the date Trogress with notes, 12mo, London, 1G92. 17a-2. CXXViii INTRODUCTION. soon discovered ; every Christian of taste could see the dif- ference as easily as Ave can discern the superior excellence of a Raphael or a Titian from the productions of a common dauber : and we can as easily distinguish Bunyan from all other writers, as we can discern the difference between the finest cambric and a piece of hop-sacking."^ The author of this forgery is as yet unknown. It was at first the intention of the council of the Hanserd Knollys Society to print this in small type, as a supplement to this volume ; but upon examination, the extreme indelicacy, or more properly, indecency, of some parts, and the absurdity of others, led them to the determination of keeping the pages of Bunyan clear from such impurity. One of the scenes in the cave of Contemplation, is a pompous jumble of absur- dities, that might afford a good lesson to young scholars in rhetoric, to show how it may run wild. For many years the Pilgrim's Progress was continually printed on very ordinary paper, and innumerable were the copies that issued from the press ; the wood-cuts, when worn out, were replaced by an inferior set. Each part was published separately, in the oi'dinary shilling chap-book form ; these are sometimes met with bound together, and forming a stout volume. Thus part 1st, twenty-second edition, with new cuts, 1727, with part 2nd, the thirteenth edition, with five cuts and a note, stating that the third part is an imposture; and then part 3rd, thirteenth edition, 1743. Anotlier copy has part 1st, the twenty-third edition, 1731 ; part 2nd, the fourteenth edition, 1728; and part 3rd, the twelfth edition, not dated. The first edition of the three parts, uniformly printed, which has fallen under our notice, is by J. Clarke, 1743 ; a MS. memorandum gives the price of the volume, Is. 6d. The most wretched set of cuts are to an edition printed for D. Bunyan, in Fleet Street ; another with similar cuts is sold by J. Bunyan above the Monument, meaning higher up Fish- street Hill than where the Monument stands. At length, in ' rreface to Bunvan's Works, fivo, 179'2. INTRODUCTION. CXXIX 1728, there appeared a handsome edition of the two parts, " Adorned with curious sculptures by J. Sturt." The editor states that the former editions were for the poorer sort at a cheap rate [in a small type], so that many worthy Christians by age and infirmities were deprived of the benefit of it. This was duly weighed by persons of distinction and piety, who determined to have it handsomely printed, and they generously contributed by large subscriptions, to secure its being a correct edition. In comparison with all that had pre- ceded it, this shone forth an elegant 8vo volume, fit at that period to ornament any library or drawing-room. The en- gi-avings are from the old designs and well executed. This was for many years considered to be the standard edition, and was frequently reprinted ; in 1775, two editions of this volume were published, after w^hich that with Mason's Notes super- seded it. Who the editor was is not known ; but this book, which was considered to be the most correct edition, very sadly abounds with gross errors. In the conversation when Faithful joined Christian, about the old man who offered Faithful his three daughters, the editor has altered it to " one of them." In part 2, p. 63, "lines" is put for "lions;" another and very serious error occurs in the catechising of James by Prudence ; she asks him, " How doth God the Son save thee ? " the answer is left out, and the next question ; and it appears thus : " By his illumination, by his renovation^ and by his preservation." The lines that were omitted are : " James. By his Righteousness, Death, and Blood and Life. Prud. And how doth God the Holy Ghost save thee ? " Mr. Mason, in his edition with notes, took as his standard this erroneous copy, and put a note at the bottom of the page [69]: (f) I cannot prevail on myself to let this part pass by, without making an ob- servation. Mr. Bunyan expresses himself very clear, and sound in the faith ; but here it is not so: for what is here ascribed to the Son, is rather the work of the Spirit ; and indeed the work of salvation, eftected by the Son of God is intirely left out."i In the next edition with Mason's Notes he, having dis- covered his error, very properly inserted the missing lines. CXXX INTRODUCTION. but as Improperly continued his note reflecting upon Bunjan.^ A line is omitted in Sturt's edition, part 2, p. 185, and in many subsequent ones. " How were their Eyes now filled with celestial visions," should be " how were their Ears now filled with heavenly noises and their Eyes delighted with celestial visions." But a more unaccountable error occurs in the first part, p. 95, where Bunyan says " the Brute"^ in his kind serves God far better than he " [Talkative], the printer has strangely altered the word " Brute " for " Brewer." It is easier to account for an error in printing a missal in Paris, in the rubrick of which should be, "Ici le pretre otera sa calotte," here the priest shall take off his cap ; but in printing, the " a " was exchanged for " u " in calotte : the printer Avas ruined and the books burnt. It is quite impossible to notice all the errors ; they abound in almost every page of all these interesting editions. Some of these errors have been con- tinued through nearly all the modern editions, with other serious alterations. Thus, when the pilgrims in the second part,* leave the Delectable Mountains, they in a song record the goodness of God in giving them, at proper distances, places of rest, " Behold, how Jit/?/ are the stages set ! " the word " stages " is altered in many to " tables ; " ^ and in other editions to " stables." '^ When the pilgrims escape from Doubting Castle, they sing, " Out of the way we went," &c. ; one line of these verses is left out in all the modern editions, an omission which ought to have been seen and sup- plied, because all these songs throughout the volume are uniformly in stanzas of six lines. In Hopeful's account of his convei'sion, Bunyan says, " I have committed sin enough in one duty to send me to hell ; " this is altered to " one day." * In possession of S. J. Button, ^ Page 344. Esq., Racquet-court ; of Mr. Gam- ^ With Scotfs Notes and Mont- mon, Bcthiial- green ; and of the gomery's Essay. Glasgow, by Col- cditor. iins. ' It is correct in the edition of 172(5, * Edits, with ]\Iason's Notes, and of which Lord Ashburnham has a^ very in the first with Sturt's i)hitcs, line copy. 17"J8. INTRODUCTION. CXXXl In the conversation Avith Ignorance, Christian observes : " When our thoughts of our hearts and ways agree with the — word;" meaning when we sit in judgment upon our thoughts, and our opinion of our thoughts agrees with the word : but the strength and meaning of this serious passage is lost by altering the words to " when the thoughts of our hearts," &c. This alteration has been very generally, if not universally, made. Another very extraoi-dinary error has crept into many editions, and among them into the elegant copies printed by Southey and the Art Union, with their wild prints in oblong folio. It is in the conversation between Christian and Hopeful about the robbery of Little Faith. Bunyan refers to four characters in Scripture who were notable champions, but who were very roughly handled by Faint-heart, Mistrust, and Guilt : they made David ^ groan, mourn, and roar. Heman and Hezekiah too, though cham- pions in their day, had their coats soundly brushed by them. Peter would go try what he could do — they made him at last afraid of a sorry girl. Some editor not acquainted with Heman, '^ and not troubling himself to find who he was, changed the name to one much more common and familiar, and called him " Haman." ^ More recent editors, including JNIr. Southey and the Art Union, probably conceiving that Haman, how- ever exalted he was as a sinner, was not one of the Lord's champions in his day, changed the name to that of Mordecai.9 A most unwarrantable and foolish alteration. In p. 9 of the second part, " This Vision " is put for " This Visitor." The marginal note, p. 178, "The Light of the Word" is changed to " The Light of the World." This error is per- petuated by Southey and others. A copy of Sturt's edition, with- every error marked in the text, appears to be more covered with spots than a leopard's skin. * Ps. xxxviii. 10-2. 1792, &c. ; London, by Wilkins, 1782, ' See Ps. Ixxxviii. and by D. Bunyan, 1768. ^ Edits, by Birds and Co., Edia- ' It occurs in an edition, London, burgh, 8vo ; Mosley, (Jainsborough, by Hodsou and Doighton, 1702. CXXXU INTRODUCTION. This wondrous Dream has been translated into nearly all the languages of the world. How important, then, to have a standard text, the authority of which might be relied upon as accurate ! To Mr. Doe's enumeration of one hundred thou- sand copies in English having been circulated in the life of the author, must be added all the editions in North America. There were then also translations into French, Flemish, Dutch, Welsh, Gaelic, and Irish ; and since then it has been read by the Christian Hebrews in the holy city, Jerusalem, in their own language without points ; and probably beside the waters of Jordan and Tiberias ; and far may it spread ! ^ It has also been translated into Spanish, Portuguese, Italian, Danish, German, Estonian, Armenian, Burmese, Singhalese, Orissa, Hindostanee ; Bengalee, by Dr. Gary, 8vo, Serampore, 1821; Tamil, Marathi, Canarese, Gujaratti, Malay, Arabic, in a handsome 8vo volume, with wood-cuts, printed at Malta ; Samoan, Tahitian, Pichuana, Bechuana, Malagasy, New Zea- land.- And in Dr. Adam Clarke's library was a copy in Latin, entitled Peregrinatis Progressiis, a J. Bunyan Lat edit, a Gul. Massey, 4to. A copy of the Welsh translation, published before Bunyan's decease, but which had not come to his knowledge, is in the library of Miss Atherton, of Kersell Cell, near Manchester. That lady not understanding the Welsh language, most readily and kindly furnished me Avith some particulars of this rare volume, extracted in Welsh. These were translated by our excellent secretaiy. Dr. Davis ; and it appears that the title-page exactly follows the English editions. The preface is signed S. H. It has the marginal notes and references. Licensed by K. Midgley, 23rd of November, 1687. Printed in London by J. Bichai'dson, 12mo, 1683, the 10th of January. " The translator advises such as desire to learn to read Welsh, to buy the Primer and Almanack of Mr. Thomas Jones, because the letters and syllables ai*e m them." Mr. Thomas liodd informed me that he ' Gentleman'sMagazine, April, 1844. " See lists by Tract Society, in Re- It is in a small 12mo, the price of which port, 1847, and in " the l'ilgrim,"a tract, looks Jewish, Gs, Also copies in post^cssion of the editor. INTRODUCTION. CXXXllI had lately sold a copy in Welsh, translated by Thomas Jones, published in 1699, small 8vo. The Dutch edition was very neatly printed, with superior cuts, t'Utrecht, by Jan van Paddenburgh, 1684. The French translation is a neat pocket volume, with copper-plates, Amsterdam, chez Boekholt, 1685. The front- ispiece represents our pilgrim with his burden on his shoul- ders, knocking at the wicket-gate. The title is. Voyage d'un Chrestien vers I'Eternite par Monsieur Bunjan F.M. en Bedtford. The " Lecteur ami " comprises fourteen pages. In it he describes " The author of this book, Mr John Bunyan, is at this time an upright and faithful minister at Bedford in England— a man of unexampled 2iiety and devotion, such a one as Demetrius of whom John speaks in his 3rd Epistle and r2th verse. Every one bears witness that in this little volume and in his other works appear a manifest and peculiar wisdom, very great experience, and a penetrating sight into spiritual things. The design of our author is simply to present a penitent soul seeking God on his journey toivards Eternity. How he turns from his former state of perdition, leaves his home, and sets his steps towards the Jerusalem on high — his adventures by the way — his view of those that choose for themselves by- paths that lead to hell — we doubt not but that some in turning over these leaves will read their own experience ingeniously drawn out, and their own portrait placed before their eyes, as if they saw themselves in a glass. The Christian traveller, the true citizen of Zion, is skilfully portrayed to the life. If a hypocritical professor should have his eyes illuminated he will here see himself under another name than that of Christian — his foolish imaginations overthrown — his hopes perish, and all his expectations swept away like a cobweb. If any one judge that this mode of writing is not sufficiently solemn for such spiritual matters, and doubt the propriety of representing them as a dream and under such images, they should recollect that our author was unintentionally led to this manner of writing, and found himself very much embarrassed as to the propriety of publishing it to the world ; and did not venture to print it until persuaded by many learned and pious men. Our Bunyan wrote allegorically, in the hopes that divine truth might reach the very depths of the heart. !Many great theologians have treated the most important truths in the same figurative manner, following the footsteps of our great and sove- reign Rabbi Jesus Christ, who taught by similitudes, as also the prophets were constrained by the Holy Spirit to speak. Oh that our readers may find themselves to be true citizens of Zion, with their feet in the Royal Highway, that they may be fortified, consoled, and instructed, and if convinced of backsliding may return to the paths of peace to love King Jesus the Lord of the Hill. And may many take our Christian by the skirt of his robe and say we will go with thee. May it arrest the attention of the Flemings as it has that of the English, among whom in a very few years it has been printed many times." This interesting preface, which we have somewhat abridged, ends with a quotation from Acts xx. 32. CXXXIV INTRODUCTION. Bunyan's language is so purely English, his style so collo- quial, his names and titles so full of meaning, that it must have been a most difficult book to translate. This is seen on turning to the fifth question put by Prudence, on the pil- grim's arrival at the Palace Beautiful.* " Pru. Et qui est ce, je te prie, que te rend si desireux de la montagne de Sion ? " Chres. Quoy, demandes tu cela ? 0 mon Dieu ! comme le cert" brume apres le decours des eaux fraisches, ainsi mon ceur-'' desire apres toy le Dieu, le Grand Dieu vivant. C'est la ou j'attends de voir en vie celuy que je vis autrefois mort, et pendu sur la croix ; c'est la oii j'espere d'etre unefois decharge de toutes ces choses, qui me causeiit tant de peine, tant de douleur, tant de dommage, & m'en ont cause jusques a ce jour icy ; c'est la, a ce qu'on ma dit, qu'il n'y aura plus de mort ; c'est la oii je jouiray d'une corapagnie, a laquelle je prendray le plus grand plaisir. Car, pour te dire la verite, je I'aime ; voire. " Je t'aimeray en toute obeissance. Tante que vivray, O mon Dieu, ma puissance. Je dis, je I'aime, a cause qu'il a illumine les yeux obscurcis de mon entendement par une lumiere divine, jirocedee des rayons du soleil de sa grace, lumiere qui m'a servi de guide pour me conduire en ce chemin ; mais aussi je I'aime, pource qu'il ma decharge de mon fardeau : & je me trouve las a cause de mon mal interieur ; ah que mon ceur soupire apres ce lieu, ou je serai delivre de mourir ; apres cette compagnie, ou Ton chantera a jamais, saint, saint, saint, est PEternal des armies." This answer in English is one hundred and two words ; in French extending to two hundred and twenty. The Slough of Despond is called Le Bourbicr Mesfiance ; Worldly- Wiseman, Sage Mondain ; Faithful, Loyal ; Talka- tive, Grand Jaseur ; Pickthank, Flatteur ; My Old Lord Letchery, Mon vieux Seigneur Assez Bon ; No-good, Vau- trien ; Live-loose, Vivant Mort; Hate-light, Grand Haineux; Bye-ends, Autrefin. The poetry would have seriously puz- zled the worthy translator, but instead of attempting it, he supplies its place from French psalms or hymns. The copper-plates are rather fine specimens of drawing and en- graving. Sweeping the room at the Interpreter's house, and Attempting to awake the Sleepers on the Enchanted Ground, are new designs.^ There is a copy in the British Museum somewhat modern- * See p. .IG. " A fine copy is in the library of S. ' Uniformly spelt in this book, .J. Button, Esq., Racquet-court, Fleet- ceur. . street. INTRODUCTION. CXXXV izecl, Rotterdam, 1722 ;7 and a very handsome edition with plates by an eminent Dutch engraver, printed at Rotterdam, 1757 ; ^ and one Avith wood cuts, 12mo, Basle, 1728,9 &c. &c. There are French Protestant translations ; and in addition to these, there have been many editions of a Roman Catholic translation into French. This is greatly abridged, and of course Giant Pope is omitted ; and so is the remark about Peter being afraid of a sorry girl. They are very neat pocket volumes, printed in Paris, 1783; at Rouen, 1821, &:c. &c. Entitled, " Le Pelerinage D'un Nomme Chretien Traduit de L'Anglois." In the preface the Roman Catholic transla- tor calls the English nation, "judicievise et eclairee." The editor bought a copy of this book in a convent in France. The lady-abbess assured him that it was a most excellent work to promote piety and virtue ! A sentence which first led him to the discovery that the old lady had a remarkabK sweet voice. Dr. Cheever accounts thus for the extensive popularity of our Pilo;rim : " It is a piece of rich tapestry, in which, with the word of God before him as his original and guide, and with all these heavenly materials tinged in the deep feelings of his own converted heart, he wove into one beautiful picture the spiritual scenery and thrilling events of his own journey as a Christian pilgrim. It is all fresh and graphic from his own experience, vivid with real life, freshly portrayed from the word of God ; nor can you tell that Bunyan was of any sect, save that he was a living member of the church of Christ." Not only has this work afforded the deepest interest to the painter ; but it has also excited the poet to sing his pilo-rim's adventures, both in rhyme and blank verse. The ornamental embellishments were at first good wood-cuts for a chap book, ^ faithful copies of which will be found in this edition ; these dwindled down in succeeding editions to the cheapest and most contemptible cuts that can be conceived. The worst of these is in an edition of the Pilgrim's Progress, by a name- [ 1113. b. 3 Rodd's Catalogue, 1835. ** In possession of Mr. Tliornton, the ^ Books sold by hawkers. Cottage, Clapham Common. CXXXVl INTRODUCTION. sake of the author, Mr. D. Bunyan. The next series were the copper-plates to Sturt's edition ; fine impressions of these designs are found four on a page in the first complete edition of Bunyan's works, 1737. Since then many beautiful sets of engravings have been published in the editions by Heptinstall and Scott, between 1788 and 1793, — a series of sixteen elegant designs by Stothard, engraved by Strut.^ These were reduced, and published in 4to, with Sonnets by George Townsend, Prebendary of Durham. Thus at length we find that Bishop Bunyan keeps company with other dignitaries. Twenty-four original outlines were published by Mrs. Mac- kenzie ; and a set of very beautiful engravings, with a valu- able letter-press accompaniment by J. Conder. The edition by Southey is elegantly illustrated. The Art Union has favoured the public with a series of illustrations in oblong folio, some of which would probably puzzle even the keen penetrating eye of Bunyan to discover what work they were intended to illustrate,^ A more serious defect is observable in this oblong edition, on page 47. Bunyan's terms are con- sidered as too vulgar, and two of his words are exchanged for the more polite term of "harlot;" while on the corner of page 36 a disgustingly indecent cut is exhibited ! The earliest poetical attempts to promote the circulation of the Pilgrim, is of the first part, done into verse by Francis Hofiinan, printed by R. Tookey, 1706. Not only is the prose versified, but he has, according to his taste, versified Bunyan's verse. Thus the long controversy as to the pro- priety of publishing the work in Hoffhian's verses, is : "One P.irt said Print it, others it dccry'd, Some said it would do good, which some deny'd : I seeing them divided to Extreams, Could from tliem hope no Favour but the Flames ; Resolving since Two Parties could not do't, Bein^ Third my-self, to give the casting Vote And have it printed." ' Sturt an'l Strut were men of a dif- Faithful, one of them with a crucifix ; ferent era. the Destruction of Bye- ends, &c. * The meeting of Christian .and &c. INTRODUCTION. CXXXYll It has a smart hit at occasional conformity. Thus Apollyon says : " 'Tis with professors now in Fashion grown, T'espouse his cause a while to serve their own Come, with me go occasionally back, Rather than a preferment lose, or lack.'" Judging from these and other specimens, it is not surprising that the work was never re-published. It has some wood- cuts, and is very rare.* Many attempts have been made to render Bunyan's Pilgrim a popular work in poetry, but all have failed. The most respectable is by J. S. Dodd, M.D., 8vo, Dublin, 1795. This is in blank verse, and with good engravings ; it has also an index and all the passages of Scrip- ture given at length, — not only those that are directly re- ferred to, but also a number of others which might have suggested ideas to the author that he embodied in his work. The notes are well written and short : they were reprinted Avithout acknowledgment in an edition of the Pilgrim, in three parts, published by Macgowan, London, 1822. George Burder, the well-known author of the Village Sermons, published in 1804 Bunyan's Pilgrim's Progress, part the first, versified, which passed through several large editions, and was much used in Sunday Schools : it has wood- cuts. A very handsome edition of this has been lately pub- lished by Messrs. Bagsters, the celebrated printers of correct Bibles. It has also the Second Part, by the author of Scrip- ture Truths in Verse, and is profusely ornamented with wood-cuts. T. Dibdin also published Bunyan's Pilgrim's Progress, metrically condensed in six cantos. This embraces only the first part. The author claims having kept the sim- plicity of the original, and a rigid observance of every doctrine enforcing the certainty of the only one road to safety and salvation.^ The late Isaac Taylor, of Ongar, published Bun- yan Explained to a Child, being Pictures and Poems founded ' Page 60. the library of Lord Ashburnham. It * A perfect copy in the library of is referred to by Mr. Southey, p. xcvii. W. B. Gurney, Esq.; and anotherin = Post 8vo, Harding and King, 1334. h CXXXVUl INTRODUCTION, upon the Pilgrim's Progress ; two very neat and interesting little volumes, each containing fifty cuts.^ Dr. Adam Clarke considered that our Pilgrim might be more read by a certain class if published as an epic poem. " The whole body of the dialogue and description might be preserved perfect and entire ; and the task would not be difficult, as the work has the complete form of an epic poem, the versification alone excepted. But a poet, and a poet only, can do this work, and such a poet too as is experimentally acquainted with the work of God on his own soul. I subscribe to the opinion of Mr. Addison, that had J. Bunyan lived in the time of the primitive fathers, he would have been as great a father as any of them." ^ A lady who wrote under the Initials, C. C. V. G., has recently made the attempt, and she does not appear to have been aware that Dr. Dodd had gone over the same ground. It is a highly respectable production, divided into six cantos, but includes only the first part. The Pilgrims Progress Versified. By the Rev. W. E. Hume, B.A. 2 vols. fcp. 8vo. 184-1-5. In this poetic attempt each part is divided into six cantos. At the first glance, it appeared more like a parody than a serious effort to convey the sense ; but the author appears to be in earnest, A very few lines will show the poetic talent which is displayed. The pilgrim about to start : " Trembling he was, and tears I well could track, Till broke he forth, and cried, ' What shall I do alack ! ' " On Ignorance arriving at the gates of the Celestial City : " They told the King, but down he would not run." The first part ends thus : " The way to hell, from gate of heaven was there E'en as from Ruin's town. I woke — had dream'd declare." A Free Poetic Version of the First Part of the Pilgrim^s Progress. In ten books. By J. B. Drayton. With a Memoir, and Notes selected and abridged from the Rev. T. Scott. 12mo, Cheltenham. No date. This first appeared under the title of" Poetic Sketches from Bunyan," fcp. 8vo, 1821. " To tempt those who slight the original as a coarse and illiterate produc- « Post 8vo, London, 1835. ' ' Postscript to a Life of Bunyan, 1844, INTRODUCTION. CXXXIX tion to give it a perusal, and they will find that its merits are of the highest order — conceived in the true spirit of poetry — like a rude but luxuriant wilderness." The Christian's burden is called "a sordid pest." His description of the Inter- preter will give an idea of Mr. Drayton's style : " Meek was his mien Yet fiery keen The ordeal inquest of his eye, And blent with hoary majesty A stately wand he bore ; But, ere he taught his mystic lore. He asked the Pilgrim's late abode, His errand, and his destined road." When Christian met the men running from the Valley of the Shadow of Death, his inquiry is anything but poetic — " Hold ! What's the damage ? " Little interest has been excited by these endeavours to versify the Pilgrim. All the attempts to improve Bunyan are miserable failures : it is like holding up a rushlight to increase the beauty of the moon when in its full radiance. His fine old vernacular colloquial English may be modernized and spoiled, but cannot be improved. The expression used to denote how hard the last lock in Doubting Castle " went," may grate upon a polite ear, but it has a deep meaning that should warn us of entering bye-path meadows. Bunyan's poetry interspersed throughout the Pilgrim's Progress, displays the perpetual bent of the writer's mind. No show, no attempt at parade, all his object is to fix truth upon the conscience ; and some of his homely rhymes ought never to be forgotten. The impression made in childhood " sticks like burs." Who that once read the lay of the Shepherd's boy, ever forgot the useful lesson ? '' He that is down need fear no fall, He that is low no pride. He that is humble ever shall Have God to be his guide." Even Mr. Philip, who in 1845 said "no one reads his rhymes- now," ^ thought in 1839, "that some of Bunyan's poetry rises to an awful sublimity ! " ^ Many believe this, and will read them still, without the fear of being classed with these no ones. * Critique, xvi. ^ Life and Times, 336. k 2 Cxl INTRODUCTION. Mr. Burder, of Coventry, divided the Pilgrim's Progress, part 1 in 20, and part 2 into 15 chapters, Avith short notes at the end of each ; ^ it has been several times re-published ; but this innovation was not well received. Xumerous have been the editions with notes, to illustrate the author's meaning, by men of some eminence ; but Montgo- mery's beautiful description at once shows, that doctrinally or experimentally considered, they are not needed. " Bun- yan's allegory is so perfect, that, like the light, whilst re- vealing through its colourless and undistorting medium every object, yet is itself concealed." The attempts of Mason, Burder, Scott and others, to ex- plain the spiritual meaning of such a writer, may meet the reproof contained in the following anecdote : " A late eminent and venerated clergyman, published an edition of Bunyan's Pilgrim, which he accompanied with expository notes. A copy of this work he benevolently presented to one of his poor parishioners. Some time afterwards, the poor man was met by the clergyman, who inquired, ' Well, have you read the Pilgrim's Progress ? ' the reply was, ' Yes, sir.' It was further asked, ' Do you think you understand it ? ' ' Oh, yes, sir,' was the answer, with this somewhat unexpected addition, * And I hope before long I shall understand the notes I'"" A strange attempt was made by Joshua Gilpin, rector of Wrockwardine, Shropshire, to fit Bunyan with a modern and fashionable suit of clothes, and under the tuition of a petit maitre, train him for elegant drawing-room company. How odd an idea to dress Bunyan a-la-mode, place him in an elegant party, chill him with ices, and torment his soul with the badinage of a Mrs. Perkins's Ball. Mr. Gilpin com- plains that the Pilgrim's defects are conspicuous and offensive, but gives no specimens of them. Instead of Faithful telling Christian the common feeling against Pliiible, in plain En- glish , " O, they say, hang him, he is a turn-coat ; he was not true to his profession ;" Mr. Gilpin prefers, "They tauntingly ' Brit. Miis. 1 1.",. li. ; editor's library. * Pritcbard's Life of Ivimey, p. 130. mTROUuoTioN. cxli say, that he was not true to his profession." And as to the unfashionably pointed remarks by the Intrepreter, that a Christian profession, without regeneration, is like a tree whose leaves are fair, but their heart good for nothing, but to be tinder for the devil's tinder box.^ This is too bad to be mended, and is therefore struck out altogether. The public did not encourage Mr. Gilpin's metamorphoses, and the book is for- gotten ? - It would be impossible to enumerate all the attempts which have been made to copy Bunyan's Allegory. A few of them deserve notice. One of these was an impudent forgery. It was under the title of the Progress of the Pilgrim, in two parts, written by way of Dream, adorned with several new pictures. Hos. xii. 10. I have used similitudes. London, by J. Blai'e, at the Looking Glass, on London Bridge, 1705. In this, which is published as an original work, Evangelist is called Good-news; Worldly Wiseman, Mr. Politic Worldly; Legality, Mr. Law-do; The Interpreter, Du'ector; The Palace Beautiful, Grace's Hall ; Giant Desperation of Diffi- dent Castle ; Mr. Despondency and his daughter Much- afraid, are called, One Much-cast-down and his kinsman Almost Overcome. Whoever was employed in stealing this literary property, and disguising the stolen goods, appears to have been a Boman Catholic ; he omits Giant Pope, and Faithful called Fidelius is hanged, drawn, and quartered, that being the punishment inflicted on the Roman Catholics, by Elizabeth and James I. The Spanish Pilgrim ; or an admirable discovery of a E-omish Catholic. ^ A tract to show the easiest way to invade Spain. The Pilgrim ; or a Picture of Life, by a Chinese Philosopher, 2 vols, by Johnston.* A caricature, exhibiting English manners, in the reign of George III., througli u distorted medium. 1 Page 245. =• Brit. Mus. 1103. e. = (!vo. 1 ai 1 , Brit. Mus. 1113. c. J 3. « King's Library, Brit. Mus. 24.5. f. 7. CXlii INTRODUCTION. Since then, the public have been supplied with an Original Pilgrim, by De^^iderius, 1717. The Pilgrims Progress, from Quakerism to Christianity, by F. Bugg, 4to, 1698. The New Pilgrims'; or, the Pious Indian Convert, 1748. ShruhsoWs Christian Memoirs; or, New Pilgriinacje to the Heavenly Jerusalem. 1777 ; republished 1799, and in 1807. This was supposed to contain allusions to certain persons of some note, and was for a time a popular book. The Female Pilgrim ; or the travels of Hephzibah, a descrip- tion of her Native Country, wath the State of the Inhabit- ants thereof. By John Mitchell. This contains some account of the religious state of this country, in the latter end of the reign of George III. ; it has plates, and passed through several editions. The author states that he has not been influenced by malice to those per- sons whose characters he has drawn as odious ! The Progress of the Pilgrim^ Good Intent, in Jacobinical Times, by Miss Anne Burgess, of the Vale of Honiton. This was, for a time, very popular, and went through many editions ; it arose out of the French lievolution, and was in- tended to counteract republican principle, and free inquiries into practices called religious. It has some witty passages, and a tender attachment to the Crown and Mitre. It represents philosophy as having for its father, Lucifer; and its mother Nonsense ! ^ That the mitre assumes no control Lawful, government and church establishments arc venerable, and to be admired and supported; that the riglits of man teach plunder and robbery ; that those who oppose the church, as by law es- tablished, seek to promote atheism. The authoress invents a She Devil, called Mental Energy, who invites men to de- struction, by thinking for themselves. It must have required ' ^ Paste 63. INTRODUCTION. cxliii the aid of some church wealth and influence, to have pushed this book into circulation ; it is now nearly forgotten.^ The Sojourn of a Sceptic in the Land of Darkness, to the City of Strongholds, in the Similitude of a Dream. Edinburgh, 1847. The prose and poetry in this volume are equally contemptible : " Who follow lies they love (that walk or crawl) A lie at last to ruin may pursue ; Who swallow greasy camels, hump and all A gnat may scandalize, and strangle too ? " ^ This is one of those books, which, in the words of Person, " will be read when Homer and Virgil are forgotten, but — not till then." THE OPINIONS OF THE LEARNED UPON THE MERITS OF THE pilgrim's PROGRESS, AND THE CAUSES OF ITS . POPULARITY. To venerate the memory of Bunyan, is the duty of every British Christian ; quite as much as it is the pride of English- men universally to admire the genius of Shakespeare or of Milton, the philosophy of Locke, or the philanthrophy of Howard. He ought ever to be placed in that constellation which is composed of the brightest luminaries that shed a lustre upon our national literature. His Allegory seizes our imaginations in childhood, and leaves an indelible impression — it excited our wonder then, and our admiration and esteem in riper age. Thus one of our best poets describes the " Pleasure derived in childhood approved in age." Cowper's apostrophe to Bunyan : " Oh thou, whom, borne on fancy's eager wing Back to the season of life's hajipy spring, I pleased remember, and while memory yet Holds fast her office here, can ne'er forget : * In the Editor's Library. ' Page 113. CXliv INTEODUCTION, Ingenious Dreamer ! in whose well-told tale Sweet fiction and sweet truth alike prevail ; Whose humorous vein, strong sense, and simple style, May teach the gayest, make the gravest smile ; Witty, and well employed, and like thy Lord, Speaking in parables his slighted word ; I name thee not, lest so despised a name Should move a sneer at thy deserved fame. Yet e'en in transitory life's late day, That mingles all my brown with sober grey, Revere the man, whose Pilgrim marks the road, And guides the Progress of the soul to God : 'Twere well with most, if books that could engage Their childhood, pleased them at a riper age ; The man, approving what had charmed the boy, Would die at last in comfort, jieace, and joy." The influence the Pilgrim's Progress had upon a late learned and zealous divine, is well described in the auto- biography of the celebrated Dr. Adam Clarke. A child's view of the Pilgrim's Progress : " At this early age he read the Pilgrim's Progress, as he would read a book of chivalry. Christian was the great hero, by whom the most appalling difficulties were surmounted, the most incredible labours performed, powerful enchantments dissolved, giants conquered, and devils quelled. It was not likely that he would see it as a spiritual allegory, and therefore it was no wonder that he could not comprehend how Christian and Hopeful could submit to live several days and nights in the dungeon of Doubting Castle, under the torture of Giant Despair, while the former ' had a key in his bosom which could open every lock in that castle,' " Lord Kaimes, who did not in the slightest degree partake with Bunyan in his feelings of veneration for Christianity, admires the Pilgrim's Progress, as being composed in a style enlivened like that of Homer, by a proper mixture of the dramatic and narrative. Mr. Graingei", who was of the high church party, in his Biographical History of England, calls it "Bunyan's master- piece ; one of the most popular, and I Avill add one of the most ingenious books in the English language." Dr. S. Johnson, that unwieldly and uncouth leviathan of English literature, who was so thorough-bred a churchman as to starve himself on a crossed bun on Good Friday, and to INTRODUCTION. Cxlv revel in roast beef and good cheer the day dedicated to Christ's mass ; who was so well taught in the established church as to pray for his wife " Tetty," thirty years after her decease ; yet, even he, with his deep-rooted prejudices against dis- senters, cannot withhold his meed of praise, and describes the Pilgrim's Progress as " a work of original genius, and one of the very few books which every reader wishes had been longer. " ^ " Johnson praised John Bunyan highly : his Pilgrim's Progress has great merit, both for invention, imagination, and the conduct of the story ; and it has had the best evidence of its merit, the general and continued approbation of mankind. Few books, I believe, have liad a more extensive sale. It is remarkable, that it begins very much like Dante ; yet there was no translation of Dante when he wrote. There is reason to think that he had read Spencer."^ A deeply read, learned, and highly esteemed clergyman told me that when he was young, placed under peculiar cir- cumstances,^ he read the Pilgrim's Progress many times ; for when he arrived at the " Conclusion," he never thought of changing his book, but turning to the first page, started again with poor Christian, and never felt weary of his company. Dr. Franklin, whose sound judgment renders his opinion peculiarly gratifying, in his praise of the Pilgrim's Progress, comes home to the feelings of all who have read this univer- sally admired book: " Honest John Bunyan is the first I know of, who has mingled narrative and dialogue together, a mode of writing very engaging to the reader, who in the most interesting passages finds himself admitted as it were into the company and present at the conversation. Defoe iind Richardson have imitated him with success."^ Toplady speaks Avith the warmth of a Christian, who not only admired, but understood and felt its important truths : *' The Pilgrim's Progress is the finest allegorical work extant : describing every stage of a Christian's experience, from conversion to glorification, in the most artless simplicity of language ; yet peculiarly rich with spiritual unction, and glowing with the most vivid, just, and well conducted machinery throughout. It is, in short, a master-piece of piety and genius ; and will, we doubt not, be of standing use to the people of God, so long as the sun and moon endure." ^ Mrs. Piozzi's Anecdotes. ^ At church, obliged to sit still, while * Boswell's Life of Johnson, 8vo. a dull parson read equally dull sermons, vol. 2, p. 210. * Private Life of Franklin. cxlvi mTRODUCTlON. Dr. E-yland's opinion was that " As a popular practical writer, on a great variety of important subjects for the use of tlie bulk of common Christians, I will dare to aflirm that he has few equals in the Christian world. I am persuaded there never has been a writer in the English language whose works have spread so wide, and have been read by so many millions of people as Mr. Bunyan's." The Great French Biography, (Roman Catholic,) having alluded to his employment in prison, adds : " Mais il y ecrivit aussi son fameiix Vo3'age du Pelerin, allegorie religieuse par- faitement soutenue, qui a eu cinquante editions, et a et6 traduite en plusieurs langues,""^ The Pilgrim's Progress has proved an invaluable aid to the Sunday School Teacher, and to the Missionary. One of the latter wrote home with joy to inform his Christian friends, that a Malay sat up three nights to read it, never having before seen so beautiful a bouk, and praying that the Holy Spirit may influence his countrymen to read, and also enlighten their hearts to understand the wondrous dream. The Pundit who was engaged to translate it into Singhalese, was so deeply aflTected by the story, that, at times, he could not proceed ; when he had passed the wicket-gate, and Christian's burden fell from his shoulders, at the sight of Christ crucified, he was overcome with joy — he laughed, wept, clapped his hands, danced, and shouted, " delightful, delightful ! " It was es- pecially blessed to the persecuted Christian natives in Ceylon ; in their distress when driven from home, in places of danger, they encouraged each other by repeating portions of scrij)ture, and the vivid delineations of perseverance and triumph from the Pilgrim's Pro^rress. No book, the result of human labour and ingenuity, has been so eminently useful. Let Homer have the credit of his lofty poem ; Plato of his Philosophy ; Cicero of his elegancies, and Aquinas of his subtilties ; but for real value, as connected with human happiness, our unlettered mechanic rises infinitely their superior. * Hvo. Paris, Ifild, t. ;i. p. 412. INTRODUCTION. cxlvii Before taking a walk with the pilgrims, to point out a few peculiarities not noticed by commentators, it may be well to answer the inquiry so often made — Is the narrative that of the author's and his wife's own experience? My humble opinion is that he did not so intend it. His first wife had been for years an inhabitant of the Celestial City, and his second was a decided Christian, long before his Pilgrim was written. At the pillar to commemorate Lot's wife. Hopeful calls to Christian, "for he was learned," a title, so far as lettered lore was concerned, Bunyan could not have given to himself, nor would he have applied it as to his own spiritual know- ledge. In other places he is called "good Christian;" the appellation " good," he would not have given to himself. It appears not to be intended to portray the experience of any one man or woman, but the feelings, doubts, conflicts, enjoy- ments of the Christian character. The whole household of faith embodied and described from the sacred pages, enlarged by his own experience, and that which he discovered in his Christian intercourse; fi'om the first fearful cry, "What shall I do to be saved ?" until the crown of glory and im- mortality is put upon his head with the anthem, "It is finished," "Blessed are the dead who die in the Lord." The object of the Society, for the members of which this volume is published, is to give the text in all its integrity without gloss or comment, leaving it to every member to add his own notes, and apply the characters so admirably drawn as he may, in the judgment of charity, feel inclined; still a few illustrations from authors, with whose works Bun- yan was probably familiar, may prove amusing and in- structive. One of his commentators has made a discovery which will certainly startle our readers; he has found a proof and an illustration of the practice of christening infants, in the pages of the Pilgrim's Progress. This shows how singularly the mind becomes habituated to Jesuitical and far-fetched argu- ments to maintain a popish custom, which can neither be supported by scripture nor reason. It is in an edition with Cxlviii INTliODUCTlON. notes by Mr. St. John, and a key by H. Wood.^ In the index there appears the followiog sentiments under the word — "Baptism. The ordinance of to be observed, and the advantage that children are thereby made partakers, who are thus early admitted into the visible church of Christ. Christian's sons having been married, and their olive branches were springing up, when Christiana and her troop of children and grandchildren had passed the hill Lucre, and arrived at the green meadows. Here they find a house is built for the nourishing and bringing up those lambs, the babes of those women that go on pilgrimage." The annotator seizes an opportunity from this parental anxiety to "train up a child in the way he should go," to introduce Bunyan as an authority for baby baptism, as if parental anxiety for the Christian training of his family was connected in any manner whatever with throwing a few drops of Avater on a baby's face, or with a wet finger crossing its forehead, and then the wet being wiped off again ! ! It reminds rae of a sectarian clergyman who in a sermon in South Hackney parish church,- on those words "train up a child," gravely told his hearers that Solomon meant, train up a child in the Church of England ! ! and in no other way. But to return to our Pilgrim ; a charge hr.s been made against the arrangement of the story, because the converts in the town of Vanity are not described as having entered the way by the Wicket gate. They witness the patient endurance of sufferings in Faithful, and are led to feel that there nnist be some solemn realities in religion to which they Avere strangers; we have no account of their feelings nor misery; their Slough of Despond, or entering the Avicket gate, or relief on the sight of Christ crucified, for all this has been already told in Christian's experience. The lovely inmates in the Palace Beautiful, descriptive of the temper Avhich every member of a Christian church ought to cultivate, are left there as if they went no farther toAvards Zion. Christian's journey does not appear to occupy the time taken to perform the same distance by Christiana. These and many other ^ Published by Rickerby, Sherborne Lane, 1 838. ^ And afterwards published. INTRODUCTION. Cxlix apparent discrepancies are essential to the author's design, because he represents it all under the similitude of a Dreaji. The following- quotations clearly indicate some changes of importance interfering with Christian Liberty between the writing of the first part in prison before ] 673, and the publica- tion of the second part in 1684. When Christiana came to the Slough of Despond, "She perceived also, that notwithstanding the command of the king to make this place for pilgrims good, yet it was rather worse than formerly. For that many there be that pretend to be the king's labourers; and that say they are for mending the king's highway, that being dirt and dung instead of stones, and so mar instead of mending. "- Before the Pilgrims attempted to ascend the Hill Difficulty, they sought for some refreshment, and Great Heart said — " This is the spring that Christian drank of, before he went up this hill; and then 'twas clear, and good; but tiow 'tis dirty with the feet of some that were not desirous that pilgrims here should quench their thirst." ^ The two lions in the way to frighten the young inquirer from making a public profession at the Palace Beautiful, may represent the civil and ecclesiastical powers when assuming the throne of God to judge and compel men as to forms of divine worship. Their effort was to prevent further in- quiries, and thus turn the pilgrims back to the City of Destruction ; they are chained to show that these devils are un- der divine control, and can only hurt such as they may devour. A cessation or temporary relief from persecution, puts them to sleep as Faithful passes ; and a recollection of the misery and cruelties they had so recently perpetrated, raises Giant Grim to back them, and terrify Christiana, Mercy, and the children. The effects of this cruel persecution of the saints, thinned the number of professors. "Now to say the truth this way had of late lain much unoccujjied, and was almost all grown over with grass."* Their fears are at that time dissipated by Great Heart the guide, who slays the Giant. ^ Page 2-2(). ' Page 2o8. * Page 2fJ3. Cl INTRODUCTION. Wliilc Christiana and ber company rest at the town of Vanity, " There came a Monster out of the woods, and slew many of the people of the town. It would also carry away their children, and teach them to suck its whelps. Now no man in the town durst so much as fiice this Monster ; but all men fled when they heard the noise of his coming. This monster propounded conditions to men, and such men as loved their lives more than their souls, accepted those con- ditions. So they cnme under." ^ From all this it is obvious, that between the time when Bunyan wrote the first part, and the publication of the second, some painful events had taken place, interfering with a Christian profession. Those iniquitous laws, called the Five Mile and the Conventicle Acts, were passed in the 16th, 17th and 22nd, Car. II. ; the first of these imposed ruinous fines, imprisonment, and death, upon all persons above sixteen years of age, who attended divine service where the Liturgy, the compulsive use of which had proved an awful curse and scourge to the kingdom, was not read. The second ordained that no non- conformist minister should live within five miles of any town. Bunyan did inhabit and live in Bedford by compulsion, but he was not proceeded against, although it Avould have been as just as was the conduct of the Recorder of London on the trial of Pcnn, for holding a conventicle ; for he ordered an officer of the court to put Penn's hat on his head, and then fined Penn for having it on ! ! The third of these Acts was to sup- press all meetings for worship among the nonconformists; these were passed in 1665, 1666, and 1671, and in a short time made the frightful desolations to which we have before referred ; so that the first part must have been written before 1666 or 1667, when these abominable laws were enforced, and the second part after their effects had been seen and felt. That these horrid laws were obtained and put in force by the clergy, urged on by the bishoi)S, we have melancholy proof. Even all publicans attending any conventicle, had their licences taken from them.'' In the Diocese of Salisbury not * Page :'.30. •^ See Harris's Life of t'harles II., vol. ii. p. ]06,iSiC. INTRODUCTION. cli one dissenting meeting was left. On the 11th of October, 1666, an order was issued that in Scotland all leases and rents should be void as to those who did not attend the parish church. Any person holding a conventicle was fined five thousand marks; and at length the king ordered military- execution in that kingdom ujoon all nonconformists, without process or conviction.^ The saints of those days comforted one another with a proverb: — "It is better that the body should die to this world by the lions without, than that body and soul should die eternally by our lusts within."^ Inter- ference with the education of the children of dissenters, was under the 14 Car. II., Avhich enacts, "that no person shall teach any children, whether in a private family or in a school, unless licensed by his diocesan, and all were to be taught according to the book of Common Prayer," or ruinous fines and imprisonments were enforced. Thus the Slough of Despond became more foul ; the spring of water became muddy ; the lions so thinned the number of pilgrims that the grass grew upon the road, and the monster was very rampant. He who feels no indignation when listening to such enormous crimes perpetrated by wicked laAvs, has the despicable spirit of a slave. Nothing but the voice of the Saviour commanding us to forgive his and our enemies, could prevent us leading our children to the altar of our God to swear eternal enmity against a system founded on tyranny, and producing as its eifects all the abominations of desolation. The man in the iron cage^ at the Interpreter's house, has been supposed to represent an apostate, one John Child, pro- bably personally known to Bunyan. He had been a baptist minister, and was born at Bedford in 1638, but, for fear of persecution, had conformed to the Church of England, and was afterwards terrified with awful compunctions of con- science ; he was visited by Mr. Keach, Mr. Collins, and a Mr. B. (probably Bunyan.) When pressed to return to the fold of Christ, he said — " If ever I am taken at a meeting, 3 Page 33. * Harris's Charles II., vol. ii, p. 120, clii INTRODUCTION. they will have no mercy on me, and triumph, This is the man that made his recantation ; and then ruin me to all intents and purposes, and I cannot bear the thought of -a cross nor a prison. 1 had a fjmcy, the other morning, that the sheriff's officers were coming to seize all that I had." His cries were awful. "I shall go to hell; I am broken in judgment ; ivhen I think to i^ray, either I have a fiushim^ in my face, as if it were in aflame, or I am dumb and cannot speak.'" In a fit of desperation he destroyed himself on the 15th October, 1684. Tliis was one of the innumerable unholy triumphs of the state in its interference with religion.^ Christian's sleeping in the arbour,^ as well as the emblem of the muck-rake^ seen in the Interpreter's house, is illus- trated by Quarle in his Emblems : " Well, sleep thy fill, and take thy soft reposes; But know, withal, sweet tastes have sour closes; And he repents in thorns, that sleeps in beds of roses." ^ And on an avaricious muck-rake : " The vulture of insatiate minds Still wants, and wanting seeks, and seeking finds, New fuel to increase her rav'nous fire."" The warning given by Evangelist to the pilgrims,^ that per- secution awaited them, might have been drawn from the affectionately faithful conduct of Mr. Gilford, Bunyan's pastor, in encouraging him to preach in the villages at the risk of im- prisonment, and even of death. The trial at Vanity Fair is an almost unconscious operation of quiet but keen satire upon the trials which took place at the time, sanctioned by all the formalities of law : " they brought them forth to their trial in order to their con- demnation." Every dissenter should read the trial of William Penn * Relation of the Life and Death of « Page 240. John Child, 1734. 7 Book i. — vii. INTRODUCTION. cliii and William Mead, which took place in August, 1670.'* They were indicted for preaching in Gracechurch Street, the police and military having taken possession of the Friends' meeting- house there. The jury refused to find Mead guilty, when the judge addressed them — " Gentlemen, you shall not be dis- missed till we have a verdict that the court will accept ; and you shall be locked up without meat, drink, fire, and tobacco: you shall not thus think to abuse the court ; we will have a verdict, by the help of God, or you shall starve for it." They requested an essential accommodation, but it was peremptorily denied. Having been locked up all night, on the following morning, when the court was opened, the jury again persisted in finding Mead not guilty ; and the foreman said, "We have agreed according to our consciences." The lord mayor re- plied, " That conscience of yours would cut my throat ;" he answered, "No, my lord, it never shall :" when the lord mayor said, " But I will cut yours so soon as I can." Again they were locked up until the evening ; they then kept to their verdict, when the lord mayor threatened to cut the foreman's nose. Penn said, " It is intolerable that my jury should be thus menaced," when the mayor cried out, " Stop his mouth ; jailor, bring fetters, and stake him to the ground." Penn re- plied calmly, "Do your pleasure; I matter not your fetters:" and the recorder thus addressed the jury, " I say you shall go together, and bring in another verdict, or you shall starve." A second night they were locked up without food or accom- modation ; on the third morning these true born Englishmen ao;ain brought in their verdict not guilty, and for this the jury were sent as prisoners to Newgate!!! Their names were, Thomas Veer, Edward Bushell, John Hammond, Henry Henley, Henry Michel, John Brightman, Charles Milson, Gregory Walklet, John Baily, William Lever, James Damask, and Wil Plumsted — names that ought to be printed in gold, and exhibited in the house of every nonconformist, and sculp- tured in marble to ornament our new House of Commons. Siale Trials; and also published at the time, price twopence. / cliv INTRODUCTION. The effects of persecution for refusing to obey man when he usui*pecl the throne of God, hastened an approaching era. England shuddered; dissenters increased; and event- ually the king saved his contemptible head by the quickness of his heels. Toleration succeeded persecution, and it is now time that freedom should take the place of toleration, and the liberties of Englishmen be freed from the polluted touch of any hierarchy. The difference between the time when the first part of the Pilgrim's Progress was written, and the second printed, appears very strikingly in the state of the town of Vanity. " In those days we were afraid to walk the streets, but now we can show our heads. Then the name of a professer was odious, noic specially in some parts of our town, religion is counted honourable." ^ The surprising difference between then and noiv can only be accounted for by the Declaration for liberty of conscience made in 1672, while the author was in prison, proving by strong circumstantial evidence that the first part was written before 1672, the second having been written before 1684, and even then the nonconformist ministers were called "kid- nappers ;"^ and very soon after this, persecution again lifted up her accursed head. How keenly does Christian unravel the subtilties of Bye- Ends and his company. Bunyan was awfully but justly severe against hypocrisy upon such as named the name of Christ, and did not depart from iniquity. In his "Holy Life, the Beauty of Christianity," he thus addresses such characters : "Christ calls them hypocrites, whited-walls, painted sepulchres, fools and blind. This is the man that hath the breath of a dragon ; he poisons the air round about him. This is the man that slays his children, his kinsmen, his friend, and him- self; that offends his little ones. Oh ! the millstone that God will shortly hang about your neck, Avhen the time is come that you must be drowned in the sea and deluge of God's wrath." « • Page 327. ^ Page 292, marifin. " Bunvairs Works, fivo, pp. 1391, 1392. INTRODUCTION. clv When By-Ends would have joined the Pilgrim's company. Christian was decided : " Not a step farther, unless you will own religion in his rags as well as Avhen in his silver slippers, and stand by him too when bound in irons." ''^ Christian having admirably triumphed over these enemies and over Demas, becomes confident, and not only involves himself, but leads his companion into great trouble. While in the dungeon, and sufifering under awful doubts, Bunyan aptly introduces the subject of suicide. The dialogue upon self-murder, between Christian and Hopeful in Doubting Castle, might have been intended as an antidote to Dr. Donne's singular treatise to prove " that self-homicide is not so naturally sin, that it may never be otherwise." So singular a thesis by a learned man and a dignitary of the church, must have made a deep impression upon the public. It was published by authority in 1644. In his preface, the learned Doctor says: "Whether it be because I had my first breeding and conversation with men of a sup- pressed and afflicted religion, accustomed to the despite of death, or from other causes ; whensoever any affliction assails me, methinks I have the keys of the prison in my own hand, and no remedy presents itself, so soon to my heart as mine own sword. Often meditation of this hath won me to a charitable interpretation of their action who die so ;" and his conclusion is, ^ "that self-homicide may be free, not only from enormous degrees of sin, but from all." The whole work displays great learning and extreme subtilty ; I doubt much whether St. Thomas Aquinas could have argued so absurdly wicked a proposition better ; and against such an adversary Bunyan appears in the person of Hopeful, and in a few words dissipates all the mist of his subtilties, and exposes the utter peril and destruction that must follow so aAvful a sin as self-murder. The dignitary of the church was taught by schoolmen a difi^erence between sins which a simple Christian could not have conceived. Dr. Donne quotes the penitential 7 Page 124. « Page 26. 12 clvi INTRODUCTION. canons which inflict a greater penance upon one who kills his wife, than upon one who kills his mother; not that the fault is greater, but that, otherwise, more would commit it." ^ Our pious Pilgrim, taught by the Holy Spirit, abhors all sin as bringing the curse of the law upon the sinner, and requiring the blood of atonement to cleanse its stain. Bunyan was by nature a philosopher; he knew the devices of Satan, and warns the professor of his danger of backsliding. The conversation upon this subject between the pilgrims,'^ opens the depths of the human heart, and the subtilties of Satan. One Temporary represents those professors who return to the world ; he had wept under a sense of sin ; had set out on pil- grimage, but was perverted by Save-self. Christian had a narrow escape from Worldly Wiseman, but Temporary was lost. He warns the pilgrim of one great device of the enemy in his treatise of "A Holy Life." "Take heed, professor, of those sins which Satan finds most suitable to your temper and con- stitution ;" these, as the little end of the wedge, enter with ease, and so make way for those that come after, with which Satan knows he can rend the soul in pieces. In the conversation with Ignorance,^ Bunyan speaks the sentiments but not in the language of Arthur Dent, when in the Plain Man's Path-way to heaven, he says: — "You measure yourselves by yourselves, and by others ; which is a false metewand. For you seem to lie straight, so long as you are measured by yourselves and by others ; but lay the rule of God's word unto you, and then you lie altogether crooked." At length Christian and Hopeful arrive at the river which has no bridge ; they cross in safety, and ascend to blessed- ness, which " eye hath not seen, nor ear heard, nor hath it entered into the heart of man to conceive." We see them enter, and are ready to exclaim, "Celestial visions— Then the wondrous story. Of Bunyan s Pilgrims seem'd a tale most true ; • Page 28. '^ Pa^e 180. ' Page 174. INTRODUCTION. clvii How he beheld their entrance into glory, And saw them pass the pearly portal through ; Catching, meanwhile, a beatific view Of that bright city, shining like the sun Whose glittering streets appeared of golden hue, Where spirits of the just, their conflicts done, Walk'd in white robes, with palms, and crowned every one.' After having accompanied the Pilgrim and his friend Hopeful to the gates of the Celestial City, and longed to enter with him into the realms of bliss, we naturally revert to his widow and orphans, and with renewed delight do we find the truth of the promise : " Thy Maker is thy husband," "a father to the fatherless." We unite heart and soul Avith the amiable family at the Interpreter's house, who " leaped for joy " when she arrived. And on reaching the Palace Beautiful, " Oh what a noise for gladness was there within, when the Damsel did but drop that word out of her mouth, Christiana and her boys have come on pilgrimage." Having been the road before, we feel renewed pleasure at every step, and richly enjoy our new companions ; for the inexhaustible treasures of Bunyan's mind furnishes us with new pleasures every step of the way. Bunyan's views of church fellowship show his heavenly- mindedness, and happy would it be for the church if all its members were deeply imbued with these peaceful, lovely principles ; he thus expresses them : " Christians are like the several Flowers in a garden, that have upon each of them the Dew of Heaven, which being shaken with the wind, they let fall their dew at each others roots, whereby they are jointly nourished, and become nourishers of one another. Also where the Gardiner has set them, there they stand, and quarrel not one with another.^ For Christians to commune savourly of God's matters one with another, it is as if they opened to each others nostrils Boxes of Perfumes.^ Saith Paul to the Church at Rome : / long to see yon, that I may impart unto you some spiritual gift, to the end yon may be established ; that is, that I may be comforted together tvith you, by the mutual faith both of yon and me." Rom. i." 11, 12." The character of Mercy is lovely throughout the whole ^ Barton's Minor Poems, 1824, fcp. ^ Cliristian Behaviour, in Bunyan's «vo, p. r.'). ' Page 243, Works, I6f)2, p. '-,95. clviii INTRODUCTION. journey ; but there is a circumstance in her courtship which may not be generally understood. It is where she refers to the conduct of her brother-in-law, to her sister Bountiful ; a method of separating man and wife at all times perfectly illegal, and happily at present unknown : " Because my sister was resolved to do as she begun, that is, to shew kind- ness to the poor, therefore her husband first cried her down at the cross, and then turned her out of his doors." ^ This is a summary mode of divorce, not mentioned in any work on vulgar customs or popular antiquities. My kind friend, the Rev. J. Jukes, the pastor of the church at Bedford, informs me, " That the practice of crying a wife at the market cross seems to have prevailed in Bedfordshire almost to the present time, and to have been merely a mode of advertisement to the public, that the husband would not pay the debts of his wife, contracted subsequent to the time when it occurred." The character of Mr. Brisk is wittily drawn in Bunyan's emblems : — " Candles that do blink ^vithin the socket. And saints whose eyes are always in their pocket. Are much alike ; such candles make us fumble ; And at such saints, good men and bad do stumble.'' Bunyan enjoyed the beauties of nature, especially the sing- ing of bii'ds ; thus when Christiana leaves the Palace Beauti- ful, the songs of the birds are reduced to poetry, to comfort the Pilo-rims. A bird furnished him with one of his divine emblems. It is upon the lark : " This pretty bird, oh ! how she flies and sings But could she do so if she had not wings 1 Her wings bespeak my faith, her songs my peace ; When I believe and sing, my doubtings cease."* Mercy longs for that mirror which flatters not, and the shepherds give her a Bible. Modern Christians may wonder that she had not previously furnished herself with one ; doubt- less she had the use of one, and all her pocket money went to ' Page 274. ' * Page 282. INTllODUCTION. clix relieve the distresses of the poor of Christ's flock. Think of the thousands of pious men and women incarcerated in dungeons, because they loved Christ, and dared not violate conscience. What a charge upon those saints who possessed the means of rendering them assistance. The revenues of the church by law established were never used for the dis- tribution of Bibles ; of late years, part of the wealth she derived from her monopoly in printing incorrect Bibles has been wrung from her, and the word of life now flows all pure as a mighty river, to refresh the earth. All honour be paid to those who fought that battle, and obtained that important victory. In Banyan's time, the church allowed it only " in a niggard stream, and that i^olluted." Herbert has well expressed the value of the mirror which Mercy longed for : ^ " The Bible is the looking-glass of souls, wherein All men may see Whether they be Still as by nature they are, deformed with sin ; Or in a better case, As new adorned with grace." * And he has thus shown the value of its sacred pages, to guide the benighted travellers : " Greatheart struck a light, and took a view of his book or map." ^ " The Bible ! That's the book. The book indeed, The book of books ! On which who looks, As he should do aright, shall never need Wish for a better light To guide him in the night."' The Christian reader can scarcely know, after having read the whole volume, which gave the greatest enjoyment ; whether travelling in company with Christian and his bosom friend, or the delightful feelings excited by witnessing the matronly conduct of Christiana; seeing her modest friend, Mercy, a lovely companion, or the excellent picture of child- * Page 342. * Page 353. ^ Herbert's Synagogue, p. i. ' Herbert's Synagogue, p. 15. clx ADDENDA. like behaviour iu the four boys : retracing the road, every step becomes delightfully intei'esting, and the Valley of Humiliation the most lovely picture of the whole. The courtship of Mr. Brisk — the additions to their company — the weddings, and the happy close, by the final perseverance of the whole party, lead every reader earnestly to wish for a third part, more adventures, more of the divine goodness, more proofs that in this world, with all its bitterness, the Gospel of Jesus Christ makes its possessors happy ; yes, " we have the promise of the life that now is, as well as of that which is come." But death, probably from the latent effects of his imprisonment, cut short the valuable life of the Pilgrim's friend. And now a poor though just recompence is to be paid to his memory, by placing his image, with those of Milton, Shakspeare, Hampden, and the giant men who have shed glory upon this nation, in the splendid new house in which the Commons of England are to hold their sittings. GEORGE OFFOR. ADDENDA. Since that part of the Introduction was printed which relates to the final release of Bunyan from prison, some im- portant information has been obtained through the kindness of J. B. Lennard, Esq., of the Privy Council Office, and from some original letters written at the time by Members of the Society of Friends, by which it appears that Bunyan owed his release to following the advice of George Whitehead, which was to petition the king. Upon the declaration for Liberty of Conscience,^ the fol- lowing Circular was sent to the sheriffs from tlie Council : " After our hearty commendations — Wlicreas rcriuest Imth been made unto His Majesty, in behalf of the Quakers, wlio remain at present in several gaols and ' See p. Iviii . ADDENDA. clxi prisons of this Kingdom, That His Majesty would be pleased to extend his mercy towards them, and give order for their Release ; Which His Majesty taking into consideration, hath thought fit, in order to his clearer information, before he resolve any-thing therein, to command us to vprite these Our Letters unto you : And, accordingly wee do hereby will and require you to procure a perfect Lyste or Calendar of the names, time, and causes of comitment of all such Persons called Quakers, as are remayning in any Goale or Prison within that County, and to return y® same forthwith to this Board. And so nothing doubting of your ready performance of this His Majesty's command, we bid you heartily farewell. From the Court at Whitehall, y^ 29th of March, 1672. Signed Earle of Ossory Earle of Carlisle Lord Holies Earle of Bathe Ea of Lauderdail Mr. Sec? Trevor Earle of Craven Lord Newport Mr. of y* Ordnance." Like tres dated and signed ut supra were sent to y® Warden of y^ Fleet and Mareshall of y* King's Bench Prisons, And to y« IMayors or Justices of y* seuerall places hereunder written, viz. Citty and County of y® Citty of Chester. Citty and County of Lincolne. Citty and County of y* Citty of Exon. Citty and County of BrestoU. Towne and County of Poole. Towne and County of Southton. Citty and County of Glocester. Citty and County of y<^ Citty of Yorke.^ The indefatlgfible manner in which the Quakers proceeded to get the requisite official signatures to release their suffer- ing and dying friends, is beyond all praise. They wrote to all their meetings throughout the country to obtain assistance, to enable them to meet the demands for fees, and even sent their female friends to the officials, to press on this glorious gaol delivery. This appears from the following letters : George Whitehead to Stephen Crisp. Zrd of 1st Month [AprW] 1672. Before thy letter had come to hand, I had drawn up a paper containing the substance of thine, which Thos. Moore had given to the King, together with a list of the prsemunired Friends and of those sentenced to banishment &c. ; which hitherto has been eifectual, in order to a further enquiry about Friends, &c. How far the King and Council have proceeded, in answer to the request, I leave it to Wm. Crouch to inform thee. Thy paper is kept for a further occasion if need be, if our end be not answered by them. But we are encom-aged to hope well for divers reasons. I could not well send to write to thee before, being much exercised for the sufferers. The Council yesterday signed the letters to the Sheriffs for a return of Friends Commitments, &c. to the Board ; so that they are like to be had with expedition into the several Counties. My very dear love to thee, thy wife, R. Crouch, and Friends In haste, thy dear brother, [From the original.] G. W. ^ Extracted from the Register of the Privy Council. Clxii ADDENDA. John Rouse to Margaret Fox. London, Ath of '2nd Month [May'\, 1672. Dear Mother, Last 6th day the two women took the grant out of the Attorney-general's office, and he gave them his fee, which should have been £5; his clerk took but 20s., whereas his fee was 40s. Yesterday they went with it to the King, who signed it in the Council ; and Arlington also signed it, but would take no fees, whereas his fees would have been £\'l or £20; neither would Williamson's man take any thing, saying, that if any religion were true, it was ours. To-morrow it is to pass the signet, and on sixth day the privy seal, and afterwards the broad seal, which may be done on any day. The power of the Lord hath wrought mightily in the accomplishment of it ; and the Lord hath bowed their hearts wonderfully in it blessed be his name for ever I Thy dear son in the Lord, JouN Rouse. Circular sent to the Quakers in the Country : Friends and Brethren, We suppose you may not be insensible how that upon sundry applica- tions made to the King and Council in time past and more especially now of late for the release of our dear suffering Friends, the Clerk and others, and others attending him and them, have upon that account been put to a great deal of trouble and pains in writing of orders and letters to the Sheriffs of the respective Counties in England and Wales, and otherwise in order to Friends discharge, and although for some years together their laboiu- therein (as well as those of us who travelled in that affair on Friends behalf) was from time to time rendered ineffectual, yet at this present, there appears a very great jirobability of accomplishing our friends liberty, which hath and doth renew an additional trouble upon them, and thereby a further obligation laid upon us to requite them for their pains, and not only them but also the Clerks of the Keeper, Attorney General, and other inferior officers, who in drawing up the Kings grant and orders, and Friends general discharge (now in agitation towards an accomplishment) will be at no small trouble in writing and other services in order thereunto that we apprehend Friends cannot be clear if they do not in some measure answer the reasonable part in them by gi-atifying them for their pains. Wherefore we saw meet to recommend it to such Friends in the Counties as are or have been lately prisoners for the truth's sake and who are to share in the benefit that may accrue by the King's intended general discharge that they will be pleased to con- tribute their proportion toward the defraying of this great charge which they are desired forthwith to take into their consideration accordingly and to send it up to London with all convenient expedition unto Gerad Roberts, John Osgood, and William Welch or any or cither of them for the purpose aforementioned. We remain Your dear friends and brethren. London, 5th of 4th mo. 1672. Part of the money is already disbursed on this behalf by Friends in London. Extracted from the Minute Book of the Society of Friends, 1G72, Devonshire House, Bishopsgate. ADDENDA. clxiii Ellis Hookes to Alargaret Fox. UlhofGth month (Sept.) 1672. "G. W. and myself have been much employed this summer in the business of the prisoners liberty, &c." — he describes the process of getting the pardon through the various offices. Ellis Hookes to Margaret Fox. 1st of8lh mo (A"ou.) 1672. The deed of pardon prepared on 1 1 skins about 500 names ; hoped that a letter from the principal Secretary of State " may be effectual to discharge them." Same to same. 10 th of Idth month (Jan.) 167|. All the prisoners were Discharged except those in Durham, Cumberland, Lan- cashire, and Monmouth in Wales. At the meeting of the Privy Council, held on the 8th of May, 1672,'^ in presence of His Majesty, and a numerous assembly of his nobles, before the order was made to relieve the Quakers, it is recorded : At the Court at Whitehall 8th May, 1672. Reference Peticon severall Up^j^ reading this day at the board the humble pe- Non-Conformisi3 Prisoners ^.^.^^ ^^ j^j^^ ^ j^,^^^ Bunyon, John Dunn, Thomas in Cambridge Castle and „. tt , U t^ ■ Bedford Goale. Haynes, Simon Haynes, and George rarr prisoners in the Goal of Bedford and James Rogers prisoner in the Castle of Cambridge for being at Conventicles and Non-conformity. It was ordered to be referred to the Sheriff's of the Counties of Bedford and Cambridge to examine the said Petitions and forthwith certify this Board whether the said parties are de- tained in prison for the offences therein mentioned or for what other crimes. At the Coiu-t at Whitehall ye 17th of May, 1672. The King's most excellent Mat'^. Lord Arch Bp of Canterbury Earle of Shafisbury Lord Keeper Viscot Fauconberg Duke of Lauderdale Viscot Halifax Duke of Ormonde Lord Newport Marquis of Worcester Lord Mollis Earle of Bridgewater Lord Clifford Earle pf Essex Mr. Vice Chamberlain Earle of Anglesey Mr. Secretary Trevor Earle of Bathe Mr. Montague Earle of Carlisle Mr. Chancellor of y« Dutchy Earle of Craven Master of y« Ordnance Earle of Arlington Sr Thomas Osborne ' See p. Ix. Introduction. clxiv ADDENDA. Whereas by order of the Board of the 8th Instant the humble Petition of John Fenn John Bunyon John Dunn Thomas Haynes Simon Haynes and George Farr Prisoners in the Goale of Bedford Convicted upon severall Statutes for not con- forming to the Rights and Ceremonyes of the Church of England and for being at unlawful Meetings, was Referred to the Sheriffe of the County of Bedford who was required to Certify this Board whether the said persons were coihitted for the Crimes in the said Petition mentioned and for no other which he haveing accord- ingly done by his certificate dated the 11th Instant It was thereupon this day ordered by his Mat'e in Councill, That the said petition and Certificate be (and are herewith) sent to his Mamies Attorney Generall, who is authorised and required to insert them into the Generall Pardon to be passed for the Quakers. If he finds that they are within the compass of his Mamies pardon according to the Rule Pre- scribed by the order of the 8th of May about pardon for the Quakers. The like order for Francis Holcroft and James Rogers for frequenting unlawful meetings as by certificate from the Sheriffe of Cambridge of the 10th and 11th Instant. At a Court at Whitehall, y^ 22nd May 1672, A similar order was made for Walter Peim and twelve others, prisoners in Wilts. At a Court ye 7th of June 1672, On a Certificate of the Mayor, Sheriflf and Aldermen of Worcester, Robert Smith, a Baker, was ordered to be inserted in the pardon. On the 12th of June the petition of twenty-two prisoners was read and referred to the Sheritfs, and on the 26th their names were ordered to be inserted in the pardon. On the 14th of June Thomas More the Quaker obtained a similar order, and on the 26th of June Thomas Gower Durham and eight prisoners in Devon and Exeter were ordered to be inserted in the pardon. Through all these minutes the intended patent is referred to as the General Pardon to the Quakers. Thus we find undoubted proof upon the records of the Privy Council of England, presided over by the king in per- son that John Bunyan's only crime, as certified by the sheriff, and for which he was counted worthy of so cruel an imprison- ment, was being present with others to worship his Maker in simplicity and in truth. This was all his crime ; " the very head and front of his offence." Oh, that all her Majesty's subjects would constantly follow his example! then might our prisons be converted into colleges and schools, and our land become an earthly Paradise. SYNOPSIS. FIRST PART. The Author's Apology, a poem. Graceless becomes a Chris- tian ; alarmed for the safety of his soul ; is treated by his family as one diseased ; guided by Evangelist ; runs towards the Wicket- gate ; is overtaken by Obstinate and Pliable ; persuades Pliable to fly with him ; fall into the Slough of Despond ; Pliable returns ; Christian, assisted by Helj), goes on ; meets Worldly- Wiseman ; complains of his burden, and is sent out of his way to the liouse of Legality; terrified at Mount Sinai; Evangelist appears and puts him again into the right road ; arrives at the Wicket-gate ; is admitted by Good- Will and sent to the Interpreter's house ; is shown a picture; a dusty room; Passion and Patience; the fire of grace ; the valiant man ; the man in despair ; the trembler ; proceeds to the cross; loses his burden; angels give him a par- don, new cloathing, a mark and a roll ; tries to alarm'_^three men asleep, but in vain ; meets Formalist and Hypocrisy ; ascends the hill Difficulty ; sleeps in the arbour and drops his roll ; is awak- ened and pursues his journey ; meets Mistrust and Timorous ; misses his roll ; returns in grief and recovers it ; goes on to the palace Beautiful ; encouraged by Watchful he passes the lions, and after examination is admitted according to the laws of the house; entertained; sleeps in the Chamber of Peace; sees the study ; the armoury ; the Delectable Mountains ; enters the Valley of Humiliation ; fights with and overcomes ApoUyon ; comes to the Valley of the Shadow of Death ; terrified by the Clxvi SYNOPSIS. spies ; assaulted -with foes wlio care not for his sword ; betakes himself to another weapon, " All-prayer ;" comes out of the Valley and passes the old giants, Pagan and Pope ; overtakes Faithful, a fellow pilgrim; hold communion with each other; converse with Talkative ; Evangelist forewarns them of persecution ; enter Vanity Fair; are maltreated; imprisoned; Faithful is tried and burned; Clu-istian pursues his journey, and is joined by Hopeful; Byends wishes to join them; the sophistry of Hold-the- World detected ; Demas tempts them to the Hill Lucre, but they refuse; arrive at the Elver of the Water of Life ; they go into By-path Meadow ; follow Vain-Confidence ; are taken by Giant Despair, and imprisoned in Doubting Castle ; arguments for and against suicide ; escapes by the Key of Promise ; erects a pillar to caution others ; arrive at the Delectable Mountains ; entertained by the shepherds ; shown Mounts Error, Caution, Clear ; see the Celestial Gate ; receive some cautions ; fail in attempting to convert Igno- rance ; robbery of Little-Faith ; meet the Flatterer, and are caught in his net ; released by a Shining One ; meet Atheist ; adventures on the Enchanted Ground ; means of Avatchfulness ; enter the Land of Beulah ; are sick Avith love ; approach the River of Death ; no bridge ; full of fear and dread, but get safely over ; received by angels ; admitted to glory. SECOND TART. The Author's Avay of sending it forth, a Poem. Sagacity nar- rate? how Christiana, the widow of Christian, reflects upon her former conduct, feels her danger, and agrees with her children to follow her late husband in pilgrimage ; is encouraged by a secret influence on her mind that .she would be received ; her neighbours dissuade her, but she prevails upon one of them, Mercy, to go with her ; she is reviled by her acquaintance ; get over the Slough of Despond, and are admitted at the Wicket- gate and rejoice together. They are fed, washed, and sent on their way ; the children eat the enemies' fruit ; are assaulted, but rescued by the Reliever ; arrive at the Interpreter's house ; shown SYNOPSIS. clxvii the significant rooms, the man who prefers a muck-rake to a celestial crown, the spider in the best-room, the hen and chickens, butcher and sheep, the garden, the field, the robin ; the Interpreter's proverbs ; tree rotten at heart ; they relate their experience; Mercy is sleepless for joy; they are washed, wliich enlivens and strengthens them ; sealed and clothed ; Greatheart guards them to the house called Beautiful; pass the sepulchre where Christian lost his burden ; pardon by word and deed, an important distinction; see Simple, Sloth, and Presumption hanging; names of those that they had ruined ; Hill Difiiculty ; By-ways, although stopped and cautioned, still entered ; rest in the Arbour, but are afraid to sleep ; still suffer by forgetfulness ; punishment of Timorous and Mistrust ; Giant Grim slain ; Pilgrims arrive at the Palace Beautiful ; Greatheart returns ; they are enter- tained for a month ; the children catechised ; Mr. Brisk makes love to Mercy ; her sister Bountiful's unhappy marriage ; Matthew sick with the enemies' fruit ; is healed by Dr. Skill ; his prescriptions ; instructive questions ; they are greatly strengthened ; Mr. Great- heart sent to guard them; enter the Valley of Humiliation, and are pleased with it ; shepherd boy's song ; see the place where Christian and ApoUyon fought; come into the Valley of the Shadow of Death ; are greatly terrified ; Giant Maul slain ; find Old Honest, a pilgrim, sleeping ; he joins them ; story of Mr. Fearing ; good men sometimes much in the dark ; he fears no difiiculties only lest he should deceive himself; case of Self- Will; a singular sect in the author's time ; are entertained at the house of Gains ; pilgrims, the descendants of the martyi's ; Matthew and Mercy betrothed; riddles in verse; Slay-Good, a giant, slain; Feeble- Mind rescued; proves to be related to Mr. Fearing; Not-Right killed with a thunder-bolt; Matthew and Mercy, and James and Phebe, married ; Feeble-Mind and Eeady-to-Halt join the Pilgrims; profitable converse between Honest and Greatheart; Vanity Fair; the death of Faithful had planted a little colony of pilgrims there ; pleasant communion ; courage and an unspotted life essential to pilgrims ; Samuel and Grace, and Joseph and Martha, man-ied. The Monster [state religion] assaulted and clxviii SYNOPSIS. wounded ; believed by some that he will die of his wounds ; pass the place where Faithful was martyred ; the silver mine ; Lot's wife ; arrive at the river near the Delectable Mountains; By-path Meadow; slay Giant Despair, and Diffidence, his wife, and destroy Doubt- ing Castle ; release Mr. Despondency and Miss Much- Afraid ; Great- Heart addresses the shepherds in rhyme ; Mounts Marvel, Innocent, and Charity ; see the hole in the side of the Hill ; Mercy longs for a curious mirror; the pilgrims are adorned; story of Turnaway; find Valiant-for-Truth wounded by thieves; account of his conversion ; the question debated, that if we shall know our- selves, we shall know others in the future state ; arguments used by relatives to prevent pilgrimage ; the Enchanted ground ; an arbour called the Slothful's Friend ; in doubt as to the way, the book or map is examined ; Heedless and Bold in a fatal sleep ; surprised by a solemn noise, they are led to Mr. Standfast in prayer, he having been assailed by Madam Bubble ; arrive in the Land of Beulali and are delighted with celestial visions on the borders of the River of Death ; Christiana summoned, addresses her guide, blesses her children and her fellow pilgrims ; her last words ; Ready-to-Halt passes the river ; Feeble-Mind is called, will make no will, and goes up to the Celestial City ; De- spondency and Much- Afraid die singing ; Honest dies singing, Grace reigns; Valiant-for-Truth and Stand-Fast joyfully pass the river, leaving a solemn message to relatives. Joy in heaven on the arrival of the pilgrims. Clu'istiana's children a blessing to the church. The first and second editions have no Portrait of the Author : the third has an engraved Portrait by White. Tins Cut is copied from the seventh edition. THE Pilgrim's P r o g r e f s FROM THIS WOULD TO That which is to come : Delivered under the Similitude of a D R E A M Wherein is Discovered The manner of his setting out. His Dangerous Journey ; And safe Arrival at the Desired Countrey. / liaue ufed Similitudes. Hof. 12, 10. By John Bunyan %\ztxi^z^ and <€ntreti accorbins to t@rt)er. LONDON, Printed for Nath. Ponder at the Peacock in the Poultrey near Cornhil, 1678. THE AUTHOR'S Apology For his BOOK. ~f/f/^JIen at the first I took my Pen in hand, Thus for to write ; I did not understand That I at all should make a Utile 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 ivas : I meriting of the Way And Race of Saints, in this our Gospel- Day, Fell suddenly into an Allegori/ About their Journey, and the way to Glory, In more than twenty things, which I set doivn ; 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, ni pvt you by your selves, lest you at last Should prove ad infinitum, and eat out The Book that I already am about. Well, so I did ; but yet I did not think To show to all the World my Pen and Ink In such a mode ; I only thought to make I kneiv not what : nor did I undertake Thereby to please my Neighbour ; no not I; I did it mine own self to gratifie. ' thus, 2nd edit. vi The Authors Apology for his Book. Neither did I hut vacant seasons spend 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 pulVd, 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 justijie : And some said, let them live ; some, let them die. Some said, John, print it ; others said. Not so : Some said. It might do good ; others said, No. Now was I in a 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, Thv^ 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. ' at last it came; 2nd edit. ' ' Offend you I am loth,' reman » 'which; 2nd and all sub. edits. 8th and sub. edits. The Authors Apology for his Book. vii 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 none Yea, dark, or bright, if they their Silver drops Cause to descend, the Earth, by yielding Crops, Gives praise to both, and carpeth not at either, But treasures up the Fruit they yield together : Yea, so commixes both, that in her Fruit None can distinguish this from that, they suit Her well, when hungry : but if she be full, She 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 gropH 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. ' 'palliate,' to the 9th, 1083; ' 'My,' 3rd and sub. edits, altered to ' moderate,' in 9th, * engageth, 3rd and sub. edits. 1684, and sub. edits. * Engine, 3rd and sub. edits. ■^ ' thus,' roraan, 3rd edit. viii The Authors Apology for his Book. 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 ofit^ there to loohy That they may find it. Now my little Booh, {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. '^fVell, yet lam not fully satisfied, ^ That this your Book will stand when soundly Irfd ; Why, whats the matter ! it is dark, zvhat 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 ^ older time 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 "this' and 'that,' roman, Srd " First four words roman, 3rd and sub. edits. and sub. edits. " Oister-shell ; roman, 3rd and * Line roman, 3rd and sub. eub. edits. edits. ' ( ), not in 3rd and sub. edits. ' were, 8th and sub. edits. Two lines roman, 3rd and ' olden, 3rd and sub. edits, sub. edits. . a man below, 2nd edit The Authors Apology for his Book. ix The highest Wisdom. No, he rather stoops, And seeks to find out what hy pins and loops, By Calves ; and Sheep ; hy Heifers, and hy Rams ; By Birds, and Herbs, and hy the hlood of Larnhs, God speaketh to him. And happy is he That finds the light, and grace that in them be. Be not too forward therefore to conclude. That I want solidness, that I am rude : All things solid in 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 notv look, And find There darker lines then in my Book He findeth any. Yea, and let him. know, That in his best things there are worse lines too. May we but stand before impartial men. To his poor One, I ^ durst adventure Ten, That they will take my meaning in these lines Far better than his Lies in Silver Shrines. ^ dare, rSid and sub. edits. X The Authors Apology for his Book. 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 tohat 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 lag 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 ? 2 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 Figui^e, 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 tcords or ways. Then any man that breatheth now a days,) Thus to express my mind, thus to declare Things unto thee, that excellentest are. 2. I find that men (as high as Trees) will write Dialugue-wise ; yet no man doth them slight * Imaginations, 3rd and sub. " ^ These two lines transposed edits, in the »th and sul>. edits. " (lid, yrd and sub edits. The Authors Apologj' for his Book. xi For writing so : Indeed if they abuse Truth, cursed be they, and, the craft they use To that intent ; But yet let Truth be free To make her Salleys upon Thee, and Me, Which way it pleases God. For who knows how, Better than 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, Hath semblance with this method, where the cases ^ 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 1 do put uj) my Pen, ^Fle sheiv the profit of my Book, and then Commit both thee, and it unto that hand \_stand. That pulls the strong down, and makes weak ones This Book it chaidketh out before thine eyes The man that seeks the everlasting Prize : It sheivs you whence he comes, whither he goes, What he leaves undone ; also ivhat he does : It also shews you how he runs, and runs Till he unto the Gate of Glory comes. It shows too, who sets out for life amain. As if the lasting Croivn they woidd 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 tvilt ruled be ; It will direct thee to the Holij Land, If thou wilt its Directions understand : ^ Do, .3rcl and sub. edits. ' I'l, or I'll, 7th and sub. edit?. ? xii The Authors Apology for his Book. Yea, it will make the sloathfnl, 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? woiddest thoti remember From New-year's-day to the last of December ? Then read mi/ fancies, they will stick like Burs, And mat/ be to the Helpless, Comforters. This Book is writ in such a Dialect, As may the minds of listless men affect : It seems a Novelty, and yet contains Nothing but sound, and honest Gospel-strains. Would'st thou divert thy self from Melancholly Would' St thou be pleasant, yet be far from folly ? WouWst thou read Riddles, Sf their Explanation ? Or else be ' droivnded in thy Contemplation ? Dost thou love picking meat ? Or wouldst thou see A man Vth Clouds, and hear him speak to thee ? WoukVsl thou be in a Dream, and yet not sleep ? Or wouldest thou in a moment laugh, and weep ? Wouldest thou "loose thy self, and catch no harm? And find thy self again without a charm ? Woidd'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. ' drowned, 2nd and sub. edits: * Iosg, 3id and sub. edits, THE Pilgrims Progress 111 the similitude of a D R E A A S I walk'd throuQ-h 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 'Ilis Out- cry.' a Dream. I dreamed, and behold I saw « ^«^^* Luke 14! 33. cloathed with ^Raggs, standing in a certain place, with Habl^g.t. 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 ? t ' In this plight therefore he went home, and '^'^'^ ^ •^'" ' ' * refrained himself as long as he could, that his ' Wife and Children should not perceive his dis- * tress ,• but he could not be silent long, because ' Not "inserted in the 1st or 2nd t This paragraph, as marked edit., but found in the 7th and with inverted commas, was first subt. ones. inserted in the second edition, * ' Rags,' all the sub. edits. and continued in all subsequent ^ First inserted in oth and subt. ones, edits., but all in error quote ' Acts * ' Restrained,' in 2nd edit. 2. 27.' Cf)e ^ailgrims; progresis;* that his trouble increased : wherefore at length he brake his mind to his Wife and Children ; and thus he began to talk to them, 0 my dear Wife, ^said he, and you the Children of my bowels, I your dear friend, am in my self undone, by reason of a burden that lieth hard upon me : moreover, I am for certain informed, that this our City will be burned ivith fire from Heaven, in which fearful overthrow, both myself, with thee, my Wife, and you my sweet babes, shall miserably come to mine; except (the which, yet I see not) some way of escape can be found, whereby we may be delivered. At this his ^ Rela- tions were sore amazed ; not for that they be- lieved, that what he ' had'^ said to them was true, but because they thought, that some frenzy dis- temper had got into his head : therefore, it draw- ing towards night, and they hoping that sleep might settle his brains, with all hast they got him to bed ; but the night was as troublesome to him as the day : wherefore instead of sleeping, he spent it in sighs and tears. So when the morning was come, they would know how he did ; ^he told them, ^ worse and ^ worse. He also set to talking to them again, but they began to be hardened ; they also thought to drive away his distemper by harsh and surly carriages to him : sometimes they would deride, sometimes they would chide, and sometimes they would quite neglect him : where- fore he began to retire himself to his Chamber to pray for, and pity them ; and also to condole his own misery : he would also walk solitarily in the Fields, sometimes reading, and sometimes praying : and thus for some days he spent his time. * ' saith he; 7th, 8th, and !)th ; 168.^. ' FirstinsertedinOthcdit.,! <;84. ' Inserted in 8th edit. * ' Revelations they were,' 7th edit. ^ ' said he,' previous to the 0th, 1 f)84. • ' And he told," 7th edit. ^ Italics, !)th, 1 fi84, and snb. * Inserted in 7th edit. Cf)f ^Silgiimd t^iciffitsid* Christian no sooner leaves the World but meets Evangelist, who lovingly him greets With tidings of another : and doth show Him how to mount to that from this below. This cut was introduced after the Ktth edition. It is copied from the 1 nth edition, 1 692. 4 €i)t ^aUffnmsi ^aro^ress. ' Now, I saw upon a time, when he was walking ' in the Fields, that he was (as he was wont) read- ' ing in his Book, and greatly distressed in his ' mind ; and as he read, he burst out, as he had ;Act.siG.3o, * done before, crying, What ahall I do to be ' saved f ' I saw also that he looked "^ this way, and " that way, as if he would run ; yet he stood still, because as 1 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 "^Heb.a 27. hand, that I am Condemned to die, and * after that to come to Judgement ; and I find that I am not »^jobiG. 21. * ^j]jjj-jg |.Q jJQ ^]^g f^,.g|-^ jjQP * able to do the *^Ezek. 22. 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 » isa 30. 33. then the Grave; and I shall fall into * Tophet. And Sir, if I be not fit to go to Prison, I am not fit '^ (I am sure) to go to Judgement, and from thence to Execution ; and tlie thoughts of these things make me cry. Then ^said Evangelist, If this be th}' condition, why standest thou still ? He answered. Because I know '^^^j^/^^j^^^^Miot whither to go. Then he gave him . 1 1 ,' which last is rio;ht. »> 2 Cor. 5. 2, pieces, ^ burned in flames, eaten of Beasts, ^ drown- ded in the Seas, for the love that they bare to the Lord of the place ; all well, and cloathed with ^ Immortality, as with a Garment. 3,^5^ Pli. The hearing of this is enough to ravish ones heart ; but are these things to be enjoyed f How shall we get to be Sharers ^hereof f Ch. The Lord, the Governour of that Countrey, hath Recorded that "m this Book : The substance of l^^a. H- 12. J oh. /• oj' which is, If we be truly willino; to have it, he will S'^'^p- ^- f • bestow it upon us freely. chap.22.17. Pli. Well, my good Companion, glad am I to hear of these things : Come on, let iis 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 ' ^M^^^]'-^^'' Slough, that was in the midst of the Plain, and they p°"^-" being heedless, did both fall suddenly into the bogg. The name of the Slow was Dispond. Here there- fore 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 note f 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 off if we have such ill speed at our first setting out, what may we expect, HwiM this, and our Journeys end f ^May I get out again with my ■»/« i^ not life, you shall possess the brave Country alone for me. piMbL And with that he gave a desperate struggle or two, and got out of the Mire, on that side of the Slough burnt,' 2nd and sub. * Introduced in the 8th edit, drowned,' 3rd and sub. and sub. thereof,' 8th and sub. •Chris trouble 10 C!)e ^pilffnms; progress;* 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 endea- voured.to struggle to that side of the Slough, that wTekt was still further ®from his own House, and next to the fw-Zrfrom Wicket-gate ; the which he did, but could not get ^Ho^e!" out, because of the burden that was upon his back. But I beheld in my Dream, that a Man came to him, whose name was Help, and asked him, What he did there f 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. 'JueJ'^°' Help. But why did you 7iot^ look for Hhe steps f Ch. Fear followed me so hard, that I fled the next way, and fell in. umt^v^'' Help. ' ' Then, said he,' * Give me thy hand ! So ►-P6.40. 2. ]jg gave him his hand, and ^ he drew him out, and set him upon sound ground, and bid him go on his way. Then I stepped to him that 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 Tra- vellers might go thither with more security ? And he said unto me, this Miry slough is such a place ma'kZthe as cauuot be mended : It is the descent whither the i'^^Mrf/ scum and filth that attends conviction for sin, doth continually run, and therefore it is called the Slough of Dispond : for still as the sinner is awakened about his lost condition, there ariseth in his soul many fears, and doubts, and discouraging appre- * ' Deapond,^ 2nd and sub. * ' Then, said he,' first inserted ' ' bid go,' 2nd and sub. in the 2nd edit. * ' not yov,' 2nd and sub- * First inserted in the 2nd edit. hensions, which all of them get together, and settle in this place : And this is the reason of the badness of this ground. It is not the ''pleasure of the King, that this '■^sa. 35. 3, 4. place should remain so bad ; his Labourers also, have by the direction of His Majesties Surveyors, been for above this sixteen hundred years, im- ploy'd about this patch of ground, if perhaps it might have been mended : yea, and to my know- ledge, ^saith 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 Mate- rials 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 b}^ the direction of the Law-giver, certain g-ood and substantial 'Steps, placed even ' ^« ■f':''; C7 1 ' 1 Tiiiscs of Jot- through the very midst of this Slouqh ; but at such »"•«»««"« <"^ time as this place doth much spue out its nlth, Webyfauh as it doth against change or weather, these steps are hardly seen ; or if they be. Men through the dizi- ness of their heads, step besides ; and then they are bemired to purpose, notwithstanding the steps be there ; but the ground is ^ good when they are once 'i sa. 12. got in at the Gate. Now I saw in my Dream, that by this iime * ' piyajbu Pliable was got home to his House ^again : So ildZTisited his Neighbours came to visit him ; and some of tor^/^ "^''" them called him wise Man for coming back; and taimneZ%' some called him Fool, for hazarding himself with lefu^u'*^- Christian ; others again did mock at his Cowardli- ness ; saying, Surely since you began to venture, I ' ' said,' 2nd and sub. ' ' again,' omitted in the 9th, ^ First inserted in the 2nd ] 084, and sub. edits. edit. * Third and sub. edits. 12 ClK pilg:rimss ^rogfitss;* » Mr. World- ly-Wiseman meetx with Christian. Talk betu-ixt Afn Worldly- Wiseman and Chris- tian. would not have been so base to have given out for a few difficulties. So Pliable sat sneaking among them. But at last he got more confidence, and then they all turned their * tales, and began to deride poor Christian behind his back. And thus much concerning Pliable. ^' Now as Christian was walking ^solitary by ' himself, he espied one afar off come crossing over ' the field * to meet him ; and their hap was to ' meet ^ just as they were crossing the way of each ' other.^ The Gentleman's name ^ ' that met him,' ' was, Mr, Worldly -Wiseman, he dwelt in the Town ' of Carnal-Policy, a very great Town, and also * hard by, from whence ^ Christian came. This ' man then meeting with ^ Christian, and having ' someinckling of him, for ^Christians setting forth ' from the City of Destruction, was much noised ' abroad, not only in the Town, where he dwelt, ' but also it began to be the Town-idW in some * other places. Master Worldly- Wiseman therefore, ' having some guess of him, by beholding his labo- ' rious going, by observing his sighs and- groans, * and the like, began thus to enter into some talk ' w^ith Christian. ' World. How now, good fellow, whither away after ' this burdened manner ? ' Chr. A burdened manner indeed, as ever I ' think poor creature had. And whereas you ask ' me. Whither away, I tell you, Sir, I am going to ' yonder Wicket-gate before me ; for there, as I am ' informed, I shall be put into a way to be rid of ' my heavy burden. ' Worl. Hast thou a Wife and Children f ^ ' tailes; 7th edit. ' All this interview with World- ly-Wiscnian, and its consequences, as marked with inverted conmias, first appeared in the 2nd edit. ' ' solitarily,' 7th and sub. * to * Italics, 3rd and sub. 5 Inserted in the 8th and sub. edits. " 'Christian,' Italics after 7th edit. €i)t pilgrims! ^arogitsssi* 13 * Chr. Yes, but I am so laden with this burden, ' that I cannot take that pleasure in them as for- ' merly : rnethinks, I am as if *I had none. 29.^ ^°'^''' ' Worl. Wilt thou hearken to me, if I give thee ' counsel'/ ' Chr. If it be good, I will ; for I stand in need ' of good counsel. ' Worl. I would advise thee then, that thou with «// ">/';.worid- ' speed get thy self 7id of thy burden ; for thou wilt "i^in- ^'^un- ' 7iever be settled in thy mind till then : nor canst thou "an.' ' enjoy the benefits of the blessing which God hath be- ' stowed upon thee till then. ' Chr. That is that which I seek for, even to be ' rid of this heavy burden ; but get it oif my self I ' cannot : nor is there a man in our Country that ' can take it off my shoulders ; therefore am I going ' this way, as I told you, that I may be rid of my ' burden. ' Worl. Who bid thee go this way to be rid of thy * burden ? ' Chr. A man that appeared to me to be a very ' great and honorable person ; his name, as I re- ' member is Evangelist. ' Worl. * ^I beshrow him for his counsel ; there ^'-^ worfdiy- ' not a more dangerous and troublesome way i?i the ^J^i^^^a ' world, than is that unto which he hath directed thee ; cJTi;f'f ^ ' and that thou shall find if thou wilt be ruled by his ' counsel : Thou hast met with somethinq (as I per- ' ceive) already ; for I see the dirt of the Slough of ' Dispond is upon thee ; but that Slough is the begin- ' ning of the sorrows that do attend those that go on ' in that way : hear me, I am older than thou ! thou ' art like to meet with in the way which thou goest^ ' Wear-isomness, Painfulness, Hunger, Perils, Naked- ' ness, Sword, Lions, Dragons, Darkness, and in a ' word, death, and what not? These things are cer- ' tainly true, having been confirmed by many testimo- ' Inserted in the 3rd and sub. 14 Cf)e ^^ilgiims! ^rogiT^sf. ' nies. And why should a man so carelesly cast aivay ' himself, by givmg ^ head to a strdnger. ' Chr. Why, Sir, this burden upon m}^ back is ' more terrible to me than are all these things which 'of^h/kMrt ' y^" have mentioned : * nay, methinks I care not chrfsuans- ' wliat I mcct witli in the way, so be I can also meet ' with deliverance from my burden. ' Work How earnest thou by ^thy burden at first f ' Chr. By reading this Book in my hand. wisTman'^' ' Worl. I thoii()ht SO ', mid it is happened unto thee y°(^jv/m'^' ' (i^ to other iveaJc men, ivho meddling icith things too ti^s'in^^' ' high for them, do suddenly fall into thy distractions ; mfe"%"'' ' 'ivhich distractions do not only unman men, (as thine ' I perceive has done thee) but they run them upon ' desperate ventures, to obtain they know not ichaf. ' Chr. I know what I would obtain ; it is ease * for my heavy burden. X'tvoridi ' Work But wliy imlt thou seek for ease this way, ^i^'mi^re ' ^^^^'^^9 ^0 many dangers attend it, especially, since ^'^^straight; ' (Jiadst thou but patience to hear me,^ I coidd direct * thee to the obtaining of what thou desirest, icithout ' the dangers that thou in this ivay icilt run thy self ' into : yea, and the remedy is at hand. Besides, I ' will add, that instead of those dangers, thou shalt * meet ivith much safety , friendship, and content. ' Chr. Pray, Sir open this secret to me. ' Worl. ^Nhy in yonder Village, (the Village is * named Morality) there dwells a Gentlemcm, whose ' 7ianie is Legalit}^, a very judicious man (and a man ' of a very good name) that has skill to help men oj^ ' icith such burdens as thine are, from their shoidders : ' yea, to my knowledge he hath done a great deal of ''good this way: Ai, and besides, he hath skill to ' cure those that are somewhat crazed in their wits ' with their burdens. To him, as I said, thou may est ' go, and be helped presently. His house is not quite * ' heed,' 7th and sub. * In Hrd and sub. ' ' the burden," 7th edit, and sub. a mile from this place ; and if he should not be at home himself he hath a pretty younxj man to his Son, whose name is Civility, that can do it (to speak on) as well as the old Gentleman himself : There, I say, thou mayest he eased of thy burden, and if thou art not minded to go bach to thy former habitation, as indeed I would not icish thee, thou mayest send for thy Wife and Children to thee to this Village, ichere there are houses now stand empty, one of which thou mayest have at reasonable rates : Provision is there also cheap and good, and that which ivill make thy life the more happy, is, to be sure there thou shall live by honest neighbors, in credit and good fashion. * Now was Christian somewhat at a stand, but V'^^'^Vf '*" -" t^nared by presently he concluded ; if this be true which this ^7,^°'^?^^ Gentleman hath said, my wisest course is to take^'OT» ' men ; only, said he, take heed that thou turn not ' aside again, lest thou perish from the way when "Psalm 2. ' liis wpath is kindled but a little. Then did ' Christian address himself to go back, and Evan- ' (jelisty after he had ^ kej3t him, gave him one ' smile, and bid him God speed : so he went on ' with hast, neither spake he to any man by the ' way ; nor if any ^ man asked him, would he ' vouchsafe them an answer. He went like one * that was all the while treading on forbidden ' ground, and could by no means think himself ' safe, till again he was got into the way which he 'left to follow Mr. Worldly -Wisemans counsel.' ^By this time, Christian was got up to the Gate. Now over the Gate there was Written, Knock and 'Matt. 7. 8 it shall be opened unto you} He knocked therefore, more then once or twice, saying, May I now enter here f will he within Open to sm'vy me, though I have ^bin An undeserinnfi Rebel f 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 ivas there f and whence he came f and what he would have f 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. '-TheQau Good Will."' I am willinq with all my heart, said imll be (ipeti- -k r~\ feanedt^ hc ; and with that lie opened the Gate. ■/ters. * Added after the 2nd edit. process of time Christian got up * ' kist,' sub. edits. to the Gate.' An alteration ren- * ' man,' omitted from the 9th, dered needful by this long addi- 1684. and sub. edits. ^ tion to the text in the 2ud edit. * 2nd and sub. edits., ' so in " ' been,' 2nd and sul). edits. €f)t l^il^vm^ progresig* 23 He thai will enter in must first without Stand knocking at the Gate, nor need he doubt That is a knocker but to enter in ; For God can love him, and forgive his sin. Copied from the edition of 1 692. 1) 2 ' Christian Entred the 24 CJ)f pilcjiimsi ^Jrogitsis; So, when Christicm was ^stepping in, tlie other gave him a pull ; Then said Christian, \\'\\?Lt means that ? The other told him, A little distance from -Satan en- this Gate, there is erected a strono- Castle, of which" vies those t-»77 7'i/-^ • P i ill i that enter Beelzebuo IS the Captain : irom tiience both he, and the straight •ii-i a ii , cxcciit 8th, '.tth, 1684 ; and 10th. ' his ' after 2nd edit. Omitted in 3rd and .'dits. 'his edits. eyes, sub. 2nd and sub. CI)f pilgrims; prcigre^sJ* 29 a very large Parlour that was full of dust, because never swept; the which, after he had reviewed a little while, the Literpreter called for a man to sweep : Now when he began to sweep, the dust be- gan so abundantly to fly about, that Christian had almost therewith been choaked : Then said the Ifi- terpreter to a Damsel that stood by, Bring hither ' the'^ Water, and sprinkle the Room ; ' the' ^ which when she had done, ' it ' ^ was swept and cleansed with pleasure. Ch. Then said Christian, What meatis this f 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 there- with. This is to shew thee, that the Law, instead of cleansinp- the heart (bv its working:) from sin, ""doth ■'Rom.- e. revive, put ^strength into, and increase it in these, soul, ^* even' as it doth discover and forbid it, ^but doth not give power to subdue. Again, as thou sawest the Damsel sprinkle the Room with Vsater, upon which it was cleansed with pleasure : This is to shew thee, that when the Gos- pel 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," added to the 2nd edit. * ' even,' added after the 2nd ^ 'the which,' 3rd and sub. edit, edits. « Instead of ' but,' the 3rd ''it,' added after the 2nd and sub. edits, read ' for it.' edit 30 mn iMlqviim ^arogresis; S'5^^26^ the soul made clean, through the Faith of it, and R^ni.'i6.^25, consequently sfit for the King of Glory to inhabit. Job. 15.13. 1 saw moreover in my Dream,'' that the Inter- L^iPa^sion P^^fei' took him by the hand, and had him into a tieLl^' little Room, where sat two little Children, each one havfiZr^^ in his Chair : The name of the eldest was Passion, "*'"• and ^ ' the name ' of the other Patience ; Passion seemed to be much discontent, but Patience was very quiet. Then Christian asked, What is the reason of the discontent of Passion f The Inter- freter answered, The Governour of them would have him stav for his best thino-s till the beo-in- ning of the next year ; but he will have all now : 7o^Mng. '^^^ Patience is willing to wait. '^ Passion ;««>< Thcn I saw that one came to ^Passion, and brought him a Bag of Treasure, and poured it down at his feet ; the which he took up, and re- joyced therein ; and withall, laughed Patience to scorn : But I beheld but a while, and he had Mwtz^Micwy lavished all away, and had nothing* left him but lavishes all -p. '' ~ away. KagS. l^'otndeT'' Ch, Then said Christian to the Interpreter, "^Ea?- jmnnd this matter more 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 ivill have all noiv, 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, untill the neM World, for their Portion of good. That Pro- " The World, vcrb, A ""Bird in the Hand is worth two in the Push, BirdinThe is of morc Authority with them, than are all the Divine Testimonies of the good of the World to come. But as thou sawest, that he had quickly lavished all away, and had presently left him, no- ' ' it now,' :}rd ;ind siib. ^ ' the naiiic ' acMcd iiftcr tho edits. ' 2nd edit. thing 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 ° Wisdom ; and that ^ipon many accounts, l^fl^fl^ 1. Because he stays for the best things. 2. A?id also wudoi^i. because he will have the Glory of His, ivhen the other hath nothing but Raggs} In. Nay, you may add another ; to wit, The glory of the neMWovldi will never wear out ; but these are suddenly gone. Therefore Passion had not so much reason to laugh at Patience, because he had his good things first, as Patience will have to laugh at Passion, because he had his best things last; for ^"«5'« '^/'«< . , , , , ~ , arejirst mus. first must Q'lve place to last, because last must have?"«i'?«<^f' ,.. 17 • 1 1 • n things his time to come, but last ffives place to nothinq ; for thatareiasi ~ h 1 ■• n 1 '"'^ lasting. 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 lasting-ly. Therefore it is said of *^Z^?m', ''Luk. le. ~ • Dives lu'd In thy lifetime thou hadest,'^ or receivedest thii qood ''i» good things, and likeimse Lazarus evil tilings ; 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. Ifi. You say Hhe Truth ; For the tlmiqs that « re 2 cor. 4. is. m J ' ,/ j'f^Q first seen, are Temporal ; btit the thinqs that are not seen, things are T~t in 1 11 •! • ^"' Tevipo- are hiternal : but though this be so; yet since 'o^ 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 Ghristian by the hand, and led him into a * ' Rags,' 2nd and suli. edits. ^ ' the,' omitted in 2nd and "^ ' Hadest, or,' omitted in 2nd sub. edits, and sub. edits. 32 mn pilgnmsi ^9rogitsi5» 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 notwithstand- ing 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 ho did also continually cast ^ (but secretly,) into the fire. Then said Christian, What means this f The Interpreter answered, This is Christ, who con- tinually with the Oyl of his Grace, maintains the work already begun in the heart ; B}^ the means of which, notwithstanding what the Devil can do, the 2 Cor. 12.9. souls 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 soul. I saw also that the Interpreter took him again by the hand, and led him into a pleasant place, where was builded a stately Palace, beautiful to behold ; at the sight of which. Christian was greatly de- lighted ; he saw^ also upon the to)) tliereof, certain Persons ^walked, who were cloatiicd 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 sat a Man, at a little distance from the door, at a Table-side, with a ' ( ) Acldcfi in 2nd an,d sub. ^ ' Avalking," 2nd and sub. edits. edits. The Va- liant Man. Cl)e ^ilgiimei ^iDgreds; 33 Book, and his Inkhorn before him, to take the Name of him that should enter therein : He saw also that in the door-way, 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 somewhat in ^a muse : at last, when every Man started back for fear of the Armed Men ; Christian saw a Man of a ver}^ stout countenance come up to the Man that sat there to write ; saying, Set down my name, Sir, the which when he had done, he saw the Man draw his Sword, and put an Helmet upon his Head, and rush toward the door upon the Armed Men, who laid upon liim with deadly force ; but the Man, not at all discouraged, fell to cutting and hacking most fiercely; so, after he had received and given many wounds to those that ^''^- ^^- ^^• attempted to keep him out, he cut his way through them all, and pressed forward into the Palace ; at which there was a pleasant voice heard from those that were within, even of ^the Three that walked upon the top of the Palace, *^' saying,' Come in, Come in ; Eternal Glory thou shalt uiin. So he went in, and was cloathed with such Gar- ments as they. Then Christian smiled, and said, I think verily I know the meaning of this. Now, said Christian, let me go hence : Nay sta}^ (said the Interpreter,) till I have shewed thee a little more, and after that thou shalt go on thy way. So he took him by the hand again, and led him into a very dark Room, where there sat a Man in an ''Iron '^''i'"" ^^ '' like an Iron Lage. Cage. Now the Man, to look on, seemed very sad : he * ' Men,' after the 2nd edit. * ' those that walked,' 2nd * ' will,' in the 7th edit. and sub. edits. ' ' a maze,' 2nd ; ' amaze,' 7th ' ' saying,' added to the 2nd and sub. edit. and sub. edits. * First inserted in the 2nd edit. 34 Cl)f pilgnmes ^rogrrsis!* sat witli his eyes looking down to the ground, liis hands folded together; and he sighed as if he would break his heart. Then said Ohrutian, What means this ? At which the Inter jweter bid him talk with the Man. Chr. Then said Christian to the Man, What art thou f The Man answered, / am ivhat I was not once. Chr. What wast thou once f M.ukes. 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 Coelestial City, and had then even joy at the thoughts that I should get thither. Chr. Well, but ivhat 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 noiv I cannot. Chr. But how earnest thou in this condition f Man. I left off" to watch, and be sober ; I laid the reins upon the neck of my lusts; I sinned against tlie 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 lie has left me ; I have so hardened my heart, that I can- not 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 Hhe Interpreter, Is there no hope but you must be kept in '^ this Iron Cage of Despair f * Inserted in 2nd and sub. edits. ' ' Ch)\ in 2nd and sub. edits. * 'Nay, said Chr'mian, pray, * 'the Christian,' 2nd to 8th; Sir, do you., only occurs in the after that 'Christian.' 1st edit. ' '' ' the,' 2nd and sub. edits. Man. No, none at all. ^ Inter. Why t The Son of the Blessed is very e 19. »Heb. 10. 28, 29. Mail. I have ^Crucified him to myself, a fresh. I j-Heb.e. g have despised ^ his Person, I have despised his j];"*" Righteousness, I have counted his Blood an unholy thing, I have done despite ""to the Spirit of Grace : Therefore I have shut my self out of all the Pro- mises ; and there now remains to me nothing but threatnings, dreadful threatnings, ^faithful threat- nings of certain Judgment 'and firy Indignation,'^ which shall devour me as an Adversary. ^ Inter. For what did you brim) yourself into this condition f Man. For the Lusts, Pleasures, and Profits of this World ; in the ^injoyment of which, I did then pro- mise 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 f Man. God hath denied me repentance ; hisWord gives me no encouragement to believe ; yea, him- self hath shut me up in this Iron Cage; nor can all the men in the World let me out. O Eternity ! Eternity ! how shall I grapple with the misery that I must meet with in Eternity ! Inter. Then said the Interpreter to Christian, Let this mans misery be remembred 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 pra}', that I may shun the "^causes of this mans misery. Sir, is it not tinie for me to go on my way now ? ^ ' Chr.'' in 2nd and sub. edits. *■ ' enjoyment,' 2nd and sub. - ' Fearful,' 7th and sub. edits.; ' 'even,' omitted in 2nd and except the 8th has ' faithful.' sub. ^ Introduced after tlie 2nd edit. ® ' cause,' 3rd and sub. edits. 1 C or. 15. 1 'i hess. 4 Jude 15. a'ihes.1.8. 3(J €i)( 13ilQ:nm£S ^nDjiesis;* Tnter. Tarry till I shall shew thee one thing more, and then Hhou 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, ^^ 'i.Y 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 m}'^ sleep, I Dreamed, and behold the Heavens grew ex- ceeding black ; also it thundred and lightned in most fearful wise, that it put me into an Agony. So I looked up in my Dream, and saw the Clouds ^rack at an unusual rate ; upon which I heard a great sound of a Trumpet, and saw also a Man sit upon a Cloud, attended with the thousands of Hea- ven ; they were all in flaming fire, also the Heavens f'o'v'IIo^^ *was on a burning flame. I heard then a voice, 12,13,14. saying. Arise ye Dead, and come to Judfpnent ; and with that, the Rocks rent, the Graves opened, & mc^til', the Dead that were therein, came forth ; some of p^8.5.i,2,3.5 them were exceeding glad, and looked upward ; and Dan. 7.10 « g^^j^^ souglit to hidc thcmsclves under the Moun- tains. 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 con- venient distance betwixt him and them, as betwixt Dan': 7! I ^' the Judge and the Prisoners at the Bar. I heard it also proclaimed to them that attended on the Man ' ' you shall,' Srd edit. edits. ; 8th, Dan. 10 ; altered in " 'rising,' 2nd and sub. edits. ytli, lGli3, to 10,7, and omitted ' ' rackt,' 7th edit, [driven by in some edits, the wind]. ^ ' Fierce,' 2nd and sub. edits. * 'were,' 2nd and sub. edits. " 'from,' omitted in the lotli * All the early editions agree edit, in the references to Ps. 5. 1, 2, .3 ; * First inserted ui L'nd edit, as but Ps. i»o. 1, 2, 0, would have Maj. 50.2,3, and omitted in 7th; answered much better.^ but correct in sub. edits. '' Inserted in 1st, to the 7th ' 2nd and sub. edits. \) €i)t |3ilgnmsi ^lognsisi* 37 tliat sat on the Cloud; "^ Gather together the Tares, /"//f? 'Mats. 12. Chaff, and Stubble, and cast them itito the burning ^^'^^■i-^- Lake; and with that, the Bottomless pit opened, just whereabout I stood ; 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 ' 'i'«''e 3. Garner. And with that I saw many catch't up •^and carried away into the Clouds, but I was left J^? ]'^®''- *■ behind. I also sought to hide my self, but I could not; for the Man that sat upon the Cloud, still kept his eye upon me: my sins also came into Ro^ 2.14, ^'my' mind, and my Conscience did accuse me on every side. Upon this I awaked from my sleep. Chr. But what ivas it that made you so fraid of this sight ? Man. Why I thought that the day of Judgement was come, and that I was not ready for it : but this frighted me most, that the Angels gathered up several, and left me behind ; also the pit of Hell opened her mouth just where I stood : my Con- science too ^within afflicted me ; and as I thought, the Judge had always his eye upon me, shewing indignation in his countenance. Then said the Interpreter to Christian, Hast thou considered all these things f 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 Christian began to gird up his loins, and to address himself to his Journey. Then said the Interpreter, The ' This was changed to ' Mark' ^ ' my,' altered to ' the ' in in the 2nd edit., and the error 2nd and sub. edits, continued in all the sub. copies. * 2nd and sub. edits. * First inserted in 2nd edit. * ' within,' omitted in 2nd and sub. edits. 38 €\)t ^i3ilgrimsi yrogitsie; Who's this ; the Pilgrim. How ! 'tis very true, Old things are past awaj-, all's become new. Strange ! he's another Man upon my word, They bo fine Feathers that make a fine Bird. Copied from the 13th edition, 1692. CJ)e ^iilgnm^^ ^rogresisi* 39 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, dj-eadfiil, things to make me stable In what I have began to take i?i 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 of the Sepulcher, where it fell in, and I saw it no more. Then was Christian glad ^and lightsom, and said 'Mmsl^ufof with a merry heart. He hath given me rest, by his Zldm!"e'^ sorrow ; and life, by his death. Then he stood still fiuuVoT/or a while, to look and wonder ; for it was very sur- '"'^" prising 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 Vaters down his cheeks. Now as 'z-^-^i' 12. he stood looking and weeping, behold three shining ones came to him, and saluted him, with Peace be to thee: so the first said to him, Thy sins be for- ^ ' was,' altered to ' were ' ' 2nd and sub. edits. ; but all about 1690. refer tu Isa. 36. 1 : evidently a typographical error. e2 fVIarki 40 Cf)e pilgnmss ^^rogitds; 1 1 ' Zech. 3. 1.' ' • * Ephes. A Christian can sing tho alone, vhen God doth ijive him the joy of his heart. Simple, Sloth, and Presump- tion. ' t ProT. 23. 24/3 *" There is no perswation will do, if God opentih , not the eyes (jiven. Tlie second, stript liim 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 should give it in at the Coelestial Gate ; so they went their way. Then Christian gave three leaps for joy, and went ^ out singing, Thus far did I come loaden with my sin ; Nor coidd oucjht ease the (frief that I ivas 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 bachf Must here the strings that bound it to me, crack f Blest Cross ! blest Sepidcher ! blest rather be The Man that there icas put to shame for me. I saw then in my Dream that he w^ent on thus, even untill he came at a bottom, where he saw, a little out of the way, three Men fast asleep with Fetters upon their heels. The name of the one was ''Simple, another Sloth, and the third Presumption. Christian then seeing them lye in this case, 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 cer- tainly become a prey to his teeth. A\ ith that they lookt upon him, and began to reply in this sort : ^'Simple said, I see no danger ; Sloth said, Yet a little more sleep : and Presumption said, Every Fatt must ' First inserted in the 2nd edit. ; all the editions refer to ' Mark 2. V. 2,' but it niust liave l)een a mistake for v. -5. ^ ' went on,' 3rd and sub. edits. ^ First added to 2nd edit. stand upon his oum bottom, ^ivhat is the answer else that I should give thee? And so thei/ 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 awak- ening 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 tum- bling 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 Hi/pocrisie. So, as I said, they drew up unto him, who thus entered with them into discourse. Chr. Gentlemen, Whence came you, and whither '^^m^'umT ^doyougof ^^'^■' Form, and Hyp. We were born in the Land of Vain-glory, and are going for praise to Mount Sion. Chr. Why came you not in at the Gate which standeth at the beginninxf of the way f Know you not that it is ivritten, "That he that cometh not in by the " j oh. lo.i. door, but climbeth up some other icay, the same is a thief and a robber f Form and Hyp. They said, That to go to the Gate for entrance, was by all their Country- men counted too far about ; and that therefore their usual way was to make a short cut of it, and to climb over ^ ' the wall,' as they had done. Chr. But tvill it not be counted a Trespass, against the Lord of the City whither we are bound, thus to violate his revealed will f Form, and Hyp. They told him, ''That as for that, ^Theythat he needed not to trouble his head thereabout: {ov''y-'^yXiJ^''^ot what thev did, they had custom for ; and could tlinktZt' " " they can my something in vindication * to * Inserted m the 1st edit. ' whither go you ? 9th edit., of their oim only. 16R4, and sub. Practice. * Inserted in the 3rd and sub. * ' over it as,' 2nd edit. ; ' over edits. the wall/ 3rd and sub. edits. 42 CI)e pilgnms f^rogres^, produce, if need were, Testimony that would witness it, for more than a thousand years. Chr. Bid, said Christian, will ^i/our practice stand a Trial at Law f Form, and Hyp. They told him, That Custom, it being of so long a standing, as above a thousand years, would doubtless now be admitted as a thing- legal, by ^ any Impartial Judge. And besides, said they, 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 con- dition better than ours ? Chr. I walk by the ^ Rule of my Master, you walk by the rude working of your fancies. You are counted thieves alread}^ by the Lord of the waj^ ; 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. Tlien I saw that they went on every man in his way, without much conference one with anotlier ; save that these two men told Christian, That, as to Laws and Ordinances, they doubted not but they should as conscientiously do tliem as he. Therefore said they, We see not wherein tliou differest from us, but by tlie Coat tliat is on thy back, which was, as we tro,' given thee by some of thy Neighbours, to hide the shame of tliy nakedness. "'Gai.z. ]6 Chr. By •'Laws and Ordinances, you will not be ' ' will you stand,' nth and * ' Rule ' in italics, 2nd and nth edits., 1GJ5:3 ; 'will it stand,' suh. edits, nth edit. 1G84, and sub. * 'tro,' or 'trow,' l)elieve. ' 'an,' 2nd and sub. edits. ' All the editions (inoie Gal. 1. * 'if we get," 2nd and sub. 16; but the author nuist have edits. •• intended it for Gal. 2. Ki. C!)e pilgrims ^rogiteisi* 43 Scaved, since you came not in by the door. And as for this Coat that is on my back, it was given me by tlie Lord of the place whither I go ; and that, as you say, to cover my nakedness with. And I take it as a token of his kindness to me, for I had nothing but rags before. And besides,^ thus I comfort myself as f christian I go : Surely, think I, when I come to the Gate ofionhcoat the City, the Lord there-of will know me for good, dndiscZu- since I have his Coat on my back ; a Coat that he wTi/, he^'u' ffave me freely in the day that he striijt me of my aUoZm hs rags. 1 have moreover a mark in my lorehead, ot hi^Mou. which perhaps you have taken no notice, which one of my Lords most intimate Associates, fixed there in the day that my burden fell oft' 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 Coeles- tial 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, i'^'l"!f"^." ' ' has talk vith and that somtimcs sighingly, and somtimes com- ''^™"'-^' fortably : also he would be often reading in the Roll that one of the shining ones gave him, by which lie was refreshed. I beheld then, that they all went on till they came to the foot of an^ \l\\\,*' DiifieidW' ^ at the bottom o{^H,comato 1 • 1 o • mi "^ ^ • 1 the hill Dipi- wliicli was a bpring. 1 here was also in the same "<«y- 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 : ' I go on," fith otlit. and sub. ^ ' the Hill," 2nd and sub. First inserted in Dth edit., edits. IfiBi * The name or the hill omitted in tlie 1st edit. 44 CJ)e pilgrims progrtsi^, but the narrow way lay I'ight up the Hill (and the name of the going up the side of the Hill, is called ■tisa.49.]o.'iZ>/^^?('/(y.) 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 fai)it nor fear: Better, tho difficult, th'right way to go, Than ivrong, 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 ''Thedanyer jy^glynction.') So ''the ouc took the way which is o^^ofthi called Danger, which led him into a great AYood ; and the other took directly up the way to Destruc- tion, 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 ^rac«!"*"'""'^ Hill, was a pleasant ^Arbour, made by the Lord of ^ First inserted in 2nd edit, as ' ' rose,' 3rd and sub. edits. Isa. 45. 10, but corrected in 7th * Altered to 'yl Tro/Y/' in Sturfs and sub. edits. correct edition. ^ 'The Hill,' 2nd and sub. » 'refreshing," after 3rd edit, edit. mn ^atlsinnsi ^arogit^s. 45 Shall they who wrong begin yet rightly end ? Shall they at all have safety for their friend? No, no, in headstrong manner they set out, And headlong will they fall at last no doubt. Copied from the 13tli edition, 1602. 46 C!)e iSiIgnms; |i3rogrf35* the Hill, for the ^refreshment of weary Travailers. Thitlier therefore Christian got, where also he sat down to rest him. Then he piill'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 untill it was iiicthai almost nio'ht, and in his sleep his 'Roll fell out of ivser. ijis hand. JNow as he was sleepmg, there came one •'fProv.6.6.- to him, and awaked him saying, Go to the ant, thou sluggard, consider her ivaijs and be wise. And with that Christian suddenl}^ 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 ; »,S^rS the name of the one was Timorus^ ^and the name Timor«r;"'' of tlie other Mistrust, to whom Christian said. Sirs, what's the matter you run tlie wrong way ? Timo- rus 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 shall I fiy to be safe ? If I go back to mine own Countrey, That is prepared for Fire and ' Inserted in 2nd edit, and svib. ^ ' and the (Uhor," 2nd and ■^ ' runniniT amain," Htli and lltli s\il>. edits, edit. \'V\ ; ' running to meet him * In the ;!nd and suK edits, amain,' nth edit., 1684, atrd sub. Brimstone ; and I shall certainly perish there. If I can get to the Coelestial City, I am sure to be in safety there. I must venture : To 2:0 back is no- '"Christian ^ 'J , n shakes off thing but death, to go forward is fear of death, and/'^«'-'' life everlasting beyond it. I will yet go forward. So Mistrust 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 bosom for his Roll, that he might read therein and be comforted; but he felt and ''found it not. Then ' prdcnds to Willing to pass by all, ij now thou will ''yet turn i"^ ''^^trcijui.-' 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 Ser- vants, his Government, his Company, and Coun- trey better then thine : and therefore leave off to perswade me further, I am his Servant, and I will follow him. Apol. Consider aqain ivhen thou art iii cool blood, ^ronyon 1 ft/ ^ plcctus the what thou art like to meet with in the wait that thoui^''^""''""'' qoest. Ihou knowest that for the most part, his Ser- *° '^'^"■'"^ •' mil 7 -T' Christian vants come to an ill end, because theii are transaressors f''""' p^'''^'^- J -fT /» T inn in /lis against me, and my ways : now many of them have ««^- been put to shameful deaths ! and besides, thou countest * Omitted in 2nd and all sub. ^ Not in the 1st and 2nd, but edits., but the mark for the re- inserted in the 3rd and sub. ference is continued in the 2nd edits, edit. 6G m)t pilgrims f rogresis;* his service better then mine, whereas he never came yet from the place where he is, to deliver any that served him out of ^our hands ; but as for me, how many times, as all the World very well hnows, have I delivered, either by power or fraud, those that have faithfully served me, from him and his, thoiujh taken by them, and so I will deliver thee. Chr. His forbearing at present to deliver them, is on purpose to try their love, whether they will cleave to him to the end : and as for the ill end thou sayest they come too, that is most glorious in their account : For for present deliverance, they do not much expect it ; for they stay for their Glory, and then they shall have it, when their Prince comes in his, and the Glory of the Angels. Apol. Thou hast already been imfaithful in thy service to him, and how dost thou think to receive waffes of him f Chr. Wherein, O Apollyon, have I been unfaith- ful to him. tua!uThr\s- Apol. Thou didst faint at first setting out, ivhen ^auij"'^'' i^^f^^^ ^^^-^^ almost choked in the Gulf of Dispond ; agahxst him. ^j^^^^ diddcst attempt wrong ways to be rid of thy bur- den, whereas thoji shouldest have stayed till thy Prince had taken it off: Thou didst sir fully sleep and loose thy choice thing : thou ivast also almost perswaded to qo back, at the sight of the Lions ; and when thou talkest of thy Journey, and of what thou hast heard, and seen, thou art inivardly desirous of vain-glory in all that thou sayest or doest. Chr. All this is true, and much more, which thou hast left out; but the Prince whom I serve and honour, is merciful, and ready to forgive: but be- sides, these infirmities possessed me in thy Coun- trey, for there I suckt them in, and I have groaned under them, been sorrj' for them, and have obtained pardon of my Prince. * ' their,' 2iid and suli. edits. Apol. Then Apolli/on broke out into a p;rievous Apoiiyon m rage, saying, I am mi miemy to this rrince : 1 liate upotiQWrn- his Person, his Laws, and People : I am come out on purpose to withstand thee. Chr. Apoiiyon beware what you do, for I am in the Kings High-way, the way of Holiness, there- fore take heed to your self. Apol. Then Apoiiyon strodled quite over the whole breadth of the way, and said, I am void of fear in this matter, prepare thy self to dye, for I swear ' ^by my Infernal Den, that' thou shalt go no further, here will I spill thy soul ; and with that, he threw a flaming Dart at his brest, but Christian had a Shield in his hand, with wliich he caught it, and so prevented the danger of that. Then did Christian draw, for he saw 'twas time to bestir him ; and Apoiiyon as fast made at him, throwing Darts as thick as Hail ; by the which, notwithstanding all that Christian coukl do to avoid it, Apoiiyon christian wounded him in his ^head, his '^hand and "^ ioot',hulnder^ this made Christian give a little back : Apoiiyon fam^'and therefore followed his work amain, and Christian tZl^'''' again took courage, and resisted as manfully as he could. This sore Combat lasted for above half a day, even till Christian was almost quite spent. For you must know that Christian by reason of his wounds, must needs grow weaker and weaker. Then Apoiiyon espying his opportunity^ began to gather up close to Christian, and wrestling with him, gave him a dreadful fall ; and with that, Chris- Apoiiyon tians Sword flew out of his hand. Then said Apol- tofi"JZ lion, I am sure of thee now ; and with that, he had uan.^^"^' almost' prest him to death, so that Christian began to despair of life. But as God would have it, while Apoiiyon was fetching of his last blow, thereby ' 2nd and sub. edits. * ' the,' omitted in 2nd and '' Italics, 2nd and sub. edits. sub. edits. 68 €i)t |3ilcj:nm6 ^Jrogiegs;* A more unequal niatcli can liariily be, Christian must figlit an Angel ; but you see, The valiant man by lianilUng Sword and Shield, Doth make him, tho' a Dragon, quit the field. Copied from the thirteenth edition, 1G92. to make a full end of this good Man, Christian nimbly reached out his hand for his Sword, and caught it, saying, Rejoyce not against me, 0 mine rlZlT^vcr Enemy ! when I fall, I shall arise ; and with that, ufMie"?. 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, say- ing, Nay, in all these things we are more than Con- gLt ^°'"' ^• querors, ' ^through him that loved ?(s.' And with that, •^^™- *• ^• Apollyon spread forth his Dragons wangs, and sped him away, that Christian ^for a season saw him no more. In this Combat no man can imagine, unless he had seen and heard as I did, what yelling, and io^'^'t/tu' hideous roaring Apollyon made all the time of the fke[!^ltaior. fight, he spake like a Dragon : and on the other side, what sighs and groans ^brast 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 dreadfuUest sight that ever I saw-. So when the Battel was over. Christian said, I will here give thanks to him that hath delivered me g^Jl^eod out of the mouth of the Lion ; to him that did help %^^l{Ze. me against Apollyon : and so he did, saying. Great Beelzebub, the Captain of this Fiend, Designed my ruin ; therefore to this end He sent him harnest out, and he with rage That Hellish was, did fiercely me Ingage : But blessed Michael helped nie, and I By dint of Sword, did quickly make him fly e ; Therefore to him let me give lasting praise, A nd thank arid bless his holy name always. ^^ 2nd and sub. edits. ' ' groans burst,' 2nd and sub. ■ ' for a season,' omitted in edits. 2nd and sub. edits. G 70 Cfte }3ilgnme! |3rogres!£S» » Christian goei! Oil his Journey with his Sieord drav-n in his hand. ' ' The Valley of the shadow of Death.' ' The Chil- dren of Vie Spies go bock. ' ' * Numb 13.' Then there came to him an hand, with some of the leaves of the Tree of Life, the which Christian took, and applied to the wounds tliat 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 ^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 Deaths and Christian must needs go through it, because the way to the Coelestial City lay through the midst of it : Now this Valley is a very solitary place. The Prophet ^^ Jeremiah thus describes it, A Wilderness, a Land of desarts, and of Pits, a Land of drought, and of the shadoio of death, a Land that no Man (but a Christian) pa.sseth through, and ivhere no man dwelt. Now here Christian was worse put to it then in his fight with ApoUyon, as by the sequel you shall see. I saw then in my Dream, that when Christian was got to the Borders of the Shadow of Death, there met him two Men, '^Children of them that brought up an evil report of the good Land, making- hast to go back : to whom Christian spake as follows, Chr. Whither are i/o?c going f Men. They said, Back, back; and ^'we' would have you to do so too, if either life or peace is prized by you. Chr. Whyf ichats the matter f .s«zW 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 ^ 8th and sub. edits. ' 2nd and sub. edits. Cfte piTgnm£( progresis:. 7i we gone a little further, we had not been here to bring the news to thee. Clir. But what have you met with, said Christian ? Men. Why we were almost in the Valley of the pg_^|:foVia shadow of death, but that by good hap we looked before us, and saw the danger before we came to it. Chr. But what have you seen, said Christian ? Men. Seen ! why the Valley 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 over that Valley hangs the discouraging ''Clouds of confusion, death ;^^°^q3 22 also doth always spread his wings over it : in a word, it is every whit dreadful, being utterly with- out Order. Chr. Then said Christian, / perceive not yet, by what you have said, but that ^this is my way to the '■^ev. 2.6. 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 lest he should be assaulted. I saw then in my Dream, so far as this Valley reached, there was on the right hand a very deep Ditch ; That Ditch is it into which the blind have Psai. eg. u. 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 bottom for his foot to stand on. Into that Quagg * The errors in these quotations 117.19. Sturt's eor/w^ edits. Ps. in the editions subsequent to the 44. 29; Ps. 107. 19. 2ndare singular :3rd to 7th, Ps. 44. " In 2nd and sub. edits., 'he 29 ; Ps. 107. 19 ; 8th, Psal. 4. 19 ; find,' doubtless a typ. error in Psal. 107. 19; 9th, 1683, Ps. 23.4; omitting the word, 'can'; the Ps. 107. 19 ; 9th, 1684, Ps. 4. 19 ; first is right. Ps. 117. 19; 10th, Ps. 4. 19; Ps. g2 72 Cf)e ^ilgnmsi procritsis;* Kmg 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 path-way was here so dark, that oft times when he lift up his foot to set forward, he knew not where, or upon what he should set it next. About the midst of this Valley, I perceived the mouth of Hell to be, and it stood also hard by the way side : Now thought Christian, what shall I do ? And ever and anon the flame and smoak would come out in such abundance, with sparks and hideous noises, (things that cared not for Christians Sword, as did ApoUi/on before) that he was forced to put up his Sword, and betake himself to another 'Eph. 6. 18. weapon called ^All Prayer, so he cried in my WPsai. 116. hearing, ^0 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 sight was seen, and these dreadful noises Christian wcrc heard by him for several miles together : and 7'"' '"" • 1 1111111 T^'wJii ^^^i^^g to a place, where he thought he heard a company of 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 bethought he might be half way through the " All the editions refer to Ps. 116. 3. €l)t |8ilcrnmef procyitsfsf. 73 Poor man ! where art thou now ? thy day is night. Good man be not cast down, thou yet art right . Thy way to Heaven, lies by the gates of Hell ; Chear up, hold out, with thee it shall go well- Copied from the edition of 1602. 74 €\)t ^ilsnmsi progress;. Valley ; he reniembred also how he had already vanquished many a danger : and that the danger of going back might be much more, than for to go forward, so he resolved to go on. Yet the Fiends seemed to come nearer and nearer, but when they were come even almost at him, he cried out with a most vehement voice, / ivill walk in the strength of the Lord God ; so they gave back, and came no further. One thing I would not let slip, 1 took notice that now poor Christian was so confounded, that he did not know his own voice : and thus I perceived it : Just when he was come over against the mouth of the burning Pit, one of the wicked ones got behind him, and stept up softly to him, and whisperingly suggested many grievous blasphemies to him, w^hich wc'Se 1^6 ''verily thought had proceeded from his own ^btlphmi^s^, mind. This put Christian more to it than any tZn'thM thing that he met with before, even to think that he ttSto/u^ should now blaspheme him that he loved so much 7nind. before ; yet ^ could he have helped it, he w^ould not have done it : but he had not the discretion neither to stop his ears, nor to know from whence those blasphemies came. When Christian had travelled in this disconsolate condition some considerable time, he thought he heard the voice of a man, as going before him, say- P8ai.23. 4. ing, Though I ivalk through the valley of the shaddow of deathy 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 him- self. Job 9. 10. Secondly, For that he perceived God was with them, though in that dark and dismal state ; and why not, thought he, with me, though by reason of ^ ' if he could,' 2iid and sub. edits. C!)e 13ilgnm5 progress* 75 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. So he went on, and called to him that was before, but he knew not what to answer, for that he ' ^also' thought himself to be alone : And by and by, the day broke ; then ^^^^j'^'j^"^^^ said Christian, ^ He hath turned the shadow of death "f'^"^- ^ / ^k^l tion, but told him withal, that they tvould have him ''{ZmiZ'. speak farther to them for their help, the rest of the ivay ; and the rather, for that the?/ well knew that he ivas a Prophet, and could tell them of things that might happen unto them ; and also how they might resist and overcome them. To ivhich request Faith- ful also consented. So Evangelist began as fol- low eth. ' Evan. *My Sons, you have heard in the words ;*.^«r'; „. ^o^/^^^^^ aicteth what 01 the truth ot the (jrospel, that you must throuo-h 'foubustiiei, .... 1. -J ~ ' shall meet many tribulations enter into the Kinp'dom of '^'''"'^^a- TT AT •!• /^••ii '"ity-Fair, Heaven. And ao-am, that in every City, bonds '""'^ «»:•■'""■- 1 ro' • ^ ' ^ • ii n ' agcth them and ainictions abide in you; and therefore you ;'o«'«'/^«- cannot expect that you should go long on your Pilgrimage without them, in some sort or other. You have found something of the truth of these testimonies upon •you already, and more will im- mediately follow : for now, as you see, you are almost out of this Wilderness, and therefore you will soon come into a Town that you will by and by see before you: and in that Town you will be hardly beset with enemies, who will strain hard but they will kill you: and be you sure that one or both of you must seal the testimony which you hold, with blood: but be you faithful unto death, and the King will give you a Crown of life. * He that shall die there, although his!r,^^"''*P,'f 11. lot It uiU be death will be unnatural, and his pain perhaps 'JJ^'/l^'"^' ffreat, he will yet have the better of his fellow ; ii"^ '''!,. 1, *'•, •ni better oj h is not only because he will be arrived at the Coeles- ' ^'''''''' ^ ' in Heaven,' 8rd and sub. I 102 Cfte ^atlgnms; ^3rcig:ies!s!* * tial City soonest, but because he will escape many ' miseries that the other will meet with in the rest ' of his Journey. But when you are come to the ' Town, and shall find fulfilled what I have here * related, then remember your friend, and quit ' your selves like men ; and commit the keeping ' of your souls to your God "'in well-doing,' as * unto a faithful Creator.' Then I saw in my Dream, that when they were got out of the Wilderness, they presently saw a Town before them, and the name of that Town is Vnnifij ; and at the Town there is a Fair kept, called Vanity-Fair : It is kept all the Year long, it Ecd^i' ^" beareth the name of Vanity-Fair, because the Town chap. 2. n. 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 vou the original of it. TheAnti- Aluiost fivc thousand years agone, there were quity nf tins ^ t~^ y ' 1 /~^• ^ Fair. Pilgrims walkmg to the Coelestiai City, as these two honest persons are ; and Beelzebub, Apollyon, and Lccjion, with their Companions, perceiving by the path that the Pilgrims made, that their way to the City lay through this Toivn 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 chandizeof ^^«"'' ^^'^ all such Mcrchandizc sold. As Houses, thu Fair. Lands^ Trades, Places, Honours, Preferments, Titles, Countreys, Kingdoms, Lusts, Pleasures and De- lights of all sorts, as Whores, Bauds, Wives, Hus- bands, Children, Masters, Servants, Lives, Blood, Bodies, Souls, Silver, Gold, Pearls, precious Stones, and what not, ' Added in the 8tli and sub. edits. C!)e pilgnmsf ^pingresig* 103 Beliold Vanity-Fair ! tlie Pilgiiins Uiere Are chain'd and stand beside : Even so it was our Lord pass'd here, And on Mount Calvary dy'd. Copied from the third edition of the second part. I 2 104 €\)t ^pilffnmg ^aioffiesis;* 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 sorts. Here are to be seen ^' too,' and that for nothing, Thefts, Murders, Adultries, False-swearers, and that of a blood -red colour. And as in other fairs of less moment, there are Hhe 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 : Here is Thi streets \\ie Brittain Row, the French Row, the Italian Row, the Spanish Row, the German Row, where several sorts of Vanities are to be sold. But as in other fairs^ some one Commodity is as the chief of all the/«fr, so the Ware ol Rome and her Merchandize is greatly promoted in this fair : Only our Enxjlish Nation, with some others, have taken a dislike thereat. Now, as I said, the way to the Coelestial City lyes just ^thorow this Toivn, where this lusty Fair is kept ; and he that will go to the City, and yet not icor. 5. 10. go ^thorow this Town, must needs^o out of the World. Christ went Thc Priucc of Princes himself, when here, went aro«j7 t M |^]^j.Qyo]i this Town to his own Countrey, and that i^x\% A,' 5,' 0, u\)0\'i ', all the people in the/a^r were moved, and the Town it self as it were Thefairina, in a Hubbub about them ; and that for several rea- them. sons : For, First, The Pilgrims v/ere cloathed with such kind Then-rn of Raiment as was diverse from the Raiment of any '"'''fr"*- that Traded in that fair. The people therefore of the fair made a great gazing upon them: Some '^^o''^ ^>8- said they were Fools, some they were Bedlams, and some they are Outlandish-men. Secondly, And as they wondred at their Appa- 2't'?rat«^o/ 1 i^TiTi • I'O if>p the hubbub. rel, so they did likewise at their bpeech, lor tew could understand M'hat they said ; they naturally spoke the Language of Canaan, but they that kept they«?V, were the men of this World: So that from one end of the fair to the other, they seemed Bar- barians each to the other. Thirdly, But that which did not a little amuse "'^'^"'■<' in/ri T 1 1 n'l- cause of the the Merchandizers, was, that these Pilgrims set ^^bbub.' very light by all their Wares, they cared not, so much as to look upon them : and if they called upon them to buy, they would put their fingers in their ears, and cry, TurJi away mine eyes from be- pmi.^s.io,' * ' (if possible),' 2nd and sub. reference to 1 Cor. 2. 7, 8, is placed edits. to the next paragraph. By what * All the edits, agree in this authority are these alterations reference. The Tract Society's made ? edition has it, 1 Cor. 4. 9, and ' Added to the 'Ind and sub. have added to it Job. 12. 1 ; the cdit8. 106 Cfte ^ilffrimg ^Srogressf^ holding vanity ; and look upwards, signifying that their Trade and Traffic was in Heaven. 'Fourth One chanced mockino-lv, beholdino; the carriao-es hubbub.'-' 01 the men, to say unto them, What will ye buy i prov. 23. 23. But tlicy, looking gravely upon him, said, We huy the Truth. At that, there was an occasion taken to Thtyan dcspisc tlic meu the more; some mockino-, some mocked. ^ . , . i p n i taunting, some speakmg reproachfully, ana some j,^^^.^..^^^ calling upon others to smite them. At last things habbuh. came to an hubbub 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 exami- nation, about whom they«?'r was almost overturned. flaitjied. So the men were brought to examination; and they that sat upon them, asked them whence they came, ^whether they went, and what they did there in ney tt • • p t-t 7 Faithful.' a couple of Horses, waitmg 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 sound of Trumpet, the nearest way to the Ccelestial Gate. But as for ^^aai^^'" Christian, he had some respit, 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 Ch7'istian for that time escaped them, and went his way. ( 4 And as he went he Sang,' ' saying,' iwchr^-"' Well, Faithful, thou hast faithfulljj profest yauMuf'"-^ Unto thy Lord: icith '^him thou shall be blest ; "dldh!^ When Faithless ones, with all their vain delights, Are cry in f) out under their hellish plicjhts Sine/, Faithful, sing ; and let thy name survive. For though they kilVd thee, thou art yet alive. Now I saw in my Dream, that Christian went not forth alone, for there was one whose name was hal'alltiier Hopcful, (beiug Hiadc 50 by the beholding of Chris- companion. fjqji and FaitJiful \\\ t\\c\v words and behaviour, in their sufferings at t\\efair) who joyned himself unto him, and entering into a brotherl}^ 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 * 3r(l and sub. edits., except the ' ' with whom,' 2nd and sub. 7th; 'saying,' added toBthandsub. edit. ° ' still a Prisoner," 8th and '' ' to bear,' 8th and sub. sub. edits. €i)t f ilgnms! ^rocyitsis;* ii7 Christian '^in his PilsTimao-e.' This Hopeful also ^'""''^I'f, ~ ~ f> more of the told Christian, that there were many more of thef^'^ff" men in the fair that would take their time SLndf"""""- follow after. So I saw that quickly after they were got out of the fair, they overtook one that was going before them, whose name was By-ends-, so they said to ^^'^fg'*"*'"- him, What Countrey-man, Sir ? and how far go ^nds. you this way ? He told them, That he came from the Town of Fair-speech, and he was going to the Coelestial City, (but told them not his name.) From Fair-speech, said Christian; is there amj'^s*^^'"'-^^ that be ^cjood live there ? By-ends. Yes, said By-ends, I hope. Chr. Pray Sir, what may I call you f ' said Christian!^ By-ends. I am a Stranger to you, and you to me; fJi^l^^f^J" if you be going this way, I shall be glad of your ««'»«• Company ; if not, I must be content. Chr. This Toivn of Fair-speech, ' '^said Christian/ 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. ' ^Almost the whole Town ; and in par- ' ticular, my Lord Turn-about, my Lord Time- ' server, my Lord Fair-speech, (from whose Ancestors * that Town first took its name :) Also Mr. Smooth- ' man, Mr. Facing-bothways, Mr. Atiy-thiny, and * the Parson of our Parish, Mr. Two-tongues, was ' my Mothers own Brother by Father's side : And,' ' 8tb and sub. * 3rd and sub. edits., excent ^ ' There are,' 8th and sub. the 7th. " 2nd edit, and sub. ® ' heard of,' 8th and sub. edits. ' ' any that be good that lives * The lines marked ' were first there,' 2nd ; ' any good that lives inserted in the 2nd, and continued there,' -^i-d and sub. in sub. edits. K 118 Ci)e filgnms ^progitssi* To tell you ' ^the' Truth, I am '^become' a Gen- tleman 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 f Khi^riZf By-ends. Yes, and my Wife is a very Virtuous Bv-prid.. woman, the Daughter of a Virtuous woman : She was my Lady Fainings Daughter, therefore she came of a very Honourable Family, and is arrived to such a pitch of Breeding, that she knows how to carry it to all, even to Prince and ends'S's Peasant. 'Tis true, we somewhat differ in Religion {nX%;o". 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 w^hen 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 Hopeftd, saying, It runs in my mind that this is one By-ends o{ Fair-sj^eech, and if it be he, we have as very a Knave in our Company, as dwelleth in all these parts. Then said Hopeful, Ask him ; methinks he should not he 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 mark amiss, I deem I have half a guess of you : Is not your name Mr. By-eyids 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 re- proach, as other good men have born theirs before me. ^ i?rd and suli. ' ' applaud him,' 8th and sub. * 3rd and sub. t dit?., except ' ' a little aside,' 8th and sub. the 7th. ^ ' This,' 2nd and sub. €in IBil^viin^ fitigitsisi* 119 Chr. But did you nemr gwe an occasion to men to call you by this name f By-ends. Never, never ! the v^^orst that ever I did to give them an occasion to give me this name, was, now^r That I had alwayes the luck to jump in my Judge- '^«"i«- ment 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 bless- ing, but let not the malicious load me therefore with reproach. Chr. / thoucjht 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 tliayi you are ivilling we should think it doth. %-ends. Well, if you will thus imagine, I cannot He^^siretto help it. You shall find me a fair Company-keeper, panywuh ■ n ^ •\^ •^^ ^ • .'-^ r' Christian. II 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 tvhen 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 ma}^ 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. '^Now I saw in my dream, that Christian and ' ^r^J"^' TT • r 1 c 11* 11 1* !• adrtChris- ' Hopeful, lorsook him, and keept their distance be- tian^jarfi- ' ' you were,' 2nd and sub. ' All this interview between * ' I heard,' 2nd and sub. By-ends and his company was first inserted in the 3rd edit. K 2 120 €i)t yilgnmsj ^3rogres»£«» ' I/e has new t'ompa- ' 'By-ends Character of the Pil- grims.' fore him, but one of them looking back, saw three men following* Mr. By-ends^ and behold, as they came up with him, he made them a very low Conje, and they also gave him a Complement. The mens names were Mr. Hold-the-World, Mr. Money-love, and Mr. Save-all ; men that Mr. By- ends, had formerly bin acquainted with ; for in their minority they were schoolfellow, and were taught by one Mr. Gripe-inan, a School-master in Love-gain, which is a market town in the County of Coveting in the North. This Schoolmaster taught them the art of getting, either by violence, cousenage flattery, lying or by putting on a guise of Religion, and these four Gentlemen had attained much of the art of their Master, so that they could each of them have kept such a School them- selves. ' Well when they had, as I said, thus saluted each other, Mr. Mony-love said to My. By-ends, who are they upon the Road before us ? For Christian and Hopeful were yet within view. ^By-ends. They are a coupleof far countrey-men, that after their mode, are going on Pilgrimage. ' Mony-love. Alas, why did tliey not stay that we might have had their good company, for they, and we, and you Sir, I hope, are all going on ' a' ^Pilgrimage. ' By-ends. We are so indeed, but the men before us, are so ridgid, and love so much their own no- tions, and do also so lightly esteem the Opinions of ''others ; that let a man be never so godl}^, yet if he jumps not with them in all things, they thrust him quite out of their company. ' Mr. Save- all, that's bad ; But we read of some, that are righteous over-much, and such mens ridgid- ^ Aided nfter the "rd edit. * 'on a Pilgrimage,' 9th, 1684, and sub. * 'of other,' 7th edit. Wi)t pilgrims proijrfssf* 121 ' ness prevails with them to judge and condemn all ' but themselves. But I pray tvhat and hoiv many, ' were the things wherein you differed. ' By-ends^ why they after their headstrong man- ' ner, conclude that it is duty to rush on their Journy ' all weathers, and I am for waiting for Wind and * Tide. They are for hazzarding all for God, at a ' clap, and I am for taking all advantages to secure ' my life and estate. They are for holding their ' notions, though all other men ^are against them, ' but I am for Religion in what, and so far as the ' times, and my safety will bear it. They are for ' Religion, when in rags, and contempt, but I am ' for him when he walks in his golden slipers in the ' Sun-shine, and with applause. ' Mr. Hold-the-WorU, Ai, and hold you there * still, good Mr. By-ends, for, for my part, I can * count him but a fool, that leaving'' the liberty to ' keep what he has ; shall be so unwise^ as to lose ' it. Let us be wise as Serpants, 'tis best to make ' hay when the Sun shines ; you see how the Bee ' lieth still all winter and bestirs her ^then only * when she can have profit with pleasure. God ' sends sometimes Rain, and sometimes Sun-shine ; * if they be such fuols to go through the first, yet * let us be content to take fair weather alonir with ' us. For my part I like that Religion best, that ' will stand with the security of Gods good blessings ' unto us ; for who can imagin that is ruled by his ' reason, since God has bestowed upon us the good ' things of this life, but that he would have us keep ' them for his sake. Abraham and Solomon grew ' rich in Religion. And Job sales, that a good man ^ shall. lay up (jold as dust. '^But' He must not * ' be against,' 10th edit. * 'bestirs her only,' after the ^ ' having the liberty,' after the 3rd edit. 8rd edit. » ' But,' added after the 3rd * 'unwise to lose,' 0th, 1684, edit, and 1 nth edits. 122 CfK ^^ilgrims ^3iogresis!* be siicli as the men before us, if they be as you have discribed them. ' Mr. Save-all. I think that we are all agreed in this matter, and therefore there needs no more words about it. ' Mr. Mony-love. No, there needs no more words about this matter indeed, for he that believes neither Scripture nor reason (and you see we have both on our side) neither knows his own liberty, nor seeks his own safety. ' Mr. By-ends. My Brethren, we are, as you see, going all on Pilgrimage, and for our better diver- sion from things that are bad, give me leave to propound unto you this question. ' Suppose a man ; a Mmister, or a Tradesman, 8fc. should have an advantage lie before him to get the good blessings of this life. Yet so, as that he can by no means come by them, except in appearance, at least he becomes extraordinary Zealous in some p)oints of Religion, that he medled not ivith before, may he not use this means to attain his end, and yet be a right honest man f ' Mr. Mony-love. I see the bottom of your ques- tion, and with these Gentlemens good leave, I will endeavour to shape you an answer. And first to speak to your question, as it concerns a Minis- ter himself. Suppose a Minister, a worthy man, possessed but of a very small benefice, and has in his eye a greater, more fat, and plump by far ; he has also now an opportunity of getting of it ; yet so as by being more studious, by p7'eachi}ig more frequently, and zealously, and because the temper of the people requires it, by altering of some of his principles, for my part I see no reason but a man may do this (pro- vided he has a call.) Ai, and more a great deal besides, and yet be an honest man. For why, ' 1. His desire of a greater benefice is lawful (this cannot be contradicted) since 'tis set before him ClK ^ailgrims piogiesis* 123 * by providence ; so then, he may get it if he can, ' ynakbu) no question for conscience sake. ' 2. Besides, his desire after that benefice, makes ' him more studious, a more zealous preacher, 8fc. ' and so makes him a better man. Yea makes him ' better improve his parts, which is according to the ' mind of God. ' 3. Now as for his complying with the temper ' of his people, by ^dissenting, to serve them, some ' of his principles, this argueth, i. That he is of a ' ^self denying temper. 2. Of a sweet and winning ' deportment. 3. And so more fit for the Ministe- ' rial function. ' 4. I conclude then, that a Minister that changes ' a s7naU for a g^^eat, should not for so doing, be ' judged as covetous, but rather, since he is im- ' proved in his parts and industry thereby, be * counted as one that pursues his call, and the ' opportunity put into his hand to do good. ' And now to the second part of the c[uestion * which concerns the Tradesman you mentioned : ' suppose such an one to have but a poor imploy in ' the world, but by becoming Religious, he may * mend his market, perhaps get a rich wife, or more, ' and far better customers to his shop. For my ' part I see no reason but that this may be lawfully * done. For why, ' 1. To become religious is a vertue, by what ' means soever a man becomes so. ' 2. Nor is it unlawful to get a rich wife, or more ' custome to my shop. ' 3. Besides the man that gets these by becoming ' religious, gets that which is good, of them that are ^ The 9th edit., 1683, has ' dis- ' desert ' his old principles : ' dis- serting,' evidently a typographi- semble ' might have been better, cal error, the word being rightly ' ' a safe denying,' 8rd edit., spelt ' dissenting ' in the 9th, but it must have been a typ. 1684, and 10th edit. The hypo- error, crite may ' dissent,' but does not 124 Ci)e iSilgnms ^logre^s; ' good, by becoming good himself; so then here is ' a good wife, and good customers, and good gaine, * and all these by becoming religious, which is ' good. Therefore to become religious to get all * these is a good and profitable design. ' This answer, thus made by this Mr. Mony-lom * to Mr. By-ends^ question, was highly applauded ' by them all ; wherefore they concluded upon the ' whole, that it was most wholsome and advan- ' tagious. And because, as they thought, no man ' was able to contradict it, and because Christian * and Hopeful was yet within call ; they ^joyfulh^ * agreed to assault them with the question as soon ' as they overlook them, and the rather because they ' had opposed Mr. By-ends before. So they called ' after them, and they stopt, and stood still till they * came up to them, but they concluded as they went, * that not ' Mr.^' By-ends, but old Mr. Hold-the- ' world should propound the question to them, be- * cause, as they supposed, their answer to him would ' be without the remainder of that heat that was ' kindled betwixt Mr. By-ends and them, at their ' parting a little before. ' So they came up to each other and after a short * salutation, Mr. Hold-the-world propounded the ' question to Christian and his fellow, and bid them ' to answer it if they could. ' Chr. Then said Christian, even a babe in Reli- * gion may answer ten thousand such questions. ' For if it he unlawful to follow Christ for loaves, as ' it is, Joh. 6. How much more abominable is it to ' make of him and religion a stalking horse to get * and enjoy the world. Nor do we find any other * than Heathens, Hypocrites, Devils and Witches ' that are of this opinion. ' 1. Heathens, for when Ha?nor and Shechem had a * ' they joyntly,' after the 3rd ' ' Mr." added after the Mrd edit. edit. Cf)e ^ailcrnmd ^Srogresis!* 125 mind to the Daughter and Cattle oi Jacob, and saw that there was no waies for them to come at them, but b}- becoming circumcised, they say to their companions ; If every male of ''us be cir- cumcised, as they are circumcised, shall not their Cattle, and their substance, and every beast of theirs be ours. Their Daughter and their Cattle were that which they sought to obtain, and their Religion the stalking horse they made use of to come at them. Read the whole story, Gen. 34. 20, 21, 22, 23. ' 2. The Hypocritical Pharisees were also of this Religion, long pra^^ers were their pretence, but to get widdows houses were their intent, and greater damnation was from God their Judgment, Luke 20. 46, 47. ' 3. Judas the Devil was also of this Religion, he was religious for the bag, that he might be pos- sessed of what was therein, but he was lost, cast away, and the very Son of perdition. ' 4, Simon the ^ witch was of this Religion too, for he would have had the Holy Ghost, that he might have got money therewith, and his sentence from Peters mouth was according, Acts 8. 19, 20, 21, 22. ' 5. Neither will it out of my mind, but that that man that takes up Religion for the world, will throw away Religion for the world ; for so surely as Judas designed the world in becoming religious : so surely did he also sell Religion, and his Master for the same. To answer the question therefore affirmatively, as I perceive you have done, and to accept of as authentick such answer, is both Heathenish, Hypocritical and Devilish, and your reward will be according to your works. Then "^ ' of it,' 3rd edit., typ. error. rity. See Southey's, Arts-Union, '' Altered in modern editions and even Tract Society's edits, to ' Wizard,' but upon no autho- 126 Cl)f ^Silgrimsi ^^itigresisi^ ' they stood stareing one upon another, but had not ' whei'ewith to answer Christian. Hopeful also ap- ' proved of the soundness of Christians answer, so ' there was a great silence among them. Mr. Bij- ' ends and his company also staggered, and kept ' behind, that Christian and Hopeful might outgo * them. Then said Christian to his fellow, if these ' men cannot stand before the sentence of men, ' what will they do with the sentence of God ? & if ' the}^ are mute when dealt with by vessels of clay, ' what will they do when they shall be rebuked by * the flames of a devourins: fire ? ' The ease that Pilgrims have is but little in this life. Then Christian and Hopeful out-went "him, 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 Avere quickly got over it. Now at the further side of that plain, was Lucre //iH a a Httlc Hill callcd Lucre, and in that Hill a Silver- (iangerov.s ' HUl. 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 oft' the '*Demasn Mountains are these? and whose be the sheep that feed upon themf * 8th and sub. edits. ning with ' Les€ It is unfortun- • This line was omitted in 10th atelj' left out of all the modern and sub. edits. Such a typogva- editions. phical error is easily accounted ' ord and suV). edits, for by two following lines begin- Ct)e ^ilcyrimi^ ^roffit£S£{. 143 Mountains delectable they now ascend, Where Shepherds be, -which to them do commend Alluring things, and things that cautious are, PilcTims are steddy kept by faith and fear. Copied from the 13th edition, 1692. 144 Cf)e ^Jilgnmsi ^Jrocrrtsisi^ vohnio.n. Shep. These Mountains are Immanuch Land^ and they are within sight of his City, and the sheep also are his, and he laid down his life for them. Chr. Is this the ivay to the Ccelestlal City f Shep. You are just in your way. Chr. Hoiv far is it thither f Shep. Too far for any, but those that ^ shall get thither indeed. Chr. Is the ivay safe, or dangerous f Shep. Safe for those for whom it is to be safe, Hoe. 14. 9 : j^^^ tra)is(/ressors shall fall therein. Chr. Is there in this place any relief for Pilgrims that are iveary and faint iyi the icay f Shep. The Lord of these Mountains hath given Heb.13.1,2, us a charge, iVo/ /o he forgetful to entertain strangers : Therefore the good of the place is ^even before you. I saw also in my Dream, that when the Shep- herds 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 1 and. How got you into the way ? and. By what means have you so persevered therein ? For but few of them that begin to come hither, do shew their face on these Mountains. But when the Shepherds heard their answers, being pleased therewith, they looked very lovingly upon them ; ZrdsVd^^' ^"cl said, Welcome to the delectable Mountains. "'The'if^n^l The Shepherds, I say, whose names were Knoiv- fj^yt^- ledge, Ea'perience, 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 should stay here a while, to ''acquaint with us, and yet more to solace yourselves with the good of these ' Omitted in 2nd and sub. * ' even,' omitted in all but edits. the first edit. * 'shall,'' roman, in all but the ' 3rd and sub. edits, first edit. ' 'to be acquainted,' 2nd and sub. edits. delectable Mountains. They '''then' 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 Pilo^rims some wonders? So when they had con- '•™«,'/ are eluded to do it, they had them hrst to the top oi an das.'-' Hill called ^Erroui\ which, was very steep on i\\eTheMoxm- furthest side, and bid them look down to the bot- rour. torn. So Christian and Hopeful lookt down, and saw at the bottom several men dashed all to pieces by a fall that they had from the top. Then said Christian, What meaneth this ? The Shepherds answered ; Have you not heard of them that were made to err, by barkening to Hymeneus, and P//?- '^'2jim.2. letus, 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 tJiey: 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 an- other Mountain, and the name of that is Caution ; 1^°^'^^^^ and bid them look a far off. Which when they did, they perceived as they thought, several men walk- ^ 3rd and sub. edits. death he continued the word * In 17-7, and in all modern 'sure.' editions, this was altered to ^ Spelt ' Error,' in 2nd and sub. ' shewn wonders ;' but the au- edits. thor's meaning appears to be — * 2nd and sub. edits, quoted as that those wonders were real, un- ver. IS, 19 ; but corrected in 8th doubted, sure. From the intro- and sub. to 17, 18. duction of this note to Bunyau's 146 CfK pilgnmsf ^arogresisi, ing up and down among the Tombs that were there. And they perceived that the men were blind, be- cause they stumbled sometimes upon the Tombs, and because they could not get out from among them. Then said Christian, What ^means this f 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 Dun- geon, 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 piov.2i.iG> wise Man might be fulfilled. He that wandereth out of the way of understanding, shall remain in the Con- gregation 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 there- fore, and saw that within it was very dark, and smoak}^ ; they also thought that they heard there a ^lumbring noise as of fire, and a cry of some tor- * 'What meant this,' 2nd to * Quoted in error, Prov. 21. 26, 7th, but restored to ' means,' in in all the edits. 8th and sub. edits. * ' lumbring,' altered to ' rum- ' ' upon one another,' 3rd and bling,' in the 2nd and sub. edits, sub. edits. mented, and that they smelt the scent of Brim- stone. Then said Christian, What means this f The Shepherds told them, ^saying, this is a By-way to^^T^ Hell, a way that Hypocrites go in at; namely, such as sell their Birth-right, with Esau : such as sell their Master, with Judas : such as blaspheme the Gospel, sviih. Alea^a7ider : and that lie and dissemble, with Anatiias and Saphira his wife. Hopef. Then said Hopeful to the Shepherds, / perceive that these had on them, even every one, a shew of Pilgrimage as we have now; had they notf Shep. Yes, and held it a long time too. Hopef. Hoiv far might tJieij go on Pilgrimage in their ~ day, since they notwithstanding were thus miser- ably cast awaij f Shep. Some further, and some not so far as these Mountains. Then said the Pilgrims one to another, We had need ^to^' cry to the Strong for strength. Shep. Ay, and you will have need to use it when you have it, too. By this time the Pilgrims had a desire to go forwards, and the Shepherds a desire they should; so they walked together towards the end of the Mountains. Then said the Shepherds one to an- other. Let us here shew to the Pilgrims the Gates of the Ccelestial City, if they have skill to look through our Perspective Glass. The Pilgrims 'j*J'/^p^^f^' then lovingly accepted the motion : So they had fi'^lf:i' 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 Miand shake, by means of which « ' saying,' omitted in 2nd and * ' to,' added in the 8th and sub. edits. sub. edits. ^ 'their days,' 9th edit. 1683. 2nd and sub. edits. ^ ' their hands,' 3rd and sub. 148 ^i)t pilgrimsi progresis* impediment, they could not look steddily through *dav{^flar. thc Glass ; yet they thought they saw something like the Gate, and also some of the Glory of the place, ^' Then they went away and sang' ^' this Song.' Thus hij the Shepherds, Secrets are reveaVd, Which from all other men are kept conceaVd : Come to the Shepherds the7i, if you ivould 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 iraij. Another 'cltt^^/f^ of them hid 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 High-way towards the City. Now a little below these Mountains, on the left hand, lietli the Coun- ^'coTcfitf trey of Conceit, from w'hich Countrey there comes caLfign^"^ into the way in which the Pilgrims walked, a little ranee. crookcd Lauc. 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 ivhat parts he camef and ichithcr he teas going f Christian Jfpi^ Sip, I was bom in the Counti-ey that lieth ranee hath off thcrc, a Httlc on the left hand ; '^and I am Sfoinff some talk. i /-i i • i /n • o o to the Ccelestial City. Chr. But hoiu do you think to get in at the Gate, for you may find some difficulty there f Ign. As other good People do, said he. 2 ' The fruits,' 7th and sub. ' ' this Song,' 8th and sub. ' ' slavish ' altered to ' servile,' edits. 9th and sub. edits. • 2nd and sub. edits. * Added to the 3rd and sub. ' 'and am,' 10th edit, edits. Cf)e ^Silgnm^ ^rogresis;* 149 Chr. But what have you to shew at that Gate, that 7nay cause that the Gate should he opened to you f Ian. I know my Lords will, and I have been a"^ J T • T 1 • T -r» grouiidof good Liver, 1 pa}^ every man his own ; 1 Pray, ignorance's Fast, pay Tithes, and give Alms, and have left my "'^''' Countrey, for whither I am going. Chr. But thou earnest not in at the Wicket-gate, that is at the head of this way, thou earnest in hither through that same crooked Lane, and therefore I fear, however thou, may est think of thy self when the reckon- ing day shall come, thou wilt have laid, to thy charge, that thou art a Theif and a Robber, instead of ^ ' get- ting^ admitance into the City. Ignor. Gentlemen, ye be utter strangers to me, Ifverffm know you not, be content to follow the Religion ofj-^^'.''''"^ your 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, he said to -^o/? ecci.io. 3. wisdom faileth him, and he saith to every one that he ^°o«7oor* is a fool. What, shall we talk further with him ? or out-go him at present ? and so leave him to think of what he hath heard already ; and then stop again for him afterwards, and see if by degrees we can do any good of him ? '^' Then said Hopeful:' * 8th and sub. edits. * 2nd to the 8th edit, quote ver. * 2nd and sub. edits. 1 1 ; 9th and sub. ver. 12. * ' into the way,' 8th and sub. M 150 €f)t piltn-imd ^grotjresig* Let Ignwance a little while now muse On what is said, and let him not refuse Good Counsel to imhrace, lest he remain Still Ignorant of what's the chiefest gai?i. God saith, Those that no understand ing have, {Although he made thevi) them he will not save. Hop. ^' He further added,' It is not good, I think, to say^ all to him at once, let us pass him by, if you will, and talk to him anon, even as he is able to hear 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 prov!5^'22f ^^'^^^^ seven strong Cords, 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 see if he knew him, and he thought it might be one Tmii- u^o^^' ^^^i/ that dwelt in the Town o^ Apostact/. But he Turn-away. ^[q\ jjot perfectly scc his face, for 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 Paj)er with this Inscription, Wanton Professor, and Christian damuaMe Apostate. Then said Christian to his Fel- telltth his 1 TVT T n 1 1 1 ' 1 compmiion Iqw, Now 1 Call to remembrancc that which was Little-Faith, told mc 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 ■^™a'«-»«2/- this passage there comes down from Broad-wag-gate Dead-man's a Lauc callcd Dead-mans-la?ie ; so called, because "^' of the Murders that are commonly done there. And * 2nd and sub. edits. * ' were a carrying,' 9th edit. * 'to say to him all at once,' 1G}?4, and sub. edits. 9th, 1684, and sub. edits. ' ' saw on,' 2nd and sub. Cfte ^BilgnmsJ progitssi* i5i this Little-Faith going on Pilgrimage, as we do now, chanced to sit down there and slept. Now there liappened, 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 where he 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. So they came ''all up to him, and with threatning Language bid him stand. At this, Little faith lookt as white Lutie-Paith as a Clout, and had neither power to fig-ht nor flie. Faint-heart, , *■ ^ Mistrust Then said Faint-heart, Deliver thy Purse ; but he a^vi Guut. 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, puU'd out thence a bag J^^;«y^«* of Silver. Then he cried out, Thieves, thieves. f'«'i,'i«'* With that, Guilt with a great Club that was m ''-o'^"- his hand, strook Little-Faith on the head, and with that blow fell'd him flat to the ground, where he lay bleeding as one that would bleed to death. All this while the Thieves stood by : But at last, they hearing that some were upon the Road, and fearing lest it should be one Great- grace that dwells in the City of Good confidence, they betook themselves to their heels, and left this good man to shift for himself. Now after a while, Little-faith came to himself, and getting up, made shift to ^scrabble on his way. This was the story. Hopef. But did they take from him all that ever he had f Christ. No : The place where his Jewels were, Lutie-fauh 1 1»1 II '111 lost not his they never ransak t, so those he kept still ; but as, tes* «"«?»•• * ' hardy Rogues ; ' 7th : re- * ' to scramble,' 8th and sub. stored to ' sturdy ' in 8th and sub. edits. 'Scrabble,' to go on all edits. fours. " ' up all,' 2nd and sub. M 2 152 cIk 1 ilcrnms; frogresis;* I was told, the good man was much afflicted for his loss. For the Thieves got most of his spending 1 Pet. 4. 18. Money. That which they got not (as I said) were Jewels, also he had a little odd Money left, but Little-Faith scttvce cnougli to bring him to his Journeys end ; to his Jour- nay, (if I was not mis-informed) he was forced to neys end. ii l i'if»T /c i • beg as he went, to keep himseli alive, (lor his Jewels he might not sell.) But beg, and do what he could, he ivent (as we say) with many a hiiiufvij belhj, the most part of the rest of the way. Hopef. Bnt is it not a wonder they got not from him his Certificate, by which he was to receive his admittance at the Ccelestial gate ? f^S™" Chr. ^No ' 'Tis a wonder but ' they got not that : Iwtc,mninfl. thougli tlicy luist it not through any good cunning 2 Tim. 1.14. Qf j-jjg^ fQj. j-,g being dismayed with their coming upon him, had neither power nor skill to hide any thing : so 'twas more by good Providence then by his Indeavour, 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. 2Pet. 1. 9.< Chr. It might have been great comfort to him, had he used it as he should ; but they that told me the story, said, That he made but little use of it all the rest of the way ; and that because of the dismay that he had in *^their taking away ^of his Money : indeed he forgot it a great part of the rest of Hhe Journey ; and besides, when at any time, it came into his mind, and he began to be comforted there- with, then would fresh thoughts of his loss come again upon him, and those thoughts would swallow up all. ' ' No,' omitted ; and ' 'Tis a 3rd ; but restored to ' this Jewel,' wonder but,' inserted in 2nd and 8th and sub. edits, sub. edits. ' ' in the taking,' 7th, 9th, * All the editions agree in this 1684, and sub. reference: probably a misprint '''of,' omitted, Hrd, 9th, 1684, for 2 Pet. 2. 9. and sub. * ' this Jewels,' a typ. error in " ' of his Journey,' 2nd and 2nd edit.; altered to 'his Jewels,' sub. edits. €in ^ilgnms! pitigitssf* 153 Hope. Alas poor Man! this could not but be « 2,%'^'/ ^'"^ great grief unto him. Chr. Grief! 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 rest of the way with no thing 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 ^necessities did not put him upon selling, or pawning some of his Jewels., that he might ham ^ivherewith to relieve himself in his Journey. Chr. Thou talkest like one upon whose head is christian the Shell to this very day : For what should he paivn/eiiowfor them ? or to whom should he sell them ? In all maung. 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 Coelestial 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 f Esau Heb. 12. le. sold his Birth-right, and that for a mess of Pottacje ; and that Birth-right ivas his greatest Jewel ; and if he, ivhy might not Little-Faith do so too f Chr. Esau did sell his Birth-riaht indeed, and so ^, *'^<^«w^« , . 1.1 11 1 • 111 "-""" ^^^" do many besides; and by so doing, exclude them- «»rfLittie- selves from the chief blessing, as also that Caytiff did. But you must put a difference betwixt Esau ^ ' not have been,' 2nd and sub. ' ' his necessity,' 3rd and sub. '-'dits. ' ' therewith,' f!th and sub. 154 CfK |3ilcj:nmsi ^Srocjreds* and Little-faith, and also betwixt their Estates. Esaus Birth-right was Typical, but Little-faitlis ^^dbyhis Jewels were not so. Esau's belly was his God, but Gen.' 25. 32. Littlc-faitli s belly was not so. Esaus want lay in his fleshly appetite, Little-faitlis did not so. Be- sides, Esati could see no further then to the fulfil- ling of his Lusts, For I am at the 'point to dye, said he, and ivhat (jood iviU this Birth-rigJit do me f But Little-faith, though it was his lot to have but a little faith, was by his little faith kept from such extra- vagancies; and made to see and jwize his Jewels more, then to sell them, di^Esaii did his Birth-right. ^JhuZ You read not any where that Esau had faith, no not so much as a little : Therefore no marvel, if wdiere the flesh only bears sway (as it will in that JMan where 7io faith is to resist) if he sells his Birth-ri(jlit, and his Soul and all, and that to the Devil of Hell; jer. 2. 24. for it is witli such, as it is with the Ass, Vilio in her occasions cannot be turned aieay. When their minds are set upon their Lusts, they will have them what- ever the}^ cost. But Little-faith was of another EsausPot- temper, his mind was on things Divine ; his lively- iage. hood was upon things that were Spiritual, and from above ; Therefore to what end should he that is of such a temper sell his Jewels, (had there been an}^ that would have bought them) to fill his mind with empty things ? Will a man give a penny to fill his inTIoem ^cHy wltli Hay ? or can you perswade the Turtlc- d^ove^wld" dove to live upon Carrion, like the Crowf Though tte Crow, faithless ones, can for carnal Lusts, pawn, or nior- gage, or sell what they have, and themselves out- right to boot ; yet they that have faith, savinfj faith, though but a little of it, cannot do so. Here there- fore, my Brother, is thy mistake. Hopef. / acknoivlcdge it ; but yet your severe re- flection had almost made me angry. Chr. Wliy, I did but compare thee to some of the Birds that are of the brisker sort, who will ruu to Little-Faith could not €i)t pticrnms; progresis. 155 and fro in Hroden 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. Bid Christian, These three fellows, I am persiuaded in my heart, are but a compamj of Cowards : ivould they have run else, think you, as they did, at the noise of one that was coming on the road f Why did "°„^^^^4 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, ^^^f^''^^^ but few have found it so in the time of Trial, ^^aet'ethat for a great heart, Little-faith had none ; and I per- ''"'<^/"^*^- ceive by thee, mv Brother, hadst thou been the Man wehave 1 -t "^ I o II 11 more courage concerned, thou art but tor a brush, and then to «'»«i «««. yield. And verily, since this is the height of thy «'« "'• Stomach now they are at a distance from us, should they appear to thee, as they did to him, they might put thee to second thoughts. But consider again, they are but Journey- men-Thieves, they serve under the King of the Bottom-less pit ; who, if need be, will come in to their aid himself, and his voice is as the roaming ' ps^^- s- b. of a Lion. I my self have been In gaged as this J;^,^.'^,"''",^^ Little-faith was, and I found it a terrible thing. ^^f/~"' 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. ' 'untrodden paths,' 3rd and edits., except the 9th, 1683, which sub. edits. has ' great.' ' 'a greater,' 2nd and sub. ' 'Psal. 8. 5,' 7th edit.; but ought it not to be 1 Pet. 5. 8 ? 156 CJ)e |3ilg:rims! ^rogresis;* Hopef. Well, but they ran you see, when they did but suppose that one Great-grace ivas in the way. Chr. True, they *^' have' often fled, both they and their Master, when Great-(frace hath but appeared, chlm^wn. and no marvel, for he is tlie Kings Champion : But I tro, you will put some difference between Little- faith and the Kings Champion ; all the Kings Sub- jects are not his Champions : nor can they, when tried, do such feats of War as he. Ts it meet to think that a little child should handle Goliah as David did ? or that there should be the strength of an O^ 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 icoidd it had been Great-grace, ^b?' 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, Mistrust, or the other, it shall go hard but they will throw up his heels. And when a man is down, you know what can he do. Who so looks well upon Great-graces face, shall see those Scars and Cuts there, that shall easily give demonstration of what I say. Yea once I heard ^' that ' he should say, (and that when he was in the Combat) We despaired even of life : How did these sturdy Rogues and their Fellows make David groan, mourn, and roar ? Yea, ^ Heman, and Heze- kiah too, though Champions in their day, were ^ ' liave,' added in 3rd and sub. alteration mentioned in the In- edits. troduction: Ilaman not having * Added to 3rd and sub. edits. been a Christian champion, his ^ 'Ilaman,' Hrd to 7th, 0th, name was changed for I\lordecui ! lf)S3. This led to the sipgular Cfje ^iilgrims! ^rogitsisi* 157 forced to bestir them, when by these assaulted ; and yet, Hhat notwithstanding, they had their Coats soundly brushed by them. Peter upon a time would go try what he could do; but, though some do say of him that he is the Prince of the Apostles, they handled him so, that they made him at last afraid of a sorry Girle. Besides, their King is at their Whistle, he is never out of hearing ; and if at any time they be put to the worst, he, if possible, comes in to help them : And, of him it is said. The Sivord of him ^^^^^^ [g^^^Vhfna layeth at him cannot hold the Spear, the Dart, 7ior ^i^^-^iness. the Habergeon, he esteemeth Iron as Straw, and Brass as rotten Wood. The Arrow canriot make him jiie. 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 skill and '//"^J^^^^j courage to ride him, he might do notable things, ^^/'jl^y^''"^'* For his neck is clothed with Thunder, he tvill not be "'''''^■ afraid as the Grashoper, 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 swalloioeth the ground with fierceness and rage, neither believeth he that it is the sound of the Trumpet. He saith among the Trumpets, Ha, ha ; and he smelleth the Battel afar off, the thundring of the Captains, ayid 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 '^ ' that,' onutted in 2nd and ' Quotation added to tlie 3rd sub. edits. and sub. edits. ir)8 €l)t pilgrims ^rogitsssi* the worst when tried. Witness Peter, of whom I made mention before. He would swagger, Ay he woukl : He would as his vain mind prompted him to say, do better, and stand more for his Master, 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 luith us : For it was for want of that, that he that laid so lustily at Leviathan could not make him yield. For indeed, if that be wanting, he fears us not at all. Therefore he that had skill, Epii. 0. 16. hath said, Above all take the Shield of Faith, where- with ye shall he able to quench all the fiery darts of the wicked. 'Tis good 'Tis erood also that we desire of the King; a Con- to hdve Ch Convoy.' voy, yca that he will go with us himself This made David rejo3'ce when in the Valley of the Ex. 33. 15. shaddows ^of death; and Moses was rather for dyng where he stood, then to go one step without psai. 3.5,6, ]iis Qod. O my Brother, if he will but go along psai. 27.1, with us, what need we be afraid of ten thousands 2 3 that shall set themselves against us, but without i8a. 10. 4. him, the proud helpers fall under the slain. I for my part have been in the fray before now, and though (through the goodness of him that is best) I am as you see alive : yet I cannot boast of my manhood. Glad shall I be, if I meet with no more such brunts, though I fear we are not got beyond all danger. However, since the Lion and the Bear "hath not as yet devoured me, I hope God will also deliver us from the next uncircumcised Philistine. '''Then sang Christian :' * ' with these villanies,' 2nd to death,' in the Hth and sub. edits. 7th ; it is restored to ' these Vil- " ' have not,' -Srd and sub. edits, laius,' in the »th and sub. edits. ' Added in the .'U-d and sub. * Corrected to ' Shadow of edits. Poor Little-faith ! Hast been among the Thieves f Wast TohFd ! Remember this, Who so believes ^And (j/ets 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 seemed withal, ^J™^"'"^ to lie as straight as the way which they should go ; and here they knew not which of the two to take, for both seemed straight before them ; therefore here they stood still to consider. And as they were thinking about the way, behold a man black oi'tlr^fi^s 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 C celes- tial City, but knew not which of these ways to take. Follow me, said the man, it is thither that I am a'oinQ:. So they followed him in the christian way that but now came into the road, which 'owu^ucjerf. 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 we?/ ore of a Net, in which they were both so entangled a mT that they knew not what to do ; and with that, the ivJiite Robe fell off the black mans back ; then they saw where they were. Wherefore there they lay crying sometime, for they could not get them- selves out. Chr. Then said Christian to his fellow, Now do l^^ZSt see my self in an errour. Did not the Shepherds **'"^'- bid us beware of the flatterers ? As is the saying of the Wise man, so we have found it this day : A Pro. 29. 5. * ' And get more Faith ; then shall you Victors be,' 3rd and sub. ^ 8th and sub. edits, edits. 160 €\)t tJilcjn'mss ^3rocj:red$* 9nan that flatteretli 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: butthere-in we have also forgotten to read, and have not kept our selves from the Paths of the destroyer. p«ai. 17.4. Here David was wiser than wee ; for saith he, Co?i- cerniiig the works of men, hy the word of thy lips, I have kept me from the Paths of the destroyer. Thus they lay bewailing themselves in the Net. At last iifcomfsto ^'^^y espied a shining One coming towards them, whTptahS with a whip of small cord in his hand. When he hand. ^^g 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 ns, said they, follow him ; for he was going thither too. Then j)^H.'u.'32. said he with the Whip, it is Flatterer, a false if"""-^^'^^' Apostle, that hath transformed himself into an Angel of light. So he rent the Net, and let the men out. Then said he to them, Follow me, that I may set you in your way again ; so he led them back to the way, which they had left to follow the I^mdlnd Flatterer. Then he asked them, saying, Where did M^MnL you lie the last night ? They said, with the Shep- herds upon the delectable Mountains. He asked them then, If they had not ^of them Shepherds a note of direction for the ivay f The}^ answered. Yes. But did you, said he, when you ^vvas at a stand, pluck out and read your note ? They an- swered, No. He asked them why ? Tiiey said they forgot. He asked, moreover, If the Shepherds fint^poLn. did not bid them beware oi i\\Q, Flatterer f They Rom. 16. 18. answered. Yes ; But we did not imagine, said they, ^that this fine-spoken man had been he.^ ^ ' of those," lOtli edit. * ' yuu wcix'," 2iid and sub. ^to' Italics, 2nd and sulv edity. edits. Cfte pilgrimd ^arogres^* i6i Deut. 25. 2. 2 Chron. G. Then I saw in my Dream, that he commanded them to lie down; which when, they did, he chas- ^^^^^3 19. tized them sore, to teacli them the good vv^ay wlierein thev should walk: and as he chastized them, hQTiieyare said, As many as I love, I rebuke and chasten; ^^ ««»« o»i ^eir zealous therefore, and repent. This 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, ^ ' Singing.' Come hither, you that walk along the way ; See how the Pilgrims fare, that go a stray ! They catched are in an intatigling Net, 'Cause they good Counsel lightly did forget : 'Tis true, they rescued were, hut yet you see They're scourgd 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. His name was Atheist, and he asked them Hl'ttthm^ ^whether they were going? Chr. We are going to the Mount Sion. Then Atheist M\ \nio a very great Laughter. ata^^.^' Chr, What is the meaniyig of your Laughter f 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. Chr. Why man f Do you think we shall not be togikeT'"^ received f ' 3rd and sub. edits.. ® ' whither,' 2nd and sub. '.ler. 22. 13. Ec. 10. 15. 162 CfK ^Jilcrnms; progresi^* Atheist. Received ! Tliere 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 Coun- trey, I heard as 30U now affirm, and, from that hearing went out to see, and have been seeking this City ®this twenty years : But find no more of it, than I did tlie first day I set out. Chr. We have both heard and believe that there is such a place to be found. Atheist. Had not I, when at home, believed, I had not come thus far to seek : But finding none, (and taket^ii^ yet I should, had there been such a jDlace to be ll^lvM found, for I have gone to seek it further than you) I am going back again, and will seek to refresh my self with the things that I then cast awa}^, for hopes of that which I now see is not. SwelfL Chr. Then said Christian to Hopeful, his ^Fellow, Brother, jg (f f^,^^^ wMch tMs muu hath said? ^rnct^ Hopef.^-,^^ heed, he is one of t\\e Flatterers ; TcovXt. I'emember 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 delectable Mountains the Gate of the City ? Also, are we not hraic'fT'^' ^^"^ to walk by Faith? Let us go on, said Hope- formerchas- ful Jest tlic mau witli thc Whip ^ov^ertakes us ao-ain. tucmel^ts^s ^ 1-. iiii i it i-it anheip Y qu siiould liavc tauo'lit me that Lesson, which 1 against pre- . » • , i n y-< «!^«j^»p'•• 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. A¥hy, 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 nar- 2^'^^^^' rowly into the best of what I do now, I still see sin, if^^^Xilt new sin, mixing it self with the best of that I do. ^^9^'^'^ ' So that now I am forced to conclude, that notwith- standing my former fond conceits of my self and duties, I have committed sin enough in one *^duty '"such like,' 2nd and sub. edits. *'I brought,' 8th and sub. ' 2nd and sub. edits. edits. * 'yet if his old debt stand * The word 'duty' has been still in the Book uncrossed, for most unwarrantably changed for that the Shopkeeper may sue ' day ' by modern editors, hun,' &c., 8th and sub. n2 hi 168 Cfte |3ilgnmsi yrogitos; to send me to Hell, though my former life liad been faultless. Chr. And ivhat did you do then? Thumude Hopef. Do ! I could not tell what to do, till I f4uhfa/X brake my mind to Faithful; for he and I were well ]nn/ii'ie''^ acquainted : And he told me, That unless I could sa^edj- 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 see my own infirmity, and the sin that cleaves to my best performance, I have been forced to be of his opinion. Chr. But did you thinks when at first he suggested it to you, that there ivas such a man to he found, of whom it might justly be said, That he never com- mitted sin f Itfrtedat ''^ Sopcf I must coufess the words at first sounded pramu' 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 mud be justified by him f Rom ^l' Hope. Yes, and he told me it was the Lord Jesus, coii- that dwelleth on the riff lit hand of the most Hio-h : 1 I'et. 1. • . '"aikldm- ^^^^ thus, said he, you must be justified by him, duon-u-n'of even bv trustino- to what he hath done by himself the ViOl to V ^ ^ hesavclv in tlic 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 efiicacy, 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. ' 2nd and sub. edits. " ' for me,' 2nd and sub. edits. €i)t l^c^vim^ ^piogre^si* i69 Chr. And what did you do then f Hope. I made my objections against my believ- 'of"aJ°^[' ing, for that I thought he was not willing to save ''*'''•' 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, No; for I Mat. 11.28. was invited to come. Then he gave me a Book o^l^ff^il Jesus his inditing, to incourage me the more freely «*'"«'«^''' to come: And he said concerning that Book, That Matt. 24. 35. every jot and tittle there of stood firmer then Heaven and earth. Then I asked him. What I must do when I came ? and he told me, I must entreat upon nan'^c % my knees with all my heart and soul, the Father to {f • ^^- ^■^• 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- le^^iit seat, where he sits all the year long, to give pardon sHebri^e. and forgiveness to them that come. I told him that I knew not what to say when I came : *and he "0^^^/"' bid me say to this eflfect, God be merciful to ?)ie a si7i7ier, and make me to know and believe in Jes^is Christ ; for I see that if his righteousness had not been, or I have not faith in that 7'ifjhteousness, I am utterly cast away : Lord, I have heard that thou art a merciful God, and hast ordained that thy Son Jesus Christ shoidd be the Saviour of the World ; and more- over, 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 soid, through thy Son Jesus Christ, Amen. Chr. Aiid did you do as you were bidden f Hopef. Yes; over, and over, and over. ^Heprmjs ^ 2nd and sub. edits. ed in sub. edits, to Numb. 7. 8. ^ ' but,' omitted in 2nd and The first is right, sub. edits. ' All the edits, agree in this ' 1st edit., Numb. 7. 80; alter- quotation, but it should be Ileb. 4. la 170 ClK ^^ilgnmsi |3iogiTg£(» Chr. A?id did the Father reveal ^his Son to you f Hopef. Not at the first, nor second, nor tliird, nor fourth, nor fifth, no, nor at the sixth time neither. Chr. What did you do then f Hopef, What ! why I could not tell what to do. Chr. Had you not thoughts of leaving off praying f 'to leave off Hopef. Ycs, an hundred times, twice told. vrayiiH^A' Chr. And ivhat ivas the reason you did not f 'Ztu<^"of Hopef I believed that that was true which had f^;^'^*''""'' been told me, to ivit, That without the righteousness of this Christ, all the World could not save me : And therefore thought I with my self, If I leave oiF, I die ; and I can but die at the Throne of Grace. Habb. 2.3. And withall, this came into my mind, If it tarry, ic ait for it, because it ivill surely come, and will not tarry. So I continued Praying untill the Father shewed me his Son. Chr. And how was he revealed wito you f Kj)ii. 1. 18, Hopef I did not see him with my bodily eyes, but with the eyes of mine understanding ; and thus revmiedto J^ was. Ottc day I was very sad, I think ^sader Aw!'"'"' then at any one time in my life ; and this sadness was through a fresh sight of the greatness and vile- ness of my sins : And as I was then looking for nothing but Hell, and the everlasting damnation of my Soul, suddenW, as I thought, I saw the Lord Jesus look down from Heaven upon me, and saying, Acts 16. 30, j^qIIqi^q Q^i ij^Q XjQ^d Jesus Christ, and thou shall be saved. But I replyed. Lord, I am a great, a very great 2 Cor. 12. 9. sinner; and he answered. My grace is sufficient for thee. Tlien I said. But Lord, what is believing ? Joh.6. 35. ^jj^ then I saw from that saying, [//f that conieth to me shall never hunger, and he that belicceth on me shall never thirst^ That believing and coming was all one, and that lie that came, that is, ran out in * 2nd and sub. edits. '^ ' sadder/ 2nd and sub. ' 'the Son; ]oth edit. 1. 15. Rom. 10. 4. Cfte ^^ilcrnmsJ progressf* i7i his heart and affections after salvation by Christ, he indeed believed in Christ. Then the water stood in mine eyes, and I asked further, But Lord, may such a great sinner as I am, be indeed accepted of thee, and be saved by thee ? And I heard him say, And him that cometh to me^ I will iti no wise cast out. *Joh. e. 37. Then I said, But how. Lord, must I consider of thee in my coming to thee, that my faith may be placed aright upon thee ? Then he said, Christ Jesus came \^^^ into the World to save simmers. 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 ^5]'' 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 particidarly ivhat effect this had up07i your spirit. Hopef It made me see that all the World, not- withstanding 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 ' * 1st edit., John 0. 3(5 ; 2ud and sub. edits., 6. 16 ; it should ° ' sense,' 2nd and sub. edits. be 6. 37. 172 mn isilgnmsi f rogresssi* now, that shewed me so the beauty of Jesus Christ. It made me love a holy life, and long to do some- thing 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 the}^ 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 think eth otherwise. roM«i7igno- Hope. That I think he doth, but however let us ranee coraei r ca t t -i upagain. tarry fov Mm. So they did. TJteirtaik. Tlicu Christian said to him, Co)ne away man, why do you stay so behind ? Igno. 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, ^' said he,' come up, and let us talk away the time in this solitary place. Then directing his Speech to Ignorance, he said. Come, how do youf how stands it between God and your Soul now ? 'Mgno- Ignor. I hope well, for I am always full of good . 8 ; thout^hts.' What could induce the 8th and sub. ones, Gen. (5. 2. any editor so to alter the text ' This is altered in all the and jtcrvert its meaning \ Cfte filgnms! f rogitsisi* i75 Chr. Wiy, the Word of God saith, That mans ways rsai. ^f-^^- arc crooked ways, not good, but perverse : It saith, ^om. 3. They are 7iatiirally out of the good way, that they have not knoivn 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 oivn ways, because his thoughts now agree with the judgme7it of the Word of God. Ignor. What are good thouglits concerning God? Chr. Even (as I have said concerning our selves) ivhen our thoughts of God do agree ivith what the Word saith of him. And that is, tvheti 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 ive have right thoughts of God, when ive think that he knoivs us better than we know our selves, and can see sin in us, when and where we can see none in our selves ; when ive think he knows our in-?nost thoughts, and that our heart ivith 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 statid before him in any confidetice even ^of all our best performances. Ignor. Do you think that I am such a fool, as to think God can see no further than I ? or that I would come to God in the best of my performances? Chr. Why, how dost thou think in this matter f Ignor. Wh}^, 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 ivhat thou doest, as plainli/ renders thee to be one that did never see a necessity of Christs perso7ial righteousness to justifie thee before God : Hoiv then dost thou say, I believe in Christ ? ^ ' even in all,' 9th and sub. edits. 176 Cl)f |3tlgnms! ^Jrogrrs^* Iffnor. I believe well enough for all that. Chr. Hoiv doest thou believe f o/Tiio^"'"' Icjnor, I believe that Christ died for sinners, and ranee.' ^jj^^ J gj^^ll be justified before God from the curse, through his gracious acceptance of my obedience to his Law : Or thus, Christ makes my Duties that are Religious, acceptable to his Father by virtue of his Merits; and so shall I be justified. Chr. Let me give an miswer 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 belicvest imth 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, ichich is false. 4. Therefore this faith is deceitful, even siich as unll leave thee under icrath, hi the day of God Al- mighty. For true Justifying Faith puts the soul (as sensible of its lost condition by the Law) upon flying for refuge unto Ghrists righteousness: (Which righteous- ness of his, is 7iot an act of grace, by which he maketh for Justification thy obedience accepted with God, but liis personal obedience to the Laiv in doing and suffer- ing fcrr us, what that required at our hands) This righteousness, I say, true faith accepteth, under the skirt of ichich, the soul being shrouded, and by it pre- sented as spotless before God, it is accepted, a7id 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 toUerate us to live as we list. For what mat- ter how we live, if we may be Justified by Christs personal rigliteousucss from all, when we believe it? ^ 2nd and sub. edits. Chr. Ignorance is thy name, and as thy name is, so art thou; even this thy answer demonstrateth ivhat I say. Ignorant thou art of what Justifying right- eousness is, and as ignorant how to secure thy Soul through the faith of it, from the heavy ivrath of God. Yea, thou also art ignorant of the true effects of saving faith in this righteousness of Christ, which is, to bow and win over the heart to God in Christ, to love his Name, his Word, Ways, and People ; and not as thou ignorantly imaginest. Hop. Ask him if ever he had Christ revealed to him from Heaven ? Ignor. What ! You are a man for revelations ! Ijal^slcItT believe that what both you, and all the rest of you say ""-'"'■' 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 can- not by any man be savingly known, unless God the Father reveals him to them. Ignor. That is your faith, but not mine ; yet mine' ^^^p'f^ I doubt not, is as good as yours: Though I have 'fiotf^fi^''£f"'* 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 'Mat. 11.27. this I will boldly affirm, (even as my good Compa- nion hath done) that no man can know Jesus Christ !^^°';-^?' y ^ 3. Epli. 1. but by the Revelation of the Father : yea, and faith ^s, w- too, by which the soul layeth hold upon Christ (if it be right) must be wrought by the exceeding greatness of his mighty power ; the working of which faith, I perceive, poor Ignorance, thou art ignorant of. Be awakened then, see thine own wretchedness, and flie to the Lord Jesus; and by ^ 2nd and sub. edits. pographical error, followed in sub. I * of the flesh,' 3rd and sub. edits, edjts. ^ 3rd and sub. edits, refer to 1 All the editions refer to Mat. Cor. 11. 3. 11. 28 ; it must have been a ty- 178 C!)e pUgrimsi ^Jrogit^si* his righteousness, wliich is the righteousness of God, (for he himself is God) thou shalt be delivered from condemnation. hrolTu Igno. You (jo so fast, I cannot keep pace with you; do you go on before, I must stay awhile behind. ' ^ Then they said,' Well Ignorance, imlt thou yet foolish be, To slight good Counsel, ten times given thee f And if thou yet refuse it, thou shalt know Ere long the evil of thy doing so : Remember man in time, stoop, do not fear. Good Counsel taken well, ^ saves ; therefore hear : But if thou yet shalt slight it, thou ivilt be The loser (^Ignorance) Fie warrant thee. ' ^ Then Christian addressed thus himself to his fellow.' Chr. Well, come my good Hopeful, I perceive that thou and I must walk bv our selves ao'ain. 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 icith 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 noiv we are by our selves, ivhat do you think of such menf Have they at no time, think you, convictions of sin, and so consequently fears that their state is dangerous f ' ' secures,'' 7th edit. * 2iid and sub. edits. Hopef. Nay, do you answer that question your self, for you are the elder man. Chr. Then I say sometimes (as I think) they may, but they being naturally ignorant, imderstand 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. Hopef I do believe as you say, that fear tends J^^f^;°''"^' much to Mens good, and to make them right, at their beginning to go on Pilgrimage. Chr. Without all doubt in doth, if it be right : for 'Jj'^f-^f- so says the word, The fear of the Lord is the begin- Pro. i. 7.^ ning of Wisdom. Hopef How will you describe right fear ? Chr. True, or right fear, is discovered by three nhjidfear. things. 1. By its rise. It is caused by saving convic- tions for sin. 2. It driveth the soul to lay fast' hold of Christ for Salvation. 3. It begetteth and continueth in the soul a great reverence of God, his word, and ways, keeping it tender, and making it afraid to turn from them, to the right hand, or to the left, to 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 qo thereon. But let us return to our matter. Now ^ ' * wiiy ig- "-' norant per- ^ All the editions refer to Job. ^ 2nd and sub. edits. 28. 29 ; there being only twenty- * All the editions quote Pro. eight verses in the chapter. 17. it should be 1. ver. 7. 180 Cf)e i3ilgnm5 ^Jrogrtds; som stifle iiiQ Iqnorant know not that such convictio7is that tend '^11: l'^^"'^' to put them in fear, are for their good, and therejore they seek to stifle them. Hopef How do they seek to stifle them? tMi^J^'" ^^^^'- 1- 'I'^^^y think tluit those fears are wrought by the Devil (though indeed they are wrought of God) and thinking so, they resist them, as things tliat 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 pre- sume they ought not to fear, and therefore, in de- spite 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 ni}^ self; for be- fore I knew my self it was so with me. Clir. Well, we will leave at this time our Neigh- bour Ignorance bi/ himself and fall upon another pro- fitable question. Hopef With all my heart, but you shall still begin. Talk about Cliv. Wcll tlieu, did iiou not know about ten years owe Tempo- . ^ , , n j rary. ago, One lemporary m your parts, who was ajorwara man in lieligion then ? Where he Hope. Khow him! Yes, he dwelt in Graceless, ii Town about two miles ofi" of Honesty, and he dwelt next door to one Turn-back. Clir. Right, he dwelt under the same roof with him. *"^He was Wcll, that man was much awakened once ; I believe once.- 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 tliat with many tears. Truly * 2iid and sub. edits. €in pilcynmsi ^arogiesis;^ isi I pitied the man, and was not altogether withont hope of him ; but one may see it is not every one that cries, Lord, Lord. Chr. He told me once, That he was resolved to go on Pilgrimage as we ^do noiv; but all of a sudden he grew acquainted with one Save-self, and then he became a stranger to me. Hope. Now since we are talking about him, let us a little 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 tJ^fi^o!""' awakened, yet their minds are not changed : there- ^71,'^f.""* fore 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 sickness prevails, he vomits and casts up all ; not that he doth this of a free mind (if we may say a Dog has a mind) but because it troubleth his Stomach ; but now when his sickness is over, and so his Stomach eased, his 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^'P^^-^-^ vomit again. 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 dam- nation chills and cools, so their desires for Heaven and Salvation cool also. So then it comes to pass, that when their guilt and fear is gone, their desires for Heaven and Happiness die ; and they return to their course again, * ' as we go now; 2nd and sub. ' ' provoketli,' 7th, 9th, 1684, edits. and 10th edits. * 2nd and snb. edits. O 182 €f)t ^ailgnms prcig:ite!£{* 2'y. Another reason is, they have slavish fears that do over-master them. I speak now of the prov. 29. 25. fears that they have of men : Fo7' the fear of men brinfjeth a snare. So then, though they seem to be hot for Heaven, so long as the flames of Hell are about their ears, yet when that terrour is a little over, they betake themselves to second thoughts; namely, that 'tis good to be wise, and not to run (for they know not what) the hazard of loosing all ; or at least, of bringing themselves into unavoidable and un-necessary troubles : and so they fall in with the world again. 3^y. 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 con- temptible : Therefore when they have lost their sense of Hell and wrath to come, they return again to their former course. 4'^ Guilt, and to meditate terrour, are grievous to them, they like not to see their miser}^ before they come into it. Though perhaps the sight of it first, if they loved that sight, 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 tenors 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 bot- tom of all is, for want of a chancje 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 repent 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 hit this man have his liberty, and he will be t Thief, and so a Rogue " ' not that he hath any," ftth and sub. edits. How the Apoitatf. lies b ick. Cfte pilgrims! progitsJg* i83 still; whereas, if his mind was changed, he ivould be otherwise. Hope, Now I have shewed you the reasons of their going back, do you shew me the manner thereof. Chr. So I will willingly . 1. They draw off their thoughts all that they^' may, from the remembrance of God, Death, and 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 Reli- gion (for the sake of some infirmity they have spied in them) behind their backs. 6. Then they begin to adhere to, and associate themselves with carnal loose and wanton men. 7. Then they give way to carnal and wanton dis- courses in secret ; and glad are they if they can see such things in any that are counted honest, that they may the more boldly do it through their example, 8. After this, they begin to play with little sins openly. 9. And then, being hardened, they shew them- selves as they are. Thus being lanched again into the gulf of misery, unless a Miracle of Grace pre- vent it, they everlastingly perish in their own de- ceivings. Now I saw in my Dream, that by this time the Pilgrims were got over the Inchanted Ground, and isa.o?. 4 entering in the Countrey of Beidah, whose Air was iy%~' o 2 184 Cf)f ^3ilci:nmi5 ^arogre^s?* very sweet and pleasant, the way lying directly through it, they solaced themselves there for a sea- son. 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 Conntrey 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. Amjtu. 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, as is;i 62. 5. the Bridegroom rejoyceth over the Bride, so did their God rejoijce over them. Here they had no want of ver. 8. Corn and \A'ine ; for in this place Uhey met with abundance of what they had sought ^'for' in all their Pilgrimage. Here they heard voices from out of the City, loud voices ; saying, Say ye to the Ver. 11. daughter of Zion, Behold thy Salvation cometh, be- hold, his reward is ivith him. Here all the Inhabi- ver. 12. tants of the Countrey called them, The holy People^ The redeemed of the Lord, Sought out, etc. Now as they walked in this Land, tliey had more rejoicing then in parts more remote from the King- dom to whicJi 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 tlie Sun-beams upon it. Christian, with desire fell sick, Hopeful also had a fit or two of the same Disease : Wherefore here ' ' they met abundance,' 10th ' 2nd and sub. edits, edit. €f)t i^ilgnmg Irogitsiei* i85 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 High-way. Now as they came up to these places, behold the Gardener stood in the way; to whom the Pilgrims said. Whose goodly Vine- 3^ards and Gardens are these ? He answered, They oeut. 23,24. are the Kings, and are planted here for his own delig^hts, and also for the solace of Pilgrims. So the Gardiner had them into the Vineyards, and bid them refresh themselves with 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 musest thou at the matter? It is the nature of the fruit of the Grapes of these Vineyards to go down so sweetly, as to cause the lips of them that are asleep to speak. So I saw that when they awoke, they addressed themselves to go up to the City. But, as I said, the reflections of the Sun upon the Cit}^ (for the Rev. 21. 18. City was pure Gold) was so extreamly glorious, that they could not, as yet, with open face behold 2001,3.18.^ it, but through an Instrument made for that pur- pose. So I saw, that as they went on, there met them two men, in Raiment tliat ''shone like Gold, also their faces shone as the light. * quoted as 1 Cor. 3. IR, in all * ' that sinned like Gold,' 7th the editions. edition. 186 mn ^ilcynmsi ^SrocrresisJ* These men asked the Pilgrims whence they came? and they told them ; they also asked them, Where they had lodg'd, what difficulties, and dan- gers, 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 liis 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 Deati.. Gate was a River, but there was no Bridge to go over, the River was very deep ; at the sight there- fore of this River, the Pilgrims were much '^stounded, but the men that went with them, said. You must go through, or you cannot come at the Gate. Death u not Xhc Pilgrims then, began to enquire if there was uelcome to ~ i ^ i . nature jjq otlicr wav to thc Gate ; to which they answered, fepasaoutofYQQ hy^i thcrc hath not any, save two, to wit, this World ' -^ ' . ' ' I'cof'iTs] ^^^^^'^ ^^^ Elijah, been permitted to tread that 52 ' path, since the foundation of the World, nor shall, untill the last Trumpet shall sound. 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 es- cape the River. Then they asked the men, if the Waters were all of a depth ? They said. No ; yet fj'nluom- ^^^^y could not help them in that Case, for said they: om^gh You shall find it deeper or shallotver, as you believe in '''"" the King of the place. They then addressed themselves to the Water; and entring. Christian began to sink, and crying " ' came in sight,' 2iid and sub. '' ' mucli stun'd," 2nd and sub. edits. edits. Ci)e ^ilsrims ^rogres^si, i87 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 Bro- ther, I feel the bottom, and it is good. Then said ciinsuans . . . ® „ , conflict at Christian, Ah my friend, the sorrows of death have ^'^'^^^'"■' "f" compassed me about, I shall not see the Land that flows with Milk and Honey. And with that, a great darkness and horror fell upon Christian, so that he could not see before him ; also here he in great measure lost his senses, so that he could neither remember nor orderly talk of any of those sweet refreshments that he had met with in the way of his Pilgrimage. But all the words that he spake, still tended to discover that he had horror of mind, and ^hearty fears that he should die in that River, and never obtain entrance in at the Gate : here also, as they that stood by, perceived, he was much in the troublesome thoughts of the sins that he had com- mitted, both since and before he began to be a Pil- grim. 'Twas also observed, that he was troubled with apparitions of Hobgoblins and Evil Spirits. For ever and anon he would intimate so much by words. Hopeful therefore here had much adoe to keep his Brothers head above water, yea sometimes he would be quite gone down, and then ere a while he would rise up again half dead. Hopeful also would endeavour to comfort him, saying, Brother, I see the Gate, and men standing ^by 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 ® ' heart fears,' 8th and sub. ' ' hy to receive us,' 8th and edits. sub. edits. 188 CIk ^ailgnms! ^roffress* psai.73. 4, the Text, where its said of the wicked, There is no hand in their death, hut their strength is Jirm, theij 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. chHftiandt- Then I saw in my Dream, that Christian was ^as liverea from , •! rfi i deatT'^^'" m amuse awhile ; To whom also Hopeful added this Avord, Be of good chear, Jesus Christ maketh thee whole : And with that, Christian brake out with a loud voice. Oh I see him again ! and he tells me, isa. 43. 2.3 When thou passest through the waters, I will he ivith thee, ayid through the Rivers, they shall 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 ])resently found ground to stand upon ; and so it followed that the rest of the River was but shallow. Thus they got over. Now upon the bank of the River, on the other side, they saw the two shining men again, who there waited for them. Wherefore being come do'waitfor ^up out of the River, they saluted them saying. We ''ll^thZare «?'6 ministrinq Spirits, sent forth to minister for those 'Z%Z"^that shall he Heirs of Salvation. Thus they went along towards the Gate, now you must note that the City stood upon a mighty hill, but the Pilgrims went up that hill tvith ease, because they had these two men to lead them up by the Arms ; also they pufoffZr- had left their Mortal Garments behind them in the t'diti/. River; for though they went in with them, they ' To the 7th edit, this reference * ' Avas in a muse,' 2nd and is to Psal. 33. 4;) ; after that the sub. edits. reference is omitted, probably ' Quoted Isa. 40. 2. in all the from finding that it was not the edits. right Psalm. '' ' up," omitted in Jnd and sub. edits. €f)t ^ilgnmsf progiTSJiS* i89 came out without them. They therefore went up here with much agility and speed, though the foundation upon which the City was framed was higher than the Clouds. They therefore went up through the Regions of the Air, sweetly talking as they went, being comforted, because they safely got over the River, and had such glorious Com- panions to attend them. The talk they had with the shining Ones, was about the Glory of the place, who told them, that the beauty, and glory of it was inexpressible. There, said they, is the Mount Siou, the Heavenly Jertcsalem, the innumerable company of Angels, and 23%^^' ^^' the Spirits of Just men made perfect: You are ^^^ In- going now, said they, to the Paradice of God, wherein you shall see the Tree of Life, and eat of the never-fading fruits thereof: And when you come there you shall have white Robes given you, and your walk and talk shall be every day with the King, even all the days of Eternity. There you 'Rev. 21. 1. shall not see again, such things as you saw when you were in the lower Region upon the Earth, to wit, sorrow, sickness, affliction, and death, for the fo7'mer tlimgs are passed away. You are going now to Abrahamy to Isaac, and Jacob, and to the Pro- {gais'u*' phets ; men that God hath taken away f\^om 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, andoai. e. 7- * The 1st edit, refers to Rev. ^ 'Isa. 65. 14,' in all the edits. 21. 1 ; the 2nd to the 7th to 22. It should be ver. l7. 1 ; and the sub. edits, to Rev. 22. '' ' comforts,' 8th and sub. 7 ; but probably Rev. 22. ver. 4 edits. and 5 were intended. 190 Clje ^ailgnmsi ^arogressJ* Now, now look how the holy Pilgrims ride, Clouds are their Chariots, Angels are their Guide : Who would not here for him all Hazards run, 'I hat thus provides for his wlien this World's done ■ Copied from the 8th edition, 1682. [In the 13th and many subsequent editions this cut was substituted by one representing the pilgrims in distress, wading through the river ; yet the above verse was continued under it ! !] €i)t ^3iIg:r(m£S ^rogitsfs;^ i9i sufferings for the King by the way. In that place you must wear Crowns of Gold, and enjoy the per- petual sight and Visions of the Hoi?/ One, for ^f/^ere i Joh. 3. 2. i/oii shall see him as he is. There also you shall serve him continually with praise, with shouting and thanksgiving, whom you desired to serve in the World, though with much difficulty, because of the infirmity of your flesh. There your eyes shall be delighted with seeing, and your ears with hear- ing, 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. 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 sound of Trumpet in the Clouds, as upon the wings of the Wind, you shall come with him ; and when he shall sit upon the Throne of iThess.4. Judgement, you shall sit by him ; yea, and when he Jude 'u.' shall pass Sentence upon all the workers of In- icoi/6,'2,3. iquity, 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 sound of Trumpet, and be ever with him. Now while they were thus drawing towards the Gate, behold a company of the Heavenly Host came out to meet them : To whom it was said, by the other two shining Ones, These are the men that have loved our Lord, when they were in the World; and that have left all for his holy Name, and he hath sent us to fetch them, and we have brought them thus far on their desired Journey ; that they may go in and look their Redeemer in the face with joy. Then the Heavenly Host gave a great shout, ' ' are gone,' 2nd and sub. 192 €\n |3ilgnmsi ^rogrfssi* Revel. 19. sajn'ng, Blessed are they that are called to the Marriage supper of the Lamb : ^ ' There came out also at this time to meet them, ' several of the Kings Trumpeters, cloathed in white ' and shining Rayment, who with melodious noises, ' and loud, made even the Heavens to eccho with ' their sound. These Trumpeters saluted Christian ' and his Fellow with ten thousand welcomes from ' the world : And this they did with shouting, and ' sound of Trumpet. ' This done, they compassed them round on every side ; some went before, some behind, and some on the right hand, some on the left (as 'twere to guard them through the upper Regions) continually sounding as they went, with melodious noise, in notes on high ; so that the very sight was to them that could behold it, as if Heaven it self was come down to meet them. Thus therefore they walked on together, and as they walked, ever and anon, these Trumpeters, even, with joyful sound, would, by mixing their Musick, with looks and gestures, still sionifie to Christian and his Brother, how wel- come they were into their company, and with what gladness they came to meet them : And now were these two men, as 'twere, in Heaven, before they came at it ; being swallowed up with the sight of Angels, and with hearing of their melodious notes. Here also they had the City it self in view, and they thought they heard all the Bells therein to ring, to welcome them thereto : but above all, the warm, and joyful thoughts that they had about their own dwelling there, with such company, and that for ever and ever. Oh ! by what tongue or pen can their glorious joy be expressed:' ^and thus th(!y came up to the Gate. ' Su lav as marked with in- verted connnas first inserted in the 2nd, and continued in all tlic sub. edits. * 'and,' omitted in (he 3rd and sub. edits. €l)t ^ilgiims! ^^rogitssss* 193 Now when they were come up to the Gate, there was written over it, in Letters of Gold, Blessed «r6^ Re. 22. u. thei/ that do his co}U7?iandments, that theij may have right to the Tree of life ; and may enter in through the Gates into the City. Then I saw in my Dream, that the shining men bid them call at the Gate, the which when they did, some from above looked over the Gate ; to wit, Enoch, Moses, and Elijah, etc. to whom it was said, These Pilgrims, are come from the City o^ Destruc- tion, for the love that they bear to the King of this place: and then the Pilgrims gave in unto them each man his Certificate, which they had received in the beginning ; Those therefore were carried in to the King, who when he had read them, said. Where are the men ? To whom it was answered. They are standing without the Gate, the King then commanded to open the Gate, That the righteous isa. 26 2. 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 loe, 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 *' again' for joy; and that it was said unto them, Enter ye into the joy of your Lord. I also heard the men themselves, ^say, that they sang with a loud voice, saying. Blessing, Honour, Glory and Power, be to him that Rev. 5. 13, sitteth upon the Throne, and to the Lamb for ever and ever. T^ow just as the Gates were opened to let in the men, I looked in after them ; and behold, the City ^ 'the Harps,' 8th and sub. * 2nd and sub edits, edits. " ' say,' omitted in the 8th and sub. edits. doe him over. 194 Cf)e ^ilcrnms! progres^si* shone like the Sun, the Streets also were paved with Gold, and in them walked many men, with Crowns on their heads, Palms in their hands, and golden Harps to sing praises 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 'i.jnomnce tumed mv head to look back, and saw Iqnorance comes up to i T-> • • i i i the River, comc up to thc Kiver 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 lllltl'Z'' then ^in that place one Vai?i-hope a Ferry-man, that with his Boat helped him over : so he, as the other I saw, did ascend the Hill to come up to the Gate, only he came alone ; neither did any man meet him with the least incouragement. A\ hen he was come up to the Gate, he looked up to the writing that was above ; and then began to knock, suppos- ing that entrance should have been quickly admi- nistered 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 bosom for one, and found none. Then said they, Have you none ? But the man answered never a word. So the}'^ told thc King, but he would not come down to see him, but commanded the two shining Ones that conducted Christian and Hopeful to the City, to go out and take /^?2orrt«c^°p'- the eldest, that she should knock for entrance, and that she should speak to him that did open, for the rest. So Christiana began to knock, and as her '^ p^rt vog. poor Husband did, she knocked, and knocked again. But instead of any that answered, they all thought that they heard, as if a Doo: came barking; upon y^« Jos', ttoi\ii part of foi'e dost thou keep so cruel a Dog in thy Yard, at the sight of which^ such Woinen and Children as we, are ready to jly from thy Gate fm' fear ? He answered, and said ; That Dog has another *-*Denii: -''''Owner, he also is kept close in another man's ground ; only my Pilgrims hear his barking. He luTi'i"^' belongs to the Castle which you see there at a dis- tance : but can come up to the Walls of this place. He has frighted many an honest Pilgrim from worse to better, by the great voice of his roaring. Indeed he that owneth him, doth not keep him of any good will to me or mine ; but with intent to keep the Pilgrims from coming to me, and that they may be afraid to knock at this Gate for en- trance. Sometimes also he has broken out, and has woj-ried some that I love ; but I take all at present 'AciM-kto patiently. I also o'ive mv Pilo:rims timely help : the carnal h\ ^ ii- i i- ^ fear of the bo tliey arc not delivered up to his power to do to them what his Dogish nature would prompt him to. But what ! My purchased one, 1 tro, hadst thou known never so much before hand, thou wouldst not a bin afraid of a Dog. The Beggars that go from Door to Door, ivill, rather then they will lose a supposed Alms, run the hazzard of the hauling, barking, and biting too of a Dog: And shall a Dog, a Dog in another Mans Yard : a Dog whose barking I turn to the profit of Pilgrims, keep any from coming to me ? I deliver them from the Lions, their Darling from the power of the Dog. Mercy. Then said Alercie, I confess my Igno- rance : I spake what I understood not : I acknoic- .f M ledge ' that'^ thou docst all things ivcU. Chris. Then Christiana began to talk of their Journey, and to enquire after the way. So he fed them, and washed their feet, and set them in the Pilgrims.' ' Christians ■when wise eniiuffh ac- quience in the ■wisdom their Lord, * Inserted in 1087. mn ^ilgn'msi ^Sroffreefsf* 233 way of his Steps, according as he had dealt with If^^^^f^' her Husband before. So I saw in my Dream, that they walkt on ^' in ' their way, and had the weather very comfortable to them. Then Christiana began to sing, saying. Bless' t be the Day that I began, A Pilfjrim for to be. And blessed also be that man, That thereto moved me. ' Tis true, ' twas long ere I began To seek to live for ever : But now I run fast as I can, 'Tis better late, theii never. Our Tears to joy, our fears to Faith Are tur7ied, as we see: Thus our beginning {as one saith,) Sheivs, what our end will be. Now there was, on the other side of the Wall that fenced in the way up wliich Christiana and her Companions was to go, *a Garden ; and that Gar- ^.i^^^^'e"'-' den belonged to him whose was that Barking Dog of whom mention was made before. And some of the Fruit-Trees that grew in that Garden shot their Branches over the Wall, and being mellow, they that found them did gather them up and oft eat of them to their hurt. So Christianas Boys, as Boys are apt to do, being pleas'd with the Trees, and with the Fruit that did hang thereon, did ^ Plash '^ato}"^'"" them, and began to eat. Their Mother did also|™"r chide them for so doino^; but still the Boys went on. Well, said she, my Sons, you Transgress, for • Added in 1687. trees. The boys [did Plash] had ^ 'did Pluck,' 1687, and sub. a cut at the trees, and knocked edits. ' Plash,' to cut hedges or the fruit oflf. 234 C!)e ^erontr ^aart of that Fruit is none of ours : but she did not know that they did belong to the Enemy ; He warrant you if she had, she would a been ready to die for fear. But that passed, and they went on their way. Now by that they were gon about two Bows-shot from the place that ^let them into the way : they JavVred ^^PJ^d two vcry ill-favoured ones coming- down ""«««■ apace to meet them. With that Christiana, and Mercie her Friend covered themselves with their Vails, and so kept on their Journey : The Children also went on before, so that at last they met to- gether. Then they that came down to meet them, came just up to the Women, as if the}'^ would imbrace them ; but Christiana said, Stand back, or cixrfsuanr" g^ pcaccably by as you should. Yet these two, as men that are deaf, regarded not Christianas words ; but began to lay hands upon them ; at that Chris- tiana waxing very wroth, spurned at them with her feet. Mercie also, as well as she could, did wliat she could to shift them. Christiana again, said to '^;^^* f/j?;,^. them. Stand back and be gon, for we have no ghuith Money to loose being Pilgrims as ye sec, and such too as live upon the Charity of our Friends. Ill-fa. Then said one of the two of the Men, we make no assault upon you for Money, but are come out to tell you, that if you will but grant one small request which we shall ask, we will make Women of you for ever. Christ. Now Christiana imagining what they should mean, made answer again, We will neither hear nor regard^ nm- yield to what you shall ask. We are in haste, cannot stay, our Business is a Business of Life and Death : So again she and her Com- panions made a fresh assay to go past them. But they letted them in their way. Ill-fa. And they said, we intend no hurt to your lives, 'tis another thing we would have. * 'led them; 1687. * Inserted in 1087. ichcii tee a re assaulted.' ' €i)t pilsnmg; proffitsis;. 235 Christ. Ay, quoth Christiana, you would have usshecryesoiu. Body and Soul, for I know 'tis for that you are come ; but we will die rather upon the spot, then suffer our selves to be brought into such Snares as shall hazzard our well being hereafter. And with that they both Shrieked out, and cryed Murder, Murder: And so put themselves under those Laws g^aV'^^' that are provided for the Protection of Women. But the men still made their approach upon them, with design to prevail against them : They there- fore cryed out again. *Now thev being:, as I said, not far from the Gate ''"^'^ n^od •^ ® 1 . . 1 IP to cry out in at which they came, their voice was heard irom where they was, thither : Wherefore some of the House came out, and knowing that it was Chris- tiana's Tongue : they made haste to her relief. But by that they was got within sight of them, the Women was in a very great scuffle, the Children also stood crying by. Then did he that came in for^i their relief, call out to the Ruffins saying, What is that thing that you do ? Would you make my Lords People to transgress ? He also attempted to take them : but they did make their escape over the Wall into the Garden of the Man, to whom the great Dog belonged, so the Dog became their Pro- tector. This Reliever then came up to the Women, ^''«^^'^^^^'«« and asked them how they did. So they answered, '^^/°''' we thank thy Prince, pretty well, only we have been somewhat affrighted, we thank thee also for that thou camest in to our help, for otherwise we had been overcome. Reliever. So after a few more words, this Reliever said, as followeth : / marvelled much when you was rAeReuever entertained at the Gate above, being ye knew that ye womd obtained by some one, for another that hath need 'unsaid at thereof: Not by the Person pardoned, but in the dTscwreeV way, saith another, in which I have obtained it. ^OjukfiMby then, to speak to the question more large, the par- don that you and Mercie and these Boys have attained, was obtained by another, to wit, by him that let you in at the Gate : And he hath obtain'd it in this double way. He has performed Righteous- ness to cover you, and spilt blood to wash you in. Chris. But if he parts with his Righteousness to us : What ivill he have for himself f Great-heart. He has more Righteousness than you have need of, or then he needeth himself. Chris. Pray make that appear f Great-heart. With all my heart, but first I must premise that he of whom we are now about to speak, is one that has not his Fellow. He has two Natures in one Person, plain to be distinguished, impossible to be divided. Unto each of these Na- tures a Righteousness belongeth, and each Right- eousness is essential to that Nature. So that one may as easily cause tlie Nature to be extinct, as to * Inserted in 1687. 252 mn ^ttoiiti ^art of separate its Justice or Righteousness from it. Of these Righteousnesses therefore, we are not made par- takers so, as that they, [^or] any of them, should be put upon us that we might be made just, and live thereby. Besides these there is a Righteousness which this Person has, as these two Natures are joyned in one. And this is not the Righteousness of the God-head, as distinguished from the 3fa?i- hood ; nor the Righteousness of the Manhood, as distinguished from the God-head ; but a Righteous- ness which standeth in the Union of both Natures : and may properly be called, the Righteousness that is essential to his being prepared of God to the capacity of the Mediatory Office which he was to be intrusted with. If he parts with his first Right- eousness, he parts with his God-head; if he parts with his second Righteousness, he parts with the purity of his Manhood ; if he parts with this third, he parts with that perfection that capacitates him to the Office of Mediation. He has therefore an- other Righteousness which standeth in performance, or obedience to a revealed Will : And that is it that he puts upon Sinners, and that by which their Sins are covered. Wherefore he saith, as hy one mans disobedience many were made Sinners : So hy the obe- dience of one shall many be made Ricjhteotis, Chris. Bid are the other Righteousnesses of no use to us f Great-heart. Yes, for though tliey are essential to his Natures and Office, and so cannot be communi- cated unto another, yet it is by Virtue of them, tliat the Rigliteousness that justifies, is for that purpose efficacious. The Righteousness of his Godhead gives Virtue to his Obedience ; the Righteousness of liis Man-hood giveth capability to his obedience to justifie, and the Righteousness that standeth in the '^ Omitted, probably a typographical error, it was inserted in the following editions. Union of these two Natures to his Office, giveth Authority to that Righteousness to do the work ^of which it is ordained. So then, here is a Righteousness that Christ, as God, has no need of, for he is God without it : here is a Righteousness that Christ, as Man, has no need of to make him so, for he is perfect Man with- out it. Again, here is a Righteousness that Christ as God-man has no need of, for he is perfectly so without it. Here then is a Righteousness that Christ, as God, as Man, as God-man has no need of, with Reference to himself, and therefore he can spare it, a justifying Righteousness, that he for him- self wanteth not, and therefore he giveth it away. Hence 'tis called the gift of RigJitcousness. This ^«™ ^- ^'^• Righteousness, since Christ Jesus the Lord, has made himself under the Law, must be given away : For the Law doth, not only bind him that is under it, to do justly; but to use Charity: Wherefore he must, he ought by the Law, if he hath two Coats, to give one to him that hath none. Now our Lord indeed hath two Coats, one for himself, and one to spare : Wherefore he freely bestows one upon those that have none. And thus Christiana, and Mercy, and the rest of you that are here, doth your Pardon come by deed, or by the work of another man ? Your Lord Christ is he that has worked, ^and has given away what he wrouglit for, to the next poor Begger he meets. But again, in order to Pardon by deed, there must something be paid to God as a price, as well as something prepared to cover us withal. Sin has delivered us up to the just curse of a Righteous Law : Now. from this curse we must be justified by way of Redemption, a price being paid for the harms we have done, and this is by the Blood of your Lord : • 'for which,' 1687. " 'and given away," 1687. 254 €i)t 0ttoi\ii ^3art of s Gala. 3. 13, Christiana affected 2cilh this way of Redemption. ' * How the Strings that bound Chris- tians bur- den to him were cut.' * ' ' Hoiu af- fection to Christ is be- got in the Soul.' Who came and stood in your place, and stead, and died your Death for your Transgressions. Thus has he ransomed you from your Transgressions, by Blood, and covered your pointed and deformed Souls with Righteousness : For the sake of which, God passeth by you, and will not hurt you, when he comes to Judge the World. Chris. This is brave. Noiv I see that there was something to be learnt by our beincj pardoned by word and deed. Good Mercie, let us labour to keep this in mind, and my Children do you remember it also. But, Sir, was not this it that made my good Christians Burden fall from off his Shoulder, and that made him (jive three leaps for Joy? Great-heart. *Yes, 'twas the belief of this, that cut those Strings that could not be cut by other means, and 'twas to give him a proof of the Virtue of this, that he was suffered to carry his Burden to the Cross. Chris. I thought so, for tho' my heart 2vas lightful and joyous before, yet it is ten times more lightsome and joyous now. And I am perswaded by what I have felt, tho' I have felt but little as yet, that if the most burdened Man in the World ivas here, and did see and believe, as I noiv do, 'twould make his heart the more merry and blithe. Great-heart. There is not only comfort, and the ease of a Burden brought to us, by the sight and Consideration of these ; but an indeared Affection begot in us by it : For who can, if he doth but once think that Pardon comes, not only by promise, but thus ; but be affected with the way and means of his Redemption, and so with the man that hath wrought it for him ? Chris. True, methinks it makes my Heart bleed to think that he should bleed for me. Oh ! thou loving * Quoted as T.ala. 13. 13 ; and so continued in many cditityi**- " Inserted in 1687. €i)t ^ilgnms: ^3iog:it5d* 255 one, Oh ! thou Blessed one. Thou deservest to have me, thou hast bought me : Thou deservest to have me If^^'^j ^'"^ all, thou hast paid for me ten thousand times more than )J,^^4^;"^,. / am worth. No marvel that this made the Water stand in my Husbands Eyes, and that it made him trudf) so nimbly on. I am perswaded he ivished me ivith him ; but vile Wretch, that I ivas, I let him come all alone. 0 Mercy, that thy Father and Mother were here, yea, and Mrs. Timorous also. Nay, I ivish now with all my Heart, that here was Madam Wanton too. Surely, surely, their Hearts ivould be affected, nor could the fear of the one, nor the powerful Lusts of the other, prevail with them to go home again, and to refuse to become good Pilgrims. Great-heart. You speak now in the warmth of your Affections, will it, think you, be always thus with you ? Besides, this is not communicated to every one, nor to every one that did see your Jesus bleed. There was that stood by, and that saw the Blood run from his Heart to the Ground, and \ et'To he affect were so far off this, that mstead of lamenting-, they cin-jstand lauffhed at him, and instead of becoming his Dis-AeM^do« • 1 1-111 1 • TT • .1 • O ^s a thing ciples, did harden their Hearts against him. ^ospecmi:^ that all that you have, my Daughters, you have by a peculiar impression made by a Divine contemplat- ing upon what I have spoken to you. Remember that 'twas told you, that the Hen by her common call, gives no meat to her Chickens. This you have therefore by a special Grace. Now I saw still in my Dream, that they went on until they were come to the place, that Simple, and simple, «>« Sloth, and Presumption, lay and slept in, when presumptio Christian went by on Pilgrimage. And behold i/y. they were hanged up in Irons a little way off on the other-side. Mercy. Then said Mercy to him that icas their *■ Inserted in 1687. 256 Cf)f ^tronb |9ait of Bthold here koto the slothful are a signe Hung lijp, cause holy ways they did decline See here too how the Child doth play y man, And weak grow strong, when Great-heart leads the Van. This cut is not in the late JMr. Wilson's copy of the the 1st edition, but is in that of 1 687. It is there placed innnediately after the party left the Inter- preter's house, as if to show the order in which thoy walked, but it evidently belongs to the time when thoy ]i,-vss('d fhc fhnc victims tn idlonoss. €f)t pilgiime; progitsisi* 257 Guide, and Conductor, What are those three men f and for ivhat are they hanged there f Great-heart. These three men, were Men of very bad Qualities, they had no mind to be Pilgrims themselves, and whosoever they coidd they hin- dered ; they were for sloth and folly themselves, and whoever they could perswade with, they made so too, and withal taught them to presume that they should do well at last. They were asleep when Christian went by, and now you go by they are hanged. Mercy. Bid cotdd they perswade any to be of their Opinion f Great-heart. Yes, they turned several out of the Thewcnma. way. There was Slow-pace that they perswaded to do as they. Thev also prevailed with one Short- '^^''^.f'-^y 7*1 -\T 1 •! T • n 1 prevailed Wind, with one JSo-heart, with one Lvnqer-after-lust.'^vontoumi 1 • I en 77 1-1 1T7 ^ out of the and with (yno, bteepy-head, and with a young Woman '"■°'y-"' her name was Dull, to turn out of the way and be- come as they. Besides, they brought up an ill- report of your Lord, perswading others that he was a task-Master. They also brought up an evil report of the good Land, saying, 'twas not half so good as some pretend it was : They also began to vilifie his Servants, and to count the very best of them meddlesome, troublesome busie-Bodies : Fur- ther, they would call the Bread of God Husks ; the Comforts of his Children Fancies, the Travel and Labour of Pilgrims, things- to no Purpose. Chris. Nay, said Christiana, if they were such, they shall never he bewailed by me, they have but ivhat they deserve, and I think it is well that they hang so near the High-umy that others may see and take warn- ing. . But had it not been ivell if their Crimes had been ingraven in some Plate of Iron or Brass, and left here, even where they did their Mischiefs, for a caution to other bad Men. * Inserted in 1687. 258 U)t J>nonti ^art of Great-heart. So it is, as you well may perceive if you will go a little to the Wall. Mercie. tVo, no, let them hang, and their Names Rot, and their Crimes live for ever against them ; I think it a high favour that they were hanged afore we came hither, who knows else what they might a done to such poor Women as we are f Then she turned it into a Song, saying, Now then you three, hang there and he a Sign To all that shall against the Truth combine : A?id let him that comes after, fear this end, If unto Pilgrims he is not a Friend. And thou my Soul of all such men beware, That unto Holiness Opposers are. ip«'„8. €\)t ^pilgnmd ^rogressf^ 271 Sam. A Place and State most woful, because it is the dwelling place of Sin, the Devil, and Death. Prudence. Whi/ wouldest thou go to Heaven ? Sam. That I may see God, and serve him with- out weariness ; that I may see Christ, and love him everlastingly ; that I may have that fulness of the Holy Spirit in me, that I can by no means here enjoy. Pru. A very good Boy also, and one that has learned ivell. Then she addressed her self to the eldest, whose Name was Mathew, and she said to him. Come Ma- theiv, shall I also Catechise you ? Mat. With a very good Will _ ^„t'S,. Pru. / ask then, if there was ever any thing that had a being, A ntecedent to, or before God f Mat. No, for God is Eternal, nor is there any thing excepting himself, that had a being until the beginning of the first day. For in six days the Lord made Heaven and Earth, the Sea and all that in them is. Pru. What do ijou think of the Bible f Mat. It is the Holy Word of God. Pru. Is there nothing Written therein, but what you understand ? Mat. Yes, a great deal. Pru. What do you do when you yneet with such "places therein, that you do not understand f Mai. I think God is wiser than J. I pray also that he will please to let me know all therein that he knows will be for my good. Pru. How believe you as touching the Resurrection of the Dead f Mat. I believe they shall rise, the same that was buried : the same in Nature, tho' not in Corruption. And I believe this upon a double account. First because God has promised it. Secondly, because he is able to perform it. ' Prudences conclnjiion 272 ClK ^eronb ^Sart of Then said Prudence to the Boys, You must still harken to your Mother, for she can learn you more. You must also diligently give ear to what good SSo/' talk you shall hear from others, for for your sakes theBoys:^ do they speak good things. Observe also and that with carefulness, what the Heavens and the Earth do teach you ; but especially be much in the Medi- tation of that Book that was the cause of your Fathers becoming a Pilgrim. I for my part, my Children, will teach you what I can while you are here, and shall be glad if you will ask me Questions that tend to Godly edifying. Now by that these Pilgrims had been at this Mercy 7.as a place a weck, Mevcy had a Visitor that pretended some good Will unto her, and his name was Mr. Brisk. A man of some breeding, and that pre- tended to Religion ; but a man that stuck ver}'^ close to the World. So he came once or twice, or more to Mercy, and offered love unto her. Now Mercy was of a fair Countenance, and therefore the more alluring. •Mercies Hcr mlud also was, to be always busvino; of her self in doing, for when she had nothing to do for her self, she would be making of Hose and Gar- ments for others, and would bestow them upon them that had need. And Mr. Brisk not knowing where or how she disposed of what she made, seemed to be greatly taken, for that he found her never Idle. I will warrant her a good Huswife, quoth he to himself. • Mercy, n- Merci/ tlicu icvealcd the business to the Maidens 'uaidsVa-^ that were of the House, and enquired of them con- BiTsk^s '■ cerning him : for they did know him better than she. So they told her that he was a very busie Young Man, and one that pretended to Religion; but was as they feared, a stranger to the Power of that which was good. , * Inserted in Ifi87. €i)t pilgnms ^rogre^£i» 273 Nai/ then, said Mercy, / will look no more on him, for I purpose never to have a clog to my Soul. Prudence then replied, That there needed no great matter of discouragement to be given to him, her continuing so as she had began to do for the Poor, would quickly cool his Courage. So the next time he comes, he finds her at her old work, a making; of thino-s for the Poor. Then 'Taiicu- • 1 1 iT/i 1 • n -S.T • 1 1 • 1 tioixt Mercy said he, What, always at it : Yes, said she, either and Mr */ Brisk.*'' for my self or for others. And what canst "thee earn a day, quoth he? I do these things, said she. That I maij he Rich in good Works, laying up in L^^ia' ^' ^'^' store a good Foundation against the time to conie^ that I may lay hold on Eternal Life : Why prethee what dost thou with them ? said he. Cloath tlie naked, said she. With that his Countenance fell. So he ueSdwly. forbore to come at her again. And when he was asked the reason why, he said, That Mercy was a pretty lass, but trouhled ivith ill Conditions. When he had left her. Prudence said. Did I not ^S'of tell thee that Mr. Brisk would soon forsake thee l^lcMTMe yea he will raise up an ill report of thee : For not- awo/ "'' withstanding his pretence to Religion, and hisj^i!",™^" seeming love to Mercy : Yet Mercy and he are of tempers so different, that I believe they will never come together. Mercy. / might a had Husbands afore now, tlid I spake not of it to any ; but they were such as did not like my Conditions, tho' never did any of them find fault with my Person : So they and I could not agree. Prudence. Mercy in our days is little set by, any further than as to its Name : the Practice, which is set forth by thy Conditions, there are but few that can abide. Mercy. Well, said Mercy, if no body will have me, i-Si^.'- / will dye a Maid, or my Conditions shall be to me as a Husband. For I cannot change my Nature, and to * ' canst thou,' 1G87. ' Inserted in 1687. 'How 2,*7i Z\)t ^tto\\t\ part of have one that lies cross to me m this, that I pmyose never to admit of, as long as I live. I had a Sister named Bountiful, that ivas married to one of these Mercy's ChurUs ', hut he arid she could never agree ; but he- ^Tr^dh^iier cause my Sister was resohed to do as she had began, Huahandfi' ^^^^^^ ^^^ ^^ ^j^^^ Khidness to the Poor, therefore her Husband first cried her down at the Cross, and then turned her out of his Doors. Pru. And yet he was a Professor, I warrant you? Mer. Yes, such a one as he was, and of such as he, the World is now full; but I am for none of them all. * Now Mathew the eldest Son of Christiana, fell }cduf^:^ Sick, and his Sickness was sore upon him, for he was much pained in his Bowels, so that he was with it, at times, pulled as 'twere both ends together. There dwelt also not far from thence, one Mr. Skill, an Antient, and well approved Physician. So Christiana desired it, and they sent for him, and he came. When he was entred the Room, and had a little observed the Boy, he concluded that he was sick of the Gripes. Then he said to his Mother, cZfJce. What Diet has Matthew of late fed upon .^ Diet, said Christiana, nothing but that which is wholsome. * The Physician answered. This Boy has been tam- 'sic^m^^'^' pcring ivith something that lies in his Maw undigested, jadgmtno' ^^^^^ \]^g^ y^m ^^qi awaij ivithout means. And I tell you he must be purged, or else he will dye. Samuel. Then said Samuel, Mother, Mother, ichat 'Samuel was that which my Brother did gather up and eat, so ^Mot/i'erin soon US ivc wcrc come from the Gate, that is at the fmit his Bro- head of this way f You know that there was an Orchard on the left hand, on the otherside of the Wall, and some of the Trees hung over the Wall, and my Brother did '-Splash and did eat. Christiana. True my Child, said Christiana, he did take thereof and did eat ; naughty Boy as " Inserted in 1687. ' ' did pluck,' 1687, see page 2.'33. mn ^ilgi-ims; ^rogits^si* 275 he was, I did chide him, and yet he would eat thereof. Skill. / kneiv he had eaten something that was not wholsome Food. And that Food, to wit, that Fruit, is even the most hurtful of all. It is the Fruit of Beelzebubs Orchard, I do marvel that none did warn you of it ; many have died thereof. Christiana. Then Christiana began to cry, and she said, O naughty Boy, and O careless Mother what shall I do for my Son? Skill. Come, do not he too much Dejected ; the Boy may do well again ; hut he must purge and Vomit. Christiana. Pray Sir try the utmost of your Skill with him whatever it costs. Skill, Nay, I hope I shall be reasonable : So he made him a Purge ; but it was too weak, 'Twas said, it was made of the Blood of a Goat, the Ashes Heb. lo. i, - . 234. of an ^Heifter, and with some of the Juice of Yiys- '' Motion pre- sop, Sfc. When Mr. Skill had seen that that Purge was too weak, he made him one to the Purpose, 'Twas made E^v Came S) Sanguine Christi. (You Joim 6.54, know Physicians give strange Medicines to their Maik'9. 49.' Patients) and it was made up into Pills with a/sonL?* Promise or two, and a proportionable quantity of Salt. Now he was to take them three at a time fasting, in half a quarter of a Pint of the Tears of Repentance, When this potion was prepared, andHeb. 9. 14. brouoht to the Boy,*' he was loth to take it, iho' '* The hoy • 11 /~\ • 'PI 1 111 111- '"*'' *" '°^^ torn with the uripes, as 11 he should be pulled inthePhyaick:-^ pieces. Come, come, said the Physician, you must take it. It goes against my Stomach, said the Boy. / must have you take it, said his Mother. I shall^«<=''-^2-^°- Vomit it up again, said the Bo3^ Pray Sir, said Christiana to Mr. Skill, how does it taste ? It has no ill taste, said the Doctor, and with that she touched one of the pills with the tip ^ 'a Heifer,' 1687. ' Inserted in 1687. 276 Cfte ^erouli |3art of tlltsHmd of ^^^^ Tongue. Oh, Mathew, said she, this potion p^rmades jg swectcr thanHonj. If thou lovest thy Mother, if thou lovest thy Brothers, if thou lovest Mcrcij, if thou lovest thy Life, take it. So with much ado, after a short Prayer for the blessing of God upon it ; he took it ; and it wrought kindly with him. It caused him to purge, it caused him to sleep, and rest quietly, it put him into a fine heat and breath- ing sweat, and did quite rid him of his Gripes. So in little time he got up, and walked about 'ddin'thi ^'^th a Staff, and would go from Room to Room, S/s'"' ^"d ^^^^ ^^'i'^Ji Prudence, Piety, and Charity of his Distemper, and how he was healed. So when the Boy was healed, Christiana asked i2!i3a'4,i5. Mr. Skill, saying, Sir, what will content you for your pains and care to and of my Child ? And he said, you must pay the Master of the Colledge of Physicians, according to rules made, in that case, and provided. Chris. But Sir, said she, what is this Pill good for else f 'vnimZ.r Skill. It is an universal Pill, 'tis good against all Remedy. ^}^g Diseascs that Pilgrims are incident to, and when it is well prepared, it will keep good, time out of inind. Christiana. Pray Sir, make me up twelve Boxes of them : For if I can get these, I will never take other Physick. Skill. These Pills are good to prevent Diseases, as well as to cure when one is Sick. Yea, I dare say it, and stand to it, that if a Man will but use joh. C.50. this Physick as he should, it will make him live for laaGiMsof ever. But, sood Christiana, thou must o'ive these the Tears of ' O ' ^ Repentance. PiUs, no otlwr waij ', but as I have prescribed : For if yon do, they will do no good. So he gave unto Christiana Physick for her self, and her Boys, and • Inserted in 1U87. We pilgrims! ^rogredd* 277 for Mercy : and bid Mathew take heed how he eat any more Green Plums, and kist them and went his way. It was told you before, that Prudence bid the Boys, that if at any time they would, they should ask her some Questions, that might be profitable, and she would say sometliing to them. Mat. Then Mathew who had been sick, asked her, Why for the most part Phy sick should be bitter to o/physki-. our Palats f Pru. To shew how unwelcome the word of God, and the Effects thereof are to a Carnal Heart. Mathew. Why does Physick, if it does good, ^f%^£l'!' Purge, a?id cause that we Vomit f Prudence. To shew that the Word when it works effectuall}', cleanseth the Heart and Mind. For look what the one doth to the Body, the other doth to the Soul. Mathew. What should we learn by seeing the Flame ojiesS'^ of our Fire go upwards f and by seeing the Beams, and sweet Influences of the Sun strike downwards f Prudence. By the going up of the Fire, we are taught to ascend to Heaven, by fervent and hot desires. And by the Sun his sending his Heat, Beams, and sweet Influences downwards, we are taught, that the Saviour of the World, tho' high, reaches down with his Grace and Love to us below. Mathew. Ylhere have the Clouds their Water f oftheciowis. Pru. Out of the Sea. Mathew. What may ive learn from that? Pru. That Ministers should fetch their Doctrine from God. Mat. Why do they empty themselves upon the Earth? Prudence. To shew that Ministers should give out what they know of God to the World. Mat. Why is the Rainbow caused by the Sun f f^f ' '^"'"■ u 278 Cfee ^erontr ^3art of Prudence. To shew that the Covenant of Gods Grace is confirmed to us in Christ. MatheM^ ^¥Iiy do the Springs come from the Sea to us, thorough the Earth. Prudence. To shew that tlie Grace of God comes to us thorough the Body of Christ. fn^ ^athew. WM/ do some of the Springs rise out of the tojjs of high Hills ^-^ Prudence. To sliew tliat the Spirit of Grace shall spring up in some that are Great, and Mighty, as well as in many that are Poor and low. %ndu Mat, Why doth the Fire fasten upon the Candle- wick ? Prudence. To shew that unless Grace doth kindle upon the Heart, there will be no true Light of Life in us. Mathew. VJhy is the Wick and Tallow and all, spent to maintain the light of the Candle f Prudence. To shew that Body and Soul and all, should be at the Service of, and spend themselves to maintain in good Condition that Grace of God that is in us. Of the Mathew, Whii doth the Pelican pierce her own Pelican. _^ • 7 j rt'jj Brest IV? th her Bill f Prudence. To nourish her Young ones with her Blood, and thereby to shew that Christ the blessed, so lovetli his Young, liis People, as to save them from Death by his Blood. Of the Cod: Mat. What may one learn by hearing the Cock to Crow? Prudence. Learn to remember Peters Sin, and Peter s Repentance. The Cocks crowing shews also that day is coming on, let then the crowing of the Cock put thee in mind of that last and terrible Day of Judgment. Now about this time their Month was out, where- fore they signified to those of the House, that 'twas convenient for them to up and be going. Tlien said Joseph to his Mother, It is convenient that you f^*/,*"^;. forget not to send to the House of Mr. Inter iweter.^i^^f ^^^'■ to pray him to grant that Mr. Great-heart should ^'•'^s'«'« be sent unto us, that he may be our Conductor the rest of our way. Good Boy, said she, I had almost forgot. So she drew up a Petition, and prayed Mr. Watchful the Porter to send it by some fit man to her good Friend Mr. Interpreter ; who when it was come, and he had seen the contents of the Petition, said to the Messenger, Go tell them that I will send him. When the Family where Christiana was, saw that they had a purpose to go forward, they called the 'JJ^'m"' whole House together to give thanks to their King, '^"^'^^T """' for sending of them such profitable Guests as these. Which done they said to Christiana, And shall we not shew thee something, according as our Custom is to do to Pilgrims, on which thou mayest medi- tate when thou art upon the way ? So they took Christiana, her Children, mid Mercy mto the Closet, and shewed them one of the Apples that Eve did eat ^^^^.t of, and that she also did give to her Husband, and that for the eating of which they both were turned out of Paradice, and asked her what she thought that was ? Then Christiana said, 'Tis Food or Poy- i'^aS' son, I know not which ; so they opened the matter to her, and she held up her hands and wondered ? ro"7.24.' Then they had her to a Place, and shewed her Jacob's Ladder. Now at that time there were some '^£:i Angels ascending upon it. So Christia^ia looked and looked, to see the Angels go up, and so did the rest of the Company. Then they were going into another place to shew them something else: But James said to his Mother, Pray bid them stay here ci^^u a little longer, for this is a curious sight. So they ''^■"'^■ turned again, and stood feeding their Eyes with this so pleasant a Prospect. After this they had them Gen. 2s. 12, ^ Inserted in 1687. u2 280 Cf)e ^ttonti ^3ait of ' Gnlden Anchor into a Place where did hang up a Go/den Anchor, joh. 1. 51. so they bid Christiana take it down ; for, said they, you shall have it with you, for 'tis of absolute necessity that you should, that you may lay hold Heb. 6.10. of that Avithin the vail, and stand stedfast, in case you should meet with turbulent weather : So they were glad thereof. Then they took them, and had hain^S'^ng thcm to thc mount upon which Abraham our Father, up Isaac." |-,^(j offered up Isaac his Son, and shewed them the Gen. 22. 9. Altar, thc Wood, the Fire, and the Knife, for they remain to be seen to this very DaJ^ When they had seen it, they held up their hands and blest themselves, and said, Oh ! What a man, for love to his Master, and for denial to himself was Abraham f After they had shewed them all these things, Pru- dence took them into the Dining-Room, where stood nri!i!"r'^ ^ P^^^' ^^ Excellent Virginals, so she plaved upon them, and turned what she had shewed them into this excellent Song, saying, Eve's Apple ice have shewed you. Of that be you aware : You have seen Jacob's Ladder too, Upon which Angels are. An Anchor you received have ; But let not these suffice. Until with Abra'm you have gave Your best, a Sacrifice. Now about this time one knocked at the Door, So the Porter opened, and behold Mr. Great-heart was there ; but when he was come in, what Joy was hearfcome' thcrc ? For it came now fresh again into their minds, how but a while ago he had slain old Grim Bloody-man, the Giant, and had delivered them from the Lions. Then said Mr. Great-heart to Christiana, and to ' Inserted in 1687. again. Ci)e |3ilgn'msi IJrogrts^* 28i Mercy ^ My Lord has sent each of you a Bottle ^^ 'Ji'J^'^'%l„, Wine, and also some parched Corn, together with f^,^^?^^"'^'' a couple of Pomgranates. He has also sent the Boys some Figs, and Raisins to refresh you in your way. Then they addressed themselves to their Journey, and Prudence, and Fiety went along with them. When they came at the Gate Christiana asked the Porter, if any of late went by. He said, No, only one some time since : who also told me that of late there had been a great Robbery committed on the Kings High-way, as you go : But he saith, the 'nobieiy:^ Thieves are taken, and will shortly be Tryed for their Lives. Then Christiana, and Mercy was afraid ; but Matheiu said, Mother fear nothing, as long as Mr. Great-heart is to go with us, and to be our Conductor. Then said Christiaiia to the Porter, Sir, I am ' Christiana much obli2:ed to you for all the Kindnesses that leaveofm you have shewed me since I came hither ; and also for that you have been so loving and kind to my Children. I know not how to gratifie your Kind- ness : Wherefore pray as a token of my respects to you, accept of this small mite : So she put a Gold Angel in his Hand, and he made her a low obey- sance, and said. Let thy Garments be always White, j^^f^^^s"* and let thy Head want no Ointment. Let Mercy live and not die, and let not her Works be few. And to the Boys he said, Do you fly Youthful lusts, and follow after Godliness with them that are Grave, and Wise, so shall you put Gladness into your Mothers Heart, and obtain Praise of all that are sober minded. So they thanked the Porter and departed. Now I saw in my Dream, that they went forward until they were come to the Brow of the Hill, where Piety bethinking her self cried out, Alas ! I have * Tuscrtod in 1HS7. 282 Cf)e ^eronU ^3art of forgot what I intended to bestow upon Christiana, and her Companions. I will go back and fetch it. So she ran, and fetched it. While she was gone, Christiana thought she heard in a Grove a little way off, on the Right-hand, a most curious Melo- dious Note, with Words much like these. Through all my Life thy Favour is So frankly shew'd to me. That in thy House for evermore My dwellhu) 'place shall he. And listening still she thought she heard another answer it, saying. For why. The Lord our God is good. His Mercy is forever sure : His Truth at all times firmly stood: Arid shall from Acje to Age endure. So Christiana asked Prudence, what 'twas that made those curious Notes ? They are, said she, song2.ii. our Countrey Birds: They sing these Notes but seldom, except it be at the Spring, when the Flowers appear, and the Sun shines warm, and then you may hear them all day long. I often, said she, go out to hear them, we also oft times keep them tame in our House. They are very fine Company for us when we are Melancholy, also they make the Woods, and Groves, and Solitary places, places desirous to be in. ^(Stw- ^y ^^^^^ Time Piety was come again, so she said mmat **^ Christiana, look here, I have brought thee a parting.-^ Schcmc of all those things that thou hast seen at our House: Upon which thou may est look when thou findest thy self forgetful, and call those things again to remembrance for thy Edification, and comfort. ^ Inserted in IH87. Cf)e ^ilgnmsi ^rogregg* 28a Now they began to go down the Hill into the lf%lf^- Valley of Humiliation. It was a steep Hill, and the way was slippery ; but they were very careful, so they got down pretty well. When they were down in the Valley, Piety said to Christiana, This is the place where Christian your Husband met with the fold Fiend, Apollion, and where the}' had that dreadful fight that they had. I know you cannot but have heard thereof. But be of good Courage, as long you have here Mr. Great-heart to be your Guide and Conductor, we hope you will fare the better. So when these two had committed the Pilgrims unto the Conduct of their Guide, he went forward and they went after. Great-heart. Then said Mr. Great-hearty We need j^^^j;- ^reat- not to be so afraid of this Valley: For here is nothina* ,f!«««y 0/ to hurt us, unless we procure it to our selves. lis'^""'' true, Christian did here meet with ApoUion, with whom he also had a sore Combate ; but that frei/ was the fruit of those slips that he got in his going down the Hill. For they that get slips there, must look for Combats here. And hence it is that this Valley has got so hard a name. For the common \^'f^^^{-^- People when they hear that some frightful thing has befallen such an one in such a place, are of an Opinion that that place is haunted with some foul Fiend, or evil Spirit ; when alas it is for the fruit of their doing, that such things do befal them there. This Valley of Humiliation is of it self as fruitful 'TUreas^.n a place, as any the Crow ilies over : and 1 am per- "^° i'™ "^. 1 1 -f "ill- • • ^ I' ^ beset ha-t. * swaded it we could hit upon it, we might iind some- where here abouts something that might give us an account why Christian was so hardly beset in this place. Then James said to his Mother, Lo, yonder stands a Pillar, and it looks as if something; was Written ^.,f^"« ' O ictlfi an . thereon : let us go and see what it is. So they ["^i/'"'" * Inserted in 1687. In- 284 Cf)e ^etonti part of went, and found there Written, Let Christian's slips before he came hither, and the Battles that he met with in this place, be a warning to those that come after. Lo, said their Guide, did not I tell you, that there was something here abouts that would give Intima- tion of the reason why Christian was so hard beset in this place ? Then turning himself to Christiana, he said : No disparagement to Christian more than to many others, whose Hap and Lot his was. For 'tis easier going up, than down this Hill ; and that can be said but of few Hills in all these parts of the World. But we will leave the good Man, he is at rest, he also had a brave Victory over his Enemy ; let him grant that dwelleth above, that we fare no worse when we come to be trved then he. But we will come again to this Valley oi Humilia- tion. It is the best, and most fruitful piece of Tiiu Valley Ground in all those parts. It is fat Ground, and as a brave k ' piace:^ you scc, consistcth much in Meddows : and if a man was to come here in the Summer-time as we do now, if he knew not any thing before, thereof; and if he also delighted himself in the sight of his Eyes, he might see that that would be delightful to him. Behold, how green this Valley is, also how Song, 2.1. beautified with Lillies. I have also known many Jam. 4. 6. labouring Men that have got good Estates in this li'"';,"^-^' Valley of Humiliation. (For God resisteth the Men tknre taii • /~( ittii\ inthe Valley Pfoud I but e^ives morc, more Grace to the Humble) of Huniilia- ' , ~, . r~< . • tion. for indeed it is a very fruitful Soil, and doth bring forth by handfuls. Some also have wished that the next way to their Fathers House were here, that they niiirht be troubled no more with either Hills or Mountains to go over ; but the way is the way, and theres an end. Now as they were going along and talking, they espied a Boy feeding his Fathers Sheep. The Boy ' Inserted in 1687. Cf)e pilgrims^ ^irogit^g* 285 was in very mean Cloaths, but of a very fresh and welfavoured Countenance, and as he sate by him- self he Sung. Hark, said Mr. Great-heart, to what the Shepherds Boy saith. So they hearkened, and he said, He that is dow7i, needs fear no fall. He that is loic, no Pride : fs*;"-"- ^'' He that is humble, ever shall Have God to be his Guide. I am content with what I have. Little be it, or much : And, Lord, contentment still L crave. Because thou savest such. Fidness to such a burden is That go on Pilgrimage : "«^- ^3- s- Here little, and hereafter Bliss, Is best from Age to Age. Then said their Guide, do you hear him ? I will dare to say, that this Boy lives a merrier Life, and wears more of that Herb called Hearts-ease in his Bosom, then he that is clad in Silk, and Velvet ; but we will proceed in our Discourse. In this Valley, our Lord formerly had his Coun- chrut,wh<:n TT 111 1 11 TT 1 1 ■'■ii the Flesh, trey-House, he loved much to be here. He iovea ^adhis 111 Ti/Ti c ^ c 11 A* Couiitrey- also to walk these Medows, for he lound the ^'^'^ f'^l^^^ was pleasant. Besides here a man shall be free muiation. from the Noise, and from the hurryings of this Life, all States are full of Noise and Confusion, only the Valley oi Humiliation, is that empty and Solitary Place. Here a man shall not be so let, and hin- dred in his Contemplation, as in other places he is apt to. be. This is a Valley that no body walks in, but those that love a Pilgrim's Life. And tho' Christian had the hard hap to meet here with Apol- lion, and to enter with him a brisk encounter : Yet I must tell you, that in former times men have met 286 €i)t ^tton^ l^avt of uos. 12.4, 5. with Angels here, have found Pearls here, and have in this place found the words of Life. Did I say, our Lord had here in former Days his Countrey-house, and that he loved here to walk ? I will add, in this Place, and to the People that live, M;i;. 11.29. and trace these Grounds he has left a yearly re- venue to [be faithfully payed them at certain Seasons, for their maintenance by the way, and for their further incouragement to go on in their Pil- grimage. ^ Simon. Now as they went on, ^ Simon said to Mr. Great-heart. Sir, I perceive that in this Valley, my Father and Apollyon had their Battel ; but where about ivas the Fight, for I perceive this Valley is large f Great-heart. Your Father had that Battel with Apollyon at a place yonder, before us, in a narrow &*?^"^ Passage just beyond Forgetful-Green. And indeed that place is the most dangerous place in all these Parts. For if at any time the Pilgrims meet with any brunt, it is when they forget what Favours they have received, and how unworthy they are of them. This is the Place also where others have been hard put to it. But more of the place when we are come to it; for I perswade my self, that to this day there remains either some sign of the Battel, or some Monument to testifie that such a Battle there was fought. Mercy. Then said Mercy, I think I am as well in this Valley, as I have been any where else in all our fwZtGmce. Joumcy : The place methinks suits with my Spirit. I. love to be in such places where there is no ratling with Coaches, nor rumbling with W heels. Me- thinks here one may without much Molestation, be thinking what he is, whence he came, what he has done, and to what the King has called him. Here Sung ;. i. one may think, and break at Heart, and melt in ' Corrected to ' Sammt' in sub. edits. €f)t ^Bilffnms! prcigresss. 287 ones Spirit until ones Eyes become like the Fish Fools of HesJibon. They that go rightly thorow p^ai.84.5, this Valley of Baca make it a Well, the Rain that God sends down from Heaven upon them that are here also fiUetJi the Fools. This Valley is that from whence aiso the King will give to their Vineyards, and they that go through it, shall sing, (as Christian hos.2. is. did, for all he met with AjwUyon.) Great-heart. 'Tis true, said their Guide, I have ^^j^^w;'- gon thorough this Valley many a time, and never was better than when here. I have also been a Conduct to several Pilgrims, and they have confessed the same. To this man will I look, saith the King, even to him that is Poor, and of a contrite Spirit, and that trembles at my Word. Now they were come to the place where the afore mentioned Battel was fought. Then said the Guide to Christiana, her Children, and Mercy: This is the place, on this Ground Christian stood, and up there came Apollt/on against him. And look, did not I tell you, ^hear is some of your Hus- riiepiacc bands Blood upon these Stones to this day : Behold via.n and tile 11 1 11 L j_ ^ Fiend did also how here, and there, are yet to be seen w^on fight, some the place, some of the Shivers Oii Apollyon s broken '/a«rf re-" Darts. See also how they did beat the Ground "'""''' with their Feet, as they fought to make good their Places against each other, how also with their by- blows, they did split the very Stones in pieces. Verily Christian did here play the Man, and shewed himself as stout, as could, had he been there, even Hercules himself. When Apollyon was beat, he made his retreat to the next Valley, that is called The Valley of the shadow of Death, unto which we shall come anon. Lo yonder also stands a Monument on which is'-^^^" Engraven this Battle, and Christians Victory to his ^«««'- "' ^ 'Corrected to 'here,' in sub. ' Inserted in 1687- edits. uu- of the 288 Clje ^^rontr part of J Mmixi- iiirnt of Christians Victory. Fame, throughout all Ages. So because it stood just on the way-side before them, they stept to it and read the Writing, AVhich word for word was this, Hard hy, here was a Battle fought, Most strange, and yet most true. Christian and Apollyon sought Each other to subdue. The Man so bravely played the Alan, He made the Fiend to Jly : Of which a Monument I stand. The same to testifie. Groanings heaid. When they had passed by this place, they came ll^'m"^' ^P^^^ t^^^ Borders of the shadow of Death, and this Valley was longer then the other, a place also most strangely haunted with Evil things, as many are able to testifie. But these Women and Children went the better thorough it, because they had day-light, and because Mr. Great-heart was their Conductor. When they were entred upon this Valley, they thought that they heard a groaning as of dead men : a very great groaning. They thought also they did hear Words of Lamentation spoken, as of some in extream Torment. These things made the Boys to quake, the Women also looked pale and wan ; but their Guide bid tliem be of good Comfort. So they went on a little further, and they thought that they felt tlie Ground begin to shake under them, as if some hollow Place was there ; they heard also a kind of a hissing as of Serpents; but nothing as yet appeared. Then said the Boys, Are we not yet at the end of this Doleful place ? But the Guide also bid them be of good Courage, and look well to their Feet, lest ha})ly, said he, you be taken, in some Snare. The Ground iliakes. CI)e ?pilcrrim<5 i3ro(rres(si* 289 Now James began to be Sick ; but I think the ^XJ-mn cause thereof was Fear, so his Mother gave him some of that Glass of Spirits that she had given her at the Interpreters House, and three of the Pills '^ that Mr. Skill had prepared,' and the Boy began to revive. Thus they went on till they came to about the middle of the Valley, and then Christiana said, Methinks I see something yonder upon the ^^'J,!,®.'"^ Road before us, a thing of such a shape such as I have not seen. Then said Joseph, Mother, what is it ? An ugly thing, Child ; an ugly thing, said ;;^;;^^j!; she. But Mother, what is it like, said he ? 'Tis «/'«^-'' like I cannot tell M'hat, said she. And now it was but a little way off. Then said she, it is nigh. Well, well, said Mr. Great-heart, let them that are most afraid keep close to me. So the Fiend came on, and the Conductor met it; but when it was just come to him, it vanished to all their sights. Then remembred they what had been said some- time ago. Resist the Devil, and he will fit/ from you. They went therefore on, as being: a little re- 'Great-heart freshed; but they had not gone far, before 3fe7'ci/ *'''"'■" looking behind her, saw, as she thought, something, most like a Lion, and it came a great padding pace ^ ^'°''- after ; and it had a hollow Voice of Roaring, and at every Roar that it gave, it made all the Valley Eccho, and their Hearts to ake, save the Heart of him that was their Guide. So it came up, and Mr. Great-heart went behind, and put the Pilgrims all before him. The Lion also came on a pace, and Mr. Great-heart addressed himself to give him Bat- ^^*'•^•^'^• tel. But when he saw that it was determined that resistance should be made, he also drew back and came no further. Then they went on again, and their Conductor did go before them, till they came at a place where i^^i^^. was cast up a pit, the whole breadth of the way, ' Added in 1 GCT. 290 Cf)e ^eronti tiart of Christiana now knows what her Huaband felt. ' Great- heart's and before they could be prepared to go over that, a great mist and a darkness fell upon them, so that they could not see. Then said the Pilgrims, alas ! now what shall we do? But their Guide made an- swer, fear not, stand still and see what an end will be put to this also ; so they stayed there because their Path was marr'd. They then also thought that they did hear more apparently the noise and rushing of the Enemies, the fire also and the smoke of the pit was much easier to be discerned. Then said Christiana to Mercy, now I see what my poor Husband went through. I have heard much of this place, but I never was here afore now ; poor man, he went here all alone in the night ; he had night almost quite through the way, also these Fiends were busie about him, as if they would have torn him in pieces. Many have spoke of it, but none can tell what the Valley of the shaddow of death should mean, until they come in it themselves. The heart knows its own bitterness, and a stranger inter- meddleth 7iot with its Joij. To be hei'e is a fearful thing. Greath. This is like doing business in great Wa- ters, or like going down into the deep ; this is like being in the heart of the Sea, and like going down to the Bottoms of the Mountains. Now it seems as if the Earth with its bars were about us for ever. But let them that umlk in darkness and have no licjht, trust in the name of the Lord, and stay upon their God. For my Part, as I have told you already, I have gone often through this Valley, and have been much harder put to it, than now I am, and yet you see I am alive. I would not boast, for that I am not mine own Saviour. But I trust we shall have a good deliverance. Come let us pray for liglit to him that can lighten our darkness, and that can rebuke, not only these, but all the Satans in Hell. * Inserted in lfi87. €f)t 1 iTgn'msi ^Srogress;* 291 So they cried and prayed, and God sent light ^''^^'""y- and deliverance, for there was now no lett in their way, no not there, where but now they were stopt with a pit : Yet they were not got through the Valley ; so they went on still, and behold great stinks and loathsome smells, to the great annoyance of them. Then said Mercy to Christiana, there is not such pleasant being here, as at the Gate, or at the Inter- preters, or at the House where we lay last. O but, said one of the Boys, it is not so bad to f)0 'B%lffy,- t/irom/h here, as it is to abide here always, and for ought I know, one reason ivhy we must go this way to the House prepared for us, is, that our home might be made the stveeter to us. Well said, Samuel^ quoth the Guide, thou hast now spoke like a man. Why, if ever I get out here again, said the Boy, I think I shall prise light, and good way better than ever I did in all my life. Then said the Guide, we shall be out by and by. So on they went, and Joseph said, Cannot ive see to the end of this Valley as yet ? Then said the Guide, Look to your feet, for you shall presently be among the Snares. So they looked to their feet and went on ; but they were troubled much with the Snares. Now when they were come among the Snares, they espied a man cast into the Ditch on the left hand, with his flesh all rent and torn. Then said the Guide, That is one Heedless, that was a Jf^^^f ^'„^/' going this way ; he has lain there a great while, "^^^^^.^^a: There was one Takeheed with him, when he was taken, and slain, but he escaped their hands. You cannot imagine, how many are killed here about, and . yet men are so foolishly venturous, as to set out lightly on Pilgrimage, and to come without a Guide. Poor Christian, it was a wonder that he here escaped, but he was beloved of his God, also ^ Inserted in 7 687 292 CfK ^wontr fart of he had a good heart of his own, or else he could never a-done it. Now they drew towards the end lo^mmi ^^*^^ way, and just there where Christian had seen the Cave when he went by, out thence came forth Mauii acy- Maidl a Gyaut. This Maii'll did use to spoyl young Pilgrims with Sophistry, and he called Great-heart by his name, and said unto him, how many times have you been forbidden to do these things ? Then 1^7. gS-'' said Mr. Great-heart, what things? Wliat things, heart.'- quotli thc Gyaut, you know what things; but I will put an end to your trade. But pray, said Mr. Great-heart, before we fall to it, let us understand wherefore we must fight (now the Women and Children stood trembling, and know not what to do) quoth the Gyant, ^^ou rob the Countrey, and rob it with the worst of Thefts. These are but Generals, said Mr. Great-heart, come to particulars, man : God-s Minis- Then said the Giant, Thou practises the craft of ters counted ' i f« Kidnap- a Kidnapper, thou gatherest up VV omen, and Cliild- ron, and carriest them into a strange Countrey, to the weakning of m}'^ Masters Kingdom. But now Great-heart replied, I am a Servant of the God of Heaven, my business is to perswade sinners to Re- pentance, I am commanded to do my endeavour to turn Men, Women, and Children, from darkness to Ind^i7'^ light, and from the power of Satan to God, and if vuTt't'iT ^^^^^ ^^ indeed the ground of thy quarrel, let us fall to it as soon as thou wilt. Then the Giant, came up, and Mr. Great-heart went to meet him, and as he went he drew his Sword ; but the Giant had a Club. So with out more ado they fell to it, and at the first blow the Giant stroke Mr. Great-heart down upon one of his weahfoiki knees : with that the Women, and Children cried •prayers do „ nn/T/^ t • i • IPI'J fornetimes ^out. k5o Mr. Great-heart recoverino; himseli, lain hdp strong . i--piii i 1/~»'i /Oiks o-ies. about him in lull lusty manner, and gave tlie Lruint * Inserted in 1 687. * ' out,' omitted in sub. edits. Cl^e ^iTgn'msi progredsi* 293 a wound in his arm ; thus he fought for the space of an hour to that height of heat, that the breath came out of the Giants nostrils, as the heat doth out of a boiling Caldron. Then they sat down to rest them, but Mr. Great- heart betook him to prayer; also the Women and Children did nothing but sigh and cry all the time that the Battle did last. When they had rested them, and taken breath, they both fell to it again, and Mr. Great-heart with a full blow, fetcht the Giant down to the ground. ^^f'JX™. Nay hold, and let me recover, quoth he. So Mr. Great-heart fairly let him get up; so to it they went again ; and the Giant mist but little of all-to- breaking Mr. Great-hearfs Scull with his Club. Mr. Great-heart seeing that, runs to him in the full heat of his Spirit, and ^pierceth him under the fifth rib; with that the Giant began to faint, and could hold up his Club no longer. Then Mr. Great-heart seconded his blow, and sniit the head of the Giant from his shoulders. Then the Women and Children rejoyced, and Mr. Great-heart also praised God, for the deliverance he had wrought. When this was done, thev among-st them erected ^^r,''"/"'^ a Pillar, and fastned the Gyant s head thereon, '''*^''«"' "/ and wrote underneath in Letters that Passengers might read. He that did wear this head, was one That Pilgrims did tnisuse ; He stopt their way, he spared none, But did them all abuse; Until that /, Great-heart, arose^ The Pilgrims Guide to be ; Until that I did him oppose, That was their Enemy. ^ ' and pierced/ 1G87. X 294 Cfte ^econtr ^3art oi iparfpag. Now I saw, that they went to the Ascent that 107. [77] . "^ was a little way off cast up to be a Prospect for Pilgrims (That was the place from whence Chris- tian had the first sight of Faithful his Brother.) Wherefore here they sat down, and rested, they also here did eat and drink, and make merry ; for that they had gotten deliverance from this so dangerous an Enemy. As they sat thus and did eat, Chris- tiana asked the Guide, If he had caught no hurt in the battle. Then said Mr. Great-heart, no, save a little on my flesh; yet that also shall be so far from being to my Determent, that it is at present a proof of my love to my Master, and you, and shall be a means by Grace to encrease my reward at last. 2 Cor. 4. But was you not afraid, (pod Sir, when you see Discourse of Jiijn cgme '^ out With Ms Cluh ? thefighU. . • i i t It IS my Duty, said he, to distrust mine own ability, that I ma}'- have reliance on him that is stronger than all. But ivhat did you think ivhen he fetched you doivn to the cjround at the first hlow? Why I thought, quoth he, that so my Master him- self was served, and yet he it was that conquered at the last. MatAere Mutt. When you all have thought ichat you please, Goodntss. / think God has been wonderful (pod unto us, both in hnnging us out of this Valley, and in delivering us out of the hand of this Enemy ; for my part I see no reason why we shoidd distrust our God any more, since he has now, and in such a place as this, given us such testimony of his love as this. ow Honest Tlieii tlicy got up and went forward, now a little ^»Xr "^ before them stood an Oak, and under it when they came to it, they found an old Pilgrim fast asleep, they knew that he was a Pilgrim by his Cloths, and his St(tff and his Girdle. So the Guide Mr. Great-heart awaked him, and ■* ' come with,' 1687. Cfte pilgnmg progresis!* 295 the old Gentleman, as he lift up his eyes, cried out; Whats the matter ? who are you? and what is your business here ? Great. Come man he not so hot, here is none but Friends ; yet the old man gets up and stands upon his guard, and will know of them what they were. Then said the Guide, my name is Great-heart, I am the guide of these Pilgrims which are going to the Celestial Countrey. Honest. Then said Mr. Honest, I cry vou mercy: omsaint I fear'd that you had been of the Company of those l^f,'^""*'*^'' that some time ago did rob Little-faith of his money; ^"^^y- but now I look better about me, I perceive you are < Taik be- honester People, hSa'T'" Greath. Whi/ ivhat woidd, or could you adone, to ''^' a helped your self, if we indeed had been of that Com- pany f Hon. Done ! Why, I would a fought as long as Breath had been in me ; and had I so done, I am sure you could never have given me the worst on't, for a Christian can never be overcome, unless he shall yield of himself. Greath. Well said. Father Honest, quoth the Guide, for by this I know thou art a Cock of the right kind, for thou hast said the Truth. Hon. And by this also I know that thou knowest what true Pilgrimage is ; for all others do think that we are the soonest overcome of any. Greath. Well noio ive are so happily met, pray let ^^'^^"^^ ^'' me crave your Name, and the name of the Place you '"^'^^ came from f Hon. My Name I cannot, but I came from the Town of Stupidity ; it lieth about four Degrees be- yond the City of Destruction. Greath. Oh! Are you that Cottntry man then f I deem I have half a guess of you, your name is old Honesty, is it not f So the old Gentleman blushed, ' Inserted in 1687. X 2 worse then those tneerhj Carnal. 296 C!k ^erouti ^part of and said, Not Honesty in the abstract, but Honest is mv Name, and I wish that my Nature shall agree to what I am called. Hon. But Sir, said the old Gentleman, how could you guess that I am such a Man, since I came from such a place ? f"rK Greath. / had heard of you before, hy my Master, for he knows all thinf/s that are done on the Earth: But I have often irondered that any should come from your place ; for your Town is worse than is the City of Destruction it self Hon. Yes, we lie more ofF from the Sun, and so are more cold and sensless ; but was a Man in a Mountain of Ice, yet if the Sun of Righteousness will arise upon him, his frozen Heart shall feel a Thaw ; and thus it hath been with me. Greath. I believe it. Father Ho7iest, I believe it, for I know the thino^ is true. Then the old Gentleman saluted all the Pilgrims with a holy Kiss of Charity, and asked them of their Names, and how they had ^faired since they set out on their Pilgrimage. Christ. Then said Christiana, my Name I suppose you have heard of, good Christian was my Husband, and these four were his Children. But can you think how the old Gentleman was taken, when she told them who she was ! He skip'd, he smiled, and blessed them with a thousand good Wishes, saying, Hon. I have heard much of your Husband, atid of his Travels and Wars which he underwent in his days. Be it spoken to your Con fort, the Name of your Hus- band rings all over these parts of the World : His Faith, his Courage, his Enduring, and his Sincerity under all, has made his Name Famous. Then he •^eaisota^a turned him to the Boys, and asked them of their t^ly Names, wliich they told him : And then said lie * 'had fared,' 1687. " Inserted in 1087. 'OW. Ho- nest and Christiana CI)e iailgnmjj piocrresfs;* 297 unto them, Matthew, be thou like Matthew the Pub- ^^I^IH:^ lican, not in Vice, but in Virtue. Samuel, said he, ^j;^'^"'* be thou like Samuel the Prophet, a Man of Faith ^^^^^/gO- 1 atul Prayer. Joseph, s,a\d he, be thou like Joseph ^""^^f^; .^^^^ in Potiphars House, Chast, and one that flies from Temptation. And, James, be thou like James the Just, and like James the Brother of our Lord. Then they told him of Mercy, and how she had 'Zp'"' left her Town and her Kindred to come along with Christiana, and with her Sons. At that the old Honest Man said, Mercy, is thy Name ? by Mercij shalt thou be sustained, and carried thorough all those Difficulties that shall assault thee in thy way; till thou shalt come thither where thou shalt look the Fountain of Mercy in the Face with Comfort. All this while the Guide Mr. Great-heart, was very much pleased, and smiled upon his Compa- uion. Now as they walked along together, the Guide J;;!.V/aring. asked the old Gentleman, if he did not know one Mr. Fearing that came on Pilgrinuuje out of his Parts. Hon. Yes, very well, said he ; he was a Man tliat had the Root of the Matter in him, but he was one of the most troublesom Pilgrims that ever I met with in all my days. Greath. I perceive you knew him, for you have given a very right Character of him. Hon. Knew him ! 1 was a great Companion of his, I was with him most an end ; when he first began to think of what would come upon us here- after, I was with him. Greath. I was his Guide from my Masters House, to the Gates of the Celestial City. Hon. Then you knew him to be a troublesom one. * The reference in the first and 1. 13, were added in the 18th edit, all the early editions is merely to 1726. the 'Acts;' the chapter and * Inserted in 1687. verse, in error put 1.14. instead of _^ 298 Cf)e ^eronti part of Mr. Fear- ing's troiiblesom Pilgrimage. His be- haviour at the Slow of Dispond. His he- liarior at the Gate. Greath. / did so, bid I coidd very well bear it : for Men of my Calling, are oftentimes intrusted with the Conduct of such as he was. Hon. Well then, pray let us hear a little of him, and how he mana2:ed himself under your Conduct? Greath, Why he was always afraid that he should come short of whither he had a desire to go. Every thing frightned him that he heard any body speak of, that had but the least appearance of Opposition in it. I hear that he lay roaring at the ^Slow of Dispond, for above a Month together, nor durst he, for all he saw several go over before him, venture, tho they, many of them, offered to lend him their Hand. He woidd not go back again neither. The Celestial City, he said he should die if he came not to it, and yet was dejected at every Difficulty, and stumbled at every Straw that any body cast in his way. Well, after he had layn at the ^Sloiv of Dis- pond a great while, as I have told you ; one sun- shine Morning, I do not know how, he ventured, and so got over. But when he was over, he m ould scarce believe it. He had, I think, a Slow of Dis- potid in his Mind, a Slow that he carried every where with him, or else he could never have been as he was. So he came up to the Gate, you know what I mean, that stands at the head of this way, and there also he stood a good while before he would adventure to knock. When the Gate was opened he would give back, and give place to say that he was not vvortliy. For, for before some to the Gate, yet many of in before him. There the poor Man ig and shrinking : 1 dare say it ones Heart to have seen him : others, and all he gat them went would stand shaki no- would have pitied N^or woidd he go back again. At last he took the Hammer that hanged on the Gate in his hand, and gave a small Rapp or two ; then one opened to liini. ' ' the Slough; 1687. i be- havior at Cf)e pilffiimd progres^s!* 299 but he shrunk back as before. He that opened stept out after him, and said. Thou trembling one, what wantest thou? with that he fell '^down' to the Ground. He that spoke to him wondered to see him so faint. So he said to him, Peace be to thee, up, for I have set open the Door to thee ; come in, for thou art blest. With that he gat up, and went in trembling, and when he was in, he was ashamed to shew his Face. Well, after he had been entertained there a while, as you know how the manner is, he was bid go on his way, and also told the way he should take. So he came till he came to our House, but as he behaved himself at the Gate, so he did at my Master the Interpreters "^^ Door. He lay thereabout in the Cold a good while, "^IJ^^]^'''' before he would adventure to call ; Yet he would not go back. And the Nights were long and cold then. Nay he had a Note of Necessity in his Bosom to my Master, to receive him, and grant him the Comfort of his House, and also to allow him a stout and valiant Conduct, because he was himself so ChicMn- hcarted a Man ; and yet for all that he was afraid to call at the Door. So he lay up and down there abouts till, poor man, he was almost starved ; yea so great was his Dejection, that tho he saw several others for knocking got in, yet he was afraid to ven- ture. At last, I think I looked out of the Window, and perceiving a man to be up and down about the Door, I went out to him, and asked what he was ; but, poor man, the water stood in his Eyes. So I perceived what he wanted. I went therefore in, and told it in the House, and we shewed the thing to our Lord ; So he sent me out again, to entreat him to come in, but I dare say I had hard work to do it. At last he came in, and I will say that for my Lord, he carried it wonderful lovingly to \nm.. how he ims There \\qyq but a few good bits at the Table, but fL^e"'"'^' * ' down,' added in 1687. 300 Cl)e ^HOixt} ^aart of some of it was laid upon his Trencher. Then he presented the N^ote, and my Lord looked tliereon and said, his Desire should be granted. So when 'JifJ^rawd' ^^^ had bin there a good while, he seemed to get ^reters"'^'^' souie Heart, and to be a little more Comfortable. kouse." p^)Y niy Master, you must know, is one of very tender Bowels, specially to them that are afraid, wherefore he carried it so towards him, as might tend most to his Incouragement. Well, when he had had a sight of the things of the place, and was ready to take his Journey to go to the City, my Lord, as he did to Christian before, gave him a Bottle of Spirits, and some comfortable things to eat. Thus we set forward, and I went before him ; but the man was but of few Words, only he would sigh aloud. m^oas When we were come to wdiere the three Fellows %rraid when weTB hanged, he said, that he doubted that that Gibbu, " Mould be his end also. Only he seemed glad when he's tZ"' he saw the Cross and the Sepulcher. There I con- fess he desired to stay a little to look ; and he seemed for a while after to be a little Chearij. When we came at the Hill Difficulty, he made no stick at that, nor did he much fear the Lyons : For you must know that his Trouble teas 7iot about such things as those, his Fear was about his Acceptance at last. Dumpuhat I got him in at the House Beautiful, I think BeautiM. before he was willing ; also when he w^as in, I brought him acquainted with the Damsels that were of the Place, but he was ashamed to make himself much for Company, he desired much to be alone, yet he always loved good talk, and often would get behind the Screen to hear it ; he also loved much to see antient Things, and to be ponder- ing them in his Mind. He told me afterwards, that he loved to be in those two Houses from which he came last, to wat, at the Gate, and that of the ' Inserted in 1687. Cfte pilgrims proffresisi* 30i Interpreters, but that he durst not be so bold to ask. When we went also from the House Beautiful, Zwufmo, down the Hill, into the Valley of Humiliation, he "^"y^'p^a- went down as well as ever I saw man in my Life, 'ylaiiyj/ for he cared not how mean he was, so he might be h™"^'^*- happy at last. Yea, I think there was a kind of a Sympathy betwixt that Valley and him. For I never saw him better in all his Pilgrimage, then when he was in that Valley. Here he would lie down, imbrace the Ground, and kiss the very Flowers that grew in this Valley. Lam. 3. 27, He would now be up every Morning by break of Day, tracing, and walking to and fro in this Valley. But when he was come to the entrance of the Valley of the Shadow of Death, I thought I should ;Sf^'- have lost my Man ; not for that he had any Inclin- ^^H^^^^^f ation to go back, that he always abhorred, but he "-^ ^«^''^- was ready to dy^ for Fear. O, the Hobgoblins will have me, the Hobgoblins will have me, cried he ; and I could not beat him out on't. He made such a noyse, andsuch an outcry here, that, had they but heard him, 'twas enough to encourage them to come and fall upon us. But this I took very great notice of, that this Valley was as quiet while he went thorow it, as ever I knew it before or since. I suppose, those Enemies here, had now a special Check from our Lord, and a Command not to meddle until Mr. Fearing was past over it. It would be too tedious to tell you of all; we will therefore 'only'^ mention a Passage or two more. When he was come at Vanity Fair, I thought he would l,fj,'/^t°-' have fought with all the men in the Fair, I feared J^*^\*y- there we should both have been knock 'd o' th Head, so hot was he against their Fooleries ; upon the in- * Added in 1687. ' ' dye for Fear,' 1687. 302 Cfte ^erouli fart of cbauted Ground, he was also very wakeful. But when he was come at the River where was no Brido-, there again he was in a heavy Case ; now, now he said he should be drowned for ever, and so never see that Face with Comfort, that he had come so many miles to behold. And here also I took notice of what was very re- markable, the Water of that River was lower at this time, than ever I saw it in all my Life ; so he went over at last, not much above wet-shod. When he was going up to the Gate, Mr. Great-heart began to take his Leave of him, and to wish him a good Reception above ; So he said, / shall, I shall. Then parted we asunder, and I saw him no more. '^ati^t,'i Honest. Then it seems he ivas well at last. Greath. Yes, yes, I never had doubt about him, he was a man of a choyce Spirit, only he was always kept very low, and that made his Life so burthen- psai. 88. some to himself, and so troublesom to others. He Rom.u.2i. was above many, tender of Sin ; he was so affraid of doing Injuries to others, that he often would deny 1 Cor. 8. 13. himself of that which was lawful, because he would not offend. Hon. But what should be the reason that such a good Man should be all his days so much in the dark? 'gfodmm^ Gr^'Gdth. Therc are two sorts of Reasons for it; dart''"' ^^^ ^^' "^^^^ wise God will have it so, Some must Matt. 11. 16, Pipe, and some must ^Ycep : Now Mr. Fearing ' ' was one that played upon this Base. He and his Fellows sound the Sackbut, whose Notes are more doleful, than the Notes of other Musick are. Tho indeed some say, The Base is the Ground of Musick. And for my part I care not at all for that Profession, that begins not in heaviness of Mind. The first string that the Musitian usually touches, is the Base, when he intends to put all in tune ; God also plays upon this string first, when he sets the Soul in tune =* Added in 1()87. Ct)e ^agn'mei ^rdgred^. 303 for himself. Only here was the imperfection of Mr. Fearing, he could play upon no other Musick but this, till towards his latter end. I make bold to talk thus Metaphorically, for the ripening of the Wits of young Readers, and because Revei. s. 2. in the Book of the Revelations, the Saved are com- ^hap. i4. pared to a company of Musicians that play upon their Trunipets and Harps, and sing their Songs before the Throne. Hon. He ivas a very zealous man, as one may see by what Relation you have given of him. Difficulties, Lyons, or Vanity Fair, he feared not at all : ' Twas only Sin, Death, and Hell, that was to him a Terror ; because he had some Doubts about his Interest in that Celestial Country. Greath. You say right. Those were the things ^-^^^^^^o*^.. 3 that were his Troublers, and they, as you have well observed, arose from the weakness of his Mind there about, not from weakness of Spirit as to the practi- cal part of a Pilgrims Life. I dare believe that as the Proverb is, he could have bitt a Firebrand, had it stood in his Way : But the things with which he was oppressed, no man ever yet could shake off with ease. Christiana. Then said Christiana, This Relation 'ciuistiana-s of Mr. Fearing has done me good. I thought no body had been like me, but I see there was some Semblance 'twicvt this good man and I, only we differed in two tilings. His Troubles were so great they brake out, hut mine I kept within. His also lay so hard iipon him, they made him that he coidd not knock at the Houses provided for Entertainment ; but my Trouble was always such, as made me knock the loivder. Mer. If I might also speak my Heart, I must 'Mercy's^ say that something of him has also dwelt in me. For I have ever been more afraid of the Lake and the loss of a place in Paradice, then I have been of * Added in 1687. ' Matthew's Senl.nce.' ^ 304 Cl)e ^erontr ^3art of the loss of other things. Oh, thought I, may I have the Happiness to have a Habitation there, 'tis enough, though I part with all the AYorld to win it. Matt. Then said Matthew, Fear was one thing that made me think that I was far from havincf that ivithin me, that accompanies Salvation, but if it ivas so ivith such a good man as he, why may it not also (fo well with me f S^^/3 J«?w. No fears, no Grace, said James. Tho^ there is not always Grace where there is the fear of Hell ; yet to be sure there is no Grace where there is no fear of God. Greath. Well said, James, thou hast hit the Mark, for the fear of God is the heginnim) of Wisdom ; and to be sure they that want the beginning, have neither middle, nor end. But ice ivill here conclude our dis- course of Mr. Fearing after we have sent after him this Farewel. Zu!!bmT' ^^^^^ Master Fearing, thou didst fear '"'«•' Thy God : And wast afraid Of doing any thing, while here, That would have thee bet ray' d. And didst thou fear the Lake and Pit f Would others did so too : For, as for them that want thy Wit, They do themselves undo. Now I saw, that they still went on in their Talk. For after Mr. Greatheart had made an end with Mr. i^if^lii. Fearing, Mr. Honest began to tell them of another, but his Name was Mr. Selfwil. He pretended him- self to be a Pilgrim, said Mr. Honest; But I pcr- swade my self, he never came in at the Gate that stands at the head of the way. Greath. Had you ever any talk with him about it f /mS«r Ho7i. Yes, more than once or twice ; but he would teith him.' ' ' Added in 1687. " ' Though,' 1087. CJje ^pilffrims; progitsis!* 305 always be like himself, self -willed. He neither cared for man, nor Argument, nor yet Example ; what his Mind prompted him to, that he would do, and nothing else could he be got to. Greath. Pray what Principles did he hold, for I suppose you can tell? Hon. He held that a man might follow the Vices, seifwm-s as well as the Virtues of the Pilgrims, and that if he did both, he should be certainly saved. Greath. Howf If he had said, tis possible for the best to be guilty of the Vices, as well as to partake of the Virtues of Pikjrims, he could not much ^a been blamed. For indeed we are exempted from no Vice absolutely, but on condition that we Watch and Strive. But this I perceive is not the thing. But if I under- stand you right, your meaning is, that he was of that Ophiio7i, that it was allowable so to be f Hon. Ai, ai, so I mean, and so he believed and practised. Greath. Bid what Ground had he for his so saying f Hon. Why, he said he had the Scripture for his Warrant. Greath. Prethee, Mr. Honest, present us ivith a feiv Particulars. Hon. So I will, He said To have to do with other mens Wives, had been practised by David, God's Beloved, and therefore he could do it. He said to have more Women than one, was a thing that Solomon practised, and therefore he could do it. He said that Sarah, and the godly Midwives of Egypt lied, and so did saved Rahab, and therefore he could do it. He said that the Disciples w^ent at the biding of their Master, and took away the Owners yl^^, and therefore he could do so too. He said that Jacob got the Inheritance of his Father in * 'much have been,' 1687. 306 Cfte ^nonti \Uvt of a way of Guile and Dissimulation, and therefore lie could do so too. Greath. ffigh base ! indeed, and you are sure he was of this Ojnnion ? Hon. I have heard him jDlead for it, bring Scrip- ture for it, bring Argument for it, 8^c. Greath. An Opinion that is not Jit to be, with any Allowance, in the World. Hon. You must understand me rightl3\ He did not say that any man might do this ; but, that those that had the Virtues of those that did such things, might also do the same. Greath. But what more false than snch a Conclu- sion f For this is as much as to say, that because good men heretofore have sinned of Infirmity, there- fore he had allowance to do it of a presumptuous Mind. Or if because a Child, by the blast of the Wind, or for that it stumbled at a stone, fell doicn and defiled it self in My re, therefore he might wilfully ly down and wallow like a Bore therein. Who could a thought that any one could so far a bin blinded by the power of Lust? But what is ivritten must be true. ] Pet. 2. 8. They stumble at the Word, being disobedient, where- unto also they were appointed. His supposing that such may have the godly Man's Virtues, who addict themselves to their Vices, is also a Delusion as strong as the other. 'Tis Just as if the Dog should say, I have, or may have the Qualities of the Child, because I lick up its stinki?ig Ea^crements. Hos.4.8. J'q Qdi yp iJif, giji QJ' Qod's People, is no sign of one that is possessed ivith their Virtues. Nor can I believe that one that is of this Opinion^ can at present ham Faith or Love in him. But I knmv you have made strong Objections against him, prethee what can he say for himself f Hon. Why, he says, To do this by way of Opinion, seems abundance more honest, then to do it, and yet hold contrary to it in Opinion. Win iilgnmsJ prosred^* 307 Greath. A very wicked Answer^ for tho to let loose the Bridle to Lusts, while our Opinions are against such things, is bad ; yet to sin and plead a Toleration so to do, is worse ; the one stumbles Be- holders accidentally, the other pleads them into the Snare. Hon. There are many of this mans mind, that have not this mans mouth, and that makes going on Pilgrimage of so little esteem as it is. Greath. You have said the Truth, and it is to be lamented. But he that fearetJi the King of Paradice shall come out of them all. Christiana. There are strange Opinions in the World, I know one that said, 'twas time enough to repent when they ^come to die. Greath. Such are not over wise. That man would a bin loth, might he have had a week to run twenty mile in for his Life, to have deferred that Journey to . the last hour of that Week. Hon. You say right, and yet the generality of them that count themselves Pilgrims, do indeed do thus. I am, as you see, an old Man, and have bin a Traveller in this ^Rode many a day ; and I have taken notice of many things. I have seen some that liave set out as if they would drive all the World afore them : Who yet have in few days, died as they in the Wilderness, and so never gat sight of the promised Land. I have seen some that have promised nothing at first setting out to be Pilgrims, and that one would a thought could not have lived a day, that have yet proved very good Pilgrims. I have seen some, that have run hastily forward, that again have after a little time,^run as fast just back again. I have seen some who have spoke very well of a ^ ' when they came to die,' 1G87. * ' Road,' 1687. 308 ClK ^eauti ^ait of Pilgrims Life at first, that after a while, have spoken as much against it. I have heard some, when they first set out for Paradice, say positively, there is such a place, who when they have been almost there, have come back again, and said there is none. I have heard some vaunt what they would do in case they should be opposed, that have even at a false Alarm fled Faith, the Pilgrims way, and all. 'o/iroubk^^^^' Now as they were thus in their way, there came 'one runing to meet them, and said, Gentlemen, and you of the weaker sort, if you love Life, shift for your selves, for the Robbers are before you. Greatli. Then said Mr. Grcatheart, They be the \p^^^ three that set upon Little-faith heretofore. Well, h^arra' ^^^^ ^^®» ^'^ ^^"® ready for them ; So they went on ■««"^«<«'«'' their way. Now they looked at every Turning when they should a met with the Villains. But whether they heard of Mr. Greatheart, or whether they had some other Game, they came not up to the Pilgrims. 'Christiana Cliris. Ckvistiana then wished for an Inn for her an Inn: i sclf aud licr Children ; because they were weary. Rom. 16.23. Thcu Said M-Y. Honest, there is one a little before us, Gaius. where a very honorable Disciple, one Gains, dwells. So they all concluded to turn in thither ; and the rather, because the old Gentleman gave him so good 'JdohiT" ^ Report. So when they came to the Door, they ^oiM.s went in, not knocking, for Folks use not to knock at the Door of an Inn. Then they called for the Master of the House, and he came to them. So tliey asked if they might lie there that Night f 'G&maEnter- Gttius. Ycs Gentlcmcn, if you be true Men, for a«t"'^^y''' Mr. Ready-to-hault, / hope thee and I may he some help. Readyto. I shall be glad of thy Company, said the other ; and good Mr. Feehle-mind, rather than we will part, since we are thus happily met, I will lend thee one of my Crutches. Feebl. Nay, said he, tho I thank thee for thy good Will, I am not inclined to hault ^ afore I am Lame. How he it, I tldnk ivhen occasion is, it may help me against a Dog. Readyto. If either my self, or my Crutches can do thee a pleasure, we are both at thy Command, good Mr. Feehlemind. Thus therefore they went on, Mr. Greatheart, and Mr. Honest went before, Christiaiia and her Child- ren went next, and Mr. Feehle-mind, and Mr. Ready- to-hault came behind with his Crutches. Then said Mr. Honest, Hon. Pray Sir, now we are upon the Road, tell us ^' ^'^'^ ^"^^'■' some profitable things of some that have gon on Pil- grimage hefore us. Greath. With a good Will. I suppose you have heard how Christian of old, did meet with Apollyon in the Valley of Humiliation, and also what hard work he had to go thorow the Valley of the Shadow '\ van from of Death. Also I think you cannot but have heard l«^« p- " how Faithful was put to it with Madam Wanton, V90 ' ' with Adam the first, with one Discontent, and Shame ; four as deceitful Villains, as a man can meet with upon the Road. Hon. Yes, I have heard of all this ; hut indeed, good Faithful, teas hardest put to it with shame, he was an unwearied one. " 'before,' 1687. "" Added in ]fi87. Pag. 144.' [99] 324 Cf)e ^noixti part of Greath. Ai, for as the Pilgrim well said, He of all men had the wrong Name. i23%7?o Hon. But p-mj Sir where ivas it that Christian Pag. 127. ff^^d Faithful met Talkative ? that same was also a notable one. Greath. He was a confident Fool, yet many fol- low his wayes, Hon. He had like to a beguiled Faithful? Greath. Ai, But Christian put him into a way quickly to find him out. Thus they went on till they came at the place where Evangelist met with Christian and Faithful, and prophecyed to them of what should befal them at Vanity-Fair. Greath. Then said their Guide, hereabouts did Christian and Faithful meet with Evangelist, who prophecyed to them of what Troubles they should meet with at Vanity- Fair. Hon. Say you so! I dare say it was a hard Chap- ter that then he did read unto them f \partpag. Greath. 'Twas so, but he gave them Incourage- Liiu, &c.] ment withall. But what do we talk of them, they were a couple of L3^on-like Men; they had set their Faces like Flint. Don't you remember how un- daunted they were when they stood before the Judg ? Hon. Well Faithful bravely Suffered f Greath. So he did, and as brave things came on't : For Hojyeful and some others, as the Story relates it, were Converted by his Death. ^ Hon. Well, but pray go on ; for you are ivell ac- quainted with tilings. \Z'^liPS'3.- Greath. Above all that Christian met with after he had past thorow Vanity-Fair, one By-ends was the arch one. Hon. By-Ends ; What was he f Greath. A very arch Fellow, a down-right Hypo- ^ By a typographical error, this edit., but corrected in tlie subso- is printed ' (Jreatli.'' in the first quent ones. 367. [117.] are come within €f)t pilgrims; progitsfsJ* 325 crite ; one that would be Religious, which way ever the World went, but so cunning, that he would be sure neither to lose, nor suffer for it. He had his 3£ode of Religion for every fresh Occasion, and his Wife was as good at it as he. He would turn and change from Opinion to Opinion; yea, and plead for so doing too. But so far as I could learn, he came to an ill End with his Bi/- Ends, nor did I ever hear that any of his Children 'was ever of any Esteem with any that truly feared God. Now by this time, they were come within sis^ht o^ They 1 rn p XT • 1 T7 • T^ ' • ^ o come wu the lown or Vamhi. where Vanity-rair is kept, ^osiguof «y ' J I Vanity. when they saw that they were so near the Town, Psai. 21. is. they consulted with one another how they should pass thorow the Town, and some said one thing, and some an other. At last Mr. Great-heart, said, I have, as you may understand, often been a Co7i- ductor of Pilgrims thorow this Town ; Now I am acquainted with one Mr. Mnason, a Cimrusian by Theyemer AT • 1 1 -TV • 1 1 TT 2nto one Mr. JNation, an old Disciple, at whose House we may *^^^'°ns '" Lodg. If you think good, said he, we will turn in there ? Content, said Old Honest ; Content, said Chris- tiana ; Content, said Mr, Feeble mind ; and so they said all. Now you must think it was Even-tide, by that they got to the outside of the Town, but Mr, Great-heart knew the way to the Old Man's House. So thither they came ; and he called at the Door, and the old Man within knew his Tongue so soon as ever he heard it ; so he opened, and they all came in. Then said Mnason their Host, How far have ye come to day ? so they said, from the House of Gaim our Friend. I promise you, said he, you have gone a good stitch, you may well be a weary ; sit down. So they sat down. 1 ' were; 1687. z 326 mn ^ttonti fart ot S"/" Grcath. Then said their Guide, Come, ivhat Chear *,"w<^""*" Sirs, I dare say you are welcome to my Friend. Mna. I also, said Mr. Mnasou, do bid yon Wel- come ; and what ever you want, do but say, and we will do what we can to get it for you. Hon. Our gi'eat Want, a while since, ivas Harbor, and (food Company, and now I hope we have both. Mna. For Harbor 3'ou see what it is, but for good Company, that will appear in the Tryal. Greath. Well, said Air. Great-heart, will you have the Pilgrims np into their Lodging? Mna. I will, said Mr. Mnason. So he had them to their respective Places ; and also shewed them a very fair Dining-Room where they might be and sup together, until time was come to go to Rest. Now when they were set in their places, and were a little cheary after their Journey, Mr. Honest asked his Landlord if there were any store of good People in the Town ? Mna. We have a few, for indeed they are but a few, when compared with them on the other Side. Ho7i. But hoiv shall ive do to see some of them? They Denre for thc Si(/ht of (lood Mcn to tlicm that are qoinq on to see some "^ ,^ . , . •' . ^-t j • r j II f / %oVinihe P^'fP^^^f^^fl^f ^^ "^^ lo lh(^ appearing oj the Moon and ^"icn. the Stars to them that are sailing upon the Seas. Mfia. Then Mr. Mnason stamped with his Foot, and his Daughter Grace came up ; so he said unto Some sent ^er, Gruce go you, tell my Friends, Mr. Contrite, Mr. Holy-man, Mr. Love-saint, Mr. Dare-not-ly, and Mr. Penitent ; That I have a Friend or two at mj^ House, that have a mind this Evening to see them. So Grace went to call them, and they came, and after Salutation made, they sat down together at tlie Table. Then said Mi". Mnason, their Landlord, My Neighbours, 1 have, as you see, a com})any of Strangers come to my House, they are Pilgrims : Tliey come from a far, and are going to Mount €\)t pilgrim!^ ^arogitSsJ* 327 Sion. But who, quoth he, do you think this is ? pointing with his Fing-er to Christiana. It is Chris- tiana, the Wife of Christian, that famous Pilgrim, who with Faithful his Brother were so shamefully handled in our Town. At that they stood amazed, saying, we little thought to see Christiana, when Grace came to call us, wherefore this is a very com- fortable Surprize. Then they asked her of her wellfare, and if these young Men were her Hus- bands Sons. And when she had told them they were; they said, The King whom you love, and serve, make you as your Father, and bring you where he is in Peace. Hon. Then Mr. Honest {ivhen they were all <^«^^ f^';^- J*^^;. down) asked Mr. Contrite and the rest, in what i»05- c^Xite""'* ture their Town ivas at present. Cont. You may be sure we are full of Hurry, in Fair time. 'Tis hard keeping our Hearts and Spi- rits in any good Order, when we are in a cumbred 'ofwJt.c??ui- Condition. He that lives in such a place as this is, ''"''-" and that has to do with such as we have, has Need of an Itum, to caution him to take heed, every Mo- ment of the Day. Hon. But hoiv are your Neighbors for quietness f Cont. They are much more moderate now than ^Z7^i^\t formerly. You know how Christian and Faithful l^j^l!l;J^^[ were used at our Town; but of late, I say, they have been far more moderate. I think the Blood of Faithful lieth with load upon them till now ; for since they burned him, they have been ashamed to burn any more : In those Days we were afraid to walk the Streets, but now we can shew our Heads. Then the Name of a Professor was odious, now spe- cially in some parts of our Town (for you know our Town is large) Religion is counted Honourable. Then said Mr. Contrite to them, Pray how faireth » Added iu 1687. z2 328 €\)t ^noixts i3ait of it unth you in your Pilyi'imafje^ hoiv stands the Coun- try affected toumrds you f Hon. It happens to us, as it happeneth to Way- fairing men ; sometimes our way is clean, sometimes foul; sometimes up hill, sometimes down hill; We are seldom at a Certainty. The Wind is not al- ways on our Backs, nor is every one a Friend that we meet with in the Way. We have met with some notable Rubs already ; and what are yet be- hind we know not, but for the most part we find it true, that has been talked of of old : A good Alan must suffer Trouble. Contrit. You talk of Rubs, ivhat Rubs have you met withal f Hon. Nay, ask Mr, Great-heart, our Guide, for he can give the best Account of that. Greath. We have been beset three or four times already: First Christiana and her Children were beset with two Ruffians, that they feared would a took away their Lives; We was beset with Gyant Bloody-man, Gyant Maul, and Gyant Slay- good. Indeed we did rather beset the last, than were beset of him. And thus it was : After we had been some time at the House of Gaius, mine Host and of the whole Church, we were minded upon a time to take our Weapons with us, and so go see if we could light upon any of those that were Enemies to Pilgrims ; (for we heard that there was a notable one thereabouts.) Now Gaius knew his Haunt better than I, because he dwelt thereabout, so we looked and looked, till at last we discerned the Mouth of his Cave ; then we were glad and pluck'd up our Spirits So we ap- proached up to his Den, and lo when w^e came there, he had dragged by meer force into his Net, this j)f>or man, Mr. Feeble-mind, and was about to bring him to his End. But when he saw us, sup- posing, as we thought, he had had an other Prey, ^f)t ^ilsrimsi ^rtigitss;* 329 he left the poor man in his Hole, and came out. So we fell to it full sore, and he lustily laid about him; but, in conclusion, he was brought down to the Ground, and his Head cut oft", and set up by the Way side for a Terror to such as should after prac- tise such Ungodliness. That I tell you the Truth, here is the man himself to affirm it, who was as a Lamb taken out of the Mouth of the Lyon. Feebl. Then said Air. Feeble-mind, T found this true to my Cost, and Comfort; to my Cost, when he threatned to pick my Bones every Moment, and to my Comfort, when I saiv Mr. Great-heart and his Friends with their Weapons approach so ^neer for my Deliver- ance. Holym. Then said Mr. Holy-man, there are two i>/>-.Hoiy- things that they have need to be possessed with ^pfed. that go on Pilgrimage, Courage, and an unspotted Life. If they have not Courage, they can never hold on their way ; and if their Lives be loose, they will make the very Name of a Pilgrim stink. Loves. Then said Mr. Love-saint ; I hope this ^^'•- Love- /-^ • • 1 p 1 T» 1 saint's Caution IS not neediul amongst you. But trul^' Si'ccc/i, there are many that go upon the Road, that rather declare themselves Strangers, to Pilgrimage, than Strangers and Pilgrims in the Earth. Dareno. Theii said Mr. Dare-not-lv, 'Tis true ;^^':Pf^- J ' ' not-ly Ins they neither have the Pilgrims Weed, nor the Pilgrims ^^'«'^^- Courage ; they go not uprightly, but all awrie tvith their Feet, one shoo goes inward, an other outward, and their Hosen out behind ; there a Rag, and there a Rent, to the Disparagement of their Lord. Penit. These things said Mr. Penitent, they ought j^/;'jf^"'- to be troubled for, nor are the Pilgrims like to have ^''"'■''• that Grace put upon them and their pilgrims Pro- gress, as they desire, until the way is cleared of such Spots and Blemishes. Thus tliey sat talking and spending the time, * ' so near,' 1 687. 330 mn M>ttoi\t ^art of until Supper was set upon the Table. Unto which they went and refreshed their weary Bodys, so they went to Rest. Now they stayed in this Fair a great while, at the House of this Mr. AInason, w^ho in process of time, gave his Daughter Grace unto ^Simon, Christiana's Son, to Wife, and his Daughter Alar t ha to Joseph. The time as I said, that they lay here, was long (for it was not now as in former times.) Wherefore the Pilgrims grew acquainted with many of the good People of the Town, and did them what Service they could. Alercy, as she was wont, la- boured much for the Poor, wherefore their Bellys and Backs blessed her, and she was there an Orna- ment to her Profession. And to say the truth, for Grace^ Phebe, and Martha, they were all of a very good Nature, and did much good in their place. They w^ere alP also of them very Fruitful, so that Christian's Name, as was said before, was like to live in the World. A MoMic: While they lay here, there came a Monster out of the Woods, and slew many of the People of the Town. It would also carry away their Children, and teach them to suck its Whelps. Now no Man in the Town durst so much as face this Monster ; but all Men fled when they heard of the noise of his coming. Rev. 17. 3. The Monster was like unto no one Beast upon Hu Nature, thc Earth. Its Body was like a Dragon, and it had seven Heads and ten Horns. It made (jrcat havock of Children, and yet it was governed by a Woman. This Alonster propounded Conditions to men ; and such men as loved their Lives more then their Souls, accepted of those Conditions. So they came under. Now this Mr. Great heart, together with these that ' Corrected to 'Samuel,' in the ^ ' also all,' 1687. succeeding editions. CI)e IBiIgnmsf ^rogres?^^ 331 came to visit the Pilgrims at Mr. Mnasotis House, entered into a Covenant to go and ingage this Beast, if perhaps they might deliver the People of this Town, from the Paw^ and Mouths of this so de- vouring a Serpent. Then did Mr. Great-heart, Mr. Contrite, Mr. Holy- man, Mr. Dare-not-ly, and Mr. Penitent, with their ^^^/g^' Weapons go fortli to meet him. Now the Monster at first was very Rampant, and looked upon these Enemies with great Disdain, but they so belabored him, being sturdy men at Arms, that they made him make a Retreat ; so they came home to Mr. Mnasons House again. The Monster, you must know had his certain Sea- sons to come out in, and to make his Attempts upon the Children of the People of the Town ; also these Seasons did these valiant Worthies watch him in, and did still continually assault him ; in so much, that in process of time, he became not only wound- ed, but lame; also he has not made that havock of the Towns mens Children, as formerly he has done. And it is verily believed by some, that this Beast will die of his Wounds. This therefore made Mr. Great-heart and his Fel- lows, of great Fame in this Town, so that many of the People that wanted their tast of things, yet had a reverend Esteem and Respect for them. Upon this account therefore it was that these Pilgrims got not much hurt here. True, there were some of the baser sort that could see no more than a Mole, nor understand more than a Beast, these had no reve- rence for these men, nor took they notice of their Valour or Adventures. Well, the time grew on that the Pilgrims must go on their way, wherefore they prepared for their Journey. They sent for their Friends, they con- ferred with them, they had some time set apart ; ' 'PiiM'S and Mouth; 1687. 332 Cf)e ^eronD ^art of therein to commit each other to the protection of their Prince. There was again, that brought them of such things as they had, that was fit for the weak, and the strong, for the Women, and the men; and Acts 28. 10. so /aded them, witli such tilings as was necessary. Then they set forwards on their way, and their Friends accompan3'ing them so far as was conve- nient ; they again committed each other to the Protection of their King, and parted. They therefore that were of the Pilgrims Com- pany went on, and Mr. Great-heart went before them ; now the Women and Children being weakly, they were forced to go as they could bear, by this means Mr. Ready- to -liauU, and Mr. Feeble-mind, had more to sympathize W'ith their Condition. When they were gone from the Towns-men, and when their Friends had bid them farewel, they quickly came to the place where Faithful was put to Death. There therefore they made a stand, and thanked him that had enabled him to bear his Cross so well, and the rather, because they now found that they had a benefit by such a Manly Sufl^ering as his was. They went on therefore after this, a good way further, talking of Christian and Faithful, and how Hopeful joyned himself to Christian after that Faithful was dead. issTilTf Now they were come up with the Hill Lucre, where the Silver-mine was, which took Demas oflT from his Pilgrimage, and into which, as some think, By-ends fell and perished ; wherefore they considered that. But when they were come to the old Monument that stood over against the Hill Lucre, to wit, to the Pillar of Salt that stood also within view o{ Sodom, and its stinking Lake ; they marvelled, as did Christiati before, that men of that Knowledg and ripeness of Wit as they was, should be so blinded as to turn aside here. Only they Cfte iilcrnmsi ^Srogresid* 333 considered again, that Natnre is not affected with the Harms that others have met with, specially if that thing upon which they look, has an attracting Virtue upon the foolish Eye. I saw now that thev went on till thev came at the '^Pm-tvag. .'' . "^ 189. risi-i River that was on this Side of the delectable Moun- tains. To the River where the fine Trees grow on both sides, and whose Leaves, if taken inwardly, are good against Surfits ; where the Medows are green all the year long, and where they might lie down psai. 23. safely. By this River side in the medow, there were Cotes and Folds for Sheep, an House built for the HOurisJiing, and bringing up of those Lambs, the Babes of those Women that p'o on Pilg:rima2-e. p^i- ?; 0,00 Isa. 40. 11. Also there was here one that was intrusted with them, who could have compassion, and that could gather these Lambs with his Arm, and carry them in his Bosom, and that could gently, lead those that were with young. Now to the Care of tJiis Man, Christiana admonished her four Dauo-hters to com- mit their little ones ; that by these Waters they might be housed, harbored, suckered, and nour- ished, and that none of them might be lacking in time to come. This mail, if any of them p'o astray, J^""- 23- 4. . *^ * ^ "^ Ezek. 34.11 or be lost, he will brinp- them ag^ain, he will also 12, 13, li, - O -^ 15 ]6 bind up that which was broken, and will strengthen them that are sick. Here they will never want Meat and Drink and Cloathing, here they will be kept from Thieves and Robbers, for this man will die before one of those committed to his Trust, shall be lost. Besides, here they shall besure to have good ^Nurtriture and Admonition, and shall be taught to walk in right Paths, and that you know is a Favour of no small account. Also here, as you see, are delicate Waters, pleasant Medows, dainty Flowers, Variety of Trees, and such as bear ^ 'Good Nuiturts' 1687. 334 mn ^ffontr ^ait of ivhohoni Fruit. Fruit, not like that that Matthew eat of, that fell over the Wall out oi Belzebubs Gar- den, but Fruit that procureth Health where there is none, and that continueth and increaseth it where it is. So they were content to commit their little Ones to him ; and that which was also an Incourage- ment to them so to do, was, for that all this was to be at the Charge of the King, ^and so was as an Hospital to young Children, and Orphans. romeh>%- Now they went on : And when they were come to ^u^cTmind By-jmth Medow, to the Stile over which Christian %uckTuh went with his Fellow Hopcfid, when they were SaS"'^'^' taken by Gyant dispair, and put into douhting l^.^'t'J"^- Castle : They sat down and consulted what was best 191. JU5. "^ . [134-142]. to be done, to wit, now they were so strong, and had got such a man as Mr. Great-heart for their Conductor ; whether they had not best to make an Attempt upon the Gyant, demolish his Castle, and if there were any Pilgrims in it, to set them at liberty before they went any further. So one said one thing, and an other said the contrary. One questioned if it was lawful to go upon unconsecrated Ground, an other said they might, provided their end was good ; buf Mr. Great-heart said. Though that Assertion offered last, cannot be universally true, yet I have a Commandment to resist Sin, to overcome Evil, to fight tiie good Fight of Faith. And I pray, with whom should I fight this good Fight, if not with Gyant dispair? I will therefore attempt the taking away of his Life, and the demo- lishing o^ Doubtinfi Castle. Then said he, who will \z^\l^' go with me? Then said old Honest, I will, and so will we too, said Christians four Sons, Matthew, "^Simon, James, and Joseph, for they were yoimg men and strong. So they left the Women in the Road, and with ' ' and so was an Hospital,' 1 (i87. ' ' Altered to ' Samuel,' 1687. €f)t ^ilcrnms; ^Srosresie;* 335 them Mr. Feeble-?nmd, and Mr. Ready-to-halt, with his Crutches, to be their Guard, until they came back, for in that place tho Gyant-Dispair dwelt so near, they keeping in the Road, yl little CJiild might is^n.e. lead them. So Mr. Great-heart, old Honest, and the four young men, went to go up to Doubting-Castle, to look for Gyant-Dispair. When they came at the Castle Gate they knocked for Entrance with an unusual Noyse. At that the old Gyant comes to the Gate, and Diffidence his Wife follows. Then said he. Who, and what is he, that is so hardy, as after this manner to molest the Gyant-Dispair f Mr. Great-heart replyed. It is I, Great-heart, one of the King of the Celestial Countries Conductors of Pil- grims to their Place. And I demand of thee that thou open thy Gates for my Entrance, prepare thy self also to Fight, for I am come to take away thy Head, and to demolish Douhtinc) Castle. Now Gyant-Dispair, because he was a G'zmw^, Dispah- /ws thought no man could overcome him, and again, -^m^^- thought he, since heretofore I have made a Con- quest of Angels, shall Great-heart make me afraid ? So he harnessed himself and went out. He had a Cap of Steel upon his Head, a Brest-plate of Fire girded to him, and he came out in Iron-Shoos, with a great Club in his Hand. Then these six men made up to him, and beset him behind and before ; also when Diffidence, the Gyantess, came up to help him, old Mr. Honest cut her down at one Blow. Then they fought for their Lives, and Gyant Dis- pair was brought down to the Ground, but teas very f^^^^i'^^}^ loth to die. He strugled hard, and had, as they say, as many Lives as a Cat, but Great-heart was his death, for he left him not till he had severed his Head from his shoulders. Then they fell to demolishing Doubting-Ccist\e,ooaumg- aiid that you know mio'ht with ease be done, since ««/'««. 336 Cfte ^ewnb part of Gyant-Dispair was dead. They Svas seven Days in destroying of that ; and in it of Pilgrims, they found one Mr. Dispondencie, almost starved to Death, and one Much-afraid his Daughter; these two they saved alive. But it would a made you a wondered to have seen the dead Bodies that lay here and there in the Castle Yard, and how full of dead mens Bones the Duno^eon was. When Mr. Great-heart and his Companions had performed this Exploit, they took Mr. Dispondencie^ and his Daughter J/;^cA- «/)•«?(/, into their Protection, for they were honest People, tlio they were Prisoners in Doubtimj- Castle to that Tyrant Gyant Dispair. They therefore I say, took with them the Head of the Gyant (for his Body they had buried under a heap of Stones) and down to the Road and to their Com- panions they came, and shewed them what they had done. Now when Feeble-mind and Ready-to- halt saw that it was the Head of Gyant-Dispair in- deed, they were very jocond and merry. Now Christiana^ if need was, could play upon the Vial^ TheyjMve aud hcr Daughter Mercy upon the Lide : So, since musick and O i/ 1 ' dmicingfor thcy wcrc SO merry disposed, she plaid them a Lesson, and Ready-to-halt would Dance. So he took Dispondencies Daughter, named Much-afraid, by the Hand, and to dancing they went in the Road. True he could not dance without one Crutch in his Hand, but I promise you, he footed it well ; also the Girl was to be commended, for she answered the Musick hansomely. As for Mr. Despo?idencie, the Musick was not much to him, he was for feeding rather than dancing, for that he was almost starved. So Christiana gave him some of her Bottle of Spirits for present Relief, and then prepared him something to eat ; and in little time the old Gentleman came to himself, and began to be finely revived. * 'They were," 16H7. m)t f iTffnms! proffitsis;* 337 Tho doubting Castle be demolished And the Gyant dispair hath lost his head Sin can rebuild the Castle, make't remaine. And make despair the Gyant live againe. This was originally engi-aved on copper, but after 1687 it was replaced by the wood-cut from which this is copied. 338 CIK ^UOIXO \Uvt Of Now I saw in my Dream, when all these things were finished, Mr. Great-heart took the Head of G?/ant-Dispair, and set it upon a Pole by the High- way side, right over against the Filler that Chris- tian erected for a Caution to Pilgrims that came after, to take heed of entering into his Grounds. Then he writ under it upon a Marble-stone, these Verses following. iefu°of' '^^"'^ ^-^ ^^^^ Head of him, Whose Name onh/ Deliverance. Li fomier thues, did Pilgrims terrify. His Castle's down, and Diffidence his Wife, Brave Master Great-heart has bereft of Life. Despondencie, his Dauffhter, Much-afraid ; Great- heart, /?>;• them, also the Man has plaid. Who hereof doubts , if he' I but cast his Eye, Up hither, may his Scruples satisfy. This Head, also when doubtinq Cripples dance, Doth sh CIV from Fears they have Deliverance. When these men had thus bravely shewed them- selves against Doubting Castle, and had slain Gyant Dispair, they went forward, and went on till they came to the Delectable Mountains, where Christian and Hopeful refreshed themselves with the Varieties of the Place. They also acquainted themselves with the Shepherds there, who welcomed them as they had done Christian before, unto the delectable Mountains. Now the Shepherds seeing so great a train follow Mr. Great-heart (for with him they were well acquainted ;) they said unto him. Good Sir, you have got a goodly Company here ; pray where did you find all these ? Then Mr. Great-heart replyed, TMGvMki First here's Christiana and her train, Speccli to the J y ^^ i t r shephtnh. Her Sons, and her Sons Wives, who like the Wain, CI)f lailgnms |3rogred5* 339 Keep by the Pole, mid do by Compass ^stere, From Sin to Grace, else they had not been here. NeM here's old Honest come on Pilfirimage, Ready-to-halt too, loho I dare ingage, True hearted is, and so is Feeble-mind, Who willi7ig urns, not to be left behind. Dispondencie, good-man, is coming after. And so also is Much-afraid, his Daughter. May we have Entertainment here, or must We further go f let's know whereon to trust f Then said the Shepherds : This is a comfortable y'!*""- ^«'«- ^-^ A . PIP tainmext. Company, you are welcome to us, tor we have tor Mat. 2.1 40 the Feeble, as for the Strong ; our Prince has an Eye to what is done to the least of these. Therefore In- firmity must not be a block to our Entertainment. So they had them to the Palace Door, and then said unto them, Come in 3fr. Feeble-mind, come in Mr. Ready-to-halt, come in Mr. Dispondencie, and Mrs. Much-afraid, his Daughter, . These Mr. Great-heart, said the Shepherds to the Guide, we call in byname, for that they are most subject to draw back ; but as for you, and the rest that are strong, we leave you to your wonted Liberty. Then said Mr. Great-heart, This day I see that Grace doth shine in j^our Faces, and that you are my Lords Shepherds indeed; for ^i^^o-ip- that you have not pushed these Diseased neither m-puvds. with Side nor Shoulder, but have rather strewed their way into the Palace with Flowers, as you should. So the Feeble and weak went in, and Mr. Great- heart, and the rest did follow. When the}^ were also set down, the Shepherds said to those of the weakest sort, what is it that you would have ? For said they, all things must be managed here, to the supporting of the weak, as well as the warning of the Unruly. * ' steer; 1687. 340 Cfje ^rcontr ^art of So they made them a Feast of thinj>s, easy of Digestion, and that were pleasant to the Palate, and nourishing ; the which when they had received, they went to their rest, each one respectively unto his proper place. When Morning was come, be- cause the mountains were high, and the day clear ; and because it was the Custom of the Shepherds to shew to the Pilgrims, before their Departure, some Rarities ; therefore after they were ready, and had refreshed themselves, the Shepherds took them out into the Fields, and shewed them first, what they had shewed to Christian before. Then they had them to some new places. The Mount Mav- ^Y%t was to Moimt-Mavvel, where they looked, and beheld a man at a Distance, that tumbled the Hills about with Words. Then they asked the Shepherds what that should mean ? So they told him, that 226r[i5i.T t^^^ man was the Son of one Great-grace, of whom you read in the first part of the Records of the Pil- qrims Procfress. And he is set there to teach Mark 11. 23, Pilo;rims how to believe down, or to tumble out of 24. ~ ^ _ ' their ways, what Difficulties they shall meet with, by faith. Then said Mr. Great-heart, I know him, he is a man above man3^ Then they had them to another place, called Mount Innoceyit. And there they saw a man cloathed all in White; and two men. Prejudice, and Ill-icill, continually casting Dirt upon him. Now behold the Dirt, whatsoever they cast at him, would in little time fall oflf again, and his Garment would look as clear as if no Dirt had been cast thereat. Then said the Pilgrims what means this ? The Shepherds answered, This Man is named Godly- man, and this Garment is to shew the Innocency of his Life. Now those that throw Dirt at him, are such as hate his Wcll-doinf/, but as 3'^ou see the Dirt will not stick upon his Cloths, so it shall be with him that liveth truly Innocently in the World. Mount Inno ceiit. €l)t ^Bilgnmsi progresis!. 34i Whoever they be that would make such men dirty, they labor all in vain ; for God, by that a little time is spent, will cause that their Innocence shall break forth as the Light, and their Righteousness as the Noon day. Then they took them, and had them to Mount- ^^^ Charity^ where they shewed them a man that had a bundle of Cloth lying before him, out of which he cut Coats and Garments, for the Poor that stood about him ; yet his Bundle or Role of Cloth was never the less. Then said they, what should this be ? This is, said the Shepherds, to shew you, That he that has a Heart to give of his Labor to the Poor, shall never want where-withal. He that watereth shall be watered himself And the Cake that the Wid- dow gave to the Prophet, did not cause that she had ever the less in her Barrel. They had them also to a place where they saw ' ne 7^)* one Fool., and one Want-wit, washing of an EtJiio- tnT^r^' pian with intention to make him white, but the ^^^"'"'^"•' more they washed him, the blacker he was. They then asked the Shepherds what that should mean. So they told them, saying. Thus shall it be with the vile Person ; all means used to get such an one a good Name, shall in conclusion tend but to make him more abominable. Thus it was with the Pha- rises^ and so shall ' it'^ be with all Hypocrites. Then said Mercy the Wife of Matthew, to (7/^n^- 1 part, pag. tiana her Mother, Mother, I would, if it might be, MerS'/fJ; see the hole in the Hill ; or that, commonly called, '//'ftt'^* the By-way to Hell. So her Mother brake her""'''" mind to the Shepherds. Then they went to the Door ; it was in the side of an Hill, and they opened it, and bid Mercy hearken awhile. So she bark- ened, and heard one saying, Cursed be my Father for holding of my Feet hack from the way of Peace * Inserted in 1087. A A ai a. 342 €f)t ^ttonti part of and Life ; and an other said, 0 that I had been tor?! in pieces before I had, to save my Life, lost my Soul ; and an other said, Lf I were to live acjain, how would I deny my self rather then come to this place. Then there was as if the very Earth had groaned, and quaked under the Feet of this young \yoman for fear ; so she looked white, and came trembling away, saying. Blessed be he and she that is delivered from this Place. Now when the Shepherds had shewed them all these things, then they had them back to the Palace, and entertained them with what the House rf/f «w!/T would afford ; But Mercy being a young and breed- vhat. ij^g Woman, Longed for something that she saw there, but was ashamed to ask. Her Mother-in-law then asked her what she ailed, for she looked as one not well. Then said Mercy, There is a Lookimj- glass hancfs up in the Dinincj-room, off of which I cannot take my mind ; if tlierefore I have it not, I think I shall Miscarry. Then said her Mother, I will mention thy Wants to the Shepherds, and they will not deny it thee. But she said, I am ashamed that these men should know that I longed. Nay my Daughter, said she, it is no Shame, but a Virtue, to long for such a thing as that ; so Mercy said, Then Mother, if you please, ask the Shepherds if they are willing to sell it. n was the Now the Glass was one of a thousand. It would jamca^^S prcscut a man, one way, with his own Feature exactly, and turn it but another way, and it would shew one the very Face and Similitude of the Prince of Pilgrims himself. Yea 1 have talked with them that can tell, and they have said, that icor.13.12. they have seen the very Crown of Thorns upon his Head, by looking in that Glass, they have therein also seen the holes in his Hands, in his Feet, and 2 Cor. 3 18. his Side. Yea such an excellency is there in that Glass, that it will shew him to one where they have mn iilgnms; progresis;* 343 a mind to see him ; whether living or dead, whether in Earth or Heaven, whether in a State of Humiliation, or in his Exaltation, whether coming to Suffer, or coming to Reign. Christiana therefore went to the Shepherds apart. 207^144^ (Now the Names of the Shepherds are Knowledge, Ecvperience, WatcJiful^ and Sincere) and said unto them. There is one of my Daughters a breeding Woman, that, I think doth long for something that she hath seen in this House, and she thinks she shall miscarry if she should by you be denyed. Eciperience. Call her, call her, She shall assuredly shedothmt have what we can help her to. So they called iZgii^. her, and said to her, Mercy, what is that thing thou wouldest have ? Then she blushed and said. The great Glass that hangs up in the Dining-room, so Sincere ran and fetched it, and with a joyful Con- sent it was given her. Then she bowed her Head and gave Thanks, and said, by this I know that I have obtained Favor in your Eyes. They also gave to the other young Women such things as they desired, and to their Husbands great Commendations for that they joyned with Mr. Great-heart to the slaying of Gyant-Dispair, and the demolishing of Bouhtincj- Castle. About Christiana?) Neck, the Shepherds put ^.•Hoiethe Bracelet, and so they did about the Necks of hev adomthe^^ four Daughters, also they put Ear-rings in their ' """ Ears, and Jewels on their Fore-heads. When they were minded to go hence. They let them go in Peace, but gave not to them those cer- tain Cautions which before ^was 2:iven to Christian '^^^rt.p^. 213 ri48 1 and his Companion. The Reason was, for that these- had Great-heart to be their Guide, who was one that was well acquainted with things, and so could give them their Cautions more seasonably, to Added in 1687. ^ 'were given,' 1687. aa2 344 CI)e ^eronti }3art of wit, even then when tlie Danger was nigh the approaching. 23Mi6oT What Cautions Christian and his Companions had received of the Shepherds, they had also lost ; by that tlie time was come that they had need to put them in practise. Wherefore here was the Advantage that this Company had over the other. From hence they went on Singing, and they said, Behold, how fitly are tlie Stages set ! For their Relief, that Pilfjrims are become ; And how they us receive without one let. That make the other Life, our Mark and Home. What Novelties thei/ have, to us they give, That ice, tho Pilgrims, joijf id Lives may Live, They do upon us too such things bestow. That shew we Pilgrims are, where ere we go. When they were gone from the Shepherds, they 2iK'5oo^** quickly came to the place where Christian met with one Turn-away, that dwelt in the Town o^ Apostacy. Wherefore of liim Mr. Great-heart their Guide did now put them in mind ; saying. This is the place where Christian met with one Turn-a-ivay, who carried with him, the Character of his Rebellion at his Back. And this I have to say concerning this Turn-I-way Hiau, Hc would harkcu to no Counsel, but once ^^TwZcl '"■' ^falling, perswasion could not stop liim. When he ^/yyS' came to the place where the Cross and the Sepul- cher was, he did meet witli one that did bid him look there, but he gnashed with his Teeth, and stamped, and said, he was resolved to go back to his own Towai. Before he came to the Gate, he met with Evangelist, who offered to lay Hands on liini, to turn him into the way again. But this Turn-a-way 7'esisted him, and having done much €i)t ^ailgnmsi progit5s>» 345 despite unto him, he got away over the Wall, and so escaped his Hand. Then they went on, and just at the place where Little-faith formerly was Robbed, there stood a man with his Sword drawn, and his Face all bloody. Then said Mr. Great-heart, What art thou ? The man made Answer, saying, I am one whose Name is VaUant-f or- Truth. I am a Pilgrim, and am:'o«5Vai- e'oino; to the Celestial City. Now as I was in my Truth ?-c«« way, there was three men did beset me, and pro- pounded unto me these three things, i. Whether I would become one of them ? 2. Or go back from whence I came? 3. Or die upon the place? TofjY2V3\"4 the first I answered, I had been a true Man a long Season, and therefore, it could not be expected that I now should cast in my Lot with Thieves. Then they demanded what I would say to the second. So I told them that the Place from whence I came, had I not found Incommodity there, I had not for- saken it at all, but finding it altogether unsutable to me, and very unprofitable for me, I forsook it for this Way. Then they asked me what I said to the third. And I told them, my Life cost more dear far, than that I should lightly give it away. Be- sides, you have nothing to do thus to put things to my Choice ; wherefore at your Peril be it, if you meddle. Then these three, to wit, Wild-head, In- considerate, and Pra()7natick, drew upon me, and I also drew upon them. So we fell to it, one ao;ainst three, for the space of '/^t.-"^' above three Hours. Ihey have left upon me, as ;j^>^««^'^"* you see, some of the Marks of their Valour, and '''^''*-' have also carried away with them some of mine. They are but just now gone. I suppose they might, as the saying is, hear your Horse dash, and so they betook them to flight. ' Added in 1687. 346 myt ^(toixti ^part of *eart«o,i- Greath. But here was great Odds^ three against heart won ders at his Valour.' one. Valiant. 'Tis true, but little and more, are nothing Psalm 27. 3. to lilm that has the Truth on his side. Though an Host shoidd encamp against me, said 07ie, my Heart shall not fear. Tho War shoidd rise aqainst me, in this will I be Confident, &c. Besides, said he, I have read in some Records, that one man has fought an Army ; and how many did Sampson slay with the Jaw-Bone of an Ass. Greath. The7i said the Guide, Why did you not cry out, that some might a came in for your Succour. Valiant. So I did, to my King, who I knew could hear, and afford invisible Help, and that was suffi- cient for me. Greath. Theji ^fltz'c? Great-heart to J/r.Valiant-for- truth, Thou hast worthily behaved tliij self ; Let me see thy Sword ; so he shewed it him. i8a. 2.3. When he had taken it in his Hand, and looked thereon awhile, he said, Ha ! It is a right Jerusalem Blade. Valiant. It is so. Let a man have one of these iTh/iV^' Blades, with a Hand to wield it, and skill to use it, H4b.\ 12. and he may venture upon an Angel with it. He need not fear its holding, if he can but tell how to lay on. Its Edges will never blunt. It will cut Flesh, and Bones, and Soul, and Spirit, and all. Greath. But you fought a great while, I wonder you was not weary f 2^sani. 23. Valiant. I fought till my Sword did cleave to my Hand, and when they were joyned together, as if T^eS' ^ Sword grew out of my Arm, and when the Bu,oe.. Blood run thorow my Fingers, then I fought with most Courage. Greath. Thou hast done well, thou hast resisted unto Blood, striving against Sin. Thou shalt abide * Added in 1687. €i)t pilgn'msi progresssi* 347 di/ us, come iti, and go out with us ; for we are thy Companions. Tlien they took him and washed his Wounds, and gave him of what they had, to refresh him, and so tiiey went on together. Now as they went on, be- cause Mr. Great-heart was delighted in him (for he loved one greatly that he found to be a man of his Hands) and because there was with his Company, them that was feeble and weak ; Therefore he ques- tioned with him about many things; as first, what Country -man he was f Valiant I am of Dark-land, for there I was born, and there my Father and Mother are still. Greath. Bark-land, said the Guide, Doth not that ly upon the same Coast ivith the City of Destruction ? Valiant. Yes it doth. Now that which caused f^^^^- me to come on Pilgrimage, was this, We had one p//''^^;^""" Mr. Tell-true came in to our parts, and he told it about, what Christian had done, that went from the City of Destruction. Namely, how he had forsaken his T7?/eand Children, and had betaken himself to a Pilgrinis Life. It was also confidently reported how he had killed a Serpent that did come out to resist him in his Journey, and how he got thorow to whither he intended. It was also told what Welcome he had at all his Lords Lodgings; spe- cially when he came to the Gates of the Celestial City. For there, said the man, He was received with sound of Trumpet, by a company of shining ones. He told it also, how all the Bells in the City did ring for Joy at his Reception, and what Golden Garments he was cloathed with ; with many other things that now I shall forbear to relate. In a word, that man so told the Story of Christian and his Travels, that my Heart fell into a burning hast to be gone after him, nor could Father or Mother stay me, so I got from them, and am come thus far on my Way. 348 C!;e ^eronti \Uvt of Greath. You came in at the Gate^ did you not f mbeghii Valiant. Yes, yes. For the same man also told us, that all would be nothing, if we did not begin to enter this way at the Gate. ^^rut'in's Greath. Looh you, said the Guide, to Christiana, farmuf. The Pilgrimage of your Husband, and ivhat he has gotten thereby, is spread abroad far and near. Valiant. Why, is this Christian'^ Wife ? Greath. Yes, That it is; and these are also her four Sons. Valiant. What ! and going on Pilgrimage too ? Greath. Yes verily, they are folloiving after. Heismwh Valiant. It salads me at Heart ! Good man ! rejoyced to , o »f 9",?:.. How Joyful will he be, when he shall see them that would not go with him, yet to enter alter him, m at the Gates into the City ? Greath. Without doubt it will be a Comfort to him ; For next to the Joy of seeing himself there, it will be a Joy to meet there his Wife and his Children. Valiant. But now you are upon that, pray let me hear your Opinion about it. Some make a Question whether we shall know one another when we are there? ' Greath. Do they think they shall know the?nselves then f Or that they shall rejoyce to see themselves in that Bliss f And if they think they shall knoiv and do these ; Why not knoiv others, and rejoyce in their Welfare also f Again, Since Relations are our second self, tho that State will be dissolved there, yet ivhy may it not he rationally concluded that we shall be more glad to see them there, then to see they are wanting ? Valiant. Well, I perceive whereabouts you are as to this. Have you any more things to ask me about my beginning to come on Pilgrimage? Greath. Yes, Was your Father and Mother willing that you shoidd become a Pilgrim f Valiant. Oh, no. They used all means imagin- able to perswade me to stay at Home. €\)t pilgrims; ^rogresfg* 349 Greath. Why, what could they say against it f Valiant. They said it was an idle Life, and if I ,SS- my self were not inclined to Sloath and Laziness, I g";'^^'*'"'' would never countenance a Pilgrim's Condition. uiTinm^ Greath. And ivhat did they say else? ''■''^• Valiant. Why, They told me, That it was a dan- gerous Way, yea the most dangerous Way in the World, said they, is that which the Pilgrims go. Greath. Did they show wherein this way is so dangerous f Valiant. Yes. And that in many Particulars. Greath. Name some of them. Valiant. They told me of the Slow of Dispond, "^l^^^^ where Christian was well-nigh smuthered. They -8'<"^^- told me that there were Archers standing ready in Belzebub-Castle, to shoot them that should knock at the ^Vicket-G^iie for Entrance. They told me also of the Wood, and dark Mountains, of the Hill Diffi- culty., of the Lyons, and also of the three Gyants, Bloody-man, Maid, and Slay-good. They said more- over, that there was a foul Fiend haunted the Valley of Humiliation, and that Christian was, by him, almost bereft of Life. Besides, said they, You must go over the Valley of the Shadow of Death, where the Hobgoblins are, where the Light is Darkness, where the Way is full of Snares, Pits, Traps, and Ginns. They told me also of Gyant-Dispair, of Doubting -Castle, and of the Ruins that the Pil- grims met with there. Further, They said, I must go over the enchanted Ground, which was danger- ous. And that after all this, I should find a River, over which I should find no Bridg, and that that River did lie betwixt me and the Celestial Country. Greath. And was this all? Valiant. No, They also told me that this wayjvie&cond was full of Deceivers, and of Persons that laid await there, to turn good men out of the Path. Greath. But how did they mahe that out? 350 iEin ^noiin ^art of Thesecmd: Valiant. They told me that Mr. Worldly-nme- man did there lie in wait to deceive. They also said that there was Formality and Hypocrisie con- tinually on the Road. They said also that By-ends., Talkative, or Demas., would go near to gather me up ; That the Flatterer would catch me in his Net, or that with green-headed Ignorance I would pre- sume to go on to the Gate, from whence he alwa^'s was sent back to the Hole that was in the side of the Hill, and made to go the By-way to Hell. Greath. I promise you, TJiis ivas enough to dis- courage. But did they make an end here ? Tht Third.-' Valiant. No, stay. They told me also of many that had tryed that way of old, and that had gone a great way therein, to see if they could find some- thing of the Glory there, that so many had so much talked of from time to time ; and how they came back again, and befooled themselves for setting a Foot out of Doors in that Path, to the Satisfaction of all the Country. And they named several that did so, as Obstinate and Plyable, Mistrust, and Timo- rous, Turn-a-way, and old Atheist, with several more ; who, they said, had, some of them, gone far to see if they could find, but not one of them found so much Advantage by going, as amounted to the iveight of a Fether. Greath. Said they any thing more to discourage you f Tht Fourth.^ Valiant. Yes, they told me of one Mr. Fearing, who was a Pilgrim, and how he found this way so Solitary, that he never had comfortable Hour there- in, also that Mr, Despondency had like to been starved therein ; Yea, and also, which I had almost forgot, that Christian himself, about whom there has been such a Noise, after all his Ventures for a Celestial Crown, was certainly drowned in the ^ Corrected to ' The Third," 1687. ' Corrected to ' The Fifth,' ' Corrected to 'The Fourth,' 1687. 1687. €i)t f ilgnmg ^rogitse;* 351 black River, and never went foot further, how ever it was smuthered up. Greath. A?id did none of these things discourage you f Valiant. No. They seemed but as so many No- things to me. Greath. How came that about f ^ll^hit Valiant. Why, I still believed what Mr. Tell-true 'St^' had said, and that carried me beyond them all. Greath. Then this was your Victory., even your Faith. Valiant. It was so, I believed and therefore came out, got into the Way, fought all that set themselves against me, and by believing am come to this Place. V^ho would true Valour see, Let him come hither ; One here will constatit de, Come Witid, come Weather. There's no Discouragement, Shall make him once Relent, His first avow'd Intent, To be a Pilgrim. Who so beset him round., With dismal Storys, Do hit themselves confomid ; His Strength the more is. No Lyon can him fright, Hel with a Gyant Fight, But he will have a right. To be a Pilo-rim. 'O' Hobgoblin, nor foul Fiend, Can daunt his Spirit : He knoias, he at the end, Shall Life Inherit, 352 ^i)t ^wonti ^aart of Then Fancies fly away^ He I fear not ichat men say, He I labor Night and Bay, To be a Pilgrim. LrTieliT By this time tliey were got to the enchanted Ground, where the Air naturally tended to make one Droivzy. And that place was all grown over with Bryers and Thorns ; excepting here and there, where was an in- chanted Arbor, upon which, if a Man sits, or in which if a man sleeps/tis a question, say some, whether ever they shall rise or wake again in this World. Over this Forrest therefore they went, both one with an other, and Mr. Great-heart went before, for that he was the Guide, and Mr. Valiant-for-triith, he came behind, being there a Guard, for fear lest paradven- ture some Fiend, or Dragon, or Gyant, or Thief, should fall upon their Rere, and so do Mischief. They went on here each man with his SMord drawn in his Hand ; for they knew it was a dangerous place. Also they cheared up one another as well as they could. Feeble-mind, Mr. Great-heart com- manded should come up after him, and Mr. Dis- po7idency was under the Eye of Mr. Valiant. Now they had not gone far, but a great Mist and a Darkness fell upon them all ; so that the}^ could scarse, for a great while, see the one the other. AVherefore they were forced for some time, to feel for one another, by Words ; for they walked not by Sight. But any one must think, that here was but sorry going for the best of them all, but how much worse for the Women and Children, who both of Feet and Heart were but tender. Yet so it was, that, thorow the incourasino- Words of he that led in the Front, and of him that brought them up behind, they made a pretty good shift to wagg along. The Wav also was here very wcarv-som thorow mjt ^atlcyn'me; pro^resis!. 353 Dirt and Slabbiness. Nor was there on a/l this Ground, so much as one Inn or Victualling-House, therein to refresh the feebler sort. Here therefore was grunting, and puffing, and sighing : While one tumbleth over a Bush, another sticks fast in the Dirt, and the Children, some of them, lost their Shoos in the Mire. While one crys out, I am down, and another, Ho, Where are you ? and a third, the Bushes have got such fast hold on me, I think I cannot get away from them. Then they came at an Arbor, warm, and promis- ing much Refreshing to the Pilgrims; for it was^^^'Arbwon finely wrought above-head, beautified with G^^eens, m Grou7id. furnished with Benches and Settles. It also had in it a soft Couch whereon the weary might lean. This, you must think, all things considered, was tempting ; for the Pilgrims already began to be foyled with the badness of the way ; but there was not one of them that made so much as a motion to stop there. Yea, for ought I could perceive, they continually gave so good heed to the Advice of their Guide, and he did so faithfuUv tell them of Dangers, and of the Nature of Dangers when they were at them, that usually when they were nearest to them, they did most pluck up their Spirits, and hearten one another to deny the Flesh. This ^;-(^orP'«^'eronti ^iart of a view of his Book or Map ; which bids him be careful in that phice to turn to the right-hand-way. And had he not here been careful to look in his Map, they had all, in probability, been smuthered in the Mud, for just a little before them, and that at the end of the cleanest Way too, was a Pit, none knows how deep, full of nothing but Mud, there made on purpose to destroy the Pilgrims in. God's Boo}:. Then thought I with my self, who, that goeth on Pilgrimage, but would have one of these Maps about him, that he may look when he is at a stand, which is the way he must take. in/two'' They went on then in this inchanted Ground, till • 77 • 1 i ii 1 7 todobiuto l)ij degrees ivromjlit so effectually iintk her, that at the time appoiiited she must be gone. When Christiana saw that her time was come, and that she was the first of this Company that was to go over : She called for Mr. Great-heart her //«• Speech