~~~~~~~~~~~~~~~~~~~~~~~~~~~\~~~~~~~~~~~~~~~~~~~~~~~~l




THE PILGRIM'S PROGRESS
FROM TIH
CITY OF DESTRUCTION TO THE CELESTIAL CITY OF REFUGE,
FROM A GOSPEL STAND-POINT
CONTAININO
Interiems m i  ith       arianls on U   arious,tOiS    -
BY RANDAL FAUROT, V.D.M.
Thus saith the Lord, Stand ye in the ways and see and ask for the old
paths, where is the good way, and walk therein, and ye shall find rest to your
soul.-JER. vi. 16.
PHILADELPHIA:
RANDAL  FAUJROT, V.D.M.
1864.




Entered, according to Act of Congress, in the year 1864, by
RANDAL FAUROT,
In the Office of the Clerk of the District Court for the Eastern District
of Pennsylvania.
PHILADEP HIA:
STEREOTYPED AND PRINTED BY ALFRED MARTIEN.




PREFACE.
IT seems, at first sight, unnecessary to multiply
words, on subjects not only seemingly exhausted,
but dressed in charms, that must throw all rivals
into the shade; but the fact that a subject so
important, as that of directing a soul, lost in the
wilderness of sin, to its Father's home in heaven,
has been treated in enticing allegory and interesting style, by minds so filled with Calvinistic
or Arminian theories (as Bunyan's and Shrubsole's, etc.), that it gives a false and fatal coloring to points where sinners and saints also need
clear light, forms my only reason for this attempt.
For I shall only attempt to follow, with my
little hand car, along the track which they have
graded, removing the rotten and crooked sleepers
of unscriptural notions, and supplying their place
(iii)




iV.                PREFACE.
with tried Gospel ones. And, instead of making
human experience, however bright, the standard
or ground of assurance, I shall endeavor to make
the Gospel the standard and the Divine Promises
the only ground of assurance.  If different experiences should be met with on the journey, as
they doubtless will be, the final appeal will be
"to the law and the testimony, if they speak not
according to this word, it is because there is no
light in them." (Isa. viii. 20.)
Let no one suppose because fictitious names
are assumed, therefore, all is fictitious.  These
names I shall endeavor to select as representatives of parties, or views, giving the utmost diligence to represent them faithfully.  So critics are
relieved from the labor of showing that it follows
others, since this is all it aims to do.
R. F.




CONTENTS.
CHAPTER I.
PAGE.
The World as it was and is-God's Manner of Awakening Sinners-One
sets out on a Journey.......... o... o..    7
CHAPTER II.
The Poor Trembling Pilgrim sets out-Forgets his Motto, and turns to
consult his Neighbors................. o.1 
CHAPTER III.
Pilgrim goes on, and converses with others-Comes across Mr. Evangelists-Sees a Light Ahead................. 19
CHAPTER IV.
On ascending the Eminence, Evangelist introduced Pilgrim into a Large
and Spacious Hall, hung round with Curious Paintings prepared by the
Great King-He is much entertained, and goes on his way rejoicing. 33
CHAPTER V.
Having thus found the Gate opening into the King's Highway, Pilgrim is
still entranced with the Clear Soft Light that gradually breaks around
him-And still goes on rejoicing-But soon comes to the Hill Difficulty-Finally arrives at the City of Orthodoxy.......  45
CHAPTER VI.
The Pilgrims stop to make inquiries, and are shown by Mr. Clericus
through the City-Finally get a glimpse of the House Beautiful.. 66
CHAPTER VII.
The Pilgrims go on to the House Beautiful-Incidents by the WayTheir entertainment —Magnitude and Beauty of Mr. Restorer's PlanThe terrible effects of Sectarianism...........  68
CHAPTER VIII.
Amplitude of the Provisions of the Gospel shown in the things they
saw at the House Beautiful-Simplicity and Sublimity of Worship
when stripped of Worldly Attire and conformed to the Gospel Standard-They Proceed on their Journey-Incidents by the Way..     81
CHAPTER IX.
The Pilgrims pass the Valley of Humility-Experience joins their Company-Various Incidents showing the Danger of Formalities-Course
1*                                          (V)




Vi                         CONTENTS.
PAGE.
and the Necessity of a deep and thorough Work-They reach the
Valley of the Shadow of Death-Enter Infidel Hall.....        97
CHAPTER X.
The Scattered Company meet again-Valley; why called Valley of
Death-Incidents by the Way-Various Discussions, showing why so
few start, and so many fall out by the Way-Thrilling Adventures. 113
CHAPTER XI
Clericus and Probus give their History-Joined by Simple-Discussion
by the Way-Arrive at the Town of Vanity..... o.    e         123
CHAPTER XII.
Meeting in the Town of Vanity-Reformers Reforming-All feel benefitted and go forth to labor with renewed zeal-Leveling, yet Elevating, aim of the Gospel................   141
CHAPTER XIII.
Arrived at the Town Berea-Use and Danger of various Roads-Pilgrims
make Progress-Glimpse of the Celestial City.......   147
CHAPTER XIV.
Temporal Things Change-Those Governed by them in Danger-Delectable Mountains (A Well-ordered Church)-The importance of a
Scriptural Assurance.......                       1....  153
CHAPTER XV.
Conversation with the Shepherds-Scenery of the Mountains-Journey
Onward............. o  164
CHAPTER XVI.
Interview by the Way-Enchanted Ground..... o..   173
CHAPTER XVII.
Still on the Enchanted Ground-Receive Letters from Evangelist-Are
Scattered.......................180
CHAPTER XVIII.
Closing Incidents-Blessedness of Divine Promises-The Rod and Staff
of God-Over the River................. 185
CHAPTER XIX.
False Premises lead to False Conclusions-Sovereignty-Faith-lFreewill —Sanctification-Probus crosses the River.........  193
CHAPTER XX.
Object and Use of Death-Condition and States after Death..... 204
CHAPTER XXI.
Passage of the River-Arrival at the Celestial City......    212




THE PILGRIM'S PROGRESS.
CHAPTER  I.
THE WORLD AS IT WAS AND IS-GOD'S MANNER OF AWAKENING SINNERS-ONE SETS OUT ON A JOURNEY.
For even hereunto were ye called, because Christ also suffered for us,
leaving us an example that ye should follow his steps.-1 PETER ii. 21.
ONE of the secrets of eternity after revolving cycles
stood out in the form of a globe, gradually emerging
from the enveloping clouds and smoke of its primordial existence, destined to be the stage of strange
scenes, for no sooner did rational inhabitants appear,
as the crowning furniture and responsible "lord of
the fowl and the brute," than they soon appeared in
rebellion against the original proprietor and rightful
governor, under the lead of Prince Apolyon, the
mortal enemy of the Prince of Peace.  This rebel
tyrant (for such he soon proved to be) succeeded in
filling the hearts of the inhabitants with bitter opposition and hatred to their rightful King (Eph. ii. 2),
although he still kept up his protection over them
(Matt. v. 45), and sent them constant supplies, and
continually sent messengers, to persuade them of his
good intentions.
(7)




8         THE PILGRIM'S PROGRESS.
But having entertained these evil and rebellious
thoughts toward their King, they were ashamed to
be seen by him (Gen. iii. 8), and so they fled away
from the beautiful country he had fitted up with most
astonishing taste and splendor (Gen. ii. 8), and, although wild briers entangled their path, and serpents
hissed at them, and the wild beasts howled around
as the clouds grew thicker and obscured the light of
the sun, and awful thunders muttered in the heavens
above, while anon vivid flashes of lightning shot
athwart this gathering darkness, and at times the
very earth trembled as though it were about to
fall to pieces.  At length they came to a large
plain, and here they began to build a large city,
although the soil was very sandy and barren, and
there was no living water, save what was brought in
the hands of a few men, of very pleasing appearance,
who had discovered a living spring, and who offered
to supply the city so abundantly that none should
ever want for water. (John iv. 13.) But the inhabitants kept on building, and making little cisterns,
that held a scanty supply of water, and then dried
and cracked, and let it all out (Jer. ii. 13), so that the
people suffered greatly for the want of water.
This city they named " Destruction," and the palace
of their King they called Carnality. (Phil. iii. 19.)
The chief of officers that stood around the King were,
the Hon. Lust-of-the-Flesh, Secretary of State; Hon.
Lust-of-the-eye, Secretary of Foreign Affairs; Hon.
Pride-of-Life, Secretary of War; Hon. Mr. Appetite,
Secretary of the Interior. Under the shrewd man



THE PILGRIM'S PROGRESS.               9
agement of these, many provinces were added to
their dominion-such as the provinces of Sensuality,
Pride, Deceit, Ambition, Inner-light, etc.
Things seemed to be moving on pleasantly. They
had contrived to satisfy their present thirst by scant
supplies from the province of Inner-light, Self-conceit,
and Stupidity, and this, with their gas-lamps and
street-cars, helped them to get on pretty well; and
with their ball-rooms, theatres, saloons, enabled them
to pass away the time, forgetful of a gathering storm
that was soon to overtake and destroy their city.
A small society was formed, of the most intelligent
citizens, for the improvement of education and morals,
and called ouranographers.  These men built observatories, and wrote out what they saw in the heavens.
(1 Pet. i. 11.) They discovered this coming storm,
and many other strange things which they put in
their book. (2 Pet. i. 15.) One day a citizen who
had been in the habit of carrying burdens for the
various public houses, and houses of entertainment in
the city, came across one of the books, written by
these men, and as he read, his burdens seemed to
grow heavier; indeed, his knees began to tremble, and
he felt as though he could not stand. He had agreed
to act as porter for these houses, and he knew that
they would not readily let him off, and he felt certain
from  the calculations of these wise men, that he
would not have any more than time, if ever so diligent, to settle up his affairs, set his house in order,
and leave the city before the storm came upon it (1
Pet. iv. 7); nay, without great haste (Heb. vi. 18), to




10       THE PILGRIM'S PROGRESS.
get to a place of safety, so he resolved to go at once
to his employers and tell them that he could serve
them no longer. But they at first mocked him, and
this only made him the more resolute. (Acts xiii. 48.)
Then they began to reason with him, saying, you
have been reading that foolish book published by the
ouranographers, and it has frightened you. (Acts
xxvi. 24.) Look around, do you see any signs of
such a storm? (2 Pet. iii. 9.) But putting his fingers
in his ears, he turned away from them, and resolved
that he would get ready and leave the city, and see
if he could not find a place of safety, for he read that
there was such a place not far off (2 Tim. ii. 11), yet
he did not know exactly which road to take, since
there were so many leading out of the city; and although he had been out on most of them a little way,
yet having never before heard of the city of Refuge,
he did not know which led to that. At first he
thought he would seek out the wise men. But then
as he saw his neighbors standing along, some of whom
he knew to be honest and acquainted with some of the
roads, he concluded he would turn aside and inquire
of some of them peradventure they might tell him
which of the many was the best road.




THE PILGRIM'S PROGRESS.              11
CHAPTER  IL
THE POOR TREMBLING PILGRIM SETS OUT-FORGETS HIS
MOTTO, AND TURNS TO CONSULT HIS NEIGHBOR'S.
Immediately I conferred not with flesh and blood.-GAL. i. 16.
ALTHOUGH this poor man had read in this same
book of others in a similar situation with himself,
and had even read what one did (see motto) and how
he succeeded (2 Tim. iv. 8), yet in his anxiety and
haste he forgot all this, and went to talk to his
neighbor.
He had not gone far before he saw a man with his
head shaven and exposed, with downcast mien and
strange dress; in his left hand he held a string of
beads suspending a little cross, his right hand upheld
a sword.
PILGRIM. Sir, from your appearance and age, I
judge that you are a man of much note, and have
lived a long time in this city.
PRIEST. Yes, sir, I have dwelt in this city almost
from the days of Paul. (2 Thess. ii. 7.) My business
is to direct those who wish to escape from its destruction, and to protect them in their journey to a place
of safety.
-PILGRIM. Oh! how glad I am to meet you. I am
a poor pilgrim. I have just heard that this city was
soon to be destroyed, and I am anxious to escape, if
you can direct me.




12       THE PILGRIM'S PROGRESS.
PRIEST. I judge from the looks of the book in your
hand, that you have fallen in with a perverted copy
of the reports of the ouranographists. Sir, that copy
was published by evil men, which has caused much
needless alarm, not only to you, but many others, and
even if it were a correct copy, like ours, (Douay) you
could not understand it without the explanation of
the Catholic church!
PILGRIM. Well, as I am but a poor pilgrim, if you
can only give me clear and definite directions, I am
anxious to be on my journey for I cannot rest.
PRIEST. You may have read even in that corrupt
copy of yours, that the Prince Immanuel, when about
to leave this city of Destruction, to go into a far country (Luke xix. 12), to receive his crown and establish a place of refuge (Jo. xiv. 2), said, "I give to
you the keys of the kingdom."  (Matt. xvi. 19.)
These keys you see hanging to my girdle are those
very keys, and you have well done that you have
come to me, for I am the only one that can open the
gate leading into the highway going up to this city.
(Matt. xvi. 19.)
PILGRIM. Oh! sir, do not keep me in suspense; I
am anxious to be on my journey.
PRIEST. Young man, you seem to be too eager, too
much agitated. There are many things for you to
learn.
PILGRIM. True, sir. You see this great load upon
my back.  Oh! I must get rid of this or I shall die,
and to be rid of this seems to me necessary before I
start.




THE PILGRIM'S PROGRESS.               13
PRIEST. Yes, but that load cannot be fully taken
off; it will keep growing, because it is a part of your
very nature, but these beads and. this cross show that
I can reduce its size, and then keep it so small that
with great effort, and a proper faith you can carry it
along with you, till you arrive at the city of Refuge.
PILGRIM. Oh! wretched man that I am, who shall
deliver me from  this burden?  Sir, my soul is exceeding sorrowful; I have just read in this book that
unless I am born again (Jo. iii. 5), I cannot get into
this city of Refuge. What can this mean-? I do not
understand it.
PRIEST. No, nor can you unless you hear the holy
Catholic church.  God said to the church, "He that
heareth you heareth me," that is, as St. Origin saith,
"They who teach the word according to the church
are the prophets of God."  Now this church was
organized before that garbled collection, of a few of
the Apostolic Fathers' writings, which you call the
New Testament, was made, at which time the Ancient
Traditions were made, by which alone these writings
can be interpreted. Here we understand, from these
sacred and infallible traditions, many things not mentioned by the apostles in these writings, such as the
baptism of infants, which St. Augustine says "could
not be believed at all were it not for these Apostolic
Traditions;" so of "prayers, sacrifices and alms for
the dead," with the "invocation of saints, the sacrament of Confirmation, Euchcrist, or Real Body and
Blood, Penance and Extreme Unction," (Balemy's
His. p. 193), together with the infallibility of the
2




14        THE PILGRIMS PROGRESS.
Holy Mother church.  All this you must believe, and
commit your soul to the holy vicar of Christ, the
Pope, who is the infallible head of the church on
earth.
PILGRIM. But I also read in this book not to call
any man Lord.  (Matt. xxiii. 8.)  And that all things
necessary to life were given here. (2 Pet. i. 3.) That
secret things belong to God, and nothing but revealed
things belong to us (Deut. xxix. 29); that none
should desire to know what is not written (1 Cor. iv.
6), and that he that would believe with all his heart
on the Lord Jesus (Rom. x. 10), and commit their
souls to Him by well-doing, as into the hands of a
faithful Creator (1 Pet. iv. 19), should be saved
(Mark xvi. 16), and he that did not should be damned.
Hence, sir, my mind is now distracted, this burden
increased, and my strength fast giving way. What
shall I do! What shall I do!
PRIEST. Son, seest thou that beautiful palace standing upon seven hills? (Rev. xvii. 3). That is the
true church, enter her portals, give yourself no further trouble about that burden, be of good cheer, you
will there find the great under shepherd, who will
henceforth take care of your spiritual concerns, and
you will find innumerable saints and martyrs ready
to intercede for you. Go seek their aid and all will
be well.
PILGRIM. As I told you my eyes are getting dim
by reason of the fog arising before me (2 Jo. 7), and I
cannot see the palace clearly. Is that it surrounded
by those gloomy walls?  What mean those dreadful




THE PILGRIM'S PROGRESS.               15
instruments of torture? Do my eyes deceive me, or
is that blood flowing down yon sewer?  (Rev. xvii.
6.)  Whose are those dead bodies that lay strewed
around?  What sound is that as of helpless females
shrieking for protection from the ravisher of her virtue, and ruiner of her peace? Is that indeed a place
of safety? I read that there is but one Mediator.
(1 Tim. ii. 5.) Then what can martyred saints, or
even angels, do for me, for there is but one name
given under heaven whereby we can be saved. (Acts
iv. 12.)  What shall I do, then, to be saved.  (Acts
xiii. 30.)
PRIEST. Young man, you are not the only one that
has been ruined by heresy. The holy church, which
alone is of authority, directs that you pray for aid to
the "Holy Mary, mother of God, virgin of virgins,
St. Michael, St. Gabriel, St. Raphael, all holy angels
and arch-angels, all holy orders of blessed spirits,
St. John the Baptist, St. Joseph, all holy patriarchs
and prophets, St. Paul, St. Peter, St. Andrew, St.
James, St. Philip, St. Bartholomew, St. Mathew, St.
Barnaby, St..Luke, St. Mark, all holy evangelists
and disciples of our Lord, all holy doctors, all holy
innocents, all holy martyrs, all holy bishops and confessors, all holy priests and Levites, all holy monks
and hermits, all holy virgins and widows, all holy
saints of God" (Bellamy p. 201), and then you may
be saved.
At this poor Pilgrim became nearly frantic. Another and strange fear was added to his former
trouble.  Just then he thought he saw  a monk




16        THE PILGRIM'S PROGRESS.
(Luther) bursting out of one of the gates of the
palace, and breaking off the chains from his hands
and feet, and pointing with violent gesticulations to
the palace, run towards poor Pilgrim, uttering fierce
imprecations, among which he heard, "Anti-christ,
mother of harlots, abominations," etc., whereat the
priest, livid with rage, turned away muttering, " You
will not behave yourselves till more of you are burnt,"
whereupon Pilgrim, not understanding all this, accosted the new comer.
PILGRIM. Pray, sir, can you tell me what I must
do to get to a place of safety?  I learn from this book
that if I remain here I must die, and this city will
soon be destroyed by fire. Is there a place of safety
near at hand; if so, which road must I take to reach it?
SOLEFIDIAN. (For such was the man's name-faith
alone.)  What can you do?  Do you not see, sir,
that your garments are all tattered so that they do
not hide your bruised and mangled limbs?  Is it not
clear that one so diseased as you are from the crown
of the head to the sole of the feet, must be utterly
incapable of thinking a good thought, or taking one
step in getting to a place of safety?
PILGRIM. Wo is me, for I am  undone!  Would
that I had never been born! But, sir, I have just
heard that there is a Physician in yonder palace that
can heal these bruises and pretty much remove this
burden.  Can he afford me any protection or relief?
SOLEFIDIAN. Sir, he is nothing but anti-christ.
True he sets in the temple of God (2 Thes. ii. 4), and
even grants the indulgence of pardon for sins before




THE PILGRIM'S PROGRESS.              17
they are committed, but it is all false, none can forgive
sins but God only; neither has man a power or will
of his own to repent or believe; forasmuch as all men
are conceived and born in sin, and have inherited
from our first parents a corrupt nature, therefore we
must submit to the disposal of his sovereign grace,
which effectually worketh unto salvation in the elect.
PILGRIM. I do not know that I understand you.
Do you mean to say that I can do nothing to get out
of this city, and that no man can help me, and yet
this city will be destroyed, and all that remain in it?
Alas, what shall I do! My poor, poor family!
SOLEFIDIAN. I mean, sir, that I have been within
the walls of that gloomy palace long enough to learn
that the physicians are very wicked and corrupt, that
while they rely upon the virtue of their nostrums
they have no virtue in them.  It is by faith alone
you can be saved, and not by works. It is true this
city is to be destroyed, and that the original King has
provided a city of Refuge for his own sheep, and if
you are saved, it will be of his own mercy towards
the elect, and if you should be one of the elect you
will be saved, being: 1st, Predestinated from all
eternity, which is brought; 2d, by particular redemption made for the elect, which will be made manifest
to you; 3d, by an irresistable call which effectually
takes away; 4th, your original sin, and will result,
Sth, in your final perseverance. These five points
being essential to secure so great a salvation will, in
the King's own good time, bring you to a place of
safety.
2*




18        THE PILGRIM'S PROGRESS.
PILGRIM. But, sir, is this copy a correct report
of the ouranographers, or a partial and corrupt extract? if so, what does it mean where it says, " He
tasted death for every man"? (Heb. ii. 9.)  And
that whosoever will, may go to the city of Refuge
(Rev. xxii. 17), and that the King commands all
everywhere to do so, (Acts xvii. 30), declaring also
that all who do not shall be destroyed? (2 Thes.
i. 9.)
SOLEFIDIAN. That, sir, is a correct report, and it
contains "all things necessary to life and godliness."
(2 Pet. i. 3.) It is so complete that the elect can
find enough there for doctrine, reproof, correction
and instruction in righteousness. (2 Tim. iv. 16.)
But, still, those sayings can only be understood when
the King sends a companion of his, called Paraclete,
whose business it is to open to the eyes of the elect
the inner or spiritual meaning. It is true he tasted
death for all the elect, and that the reprobate will be
destroyed, and the number of each is definitely and
unalterably fixed.
PILGRIM. These things being so, probably I may
as well wait the King's own good time. In the meantime, I cannot return to my old employers, and so I
might as well go and talk to those I see coming
yonder.
SOLEFIDIAN. That is a good inclination. It will
make the matter no better by going back; but as to
these men coming, they may try to console you, but
they all agree with me, as the discoverer, that all
men that are saved must be saved by Jaith alone.




THE PILGRIM'S PROGRESS.              19
CHAPTER III.
PILGRIM  GOES ON, AND CONVERSES WITH OTHERSCOMES ACROSS MR. EVANGELIST-SEES A LIGHT AHEAD.
Prove all things. Hold fast that which is good.-1 THESS. v. 27.
THE hearing of these things brought Pilgrim into
a sad plight, partly on account of not being able to
understand it, from not knowing whether the King
meant that he should flee for refuge, or whether he
would come himself in his own good time and bring
him away, or whether, indeed, he was one of those
whom the King had decreed to be saved, or to perish
with the destruction of the city.  Indeed, these
thoughts so distracted his mind that he slackened
his pace, as he saw some of the men coming toward
him; and he sat down on a stone by the wayside,
and was wholly absorbed in thought, having the book
closed in his hand, when he was startled by a deep,
sepulchral groan, and, springing to his feet, he saw
before him a queer combination of candor and levity,
humility and pride, authority and submission, of
method and disorder, mounted upon a beast that
looked as though it had been rode too much, or had
too thin fare.
CIRCUIT RIDER. My dear friend (a groan), you
seem to be in trouble.  Might I be permitted to inquire as to the cause of your distress?




20        THE -PILGRIM'S PROGRESS.
PILGRIM. Sir, I have learned that this, our city,
is to be destroyed by fire, together with all the inhabitants who do not make haste to retire to a place
of safety, and I don't know which road to take; and
as I ran to make inquiry of my neighbors, some told
me one thing, others another.  The man whom  I
have just left yonder says if I am a special favorite
with the King of the city of Refuge, he will secure
my safety. And yet I feel as though I could not
wait. What shall I do?
CIRCUIT RIDER, (groaning). Sir, let me warn you
against listening to any such men. The Pope, who
is very antichrist, did so entirely corrupt religion,
that there was nothing left but forms and ceremonies; and that monk, Luther, only broke the hollow
shell of works, and just discovered the kernel of
faith, which Calvin, in trying to develop in the
darkness around him, concluded that the merit of
faith could only accrue to the elect, or a few, for
whom the Lord died; but let me tell you-blessed
be God! —that the Lord died for all. (Amen, shouted
a voice behind them, which proved to be a Universalist.)  Yes, thank God! he bled and died on Calvary,
to reconcile offended deity to man, and his spirit
strives with every heart; and, as I see, that spirit is
striving with you, I beseech you not to resist it, but
go right forward to the mnourning bench, and we will
pray for you.  It may be God will be appeased, and
will come down and will convert your soul.
PILCRIM, (holding up his book.) Did you ever see
this volume of the reports of the ouranographers?




THE PILGRIM'S PROGRESS.                21
I find here an allusion to a city of Refuge, and it
says, unless a man be born again, he cannot enter it.
(John iii. 3.)  Now, sir, I desire to get to a place of
safety.
CIRCUIT RIDER. Glory to God! Yes, you must
be born again; that is, you must be baptized with
the Holy Ghost.  You must struggle, and agonize,
and hold on.  It may be the Lord will turn from his
fierce anger, and give you faith to believe to the saving of your soul.  As to that volume, it is nothing
but a dead letter that killeth; but when the power
comes-bless God!-you can no longer resist, you
will experience the joys of the new birth in sins forgiven, and you will know it by your feelings.
PILGRIM. And can it be possible that so great
grace is free to all, and that the Lord is willing I
should have it?  Then what must I do to obtain it?
CIRCUIT RIDER. Most certainly; but, as I told
you, you must use the means of grace before mentioned, or I will pray for you here, if you wish; and
you must pray, also, powerfully for yourself, for the
Lord will be sought unto, that he may do this great
thing for you.  Like the poor Prodigal, you must
come pleading earnestly, and the Holy Ghost has
promised to give you repentance unto life.
PILGRIM. But still it seems dark; something seems
to say, how shall they call on him in whom they do
not believe?  If this is the work of the Lord, and
the Lord is no respecter of persons, then why should
I not wait till the Lord comes this way and converts
me?




22        THE PILGRILM'S PROGRESS.
UNIVERSALIST, (who had been listening near.) Ah,
yes! Do you not see the absurdity of all those orthodox notions. The fact is, you have all got only a
few faint rays of light from the Infinite Source of love,
and these you have perverted, and are comparing the
ways of God to your own foolish ways, whereas his
ways are not your ways (Isa. lxv. 8), while he is no
respecter of persons.  He can have compassion on
ignorant, and those that are out of the way. He is
good alike to all, sending his rain upon the evil and
good, and causing his sun to shine upon the just and
unjust. And although he permits sin to reign for a
little, yet "in the dispensation of the fulness of time
he will" save all.  As Mr. MlIonk said, "Christ will
save all for whom he died;" and as Mr. Circuit Rider
said, "He died for all."  Therefore, all will be saved,
and this covers the whole ground.
PILGRIM. But, sir, before I saw either of these
men, I learned from these reports that our city was
to be burned, and with it all who did not obey the
gospel. (2 Thess. i. 8.) And now, sir, if there is any
danger here, and any chance to get to a place of
safety, I don't want to run any risks.
UNIVERSALIST. I tell you, sir, that the idea that
the wicked are to be destroyed is a bugbear borrowed
from ancient heathen poets, from Milton, and a few
other sources. All that is said about Christ's second
coming, and the end of the world, and the everlasting destruction of the wicked, had reference to the
destruction of Jerusalem. Orthodox priests use it to
frighten the weak-minded with.  But He that work



TIIE PILGRIM'S PROGRESS.              23
eth all things after the counsels of his own will, intends to make all happier in heaven than though- sin
had not existed-as they to whom much is forgiven
will love much. (Luke vii. 47.)  He will take all
alike to his bosom at last, for he is no respecter of
persons, and none shall pluck them out of his hands
(Isa. vi. 39), but he will raise all up at the last day,
and we shall be like the angels, being children of the
resurrection.
PILGRIM. But, sir, is this proclamation from the
Great King (Mark xvi. 16), and if so will it make
any difference with us whether we heed it or not?
Oh! can it be possible that the end of the world, and
the dreadful destruction threatened, the second death,
the lake that burneth with fire and brimstone, the
quenchless fire, and undying worm, all had allusion
to the calamities of Jerusalem? That the penalty of
damnation connected with that proclamation, that has
caused me so much trouble, did not reach this side of
Jerusalem?  Alas! this only allays my fears by deepening the gloom that is arising around me.
UNIVERSALIST. True, very true; the darkest hour
is just before day. I was rocked in the cradle of orthodoxy, and I know that they see through a glass
darkly, because they lean to their own understanding
and righteousness, and think to limit the Holy One,
by making him partial, and cruel, and changeable.
Whereas, God is a God of love, and changes not;
therefore, we are not consumed. He says, "Look
unto me, ye ends of the earth, and be ye saved, for I
am God, and there is none else. (Isa. xlv. 22, 23.)  I




24        THE PILGRIM'S PROGRESS
have sworn by myself-the word has gone out of my
mouth, and shall not return unto me void-that unto
me every knee shall bow, and every tongue shall
swear.  Surely shall one say, In the Lord have I
righteousness and strength."  Thus "declaring the
end from the beginning, and from  ancient times the
things that are not yet done, saying, My counsel shall
stand, and I will do all my pleasure." (Isa. xlvi. 10.)
And you see it is not His pleasure that any should
perish. (2 Pet. iii. 9.) Hence you see if the city is
to be destroyed by fire, we have a Saviour who gave
himself a ransom for all, to be testified in due time.
(1 Tim. ii. 6.) So that we are all safe.
PILGRIM. Well, really it does seem like distrusting
the goodness of the great Father, and also the faithfulness of the mighty Saviour, if he is pledged to save
to the utmost; but I can't see what use there is of
having a Saviour, or a city of Refuge, if all these
threatenings were to the Jews, and were executed in
the destruction of Jerusalem. It all looks dark, very
dark to me., and I guess I may as well give it all up
into the hands of the Lord, and go back to work
for my poor family.  But yonder comes a pretty
intelligent-looking man. I wonder if he would give
me any comfort, or only make the matter worse?
UNIVERSALIST. That is Mr. Evangelist.  I know
him.  He is a shrewd, intelligent, upright, pious
man, far in advance of those other men you conversed with. But still he entertains the horrible idea
of an endless hell.  He says this city is to be destroyed, and that all who do not submit to a few out



THE PILGRIM'S PROGRESS.              25
ward forms and ceremonies, and shed a few outward
tears, join the church, etc., will go to hell. But who
does not know that if it is on the ground of righteousness we are to be tried, all are in the same condemnation? If all of grace, then all are equally entitled to
salvation. As for the idea of a church, it is all calculated to make a cruel distinction among brethren of
the same great family, and to foster the feeling that
some are greater favorites with Heaven than others.
"Have we not all one Father?  Hath not one God
created us?" (Mal. ii. 10.)  But you can talk with
him.
PILGRIM. Good evening, Mr. Evangelist, for such,
I am informed, is your name. I am in deep distress
and perplexity of mind concerning certain things. I
have learned about the destruction of our city, and
also concerning a city of Refuge, where it is said a
poor man can make a better living, and be secure
from the impending destruction; but, on inquiry of
my neighbors, they have rather perplexed my mind.
Some even said they were going there, but did not
seem to know whether there was any definite way;
others thought there was no danger. Sir, if I could
get any clear directions I would be very much
obliged.
EVANGELIST. That is my name, sir. Your case is
by no means a singular one, and I think, from past
experience, I can sympathize with you, having encountered all those neighbors you speak of. What
you have heard concerning this city, and the city of
Refuge, is all true; and I judge, from the book you
3




26        THE PILGRIM'S PROGRESS.
have in your hand, you have learned this much from
the right source.
PILGRIM. This, sir, is a copy of the reports of the
ouranographers, which, when I first read, though it
filled me with alarm, and set me all to trembling,
yet I fancied I almost saw the flames of wrath descending, and also that I could see the city of Refuge,
with its gates wide open (Jo. iii. 15), and could
hear a voice saying, "Flee for refuge to the city!"
(2 Cor. vi. 2.) Yet, being a little confused and uncertain, I thought to inquire of my neighbors, and
now, alas! I know not what to do. Now, sir, if you
can tell me what to do, I am still disposed to make
an effort.
EVANGELIST. That book, sir, is a reliable report.
True, there are a few errors, committed by the clerks
who translated it for the press. Still, with your present frame of mind, had you been more careful to
examine it, and not fallen in with those neighbors,
you would, without doubt, have learned the way, for
it is described quite plainly. (Isa. xxxv. 81.) You
said you almost saw the gate: had you looked a little
longer, you would have seen it distinctly. You say
you had read four chapters in that book, written by
four different men?
PILGRIM. Yes, and they told about the same story,
and agreed in their conclusions that I must flee for
my life (Jo. xx. 31), that I became so alarmed, I
arose and started.
EVANGELIST. Yes, and had you not turned aside
to inquire of your neighbors (Gal. i. 16), but read on




THE PILGRIM'S PROGRESS.              27
into the fifth chapter, you would have found very
clear directions; for you do not suppose that the
King would have given warning of such danger, and
done so much to prepare a place of safety, and still
have left the way to that place in doubt?  Would
this have been wise or kind upon his part? You see
that wicket gate in those high and massive walls?
(Jo. x. 7.) Go knock there, and they will bring you
within the walls, into the suburbs of this great city
(Jo. x. 9), and you will find a plain path leading directly through the suburbs to the palace of the city
of Refuge (Matt. vii. 14), where the Prince in his
beauty sits. (Isa. xxxiii. 17.)  And on arriving there
he will introduce you to his Father, and then you
will be safe. (Heb. ii. 13.)
PILGRIM. I confess my error, sir, and feel deeply
humbled. What you say seems clear and consistent.
I think I see the gate you point to. (Acts viii. 36.)
Is that it, a little to the right, with a ray of light
streaming through it?   How low it is! (Rom. vi. 3,
4.)  I shouldn't think one could pass through it
standing erect, if he could at all without getting
down very low. But pardon me, sir, if I seem to be
hesitating. It may be my mind is thrown a little off
the balance, or confused by what I have already seen
and heard.  And I judge from your appearance and
discourse that you can bear with me (1 Pet. iii. 8),
and perhaps explain my difficulties, if such they
really be.
EVANGELIST. I do not profess, sir, to be wise above
what is written in those reports. (1 Cor. iv. 6.) But




28        THE PILGRIM'S PROGRESS.
what aid I can give you is at your service, for I was
just coming along the way by the Prince's directions
(Mark xvi. 15), to render what aid I could to any I
might find desirous of being saved.  Your impressions with regard to the gate are correct. In digging
to find a rock (Matt. xvi. 16) upon which to build
this gate, the crystal waters rose to the very arch,
yet the golden light permeates its translucent waves,
reveals the gate with great distinctness, and now it
stands at this dead level, so that the King must come
down from his throne, the conqueror from his chariot,
and meet the beggar from the dung-hill on a common
footing, and they find these waters, which they must
enter to pass through the gate, wash out the diamonds from  the crown of earthly pride and the
laurel wreaths from  the warrior's brow, with the
same ease it does the filth from the beggar's tattered
robes. (Tim. iii. 5.)
PILGRIM. True, sir, I begin to see all this. But
you do not come at my difficulty.  You speak of instantly entering into a place of refuge (2 Cor. vi. 2),
and yet of a long path beset with many dangers before
I shall be fully within the city and made entirely secure. (Rev. ii. 10.) These ouranographers speak of an
attempt on the part of the Prince to establish a place
of refuge, and then of his being killed, and finally
of his returning with an army (2 Thess. i. 8) and
destroying this rebel prince, burning up his city and
all his followers, and gathering all who are willing to
enlist under his banner into the great city of Refuge.
(Matt. xxiv. 3.)  Now, sir, this is what confuses me.




THE PILGRIM'S PROGRESS.              29
EVANGELIST. I think, sir, I see the cause of your
difficulty, and it is not very surprising you should
fall into such a mistake, because it is true the Prince
of Peace did come into this rebellious province for
the sake of establishing a place of safety, and offering the King's pardon to all who would ground the
weapons of their rebellion. (Acts iii. 31.) The rebel
prince gathered his forces and set the battle in array,
and mistaking the nature of the struggle, supposed
he had succeeded in destroying the Prince of Peace,
and putting an end to the whole enterprise. (Matt.
xxi. 38.) But soon consternation and dismay spread
with a report that he had risen from the dead. (Matt.
xxviii. 6.) And sure enough, some of his followers
who had fled and secreted themselves appeared in
public, and gave strength to this report by boldly
proclaiming that he was alive, nay, that he had
ascended a throne on the other side of that dark river
you see over the plains (Acts ii. 30, 34), which divides
his real dominion from that rebel province; but that
he had established a representative government here,
and set up the gates and given the keys to them
(Matt. xvi. 19), and that they were now prepared to
take all who were willing to enlist, and let them into
the first gate. (Acts ii. 38.)  And if they would only
follow directions, and keep-in the path till they came
to the river, they should be taken through the second
gate, made of pearl, into the palace itself.
PILGRIM. Joy already begins to animate my heart,
for while you have been talking I have been reading
along (Acts xvii. 11), and I begin to gain my sight,
3*




30        THE PILGRIM'S PROGRESS.
for as I keep my eyes in the direction of the first
gate, the light seems to increase, and as it does, this
burden on my back still grows blacker and heavier.
Oh! that I could be rid of it. But tell me, sir, more
about this gate and this temporary government; are
the forces which the Prince of Peace has sent sufficient
to defend us from our foes while we remain in these
suburbs? for the rebel prince will not fail to do his
utmost to destroy us if we refuse to serve him. Are
the leaders possessed of sufficient wisdom  to carry
out the good Prince's wishes? and can we take our
whole families, little children and all, with us through
the gate?
EVANGELIST. Sir, had it not been for that sad mistake of closing the book to consult your neighbors,
you might ere this have been within the gate and
treading the path rejoicing; but as it is, I am glad to
see you anxious to learn more about it. (Matt. vii. 7.)
As to the forces, they are amply able to save unto the
uttermost (Heb. v. 7) all that will put themselves
under their control and protection. As to wisdom,
they are not left to their own discretion, but the
Prince himself was with them  long enough (Acts i.
3) to instruct them  in all things pertaining to this
government, and he is himself the "wonderful counsellor, the mighty God, the founder of the everlasting
age, the Prince of Peace;" added to this, after he
crossed the river and ascended the throne, he sent a
minister from his presence, called Paraclete, whose
sagacity was such that he did not vary one word
from the Prince's instructions (Jo. xiv. 15), but ever




THE PILGRIM'S PROGRESS.              31
stood by these officers till they had completed all the
arrangements marked out, and graded the path (Jo.
xiv. 2, 6), hung the gate (Matt. xvi. 19), builded the
wall, and established the towers of defence (Gal. i. 8),
so that it is dangerous to attempt to get in any other
way. (Jo. x. 1.) As to your family and little children, they cannot go through the gate till they are
able to walk (Heb. xi. 6) and talk; neither can you
carry them through, because the gate, though large
enough for the largest person, will only admit one at
a time, however small.
PILGRIM. Alas! alas  and must I leave my children, exposed to those dreadful dangers, all alone! I
cannot go, if I must leave my dear little ones; would
that I had never been born!  Can the Prince be
good, if he will refuse to let me bring my little ones
I love so dearly? If his city is too good for them, it
is too good for me! What shall I do?  What shall
I do?
EVANGELIST. Sir, I supposed, from what you said,
you had respect for the good Prince; but you show,
by your present emotions, that you have not. (Luke
ix. 62.)  As to your children, the Prince has made
provision for them (Matt. x. 16), and instead of requiring you to desert them and leave them exposed,
he holds every parent responsible to take proper care
of them  (Eph. vi. 4); hence you should examine
more closely before you give way to such outbursts
of feeling.
PILGRIM. True, sir, I do feel reproved by your
just remarks, and confess that I spoke from the im



32        THE PILGRIM'S PROGRESS.
pulse of untaught affection. If what you say of the
Prince's arrangements be true, I have greatly abused
him by indulging for a moment such thoughts.  But,
sir, I heard my neighbor, Mr. Circuit Rider, say that
he had his little ones with him, and declared as
warmly as I spoke that if he could not take them
along, he wouldn't go himself. If the place of refuge
(Rom. xiv. 23) was too good for his children, it was
too good for him; and perhaps I got those feelings
from him. But, sir, I now see and love the Prince
more than ever.  Oh1! I do believe; help thou mine
unbelief. (Mark ix. 24.)
EVANGELIST. If any man lack wisdom, and will
only seek in the right direction for it, he shall find.
(James i. 5.) If, then, you desire to be better acquainted with the King's plans and arrangements,
come with me to this eminence (Rom. xv. 4), and I
will show you a model that may aid you in comprehending the whole thing.




THE PILGRIM'S PROGRESS.              33
CHAPTER IV.
ON ASCENDING THE EMINENCE, EVANGELIST INTRODUCED
PILGRIM INTO A LARGE AND SPACIOUS HALL, HUNG
ROUND WITH CURIOUS PAINTINGS PREPARED BY THE
GREAT KING. HE IS MUCH ENTERTAINED, AND GOES
ON HIS WAY REJOICING.
See that thou make all things after the pattern shown to thee in the
Mount.-EXOD. xxv. 9.
BOTH being now much interested, and Pilgrim
much pleased with anything pertaining to the good
Prince and his new  government, they arose and
ascended the eminence before them slowly, for poor
Pilgrim was yet burdened with his black heavy load.
But as he saw  Mr. Evangelist was anxious to
render all the aid in his power to enable him to get
rid of it, he went willingly, but as they drew near a
stately looking edifice, surrounded with beautiful
grounds, he shrank back a little, till reassured of the
kindness of the master of the house (Rev. xxii. 17)
by Mr. Evangelist. They approached arm in arm,
when Mr. Evangelist gave a knock at the door (Acts
xvii. 3), and soon the door was opened by a very
polite, cheerful porter, who pleasantly asked them
what they desired; when Mr. Evangelist said he had
brought a friend, who was desirous to learn more concerning Prince Immanuel's land and kingdom, and if
his master, Mr. Interpreter, would be pleased to show
him through the hall, he would take it as a favor, for




34        TH E PILGRIM'S PROGRESS.
the more he talked with his neighbors the more confused his mind became.
At this, the porter, with a hearty good will, conducted them to his master, who received them courteously, and perceiving that they were somewhat weary,
ordered food and drink to.be set before them (1 Pet.
ii. 2), of which poor Pilgrim  ate and drank with
a pleasure he had never experienced before, and turning to Evangelist said, What can make this food so
delicious, seeing it has none of that seasoning my
neighbors use so lavishly, in order to make their
entertainments palatable? To which Evangelist replied, the good Prince prepared it himself (Job xvi.
13), and he knew just what was most appropriate
to restore our tastes, and then what was best for us
to eat. (Job ii. 25.)
So when they had refreshed themselves, Mr. Interpreter took them into a large picture gallery, hung
with splendid paintings, which at first seemed a little
dim from age. (1 Cor. x. 11.)  But when their eyes
were a little more used to the light they saw clearer,
and were much pleased with the beautiful and majestic order that seemed to prevail.
Poor Pilgrim especially seemed filled with wonder
and delight, and turning to the right, before they
advanced, his attention was directed by Mr. Interpreter to a very curious picture (Gal. iv. 24), which
he said was painted as a sort of frontispiece by a very
skillful and erudite artist, who had studied in the best
schools in the world. (Acts xxii. 3.) In fact, it was a




THE PILGRIM'S PROGRESS.              35
sort of key or bird's eye view of all the pictures in
the hall.
PILGRIM. May I be permitted to ask who that
female is standing near that burning, dreadful mountain, with fetters on her hands-what does it mean?
INTERPRETER. That, sir, is Hagar, the bondmaid
of an ancient patriarch called Abraham, and signifies
that all his merely fleshy descendants were to be in
bondage, or under the law of Moses, which would not
let them be free. (Acts xv. 10.)
PILGRIM. But that smiling old lady and little boy,
on the other end of the canvass, who are they?
INTERPRETER. That is Sarah, the lawful wife of
the old patriarch, and a son of her's born out of his
natural time. These signify the place of Refuge, of
which Brother Evangelist has no doubt spoke.
EVANGELIST. Permit me to say that this picture
will appear plainer to Mr. Pilgrim  after he sees the
rest, for then he will see it is all an attempt to prepare the mind, and point out the way to the city of
Refuge. (Isa. xl. 3; lvii. 14.)
INTERPRETER. True, Brother Evangelist, but you
must not hurry our friend Pilgrim, for I perceive he
not only has a heavy burden to carry, but by reason
of the distraction of his mind (Matt. xxiv. 24), the
film before his eyes (Col. ii. 22), he moves cautiously
and sees indistinctly.
Whereupon, taking Pilgrim gently by the hand he
led him along a little further, and showed him another
large, beautiful painting, in a gilt frame, before which
Pilgrim stood wrapt in a sort of dreamy mood, while




36        THE PILGRIM'S PROGRESS.
Mr. Interpreter took from his hand the volume of
Reports he still held, and turning a few leaves read
(Acts vii.) a description of it, sayingINTERPRETER, This is a sort of masterpiece, drawn
by one of the ouranographers named Stephen.  It
was intended to show that, after many and long preparations, the Prince of Peace had come, and that
able prime minister, Prince Paraclete, was now directing his affairs, whose servants it was as dangerous
to resist as the great Prince himself. (Matt. x. 40.)
PILGRIM. Do I understand you, that this minister
Paraclete was sent as soon as the Prince took his seat
on his throne, and that he has been present in these
suburbs ever since?
INTERPRETER. Yes, sir; he always stands by every
soldier of the Prince when in full armor (Jo. xiv. 16),
and wherever their sword (Eph. vi. 17), the old Jerusalem blade, makes a mortal wound, or so pierces the
heart of an enemy as to slay him, he puts forth his
hand and raises them up, and breathes into them new
life. (Gal. iv. 6.)
PILGRIM. This seems to me strange and wonderful
But pray what does this next picture mean? It looks
like a tabernacle surrounded by a vast multitude of
people, and those who are serving around it seem to
have veils on.
That, sir, is a piece by Moses, the great law-giver
of the Jews, and is very instructive indeed. He attempted a picture of the city of Destruction, and the
suburbs of the city of Refuge, but because of the
obstinacy of the people in failing to see the path he




THE PILGRIM'S PROGRESS.               37
had thus marked out, they are represented with veils
over their faces. (2 Cor. iii. 13-16.)
At this explanation Pilgrim  felt a little amused,
but was soon brought to a very sober frame of mind,
as Interpreter turning to him saicl, "Beware lest ye
also fail after the same manner of unbelief." (Heb.
iv. 14.)  Whereat Pilgrim  trembled, and said the
whole thing began to be so interesting and plain he
knew not at what he smiled, the pleasure he experienced or the folly of the Jews. Both felt a stronger
desire than ever to know more.
Does this multitude represent the world in rebellion and the Tabernacle the city of Refuge?
INTERPRETER. It may be looked upon in that
light.  For on passing through this opening in the
string of curtains that surrounds the real Tabernacle,
called the outer court, you see first he has painted a
large altar (Ex. xl. 6); a little further on, in a direct
line to the door of the Tabernacle, stands a large laver
(Ex. xl. 7, 30, 32) for bathing.  You remember a
little wicket gate, Brother Evangelist, pointed out to
you in the walls of the city-well, this bath represents that (Tim. iii. 5), for all must be washed before
they enter the sanctuary, as it is called, or the first
room in the Tabernacle (Is. iii. 5), and which represents the suburbs of the great city of Refuge.
PILGRIM. But, sir, did all the multitude bathe and
then enter in here, to this sanctuary?
INTERPRETER. No, sir.  Only the tribe called the
priests.
PILGRIM. The reason of my asking the question
4




38        THE PILGRIM'S PROGRIESS.
was, I heard neighbor Circuit Rider say that circum.cision was the door into the Jewish church; but at the
time, not caring much for these things, I noticed but
little what he said.
INTERPRETER. No, they were born members of the
Jewish church; but this picture was especially designed
to illustrate the city of Refuge, with the manner of
getting into it, and the employment of its inhabitants.
Probably Mr. Circuit Rider said but little about this
picture, because it had no mourning bench, although
the ouranographers called special attention to it (Heb.
9), as a beautiful representation of the city of Refuge.
And the fact that none but priests went in here is
also suggestive, since all that get into these suburbs
are priests (1 Pet. ii. 9); and it may also aid us in
understanding why little children are not taken in,
since they cannot become priests.
PILGRIM. But Mr. Evangelist told me there was
ample provision made for their protection by the good
Prince, who had a special care for them.
INTERPRETER. Yes. Those walls and battlements,
if the priests are faithful, will be crowded with unslumbering soldiers, supplied with abundant ammunition, so that no harm need befall them. (1 Pet. v. 8.)
PILGRIM. But I notice within that little enclosure
he has painted a table, with what seems to be twelve
loaves of bread on it, a beautiful little altar, and a
curious candlestick.  What of these?
INTERPRETER. Well, these are all to represent certain things you will find in the suburbs, called the
Lord's table, altar of prayer, and the words of the




THE PILGRIM'S PROGRESS.               39
great Prince, which seem to shed light upon the duty
of all the priests, like lamps. (Jo. viii. 12.)  There
are also many other interesting and useful points
about this painting. 
PILGRIM. But what does that picture represent?
INTERPRETER. That, sir, was drawn by the celebrated painter, John, representing a scene that produced an immense excitement in the land of Judsea,
just before the good Prince came.  That eccentric
looking personage in the centre, standing in the
water, with majestic bearing, is called Forerunner,
because he came to introduce the Prince (Jo. i. 7)
to the rebels.
PILGRIM. Truly, he has drawn a great crowd
around  him; and they seem  strangely  agitated.
But there is another picture, a little to the left, that
fills me with peculiar feelings. It is similar to this,
but it seems to be a city filled with a dense crowd,
in a state of still greater alarm, looking with pale
and haggard faces toward the heavens, and what
strikes me with peculiar force, is, they seem to have
upon their backs, burdens similar to mine. (Acts
ii. 37.)
INTERPRETER. Truly, sir, you have now come to
an interesting picture, the master-piece of the beloved  physician, Luke, whose profound  learning
rather qualified him  to paint to the life.  These
rebels, asBrother Evangelist no doubt told you, put
the good Prince to death, and supposed they had
destroyed him, for they had said, "let his blood be
upon us and on our children." (Matt. xxvii. 25.) But




40        THE PILGRIM'S PROGRESS.
what was their surprise to learn a few mornings after,
that he had not only risen from the dead but crossed
beyond the river, and established his throne where
they could not reach him, and that he had collected
forces enough to crush the whole of them. (Acts ii.
35.)  And this so alarmed them, that expecting every
day to be crushed, they heard a sound as of a rushing mighty wind (Acts ii. 2), in the direction of the
Prince's dominions, and looking up as you see in the
picture, it proved to be the chariot of his prime
minister, Prince Paraclete, who came with all the
celestial pomp of state, and driving in his chariot at
once to the legislative hall, where his senators were
assembled (Acts ii. 3), he delivered the good Prince's
message (Acts ii. 3), to the twelve whom  he had
chosen, to be his special ministers; and instantly
placed upon the head of each a crown, that seemed like
brilliant flames.  And rising to their feet (14 v.)
with most unaccountable dignity and composure, (for
they had fled away from the people for fear of their
lives), they began to address the multitude who had
crowded into the hall, still railing and mocking.
(13 v.)
PILGRIM. Truly that was an exciting occasion,
and the recital of it gives me very strange feelings.
But who is that bold looking fellow in the front, with
his hand stretched out, as though he was addressing
the people, with such unearthly earnestness expressed
in his countenance?
INTERPRETER. That is one of the twelve prime
ministers, named Peter.  The artist has seized the




THE  PILGRIM'S PROGRESS.              41
moment to draw when Peter was addressing the excited populace.  And he had no sooner began to
speak than a solemn feeling, such as they had never
known before, spread itself over the vast assembly,
when he went on to rehearse the history of the good
Prince, while he was among them (Acts ii. 22) up to
the time they had so wickedly killed him; and then
declared that he had been raised up from the dead,
as they already knew. That he had established his
throne on the other side of the river, and collected
forces enough to crush all his foes. But that he had
now directed them to say to all the rebels who would
lay down their arms, and join under his banner, that
they should be pardoned. (38 v.)  When he came to
this point the anxiety of the multitude was such that
they gave one wild shriek, and said, "What shall we
do?" (37 v.)
PILGRIM. Oh  sir, I don't know why it is, but I
seem to have some of their feelings, although I was
not present to stain my hands in his blood, yet this
burden presses upon my heart some, as that blood
did upon them. And I have a strange feeling that
if I cannot get rid of it, my fate must be as bad as
theirs.  Certainly, sir, I feel that I stand in the same
relation to the good Prince that they did.
INTERPRETER. If this picture helps to make you
feel so, then the painter is but successful, for that
was his object, and this was the reason why it was
hung in this hall. (1 Cor. ii. 2.) And, sir, unless you
learn the lesson of this painting, and improve upon
4*




42        THE PILGRIM'S PROGRESS.
it, you cannot escape the fate of the city of Destruction.
PILGRIM. But, sir, there is one more painting that
sets me to trembling, what can it mean?  There
seems to be a still greater crowd assembled than in
any of the others. But they seem to be divided into
two assemblies. And there seems to be a third group,
partly between, and above them in the air, as it were.
And all the colors are far deeper, more brilliant and
terrible, than any of the other pictures.
INTERPRETER. YOU did well that you caught a sight
of that canvass.  It is the master-piece of the whole
hall, and one of so dreadful a description, and whose
terrible impression it was expected would be so deep,
and ought to be so truthful, that the good Prince
drew it himself (Matt. xxiv. 30), as descriptive of
his second coming to this rebellious province, when
he intends to bring every one that lives here, or ever
has lived, up before him (2 Cor. v. 10), and then he
will separate all whose burdens have been removed,
into a company by themselves, as you see on the right
hand; and all that have burdens like that upon
your back, into another, as you see, on his left. That
is the good Prince himself you see elevated in front,
and those are angels standing around him, on poised
wing, ready, when he gives command, to drag all
that persist in their rebellion out, and cast them into
a lake burning with fire and brimstone (Rev. xix.
20), from whence the smoke of their torment will
ascend for ever and ever. And ready also to escort
all who lay down their arms and accept of his favor,




THE PILGRIM'S PROGRESS.              43
up to that gate you see away beyond him out of
which flows such a soft, beautiful light, into the real
city of everlasting refuge (Rev. xxii. 14), where they
will be safe for ever. May the good Prince have
mercy on us all.
As he said this they were standing near the door;
and Mr. Evangelist, seeing poor Pilgrim tremble so
that he could scarcely keep his feet, took him by the
arm, and they passed out of the hall and walked
slowly on for some little distance before either could
recover himself enough to speak, when Pilgrim, as
though suddenly coming to himself, started up, exclaiming: This scene has filled my mind with new
and strange emotions, and yet there is one point about
which I want a little more information. When those
rebels cried out, as Mr. Interpreter said, to know
what they should do, I desire to know if Peter informed them? for it seems to me what was necessary
in their case is also in mine, for I cannot get rid of
the impression that all these things meant me!
EVANGELIST. Truly, sir. Peter told them most
pointedly what they should do; and if it does not all
mean you, as you say, you may use it all to your
everlasting benefit. He said that they must refuse
to bear burdens any longer for the rebels (at this Pilgrim's eyes brightened, for he had done this), or repent, and that they must be baptized (Acts ii. 38), or
pass through the little gate I showed you, and pledge
themselves to bear burdens (Luke xiv. 27) for the
good Prince, which are light and pleasing. (Matt. xi.
30.)  And as he said this, they drew near the little




44         THE  PILGRIM'S PROGRESS.
gate they had just descried on entering the Interpreter's hall, when Pilgrim said, with much earnestness,
What hinders me from  being baptized?  (Acts viii.
36.) If this is the way I am to get rid of this burden, let us not delay.
EVANGELIST. If you believe with all your heart,
you may.
PILGRIM. I do believe with all my heart that
Jesus, the good Prince, came down from  heaven;
that he was anointed of God with power to save to
the uttermost; and above all things, I do desire to
be rid of this burden, and am willing to go into the
floods or flames, if that is what he wants.
So, pausing beside a beautiful stream that meanders close by the walls of the suburbs, they both
went down into the water, and Evangelist baptized
him, "into the name of the Father, Son, and Holy
Spirit."  And coming up out of the water, Pilgrim
not only found his burden gone, but felt such a strong
joy at his heart, and so light of frame, that he could
have leaped like a roe; neither could he refrain from
singing (joined by Evangelist)-'Tis done, the great transaction's done
I am the Lord's, and he is mine;
He drew me, and I followed on,
Rejoiced to own the call divine.
Now rest, my long divided heart,
Fixed on this blissful centre, rest;
Here have I found a nobler part;
Here heavenly pleasures fill my breast.




THE  PILGRIM S PROGRESS.                 45
High Heaven that hears the solemn vow,
That vow renewed shall daily hear
Till in life's latest hour I bow,
And bless in death a bond so dear.
CHAPTER V.
HAVING THUS FOUND THE GATE OPENING INTO THE KING'S
HIGHWAY, PILGRIM  IS STILL ENTRANCED WITH THE
CLEAR, SOFT LIGHT THAT GRADUALLY BREAKS AROUND
HIM —AND STILL GOES ON REJOICING-BUT SOON COMES
TO THE HILL DIFFICULTY-FINALLY ARRIVES AT THE
CITY OF ORTHODOXY.
Therefore we are buried with him by baptism into death, that like as
Christ was raised up by the glory of the Father, even so we also should
walk in newness of life.-ROM. vi. 4.
WHEN Pilgrim had thus given vent to his feelings,
Evangelist turns to him with a benevolent and affectionate countenance, and taking him by the hand,
says:
EVANGELIST. My dear brother, all you read in
that blessed volume of the ouranographers, concerning your danger and the fate of your native city is
still true, and from your situation you are still exposed to the smoke and flames, which may set your
own dwelling on fire (1 Cor. ix. 27), and I would,
therefore, advise you to be on your watch (Mar. xiii.
34), and never idle. (Phil. ii. 12.) Remember the
picture gallery and the instructions given to you by
the interpreter. You have, as you see, just entered




46        THE PILGRIM'S PROGRESS.
the wicket gate, opening through the walls of the
city of Destruction (Col. i. 13) into the suburbs of
the city of Refuge; but you should not feel that
all is done. This book I am still glad to see in your
hand, written by those ouranographers, shows much
candor, and wisdom, and earnestness, inasmuch as
they saw the danger (2 Cor. v. 11), they were anxious to rouse the inhabitants to a sense of their danger,
and then show them clearly how they might get to a
place of perfect and everlasting safety. (1 Tim. iii.
15.) And you will also notice the book is arranged
with much taste and skill, and it is divided into distinct subjects, so that there need be no difficulty after
all in understanding all that is important.
Four of these men, who were looking at the heavens
(Acts xxvi. 7) with great earnestness, happened to stand
where they could see clearly (Acts i. 21), wrote out
their observations and convictions that the city would
be destroyed, and at the same time discovered a clue
to the way of escape. (John xx. 31.) This part of the
book, it appears, you had read when, in the midst of
the alarm, naturally enough produced thereby, you
ran to consult your neighbors. But you see that the
second chapter, written by one of them who was exactly qualified for the task, sets forth, without a single
figure or dark saying, the manner in which they
themselves directed individuals out of the city of Destruction (Acts ii. 38, 47) into the suburbs of the city
of Refuge; neither did they stop here, but, knowing
full well that the journey might be hazardous and
long, they went further, and added another chapter,




THE PILGRIM'S PROGRESS.               47
containing some twenty-one paragraphs or letters, to
show all such as were disposed to start how they
might reach the gate of the great city and enter and
be forever safe. (2 Pet. i. 5.) Now I hope you will
study this third chapter attentively, and, as you value
life and everything that is dear, see that you follow
the directions given there, and don't go to your
neighbors to inquire the way.
PILGRIM. My dear sir, you bring strange things
to my ears, and I do feel still reproved for shutting
up this blessed book that alone gave me a knowledge
of these things, and that I am satisfied alone could
give me directions to escape, and going in my alarm
and haste, to inquire of my neighbors; and, what is
a little remarkable, the mist or fog that seemed to
obscure everything or blind my eyes begins to pass
away, and the light grows clearer and  clearer.
Blessed be Immanuel that I was not left a prey to
that distracted state of mind I felt when listening to
my neighbors.
"This is the way I long have sought,
And mourned because I found it not;
My grief a burden long had been,
Because I was not saved from sin."
And suiting the action to the words, Pilgrim set
forward with much vigor, accompanied by Evangelist,
insomuch that they soon began to pant for breath,
and began to weary a little, when they saw a beautiful arbor (Heb. x. 25), whereinto they turned aside




48        THE PILGRIM'S PROGRESS.
and sat down to rest themselves and talk a little
further.
EVANGELIST. Be of good cheer, my brother, although this path may at times be rough and steep,
and even thorny, yet you will find these sweet resting places all along, provided with many refreshments, and what is more there are beautiful little
observatories built on them by directions of Immanuel
himself (Matt. xxviii. 20); from  which if you will
always look (2 Pet. i. 9; Heb. ii. 1), you will obtain
the assurance that an anxious pilgrim knows how to
appreciate, that you are in the way that will, in the
end, bring you to the city. (1 John v. 4.)
PILGRIM. True, sir, I feel a little fatigued but not
at all discouraged, but even if I did, your words seem
to fill my soul with hope and courage, and even a
curious anxiety (2 Pet. iii. 18), to ascend one of these
observatories and take a still further view  of the
road.
EVANGELIST. This, my dear brother, is a good
indication, and if you will only follow this inclination
which leads you to examine the road and surrounding
country from these observatories (2 Tim. iii. 16), you
will be safe.
PILGRIM. (Taking the telescope which Evangelist
held in his hand, and putting it to his eye.)  Oh,
how beautiful and plain.  It looks like a highway
instead of an obscure one. True, it seems narrow,
but so straight and plain.  I wonder that any
should miss it. And there seems to be guide-boards
placed at convenient distances, and plainly inscribed.




THE PILGRIM'S PROGRESS.             49
There is one on the right hand side which says,
"Refuse profane and old wives' fables, and exercise
thyself unto godliness." (1 Thess. iv. 7.) And another
one still which says, "He hath given us all things
which pertain to life and godliness through the knowledge of Him that hath called us to glory and virtue."
(2 Pet. i. 3.)  And still another, which reads, " Run
with patience the race that is set before you, looking
unto Jesus the author and finisher of the faith."
(Heb. xii. 1.) Truly, these inscriptions seem like an
unseen hand grasping my soul and impelling me on
in this direction.
EVANGELIST. Thus, you see, the gracious Prince
has been at great pains to set up these guide boards,
having had the whole ground surveyed and graded,
and under the superintendence of that skilful engineer Paraclete. These inscriptions were painted and
put up for the benefit of pilgrims (1 Tim. iii. 16), and if
you will only follow their directions you will arrive in
the city of Refuge, although on the way you may
find trials, perhaps some bad roads, occasionly a little hill, pass through some villages and cities, meet
with many that will question you, and try to lead
you astray. But watch thou in all things, give good
heed to these inscriptions and all will be well.
And so taking an affectionate leave of him, Evangelist departed and left Pilgrim to pursue his way,
which he did with a joyful heart, wondering in himself at all these things. And now he found what he
had not expected; and that was, that his trembling and
anxiety had given place to great peace and joy, in
5




50        THE PILGRIM'S PROGRESS.
believing. (Rom. xv. 13.)  Suddenly a light shone
round him, and gazing around in surprise at its
strangely soft, silvery, and confronting radiance, he
saw that it proceeded from that heavenly messenger,
Paraclete, that stood fast by the little gate where he
had just entered, who now approached smilingly and
offered to accompany him (Acts ii.), at the same time
sealing the King's name in his forehead and giving
him a white stone with a new name in it (Rev. ii. 17);
then prostrating himself, he poured from a warm and
grateful heart a prayer of thanksgiving and praise.
Then, arising, he sang the beautiful song ending,
"Since from His bounty I receive
Such proofs of love divine,
Had I a thousand hearts to give
Lord, they should all be thine."
As they journeyed on, Pilgrim's joy was great to find
this light increased, but he had not gone far before he
came to a little village situated on the left side of the
road called Worldlymirndedness, inhabited by the descendants of Ease, Avarice, Self-conceit and Sceptic.
The old folks had died of various diseases induced by
their mode of living, while some had been hanged for
their crimes, others died in prison, yet a large posterity still remained.
While Pilgrim passed along the streets and saw the
manner in which they spent their lives, his spirit was
stirred within him, and he thought he could easily
convince them of the error of their ways, for he was
not one to keep still after what he had learned and




THE PILGRIM'S PROGRESS.              51
now enjoyed. So, thinking they would all understand
him, he raised his voice, exclaiming, " Ho! every
one that thirsteth, come ye to the waters, come and
buy wine and milk without money and without price."
Whereat some stopped their sports, others their sweating labors, or counting of gold, and gathered around,
thinking here was some new adventure for pleasure or
profit. When Pilgrim, perceiving that he was misapprehended, began to reprove them for their sins, and
told them that their village was to be burned with fire,
and they too, unless they repented. Whereupon Mr.
Sceptic, seeing the sons of Ease and Avarice showing
signs of fear, replied with a confident tone, " All things
seemed to be as calm as they were from the beginning of the world, I see no signs of danger." But
Ease, wishing to give some apology, said, "All stand
in need of a little recreation, and we do but engage
in innocent sports, and while away our time with the
news and tobacco, and a little social conviviality.
PILGRIM. A  good man advises, "To read our
Bibles to be gay," and you had better spend your
time in that kind of recreation that will not end in
sorrow.
SELF-CONCEIT. I take it that a man's conscience is
the best guide. We try to do about what is right,
and I guess no great harm will come of that. We
mind our own business. And reason teaches me that
there is nothing better than to eat and drink and be
merry, and enjoy the good of our labor.
PILGRIM. It is certainly comfortable to have a
good estimate of ourselves; but I have been reading




52        TIE PILGRIM'S PROGRESS.
in this book that the city of Destruction and all these
villages are to be burned up —that unless you flee to
a place of safety, your joy will be turned to mourning.
SCEPTIC. I perceive you are troubled about what
that book says. You are not the first one who has
been perplexed about it.  I wish it were burned, and
men left to the light of nature. Then should the
unfettered mind soar aloft, and bask in the clear sunshine of pure induction, and nature open its wonderful arcana to teach man wisdom.
How far this discussion would have gone, is uncertain, had not a Mr. Wanton, a crafty fellow of the
baser sort, gathered together a company of gay, care2
less daughters of the village, and brought them, half.
naked and dancing, in a wanton manner before the
crowd; whereupon Pilgrim, remembering the warnings of Evangelist, hastened into the road, wondering
at the profaneness and ignorance of the people, and
their hardness of heart, seeming to be united in deceiving each other. But he afterwards heard that
his brief visit and plain appeal had taken root.
Many of their sports ceased, and many became more
thoughtful.
Pilgrim had not gone far from the village before
he came to the foot of a hill called Difficulty.  Now,
being a little alarmed at the prospect before him, and
wearied by his recent encounter, he turned aside to
refresh himself at a beautiful spring. (Rev. xxi. 6.)
Here he found one of his fellow-townsmen, Fidelity,
for whose company he was very glad just now, as he
felt the need of some firm and prudent companion.




THE PILGRIM'S PROGRESS.                53
They had scarcely embraced, with joyful and mutual
surprise, and taken a cooling drink of the sweet
spring, when they saw one running toward them,
along a road on the right side of the hill.  His
clothes were dusty and disordered, his countenance
pale and dejected, and he trembled exceedingly. Taking no notice of the pilgrims, he turned, and began to
ascend the hill -as fast as he could. Seeing which,
Fidelity called out, " Ho! friend, have you not a mind
to keep us company."
SINCERITY. I have for some time been anxiously
seeking the way from the city of Destruction to the
city of Refuge, and have been so often directed to
the right, and then to the left, and so deceived by
company, that I am afraid of every man I meet, and
have concluded I can get on as well alone as in company.
FIDELITY. True; there are so many lo! here's,
and lo! there's, that one is liable to be distracted,
and needs to be a little choice in selecting company.
Still, we need company, and should hold fast that
which is good. The hill before us, as you see, is very
rugged, and as it lays in our path, we ought to get
all the aid we can to ascend it.
Sincerity then came, hesitatingly, and drank of the
spring, for he was very thirsty, and then together
they betook themselves to ascend the hill, singing,
Together let us sweetly live,
Together let us die,
And each a starry crown receive,
And reign in worlds on high."
54^




54        THE PILGRIM'S PROGRESS.
Notwithstanding they felt refreshed and vigorous
at the outset, yet they soon began to pant for breath,
because the hill was steep, when suddenly they came
to a little arbor, where they sat down to rest and
talk a little; and, by request, Sincerity related a
little of his experience, saying, I was born in the
city of Destruction.  My father's name was Orthodox. I was, from a child, inclined to be thoughtful,
and while searching for books to gratify my thirst for
reading, I found in an obscure part of the house a
copy of the Reports, such as I see Brother Pilgrim
have.  The entire connection of my father's family
claimed to have this book, and to use it as their
guide, but the more I read it the more I was troubled
to reconcile their practices with what the book said.
One day the minister of our parish visited our house,
to whom  my father told my difficulty; when he
undertook to explain how all the different members
of the Orthodox family, which were very numerous
and respectable, agreed in the main, though they
differed in some minor matters. That if the heart
was only right, it did not matter what we believed,
for all were agreed that we were justified by faith
only; that if I had only faith to believe, the good
Prince would grant repentance unto life.  I asked
him  about the reports. He said it was, without
doubt, all true, but that it was a dead letter, and of
no use till Paraclete came to our aid, and that he
would enlighten and guide us in the right way. But
on inquiring of him as to the right way, he was very
indefinite, and finally said it did not make much dif



THE  PILGRIM'S PROGRESS.                55
ference what way I took so I got there.  It would
never be asked what way I came. Not being satisfied
with the indefinite answer, I resolved to start, which
I did with emotions faintly exhibited by my appearance when you first saw  me.  Resolving to keep
aloof from all company, vaguely thinking I could get
to the city of Refuge as well "out of the church as
in it." But now I feel glad that you induced me to
join your company. It is, indeed, good for me to be
here. These lines now express my feelings:
"I love thy kingdom, Lord,
The house of thine abode;
The church our blest Redeemer bought
With his own precious blood."
PILGRIM. Brother, I am glad to hear these things.
We should not throw away even a little good because
there is so much that is bad.
FIDELITY. It appears to me this hill now we are
so near its top, does not seem so steep and difficult as
when we were at its foot, so let us press on to the
top.  It is right that it should be high, so that that
beautiful city we read of in the Reports should be
seen further, as a beacon to those who wish to flee to
the city of Refuge.
PILGRIM. I remember Mr. Evangelist said our
road lay through a city, and there it is on the top of
this hill.
SINCERITY. Pause, my brethren; I trust you will
bear with me.  I frankly confess my misgivings.
But I recognize this as the city of Orthodoxy, to




56        THE PILGRIMS PROGRESS.
which I was taken when I was a babe, and which I
visited as I grew up, with different branches of my
father's family, and found it built with different
streets. Each one seemed to have its own regulations, and but little intercourse, and where many
have been lost.
FIDELITY. True, true. Suppose, however, we spend
a few days here making inquiry.
CHAPTER VL
THE PILGRIMS STOP TO MAKE INQUIRIES, AND ARE SHOWN
BY MR. CLERICUS THROUGH THE CITY-FINALLY GET
A GLIMPSE OF THE HOUSE BEAUTIFUL.
While one says, I am of Paul, and I of Apollos, and I of Cephas, and
I of Christ.-1 COR. i. 12.
THUS conversing, they drew near to the ctiy, and
passed quietly along the streets till they came near
the centre.  And although they found  the city
very populous, each one wearing a stiff, anxious
look, smiling only at those from  their own street,
the pilgrims were but little noticed, till at length
they saw a man of more pleasing aspect standing in
the door of a corner house, who kept his eye on them
till they came up, when he saluted them, and invited
them to come in, saying, as he did so, that he took
them to be pilgrims. They replied that they were,
and were anxious to obtain what information they




THE PILGRIM'S PROGRESS.              57
could. Ie desired them to be seated, and, after some
refreshments, he would give them what information
he was able. While supper was being made ready,
Sincerity, whose mind had been truly awakened, and
his heart filled with a desire to know (James i. 5),
and being naturally of an inquisitive turn, said, with
much modesty, may I be permitted to inquire by
whom we are thus unexpectedly and pleasantly entertained?
CLERICUS. My name is Clericus, my father's name
was Episcopas, who was a worthy son of Pope Petros.
My grandfather built a large city on the plains of
worldly ambition, having for its capital a splendid
palace, standing on seven hills (Rev. xvii. 3), near
the centre of the plain.
PILGRIM. I wonder if that was not it which I saw
just on leaving the city of Destruction over to the
left hand, surrounded by gloomy walls, whence issued
groans and shrieks of helpless females and the blood
of innocents, to which Mr. Priest would have sent
me?
CLERICUS. The same; and the noise and disorder
and outward show of the city grew so apace, and
forms and ceremonies so multiplied, notwithstanding
the piety of the people had all died out, that my
father removed and built this city, but now only
occupies one small street, as you shall see, while I,
still not thinking my parents had removed quite far
enough from the old city, and still retained too many
of her ways, left home and built here on the corner
of Church street, from whence, as you will see, I have




58        THE PILGRIM'S PROGRESS.
pleasant access to the King's highway, and all the
othei streets of the city; and seeing there is such an
inclination to improve the city, and still add new
streets and avenues and lanes, I am now watchful,
looking around, and endeavoring to cultivate and
promote a spirit of friendship between the different
wards, and have already called several world's conventions, to see what could be done towards maintaining friendly relations and framing a treaty of
peace.
SINCERITY. My father lived in this city, and I was
born in one of its streets; and I remember, when a
boy, of going to meeting in the different streets, and
found that the people in each one thought no one
could get to the Celestial city without going through
their street.
CLERIeUS. True, I have been much grieved with
this spirit, for I think there are good Christians living on all these streets.  It was on account of this
feeling I could not remain at home. Those that lived
on my father's street felt and acted as though nobody
else could get to heaven but through their street.
This opinion they entertained because it fed their
bigotry, indulged their idleness, and acted as a sort
of salvo to their consciences, making them feel, in
process of time, that devotion to their church supplied the lack of piety, that clerical dignity and titles
would secure them the homage of the world, and that
the orthodoxy of their creed would take them  to
heaven any way. As to what they believed, this was
not of account, provided the church was the most




THE PILGRIM'S PROGRESS.              59
orthodox that would keep its doctrine pure. And
much of their spirit has been carried to all these
streets. Hence, feeling my spirits stirred within me,
I have set myself to the business I told you.
Supper being announced, they sat down, when
their host said grace, after which they did ample justice to the simple repast; after which they sat to converse a little, as they found their host a kind-hearted,
intelligent, and communicative man, and, ere they
were aware the curtains of evening drew around
them, and they were cordially invited to tarry all
night, to which they readily consented, as they desired daylight in which to view the city.
As Clericus saw that his guests were weary, he
rang a bell, when his family all entered the room,
and he proceeded, with the precision of early habit,
to read a portion of Scripture, explaining it, and then
line a hymn, which all joined to sing; after which
they all kneeled down, and Clericus uttered a fervent
prayer to the King for a blessing on his guests and
family.  After this they retired to rest.  In the
morning, in like manner, did Clericus bless the King
for the preservations of the night, and ask for guidance through the day.
While at breakfast, Faithful remarked, "What a
happy sight it is to see a family thus ordered and
strict in worship!"
CLERICUS. Yes, religion cannot be enjoyed or maintained without it. But, alas  family religion is shamefully neglected throughout our city; and, for this
cause, many are weak and sickly among us, and many




60       THE PILGRIM'S PROGRESS.
die. Some make excuses that they are not able to
pray, or have not time, or some other equally frivolous ones, which they would be ashamed to make in
their worldly business, and, as a result, religion is
declining and dying out.
Being thus refreshed, Clericus took his guests out
to see the city. He first showed them the walls and'
gates of the city, which were old and well constructed, but stood much in need of repair. And
Clericus said a shrewd man had recently been along
examining them, and expressed his conviction that
they would not bear repairing, and even proposed to
remove them altogether.  He was said to have been
born in Scotch street; then went to Presbyterian
street, finding the walls there too unsafe, went to
Baptist street. This he found too straight and narrow; and then went on to the house Beautiful, where
you may find him, and hear more of his daring plans,
for he even proposed to destroy the By-Laws, and
having nothing but the Reports of the ouranographers
to govern the city by, and direct pilgrims with. He
even said that creeds were the idols of these different
streets, and bones of contention, and many other hard
things. Although when a noted giant came along,
and defied the armies of Orthodoxy to meet him and
defend their religion, this man stood up alone, and
won the admiration of the whole city by demolishing
the giant single-handed.  I must confess I loved him
for that; and when he again stood up, and, with the
greatest champion from Presbyterian street, showed
that creeds were unnecessary and injurious, and that




THE PILGRIM'S PROGRESS.              61
the 1ible was an all-sufficient rule of faith and practice, I was filled with admiration, and felt almost converted to his plan of throwing away everything but
just what the Bible said, and doing just what it bid.
But then my scheme of forming a grand Christian
Alliance could not be given up, so I had to let him
go. I believe that there is some good in every creed,
and hence I want to collect this up from all these,
and form a sort of general platform for an Evangelical Alliance between all these streets.  But this man
said it would only form another street, all of which
was against the original wish of the Good Prince,
and must partake more or less of the spirit of rebellion, or, what is as bad, an impeachment of the wisdom of the Prince, virtually charging that his laws
are not sufficient for the government of his kingdom,
or that they are not sufficiently plain, and hence that
these are attempts to supply what is lacking. But I
think they pay great respect to the Bible, inasmuch
as they all admit the Bible to be an all-sufficient rule
of faith and practice, and that what cannot be found
written therein or proved thereby is not to be required
of any.
SINCERITY. Well, if what you say be true. I think,
MZr. Restorer-for such I think you call him-has
pretty good ground to go upon, and that he is certainly safe in adopting the Bible alone as his standard; and if these streets rather multiply, notwithstanding all your efforts, and new creeds have to be
made, I should think you would be for adopting his
6




62        THE PILGRIM'S PROGRESS.
plan, as you admit all he wants is to see Christianity
restored.
FAITHFUIL. I, for one, feel anxious to see the city,
and then go on to the house Beautiful and learn more
of this Mr. Restorer. I think all good pilgrims should
be one; and if all the efforts of man at making platforms for the union of Christians only result in
making sects, it occurs to me his plan is a good one.
PILGRIM. So many streets leading out of the city
of Destruction makes it dangerous for those wishing
to escape. It had well nigh proved my destruction,
for I became so confused when I started on my pilgrimage I was about to give up in despair, return,
and perish with the city; and if there is, as you say,
one straight and narrow way leading to the city of
Refuge, why have they builded on so many streets
here?
CLERICUS. Oh, the reason  for this would  be
lengthy. We are now in Episcopalian street.  You
notice this street is kept very clean, and adorned
with many very princely buildings. But it has been
the scene of fierce, and some bloody, struggles. It
is claimed that this street was laid out by a pilgrim
by the name of Paul, who was said to have preached
in it after he had been imprisoned in the gloomy
city you saw on the hills, but was again caught,
taken back there, and had his head cut off by one of
the wicked rulers of that city. Various mobs arose
in this street till about the close of the fifth century.
The Pope sent emissaries, who succeeded in establishing the Catholic religion, with all its ceremonies.




THE PILGRIM'S PROGRESS.                63
Thus tlhings continued till the great Refornmation
under Luther, in the fore-part of the 16th centurywhen Henry VIII., though married to Catharine of
Arragon, his brother's widow, yet fell in love with
Anne Boleyn.  And, because the Pope would not
sanction his marrying her, Henry threw off his yoke,
and again built up this street.
You see thirty-nine beautiful palaces along here;
these were built, for the entertainment of all pilgrims
who choose to stop in this street, by Edward VI., son
of Henry.  But in a few months his sister Mary got
the power, and again called back the Catholics.  In
about five years she died, and her half-sister, Elizabeth, got the power, drove off the Catholics, cleaned
the palaces, and opened them  anew  for pilgrims.
Mobs troubled the streets, however, till 1660, when
Charles II. restored it again.
SINCERITY. IS it not surprising that men should
struggle so hard for the mere non-essentials or additions to religion.
CLERICUS. Yes, I have been laboring to convince
the citizens that it is all foolish and wrong. And I
think the struggles in this street show that piety and
purity do not necessarily go with the claim  of
priority and  infallibility.  James II., brother of
Charles, came near restoring the Catholic rule.  But
it is not necessary to mention all these particulars,
the street shows for itself.  You see those Levites on
the opposite side of the street?  What a dignified'
air they carry!
PILGRIM. Yes; and their robes, and a good many




61        THE PILGRIMI'S PROGRESS.
other things, look like the priests I saw in that
gloomy city on the hill.  But how is this?  Here
seems to be a little crook in the street.
CLERIcus. This was caused by one John Methodus,
who attempted to infuse a little more life into this
street.  He was soon joined by one George Fervilus,
when they, together, succeeded in building up this
street we have now entered. This is called Methodist
avenue.
SINCERITY. What is that large, nice building opposite to us.
CLERICUS. That is called Arminian Hall.  It is
well furnished, and will accommodate more guests
than that other stern, palatial-looking building, right
opposite to it, which was built by George Fervidus,
and called Calvinistic Inn. These two men, however,
worked in partnership, and succeeded in attracting
more citizens, and getting a larger avenue, than even
Episcopalian street, although it has not such a, display of wealth and taste; for, as you pass along, you
notice many signs of disorder, and many little buildings put up and deserted. Indeed this avenue is
noted for its deserters, although they are enterprising,
especially as pioneers, for which their nature and
education seem best adapted.
FAITHFUL. Where does that little gate lead to?
CLERIcus. That opens into Presbyterian Row. Its
order, you notice, is admirable, its edifices tall and
grand, and it is said that Mr. Pride of Life attends
church regularly here.  There have been some eminent men in this street; but the smoke from two fur



THE PILGRIM'S PROGRESS.              05
naces have blackened some of the houses.  One was
called the Arian foundry, the other Socinianfoundry,
carried on by Drs. Tinkle and Knowall. (1 Cor. xiii.
1.) The organizers of these establishments claim
that Immanuel is only a man. Also, that when a
man dies, he dies soul, body, and spirit, and so remains till the general resurrection.
SINCERITY. I wonder what they would do with the
case of the rich man, and Lazarus, the thief on the
cross, etc.?
CLERIcus. This queer-looking, drab-colored street,
is called Quaker street, built by George Fox.
PILGRIM. Truly, it is queer-looking-houses all
one story, and without windows.  What can this
mean?
CLERICUS. The people here are a little odd, and
love candle-light better than sun-light, and don't
need windows. And as they sit brooding over the
moths and insects that flatter in their candle-light,
they have conjured up strange vagaries, until, as
improvements on candles and lamps advanced, a gas
factory was established by a namesake of the founder,
in the city of Rochester, by which a more brilliant,
internal light was given, that even done away with
the sun itself. No music is ever heard in this street.
They have no use for generals, or lawyers, nor poorhouses.
FAITHFUL. Your city, sir, is truly made up of
wonders. What can that mean?-a street surrounded
by water, and yet looking so nice!
CLERICUS. That is.Baptist street, the founder of
6*




66       THE PILGRIM'S P'ROGRESS.
which is doubtful, some claiming that John the Baptist founded it; others, that it was more recently built.
SINCERITY. There seem to be several little bridges,
and then a number of alleys over there.
CLERIcUS. That bridge connects with Calvinian
Bow, the other with Arminian street. That alley
near the middle is occupied by some who will keep
the seventh day of the week. That one, a little
wider, is called Free-will alley-one Bunyan, to
whom pilgrims are very much indebted, lived in that
street; and it is said when M/ir. Restorer came in
sight of this street, he at once waded over into it,
refusing to cross either of the bridges. He at first
thought the plan a good one; but being of an unusually enterprising turn, he soon found the streets too
narrow, and other faults, which soon led to difficulty.
So, having examined the city all round, and marked
with his eagle eye all its defects, he went on to the
house Beautiful, which you see at the further end, a
little beyond Baptist street, but still surrounded by
water.
PILGRIM. I should like, now, to pursue my journey, and take that house in my way.
Clericus wished them to take a few turns more,
and said he was sorry they had not time to view the
whole, as there were many curiosities to be seen in
around it-many little lanes, curiously turning off
into the country. Seeing the pilgrims noticing how
curiously two lanes-one coming from Arminian Row,
the other from Calvinistic street-came together outside of the city, and then spread out into the country,




THE  PILGRIM S PROGRESS.                  67
he said, this is called  Universalian  _Hecth.  The
younger Socinius (Faustus) built on this heath.  He
was very profligate in his early life, and began to
build by denying the Trinity, then the personality of
the devil, the depravity of man, and finally, the eternity of punishment.  Others have builded until, although it bears no spiritual fruits, yet it has many
comforts to the souls of those who want to get to the
Celestial city, without passing along the King's highway.  Night having again interrupted  their walk
through the city, the pilgrims consented to the pressing, but polite, invitation of Clericus, to turn in and
tarry with him  till the next day.  When Sincerity
said he could but admire, and contrast their host
with the citizens in the different streets, expressing
his feeling thus:
" You different sects, who all declare,
Lo! Christ is here, or Christ is there,
Your better proofs (divinely) give,
And show me where the Christian lives."




68       THE PILGRIM'S PrROGRESS.
CHAPTER VIL
THE PILGRIMS GO ON TO THE HOUSE BEAUTIFUL-INCIDENTS BY THE WAY-THEIR ENTERTAINMENT-MAGNITUDE AND BEAUTY OF MR. RESTORER'S PLAN-THE
TERRIBLE EFFECTS OF SECTARIANISM.
For while one saith I am of Paul, and another, I am of Apollos, are
ye not carnal and walk as men.-1 Cor. iii. 4.
IN the morning the Pilgrims addressed themselves
to their journey, wondering in themselves at the
things they had seen, yet they felt that it had prepared them in various ways to keep the King's highway. They saw the danger of diverging even a little,
and the sad effects of divisions among Christians.
That it had thrown the world into distraction, and
was a source of reproach to the cause of Immanuel.
And Sincerity remembered that in the days of good
old Bunyan, two lions were chained along near here,
and wondered within himself whether the inhabitants
of the city of Orthodoxy might not have fed them
some, and they looked anxiously, lest, peradventure,
they might spring upon them unawares, for they had
heard that they were still alive when this man
Restorer passed along, although in their dotage, and
could not use their teeth or claws, only howl and
hinder him from many of the steepled palaces they
saw on the various streets. All this, however, while
it kept him in the highway, served to hasten his




THE PILGRIM'S PROGRESS.                69
journey to the house Beautiful, and to the Delectable mountains.  Faithful, too, seemed pondering
similar thoughts, yet showed by his resolute countenance that he meant to keep the King's highway. (I
John v. 4.)  When Pilgrim, too, feeling a pressure
of spirits, began to sing, joined by the others"Go on, you Pilgrims, while below,
In the sure paths of peace,
Determined nothing else to know
But Jesus and his grace.
"Observe your leader, follow Him,
He through this world has been,
Oft times reviled, but like a lamb,
Did ne'er revile again."
Thus they went on singing this beautiful song,
until they came to a turning on the left hand side of
the road, where a company had assembled from the
different streets of the city and were earnestly talking
about Mr. -Restorer.  Seeing the Pilgrims approaching with such a firm step along that way, judged they
might stop at the house Beautiful.  Whereat the
mayor of the city, Mr. Orthodox, who was one of the
company, remarked,ORTHODOX. Good morning, gentlemen.  You seem
to be going to yonder house.  I am informed by these
gentlemen that you were looking through our city
yesterday, could you not find a place to suit you?
Certainly among the various streets, you might find
a home, however peculiar your notions may be. As
for this man whom Clericus may have mentioned to




70        THE PILGRIM'S PROGRESS.
you, we consider that he is not orthodox; that he
has denied our faith and is worse than an infidel.
FAIR-SPEECH. Yes, he is a pestilent fellow; he
neither regards our laws or customs; but does all he
can to fill the minds of the citizens with disloyal
notions, which he calls " the Bible interpreted according to the proper laws of language, the only rule of
faith and practice," doing away with the names and
titles in our city, and many like hurtful things.
LOVE-OF-WORLDLY-HONOR. I have heard him myself say that the honorable titles of many of our most
esteemed citizens, such as Rev. D. D., etc., together
with many of our customs and doings, were wrong
and ought to be done away with.
SUPERSTITION. Yes, and he moreover charges
much of our experiences, impressions and beliefs to
the influence of early education, and says nothing is
of authority in religion but what is found in the
Bible.
BLIND MAN. I see clearly that this man is a
heretic; I hate the very sight of him. He even
charges that there is a veil over our faces, or that we
see things so and so because our fathers did; so no
good can come of talking with him, save to darken
counsel with words.
HATE LIGHT. Even that is not all, for he is certainly possessed of one grace, that is the gift of tongue,
and so well skilled is he in the use of this little member that he will make you believe a crow is white if
you listen to him, and my advice to you is to keep
out of his company.




THE PILGRIM'S PROGRESS,               71
BIGOTRY. He is more than semi-infidel, and deserves to be burnt at the stake, which I find is the
only way to stop his prating about the sacred customs and traditions of these different streets.
ORTHODOX. Yes, the honor of our King is at stake,
or as the Scriptures say (Acts xix. 27), " This our craft
is in danger."  The peace of our city is disturbed,
and we are likely to be called to account for many of
our venerable customs, and we have met in harmony
to consult as to the common safety.
FAITHFUL. Gentlemen, it seems to me the tone and
tenor of your remarks, savors more of panic and
malice than that charity that hopeth for the best, and
bespeaks a lack of confidence in the policy of your
city and its walls of defence. It is true, we have
been looking through your city, and so far from being
satisfied to locate there, we think you have just
grounds to fear, because as we were reading in this
report of the ouranographers, we saw this striking
passage, " For while one saith I am for Paul, and another, I am for Apollos, are ye not carnal and walk as
men-?" Now, we are on our way from the city of
Destruction to the city of Refuge, and we wish to
redeem the time; moreover, we were alarmed also
when we learned that "if we walk after the flesh,
(were carnal) we should die."  We desire, therefore,
to keep the King's highway. (2 Jo. vi.; Jo. xiv. 6.)
SINCERE. My brethren, I fear we are losing precious time to reason with these men; I prefer to be
going.  So they proceeded till they came to a road




72       THE PILGRIM'S PROGRESS.
that led off to the left, where they saw a well looking
man whose name they learned was Fear.
Good morning, gentlemen, said he, you seem to be
going to yonder house. Are you aware of the danger
that awaits you on the road? Just beyond that beautiful grove lives old Mr. Prejudice, who is a bitter
enemy to all true pilgrims, and always sets his dogs
on them, and delights inworrying them; wherefore I
advise you to turn down this beautiful lane and so
pass around.
PILGRIM. But is not this the direct road to the
house Beaut'iful?
FEAR. Yes, but why should men run into danger
when there is no need of it. A man named Nicodemus (Jo. iii. 2), first opened this lane, that prudent
ones might pass in safety and give no occasion to stir up
the dogs of old Prejudice. As it is written, " If ye be
persecuted in one city flee ye to another." That is, if
you cannot get along peaceably in one way, go another.
SINCERE. Sir, the point being settled that this is
the right road, we shall take it and leave your pleasant by-paths for those of your stripe. It is high time
that all such time-serving spirits as you are should
be thrust aside, and your by-ways shut up that pilgrims be no longer bewildered and turn aside from
the true and right way marked out by the good
Prince, and leading directly from the city of Destruction to the city of Refuge.
FEAR. My brethren, let us be going, for I see old
Prejudice looking at us from behind the grove, and
calling out his dogs.




THE PILGRIM'S PROGRESS.             73
So they went straight forward, and to their surprise, although they were much frightened at the ado
the old man made, yet the dogs seemed not to regard
him, and quite refused to bite the Pilgrims, whereat
old Prejudice raved frantically, and was ready to kill
his dogs; but they were now as ready to show their
teeth at him as at the strangers. So Pilgrim said,
he wondered at it, and would like to know the reason.
Sincere said he should inquire when they arrived at
the house Beautiful, peradventure they might learn
the reason.
They then went on with a lighter heart, and son
drew near to the house, when they discovered it was
much thronged, and seeing the porter standing by
the door, Pilgrim drew near and inquired:
PILGRIM. Sir, we are Pilgrims, bound for the city
of Refuge, and hearing the fame of your house, have
called to inquire whether you have room to entertain
us, as we see you already have much company, and
we would not be burdensome.
WATCHFUL. Burdensome! no. The good man of
the house does not feel himself burdened with such
pilgrims as desire such entertainment as his house
affords. His stores are ample and free, and you are
right welcome, come in, therefore, and partake of all
his house can afford.
So the pilgrims entered and were graciously received by Christiana, the amiable companion of Mr.
Restorer, by whom they were ushered into the presence of Mr. Restorer and his venerable father who
7




74        THE PILGRIM'S PROGRESS.
still lingered on the shores of time, and was as lively
to entertain Pilgrims as in youth.
Here, too, they found many guests from the city
of Orthodoxy and other portions of the country.
These, after partaking of the rich repast "of wine
on the lees well refined" (Isa. xxv. 6), arose to depart,
and seeing them going in the direction of the residence of Mr. Prejudice, Sincere watched eagerly to
see what the dogs would do, and was surprised to find
that they lay still in their kennels.  Old Prejudice,
however, raved and wished the house was burned and
the guests too, but seemed to have lost his control
over the dogs, whereat Sincere asked M.s. Christiana
the reason.
Ah, sir! said she, it was not always so, but of late
the unprejudiced portion of the city of Orthodoxy,
and the surrounding country, have made free to call
and partake of our entertainments, and finding them
so much better and more bountiful than they expected,
they have taken portions with them and occasionally
thrown fragments to the dogs, or shown them kindness
in some other way (Rom. xii. 21), so that they kinow
these men, and notwithstanding the spiteful endeavors
of Prejudice, they refuse to molest them. They had
been feeding them  this morning and this was the
reason they did not disturb you, and indeed, your
own straight forward course was the safest, for
"when a man's ways please the Lord, he maketh even
his enemies to be at peace with him." (Prov. xvi. 7.)
FAITHFUL. We do feel reproved for listening one
moment to that Fear, whom we met on the road, and




THE PILGRIM'S PROGRESS.              75
encouraged to be faithful, and now, by your permission, we would like to take a look at this house.
But Christiana, ever watchful and attentive to the
comforts of her guests, discovered that they were
weary and needed refreshment, so she directed her
daughters, Charity, Prudence, Piety and Benevolence,
to prepare the supper as the day was far spent, and
insisted that they should repose for the night, and
then they should see the house.  Supper being
promptly announced, all proceeded to the dining-room,
when the Pilgrims noticed that they arranged themselves around the table in a standing posture, behind
their chairs, and waited in respectful silence while
the master of the house, AMr. Restorer, in a solemn
and touching manner, invoked the Divine blessing.
After which, even the pleasures of the well filled
board to a good appetite rendered more acute by long
abstinence, hard labor and excitement, tempted by
the hospitable attentions of fMrs. Christiana and her
daughters, were lost sight of in the pleasures the
soul felt as it feasted on the words that fell from the
lips of the master of the house and his aged sire,
until the Pilgrims began to suspicion why it was
called Beautiful.
Supper being ended, they repaired to the sittingroom, where the conversation was continued till, ere
they were aware of the flight of time, the hour for
retiring arrived, when there was a lull in their talk;
then the children, one by one, repeated some precious
portions of Scripture, with which their minds were
well stored, when the venerable Olynpus led the




76        THE  PILGRIM'S PROGRESS.
worship in most piously eloquent, yet touching and
simple, effusions of prayer and thanksgiving for mercies past, earnest deprecations for sins, and supplications for continued grace and mercies, especially begging that all pilgrims might be one in spirit, aim' and
effort, to glorify God and bless humanity.
After which, one of the servants, Hospitality, conducted the Pilgrims to the chamber of Promise, where
they saw most comfortable couches spread, inviting
to sweet repose; over one they saw written in golden
letters, "Come unto me all ye that labor and I will
give you rest." Over another, "All scripture given
by inspiration of God, is profitable for doctrine, reproof, correction, instruction in righteousness that the
man of God may be perfect, thoroughly farnished to
all good works."  Another, "Your sins are all forgiven."  Another, "Ye shall receive the gift of the
Ioly  Spirit."   And  many  others which  stirred
thoughts that kept them  awake in spite of their
weariness, till at length even Faithful sank upon a
couch over which he just saw written, "The spirit
indeed is willing, but the flesh is weak."  Sincerity
turned to another, when strange and happy thoughts
of what they had for supper filled his mind as he
read over it, "Desire the sincere milk of the world,
that ye may grow thereby." (1 Pet. ii. 2.)  "Keep
the feast with the unleavened bread of sincerity and
truth." (1 Cor. v. 8.)  While Pilgrim  lay his weary
body upon another, over which was written, "My
grace shall be sufficient for you." (2 Cor. xii. 9.) And
soon all were wrapped in sweet slumbers. So con



THE PILGRIM'S PROGRESS.              77
plete was the dominion of Morpheus, that ere the
strange spell was broken, and they released from the
arms of sleep, the grey dawn was streaking the east,
when they seemed to hear a sweet voice saying, just
under the window, " He giveth his beloved sleep"
(Ps. cxxvii. 2), when, instantly, a thousand feathered
warblers made the air vocal with notes of praise.
And, on arising and going forth, they found Mr.
Restorer already pacing to and fro along the graveled
walks, amidst the beautiful trees of his garden, in
deep meditation, by whom  they were saluted with
many inquiries as to how they rested, etc. To which
they replied, they were never more refreshed, that
the peculiar taste of the viands they had for supper,
and the impressions made upon their minds in their
chambers, had given them a peculiar appetite to taste
more. The odors and appearance of the garden had
also filled them with peculiar emotions, and if it were
agreeable, they desired to know the names of some
of these beautiful trees, and the origin of the name
of the house.
RESTORER. True, 1 have tried to nourish some of the
plants of Paradise here. This is the Balm of Gilead
(Jer. viii. 22); that is the fig-tree, whose fruit had such
an effect upon Hezekiah (Isa. xxxviii. 21); there is a
scion of the tree of life (Rev. ii. 7); yonder is the
Rose of'Sharon (Songs ii. 1); and the Lily of the
Valleys. I have also obtained a few shoots of the
myrrh, and spikenard, pomegranate, camphor (Songs
iv. 13), whose perfume so affects the atmosphere, and
here I delight to spend much of my time in sweet
7*




78       TTHE PILGRTM'S PROGRESS.
meditation, amidst the song of birds, while others
slumber.
SINCERE. What a beautiful fountain!  Was that
natural, or obtained you it by artificial means?
RESTORER. That, sir, ispreternatural (Isa. iv. 14),
and here I drink and am refreshed. Would you test
its virtues (Rom. x. 9), and bathe yourselves on
arising? for all my guests that do this are refreshed.
(Matt. ix. 29.)
This the pilgrims found to be true; and after they
had drank, they passed on a little further, and came
to a beautiful little octagonal building, with the windows in the top, letting the light in from  above.
This proved to be the studio, or library, on entering
which they were entertained with a view of the Bestorer's plan.
RESTORER. Gentlemen, I perceive you are pilgrims.
Going on pilgrimage is a great matter. The reasons
for it are sufficient to move every one. I once lived
in the city of Destruction, and, like you, became convinced that it would be destroyed, in consequence of
its inhabitants having raised the standard of rebellion
against the Divine Government. I also became satisfied of the goodness, mercy, and justice of the Great
Prince; so I fled, first to the city of Orthodoxy.
There I began to interest myself in every pilgrim
that I saw passing the streets; and feeling that it
was a matter of common and terrible interest, I
feared the inhabitants of the old city were not sufficiently and properly aroused, and that the inhabitants on the various streets in Orthodoxy were not




THE PILGRIM S PROGRESS.              79
sufficiently interested and united in their efforts to
save them, and maintain the authority and honor of
the Good Prince.  I commenced making inquiries,
and, to my chagrin, I found my fears too true; each
street seemed to have set up a little government of
its own, which they seemed more intent on maintaining, and building up and adorning, than in submitting
to the orders of the Prince and enlarging the borders
of his government, and saving the inhabitants of the
doomed city. I then turned my attention to the walls
of the city of Orthodozy. These I found, to my surprise and alarm, quite insufficient and dilapidated;
in fact, in many places already fallen down, and so
exposed that an enemy might easily march through
them, while the very location of the gates were with
difficulty found. Moreover, the drains and sewers of
the city were inadequate to conduct off the refuse,
and clogged at that, with the offal of their tables.
(1 Cor. iii. 4.) And that the streets had been started
so crookedly, that in attempts to straighten or widen
them, new streets and lanes had been added in endless confusion, so that pilgrims were in danger of
losing themselves altogether.
I felt fully alarmed and aroused-thought something
must be done. I had many warm talks with one
Clericus, and although at times he seemed sensible
of. the difficulties and dangers, yet he thought the
walls might be patched, the streets straightened, the
sewers opened, and then, by having some large parks,!
or breathing-places, where the people might assemble
together and ventilate more, the health of the city




80        TI-IE PILGRIM'S PROGRESS.
would be better, the defences sufficient; and then
let all the city councils assemble, and adopt some
directions to put on guide-boards, to be put up
in all parts of the city, and pilgrims might find
their way with safety.  Not being satisfied with
this, I set myself diligently to search what might be
done.  Sleep almost departed from my eyes.  I took
special interest in the volume of reports by the
ourc6anogrctphers; these I searched diligently.  -And
how was my alarm increased as the conviction forced
itself upon my mind that the walls and streets were
all wrong (1 Cor. i. 10); that the Prince had even forbidden them  (Rom. xi. 17); that he had laid out a
street (Jo. xiv. 6), established a city (Col. i. 18), with
its defences, and ordered that the citizens should
spend their time only in warning the inhabitants of
the doomed city (Matt. xxviii. 19), and preparing
them for the city of Refuge.  And that he had forbidden them to add a single street. (Col. i. 8.)  I at
once proposed to desert the whole city of Orthodoxy,
remove its walls, vacate its streets, obliterate many
of its finest monuments, and demolish many of its
loftiest palaces, such as the ones built by Arminius,
Calvin, the Thirty-nine, on Presbyterian Row, and
many others, and all unite to build on the one foundation laid by the Prince. (I Ocr. iii. 11.)
This created a great hum throughout the city, and
finding my plan could not be carried out here, I was
soon driven from  the city, and came on and built
here.  Why our humble abode should be called
Beautiful, I know not, unless it is because of our at



THE PILGRIM'S PROGRESS.                81
tempts to restore the original orders of the Prince, to
build up the waste places of Zion that are fallen
down, and set up the gates thereof.  Many attempts
have been made at reformation, but we only aim at
restoration, being abundantly satisfied with the plan,
building, law and order of the Church, as Christ
made it, and think that no substitute or attempt at
improvement could equal in beauty the original.
"Beautiful for situation, the joy of the whole earth,
is Mount Zion.  On the sides of the north, the city
of the Great King.  God is known in her palaces
for a refuge." (Psa. xlviii. 2.)
But, sirs, tarry with us.  To-morrow is the Lord's
Day, and in the mean time you can see more of the
curiosities of the place.
CHAPTER  VIII.
AMPLITUDE OF THE PROVISIONS OF THE GOSPEL SHOWN
IN THE THINGS THEY SAW AT THE HOUSE BEAUTIFUL
-SIMPLICITY  AND  SUBLIMITY  OF WORSHIP WHEN
STRIPPED OF WORLDLY ATTIRE AND CONFORMED TO
THE GOSPEL STANDARD-THEY PROCEED ON THEIR
JOURNEY-INCIDENTS BY THE WAY.
Now I praise you, brethren, that ye remember me in all things, and
keep the ordinances, as I delivered them to you.-1 COR. xi. 2.
JUST then the breakfast-bell rang, and all proceeded to the sitting-room.  Books were provided,
and, beginning with the oldest, and so on down to the
youngest that could read, each read in turn about




82        TLHE  PILGRIM'S PROGRESS.
five verses from the Living Oracles, when a few questions were propounded to the younger members of the
family, and remarks made explanatory of the history,
geography, or customs of the times mentioned in the
lesson, while their answers showed what wonderful
fruits a consistent, faithful family-training might
bear.  When Father Olympas, turning to the pilgrims, said, The good book says, "Bring up your
children in the nurture and admonition of the Lord."
(Eph. vi. 4.)
Then, all bowing down, Restorer offered up their
morning's sacrifice of thanksgivings for the preservations of the night and the mercies of the morning,
especially invoking the spirit of grace, and love, and
union upon all pilgrims, deprecating the unhappy
divisions and desolations of Zion, and imploring that
all might yet see eye to eye, and God yet be glorified,
and the world blessed, by a united and harmonious
church.
At the table the same simplicity of thanksgiving,
while standing, was observed. The conversation flowed
ever on heaven and divine things.  After breakfast
they were taken to see the curiosities of the house.
This house had become the resort of many guests,
who came to "talk of heaven and learn the way."
Here, also, they thought of the desolations of Zion,
and earnestly inquired after the divine plan, by which
they might be repaired, and all the children of God
united in one grand enterprise to glorify God and
redeem  humanity. What was their glad surprise,
on going out into the hall, to meet Mr. Interpreter,




THE PILGRIM'S PROGRESS.             83
with some friends, whose acquaintance Pilgrim made
at the Picture-Gallery on the hill. His honest, intelligent countenance (Psa. xxxi. 16), -gave Pilgrim
peculiar pleasure to meet him under these circumstances, while it revived the sweet memories of the
past. He felt assured that he would be of great service to them in viewing the provisions of the house,
as his wise suggestions and remarks seemed to add
new beauty to everything they saw. So, introducing
him to his companions, they requested him to accompany them while they went to take a view of the
house.
INTERPRETER. Most joyfully will I do it, brethren,
for I am most happy to meet you here. Brother
Pilgrim, you seem much improved, When I first saw
you in company with Brother Evangelist, you then
seemed dejected and weighed down by a heavy load
upon your back. How got you rid of your burden,
and what speed made you hither? Fell you not into
the slough of Despond, or feared you not the lions by
the way? Saw you not Giant Despair, and were you
not startled by Giant Grim?
PILGRIM. Blessed be Immanuel, that Brother -Evangelist happened in my way. At mention of his name
how many happy thoughts arise! Had it not been
for him, I know not but I should have fallen into the
slough. But, as it was, I passed safely around it by
following his directions. (1 Pet. i. 5.) As to the lions
and giants, they are either removed, or so closely
confined that they gave us but little anxiety.
SINCERE. And we bless Immanuel, too, that the




84        THE PILGRIM'S PROGRESS.
light grows brighter and brighter. (Prov. iv. 18.)
But we were promised a view of this house, and I
am anxious to see what there may be here that will
be serviceable to us on our journey.
INTERPRETER. As Moses, the friend of God, received in the mount a pattern by which to set up the
tabernacle and arrange the Jewish worship, and was
admonished to proceed according to it (Ex. xxv. 9),
so may you here see that which will be of service to
you.
They then proceeded to the cellar.  Here were
vast stores of meats and fruits (2 Cor. ix. 10), which,
like the widow's barrel of meal and cruse of oil
(1 Kings xvii. 14), was ever increasing, so that there
was no fear of want. (Psa. xxxiv. 10.) From thence
they passed up to the chambers. These were exceedingly pleasant (2 Cor. i. 20) and ample; connected
with each was a nice little alcove (Matt. vi. 6), provided with inviting seats and nice windows, opening
upon the most beautiful scenery, all of which was
arranged in the most wonderful manner to invite
meditation. (Heb. iv. 13.)  They first entered the
chamber of love. This was well and richly furnished
(Jo. xiv. 15), and everything in order.  Next adjoining this was the chamber of joy, with capacious
windows overlooking a fair landscape towards the
east, into which the golden rays of the sun poured
their soft splendors. (1 Cor. 13.)  Also, still above
this was the chamber of hope (I Pet. i. 2, 3), whose
beauties seemed to fill them with peculiar emotions.
On one side, full in the blaze of the rising sun, hung




THE  PILGRIM'S PROGRESS.                   85
a magnificent picture, in a gilt frame, representing
the good Prince, in shining apparel, surrounded with
a halo of glory, ascending, as it were, into the air,
while beneath him  was an open grave, and around
him  a prostrate  group of terror-stricken  soldiers.
(Jo. xviii. 6.) This so animated Faithful, that he
burst out singing, joined by the others" Morning breaks upon the tomb,
Jesus scatters all its gloom.
Day of triumph through the skies,
See the glorious Saviour rise.
"Ye who are of death afraid,
Triumph in the scattered shade,
Drive your anxious cares away,
See the place where Jesus lay.
"Christian, dry your flowing tears,
Chase your unbelieving fears,
Look on his deserted grave,
Doubt no more his power to save."
Over this chamber was a famous observatory, from
which could be seen the Delectable Mountains, and
even the gates of the celestial city.
Interpreter led the way up a convenient flight of
stairs, and as they stood gazing with rapturous delight,
in the clear horizon that surrounded them, at these
distant objects, he pointed them to the way (2 Pet. i.
5) which they saw  clearly coming from  the little
wicket gate at which they had entered, leading along
on the Delectable lountains and quite to the shining
gates of the celestial city. (Rom. ii. 7.) The country
8




86        THE PILGRIM S PROGRESS.
was indeed beautiful to behold, abounding with groves
and orchards and vineyards; beautiful flowers and
bubbling fountains. This was called Imncmanel'sa land,
and, said Interpreter, as you pass through this country, you will be made welcome to all that it affords.
There, too, you will find kind shepherds tending their
flocks, from whom  you may learn many things that
will be useful to you on your journey.
They then descended to the armory.  Here they
saw every kind of weapons and armor, offensive and
defensive. (Eph. vi. 11.)  Interpreter said it' was
necessary they should be fully equipped, as they
would have use for all these things.  So they were
all completely harnessed from head to foot. And so
seeing and talking, the time passed rapidly by, and
ere they were aware, the day had passed, and right
willing were they to repose again in the chamber
where they had rested so sweetly the night before; and
now so full were their minds of the things they had
seen that their dreams were most pleasing, and surely
time must have fled with magic speed-on velvet feet,
for the first return of consciousness was produced by
sweet voices singing; and listening they caught these
words:
CHRIST the Lord has risen to-day
Sons of men and angels say,
Raise your joys and triumphs high,
Sing you heav'ns, and earth reply.
Love's redeeming work is doneFought the fight-the battle wonLo! the sun's eclipse is o'er,
Lo I he sets in blood no more.




THE PILGRIM'S PROGRESS.                  87
Vain the stone, the watch, the seal,
Christ has burst the gates of hell.
Death in vain forbids his rise,
Christ has opened Paradise.
And while this beautiful song proceeded, they
arose and found the family already assembled for
morning worship.  After the usual repast, they repaired to the rural but ample and tasty chapel near,
on the banks of a beautifully meandering stream, and
found the children in throngs, assembled to spend the
earlier hours of the day in studying the Living
Oracles, their smiling faces and cheerful voices showed
that they enjoyed the morning school, and their ready
answers told that they were early learning to prize
and store the lessons of sacred history imparted
by their superintendents and teachers, and ere they
had finished, the people began to assemble from the
surrounding country, until the house was filled. And
songs of praise from the congregation soon took the
place of juvenile hum and joy. This continued till
the venerable Pastor entered the house, who proved
to be Mr. Restorer, and entering the pulpit proceeded
to read this beautiful hymn:
" Hail morning, known among the blest,
Morning of hope and joy and love,
Of heavenly peace and holy rest,
Pledge of the endless rest above."
Which was sung by the congregation, after which
he read from the Scriptures an account of the resurrection.  Then, after prayer and singing  another




88        THIE PILGRIM'S PROGRESS.
hymn, he proceeded to say that the Bible was one of
the most wonderful of books; that it was a book composed of sixty-six books, written by some fifty different
authors, during a period of 1600 years, and yet it
was the most plain and harmonious of all books. It
was divided, first, into Old and New Testament. The
Old contained an account of two dispensations.  The
first, called the Patriarchal, extending from Adam to
Moses.  The second, called the Jewish, or National,
extending from Moses, the law-giver, to the Messiah.
The New, contained an account of the third and last,
or Christian dispensation.  The first, he styled the
starlight, the second, the moonlight, the third, the
sunlight ages of the world. That Messiah was the sun
of this last, in whose resplendent rays all others were
absorbed like the stars before the rising sun.  That
we ware now as dependent on the New Testament for
light, on all spiritual matters and duties, as we were
upon the sun for light in the material world. That
so perfect were its provisions, that to add to or subtract from, was to mar its beauty, and destroy its
harmony, and would subject the offender to the most
fearful penalty.
He closed with the most stirring exhortation to
love to study and obey its dictates, that we might
enjoy its promises.  Then, after another song, he
approached a table which stood in front of the pulpit,
and, removing a napkin, revealed a loaf of bread and
a vessel of wine, which its pure white folds had encircled.  He said, moreover, that in the Jewish worship, which was a type of the Christian, they had




THE PILGRIMI'S PROGRESS.              89
twelve loaves, representing their twelve tribes. These
were placed upon the table in their temple by the
Priests, and renewed once every week (Lev. xxiv. 8),
and eaten by the Priests.  But now, as there was to
be but one body (1 Cor. xii. 12), and all true believers
were to be one in that body (Eph. iv. 16), so there was
to be but one loaf in a congregation, to represent
the one body. (1 Cor. xii. 5.) That, as it was in the
temple of the Lord, all that were truly in Christ had
access to this loaf and wine, and were to approach it
on the first day of the week. (Acts xx. 7.) If every
week had a first day, then they were to approach it
every wec.k The bread was then broken, with thanksgiving (1 Cor. x. 16), and the wine likewise, and distributed to the members, who partook of it with a,
simplicity which was truely sublime, while the Pilgrims were filled with new and strange, yet most
pleasing emotions. Sincerity said he scarcely knew
whether he was in the body or out, but never before
had he witnessed anything that struck him with such
force and beauty, and seemed so like what he read in
the Scriptures, and in early church history.  Faithful said it reminded him of the picture Interpreter
had showed them of Moses receiving a pattern of the
Tabernacle, and the directions God gave him, (HIeb.
viii. 5), " See thou make all things according to the
pattern shown thee."
Pilgrim said it did look to him like restoring the
"ancient order of things," and it struck him that the
sionplicity of the faith was one of its chief beauties,
and that adapted it to the capacity of all as a safe
8*




90        THE PILGRIM'S PROGRESS.
and sufficient rule of faith and maqzners. Then
having sung another hymn (Matt. xxvi. 30), the congregation dispersed.
So the day flew by while they were meditating on
these things. In the evening they attended meeting
again, and heard a discourse on the things pertaining
to the kingdom. This tended, also, to enlighten their
eyes, showing them when the kingdom was set up
(Acts ii. 33), and the manner of entering into it. (Jo.
iii. 5.) That it had all the elements of a perfect
kingdom; hence all its laws must remain in full force
till the same authority, or a higher one, should alter
them, and that this government was ultimately to
prevail. (Acts ii. 34.) And, in conclusion, the speaker
called upon all to submit to the authority of the Good
Prince, and enter at once upon his service (Acts ii.
38), when many, with streaming eyes, rose up and
went forward to confess their faith in the Prince, and
show their willingness to obey him, and that same
hour of the night were baptized. (Acts xii. 6.)
Having enjoyed the hospitalities of the house for a
few days, they essayed to go forward, when they were
supplied with some of the best provisions which the
house could afford, and, withal, Piety brought forth
the garment of Humility, and bade them put it on
(Ti. ii. 10), and, with care, it would supply the place
of armor in most cases, and give them less hindrance
in their journey; so, being thus furnished, they took
their leave, with many expressions of gratitude for
what they had received, and were especially exhorted




THE PILGRIM'S PROGRESS.             91
to keep the good old way (Heb. ix. 8), called Immanuel'spath. (Phil. i. 27.)
For some time the pilgrims proceeded in a fine,
pleasant, open country, till at length they came to a
large road, which turned off to the left. This road
was much beaten by carriages and horses, but the
direct way began here to grow narrow, and appeared
not to be much traveled. At the turning of the road
stood a high post, with an index pointing to the left,
with this inscription: "The new road, marked out
by councils, conferences, and synods, leading through
the cities of Convenience, Worldly Wisdom, and
Self-Conceit.  But, remembering  the exhortation
that had been given them on setting out, they kept
straight forward, but soon came to some by-roads,
leading from the straight path to the new road, out
of which came some of the inhabitants of those cities,
by whom the pilgrims were grossly abused. They
bore these taunts for some time with great patience,
and then only replied with respectful, but firm and
pointed language (Ti. i. 10); till at length, one, more
insolent than the rest, gave Faithful a severe blow on
the face, which so irritated him that he turned aside
to chastise the offender (Jude iii.), but he, being
nimble of foot, gave him  a long chase through
bushes and briers, which left an occasional rent in
his clothes, while the inhabitants of the city of Depravity, which lay a little beyond the new road,
gathered round and enjoyed the sport amazingly to
see Faithful give the Orthodox such a sound drubbing, and patting him on the shoulder, told him they




92       THE PILGRIM'S PROGRESS.
thought he had the best of the race, although he had
got his clothes a little torn, and had lost some precious time; so they got up a little purse on the spot
to make him amends, though, by this time, Sincere
and Pilgrim had gotten on some distance; and now,
withal, getting a little weary, they sat down by the
wayside, and opening their knapsack, brought forth
some of the good things given them on leaving the.
house Beautiful, and now truly found them refreshing. (Eph. vi. 18.)
SINCERE. This is, indeed, a rich repast.  How
thoughtful they were thus to provide for us!  I
would Brother Faithful were with us to share these
dainties. It may be well, at times, to show our zeal
for the truth by defending it earnestly, and even
punishing an adversary with stripes, but it agrees
better with my taste thus to enjoy such a repast as
this.
PILGRIM. See here; this must be the work of
Mrs. Christiana, and placed here seemingly in anticipation of such an occasion-" Study the things that
make for peace, and things wherewith one may edify
another." (Rom. xiv. 19.) And here is another nice
roll: "But the servant of the Lord must not strive,
but be gentle towards all men." (2 Tim. ii. 24.) I
was also thinking of Brother Faithful, and wondering
whether his course would be most effectual in opening
the eyes of those impudent citizens. Paul was once
beset in a similar manner (Acts xxiii. 3), and lost his
temper, and was sorry for it, and then determined to
know nothing but Christ and Him crucified. (Rom. ii. 2.)




TIE PILGRIM'S PROGRESS.              93
SINCERE. Yes, and Paul fought with wild beasts
at Ephesus (1 Cor. xv. 32); and since there are so
many different views in the world it will produce
clashing, and yet, no doubt, genders jealousies and
bad feelings. But see, here is another dish-" Praying always with all prayer and supplication." (Eph.
vi. 18.)
So, after they had eaten and talked for a long time,
they arose and pursued their journey. They had not
gone far before they espied one coming across a meadow, and approaching the road by a pleasant by-path,
which, on drawing near, they found to be much
beaten; so, on coming up, they were thus addressed:
FORMALITY. (For such proved to be his name. 2d
Tim. iii. 5.)  May I make free to inquire whither
you are bound?
PILGRIM. We are fleeing from the city of Destruction to the Celestial City of Refuge.
FORMALITY. Right glad am I to meet you, for I
am going there also, and shall be glad of your company, for I rather like the society of Christians, and
think it well enough to go on pilgrimage.
SINCERE. But your dress does not betoken the pilgrim (1 Pet. i. 15), and as for provision (Matt. xxvi.
41), you seem not to have laid in any.
FORMALITY. I have noticed the treatment of all
those who try to keep strictly to the road, and wear
the odd garb of Pilgrims, and having made geography
my study from my youth up, I am able to keep along
these by-paths, and by conforming a little to the




94        TH E PILGRIM'S PROGRESS.
fashions in innocent things, enjoy the society of pilgrims, and all others too.
SINCERE. But, are we not required to separate
ourselves from the world (Ti. ii. 14), because the
friendship of the world is enmity against God. (Jas.
iv. 4.)  How, then, can any one truly loving God,
enjoy the fashions, amusements, and society of the
world? and is it not because of these things that
relgion is at so low an ebb, and reduced to a mere
profession or formality?
FORMALITY. As to that, I think if anybody has a
right to be gay and joyful, it is the Christian. It is
not necessary that we go drooping like a bulrush,
always gloomy and sad.  It is well enough to go to
meeting on the Lord's day, if one feels well and is
inclined to go, and also to take our seats with the
members and go through the form of worship; and
I don't deny but that it may be well enough to have
some family religion, and even family worship, if one
has time; but then I have so much on hand, and
frequently have so many work-hands around, or visitors, that I don't find time to have worship; and as to
giving thanks, I have not got in the way of that yet.
SINCERE. And you profess to be a pilgrim, going
to the Celestial City. Why man, can you be in earnest!
is religion a matter of convenience and inclination?
Is there not a greater interest at stake than in any
worldly business, and then to say nothing about religious order being a real saving of time if it is a
reality, would not our love for it, and our pleasure
in it, prompt us at once to invite our work-hands and




THE PILGTRIM'S PROGRESS.             95
visitors, too, to pause at the family altar and enjoy a
repast so sweet. And, as to thanksgiving, what sin
so inexcusable and unnatural as ingratitude. The
world's scorn rests upon the ungrateful, to say nothing
of the impudence of receiving daily and hourly blessings without thankfulness.
FORMALITY. Oh! as to that I feel thankful enough,
and the Lord knows all of that, if I do not tell him
so; and then, I am a little diffident, and havn't a gift
to express my feelings in ideas and words, and so I
don't think it necessary.
SINCERE. But you seem very fluent in argument,
and able to express yourself on other subjects. Would
you not think it very impolite to receive favors from
your neighbors, and not express your gratitude to
them. How would you feel if your neighbor should
come daily to your orchard and granary, and take
fruit and grain without either paying you a cent or
thanking you; and yet, no doubt, he would feel a
sort of selfish gratitude.
FORMALITY. But, my brother, if you undertake
to enjoin the duty of prayer and thanksgiving on all
the members of the church, you will cut off and keep
out a good many that would be honorable members,
that would swell the numbers, and pay a good deal to
the support of the church.
PILGRIM. I have been listening to this discussion
with much interest, for it seems to me to be one of
importance. We have learned some things about the
Celestial City, to which we desire to go, and where
we expect to live for ever, and that without these




9G6       THE PILGRIM'S PROGRESS.
habits we could not be happy there; nay, the Good
Prince intimated (Matt. xvii. 21) that we can only
get rid of the spirits of this world by prayer and
fasting.  That everything we enjoy is sanctified by
prayer. (1 Tim. iv. 5.) Therefore, we cannot live,
even here, as Christians, without prayer, much less
could we get to heaven, or enjoy it without prayer.
Prayer is the Christian's native breath,
The Christian's vital air;
His watchword at the gate of death,
He enters heaven by prayer.
Now, if these things be so, those that live prayerless lives must be dry, dead, or rotten members of the
church, and the honor and support the church will
receive from them will be proportional blight and
ruin. Religion is brought into disrepute, the church
corrupted, and their own souls ruined in the end.
God has also threatened the most dreadful calamities upon those families that do not have family worship, and now, if it does not come in some terrible
form, then this threat must fail; so Mr. Formacity,
look well to yourself, and all that follow your example.
FORMALITY. Well, I am not disposed to be querulous, so if I cannot walk with you and enjoy my
liberty without being reproved, I can go on alone.




THE PILGRIM'S PROGRESS.                 97
CHAPTER IX.
THE PILGRIMS PASS THE VALLEY OF HUMILITY-EXPERIENCE JOINS THEIR COMPANY-VARIOUS INCIDENTS,
SHOWING THE DANGER OF FORMALITIES-COURSE AND
THE NECESSITY OF A DEEP AND THOROUGH WORKTHEY REACH THE VALLEY OF THE SHADOW OF DEATH
-ENTER INFIDEL HALL.
We have, also, a more sure word of prophecy, whereunto ye do well
that ye take heed, as unto a light that shineth in a dark place, until the
day dawn, and the day-star arise in your hearts.-2 PETER i. 19.
Now it was evident that Formality was, after all,
shaping his sails more to catch the popular breeze, or
to sail with the current, rather than from any thorough estimate of, or love for, religion, and that his
relish for the society of the pilgrims grew less in proportion as it required the performance of duties that
involved the affections. (Col. ii. 3.) And, having
made his inclinations the standard, he was ready to
leave their company whenever any little occasion
offered, or to betray the religion he professed, merely
whenever a demand should be made upon his purse,
or life, that involved a heart-attachment.  Evidently
his affections were not set upon things above; so that,
instead of laying up treasure in heaven (Matt. vi.
20), he evidently preferred to keep his treasure on
earth.
They had not proceeded far on their journey till
they entered a settlement that had evidently been
9




98       THE PILGRIM'S PROGRESS.
made a long time, as the inhabitants were very numerous, and everything bore the marks of age, and
also of decay. This arrested the attention of Sincere,
who said:
SINCERE. I see here many tokens of Christian
civilization, but no school-houses, or churches; the
children seem  rude, uncombed, and ragged; the
fences are decaying, the roads and bridges neglected,
and houses going to ruin; certainly, something must
be wrong.
FORMALITY. Yes, I was acquainted with some that
came and settled here. They had Christian parents
and a Christian education, but concluded they themselves could get along without it; but, certainly, they
ought to maintain self-respect enough to keep things
up, and appear clean and tasty; and, as for schools
and churches, they give an air of prosperity, and the
people ought to have pride enough to keep them up.
SINCERE. So, Brother Formality, you see that
Christianity does make a difference; and, if it makes
a difference for the better, it must be a reality. If a
reality, it presents a deep cause for even earthly
prosperity, since it purifies the heart, elevates the
affections, and refines the whole being, by presenting
motives high as heaven and lasting as eternity. As to
self-respect, none truly respect themselves who do not
respect God, and schools and churches are simply aids
to improve the mind and cultivate the soul, and, instead of giving an air of prosperity, they are the
mainsprings of all improvements, and should be
maintained from a sense of highest duty and greatest




THE PILGRIM'S PROGRESS.                99
pleasure.  Little do the infidel world realize to what
an extent they are indebted to Christianity for all
the improvements and benefits of society; and, so far
from getting along without it, the world would go to
heathenism and ruin.
While thus discoursing, Pilgrim descried, a little
distance to the left, a group of houses, built along a
crooked and disorderly street, thronged with a similar looking set of loungers, whiling away the time,
drinking and smoking, in idle sports and blasphemy;
while the children, with  stumps of cigars, were
rapidly learning the same thriftless lessons.
PILGRIM. When I lived in the city of Destruction,
I noticed that these habits generally went together.
True, there were some that used tobacco that wanted
to be more respectable than to swear and drink, but so
universally was it practised by the former class, that
it became their badge, and hence even respectable
men were suspicioned if they used this badge; and
there was some grounds for it, since what was such a
universal favorite with all of vitiated appetites, cannot be safe for a good man to practise.  To say the
least, it is an unclean habit, fit only for unclean
places and persons. And, in all such cases, it affords
a very good chance for all who wish to be pure
(1 Tim. v. 22), to separate themselves (2 Cor. vi. 17), to
crucify the flesh, with its affections and lusts. (Gal.
v. 24.)
SINCERE. I think, Brother Pilgrim, although you
may be justly severe, yet you are in danger of offeynding many good, pious brethren, and even sisters, who




100       THE PILGRIM'S PROGRESS.
have long been in the habit of using tobacco. I have
no defence to make of the practice, yet it has become
so general, one is liable to lose popularity by opposing it, and you know we are commanded to study the
things that make for peace (Rom. xiv.), and things
wherewith one may edify another.
PILGRIM. Very true; but are we to expect peace
at the expense of purity? (Jas. iv. 17.) IHe is not the
safest friend who would refrain from reproving us of
a fault, for fear of offending. I know this habit is
very wide-spread, and, although it may not be the
smoke of the bottomless pit, yet it ascends up for ever
and ever; and, although it was scarcely known 300 years
ago, when the race was much healthier than now, yet
many, and even some Physicians, now think it is good
for the health, notwithstanding it induces nervousness, dyspepsia, and even deliriumn tremens. And, so
long as the love of popularity, or fear of offendcing,
governs the tongue, sin will go unreproved, and piety
be sickly.
FORMALITY. Brethren, I think such discussions
are unprofitable so long as these things are practised
by saint and sinner; the best plan is to allow every
one to be fully persuaded in his own mind, and
then do as they think proper. Let us try and encourage a decent respect to the forms and ceremonies
of religion, and not be fastidious about these minor
matters. But see here, the straight road leads down
yon hill into a low, gloomy country, that affords but
little to cheer the heart.




THE PILGRIM'S PROGRESS.            101
SINCERE. Are you acquainted with the country
along there?
FORMALITY. Not from personal experience; but I
have read some about it, and, having been something
of a reader, and inquisitive, I have learned of a much
more pleasant and commodious road, leading around
through the country of Toleration, where I have some
relations, on my mother's side, by the name of Selfconceit, Merit, Pharisee, 2Reputation, Covetousness, and
some others, any of whom would be glad to entertain
us; and, although not members of the church, they
are of good repute, especially from those that are
without.
PILGRIM. What are the names of these two roads,
and where will they lead us to in the end?
FORMALITY. The straight road leads down into
the Valley of the Shadow of Death, connected on
the right to another, called the Valley of EHu'nility.
This other road, leading around on this beautiful
ridge, is sometimes called the Way of the World, but
many choose to go this road, because it is smoother,
and wide enough for carriages, and better shaded, so
that the sun does not beat down so hot; and it is
claimed they both lead to the Celestial City.
SINCERE. See, yonder comes our good Brother
fiaithful, covered with dust and sweat. So, then, he
has got through with his struggle, and I hope will
still be of great service to us by the experience he
has gained in his recent endounter, for we know not
with whom we may meet in the valley before us, for
its name does not savor of a flowery path.
9*




102      THE PILGRIM'S PROGRESS.
FORMALITY. It is he indeed, and he seems to have
a companion.
FAITHFUL. So, ho! my brethren. I am glad to
find you. This is my friend Experience, who came
up with me on the road. He seems to be somewhat
acquainted with the country, and has given me much
valuable information, and may be of service to us all.
But who is this, and why are you halting by the
way?
PILGRIM. This is Mr. Formality, who joined us at
the cross-road you may have noticed some distance
back, and we were just talking about those two roads.
Brother Formality thinks we had better take that
one, which he says leads around this gloomy valley.
Perhaps Brother Experience could tell us which we
had better take.
EXPERIENCE. It is not my custom to say much
about a road beforehand, but, if you wish, I will accompany you along either.
FAITHFUL. Although my good brother, -Experience,
is not much of a prophet, yet he is good company,
and makes many things plain as we go along and
inspires one with hope (Rom. v. 4) and courage. As
to this companion of yours, Formality, he seems to
be intelligent and respectable in appearance, but I
begin to suspicion his being a safe guide, for his counselling you to take a roundabout road, for the sake
of ease and pleasure, since it may lead you wide of
the mark (Matt. vii. 13), and leave you in the open
country of ruin, instead of leading to the Celestial
City. And as we have sufficient warnings and in



THE PILGRIM'S PROGRESS.               103
structions about the way, I am in favor of taking the
straight forward one, let it lead us through ever so
deep valleys, or over ever so high mountains, providing it brings us all right at last.
FORMALITY. Gentlemen, you can take your choice.
I shall do as I have a mind to. As to religion, I do
not think it demands such exposures and hardships,
in rather an unfrequented country where there are so
few conveniences and pleasures.
EXPERIENCE. I have learned, brethren, that the
path of duty is always the safest, and when we go
forward with resolution, it is the easiest and happiest,
and brings all right in the end.
SINCERE. I am with Brother Faitful in his decision to take the right road, whether there are the conveniences or pleasures, Brother Formclity speaks of,
or not, since, if they are to be purchased at the expense of duty, they can neither be satisfying or honorable.  Evidently, the condition of the settlement we
have just passed, is the result of seeking pleasure at
the expense of duty; moreover, I am  satisfied Formality prefers this pleasant road because it leads
around the cross of duty (Matt. x. 38), and fears it
may cost him a few pennies if we should have to put
up at the Hotel of Mr. Philanthropist, or the Inns
of Charity and Benevolence, and especially as this
road through the valley is said to lead past Immanuel's
Custom-THouse, where all true Pilgrims call to " render
unto God the things that are God's." (Matt. xxii. 21.)
While  this discussion was pending, Formality
turned away from them into the road leading off to the




104       TIHE PILGII'M'S PROGRESSo
left, saying, as he did so, I shall do as I please with
my own and take my risks for the outcome, while the
pilgrims proceeded straight forward, and sure enough
soon found themselves on the brow of a hill from
which they could see some distance along the road
Formality had taken, and where they saw many
stately mansions and glittering carriages filled with
passengers in gaudy apparel, and unto which they
saw For'mality bowing with many abject tokens of
respect, hoping thereby to gain their favor and get a
chance to ride with them to enjoy their company.
EXPEnIENCE. Immanuel once stood here, and as
he stood here (Matt. iv. 3), looking with intense
anxiety and grief on the folly of those who chose
that road, the rebel prince himself canse to him and
told him that all the country along that road belonged
to him, with all its palaces, and fine equipage, and
that if he would consent to travel that road, he would
put it all under his control, and that he could live in
ease and honor ever after.
PILGRIM. Truly, that was a tempting offer.
EXPERIENCE. Tempting to whom it may be tempting, but Immanuel was then laying out this very road
that we are in, in order to afford a passage for pilgrims to the Celestial City, and knew that that other
road would never take them there, and since this was
a matter of infinitely more importance and value
(Matt. xvi. 26) than all the wealth and pleasures
along the other road, it did not prevail a moment
with him, so he kept on, and the result is, he laid out
this road that, although just here it descends rapidly,




THE PILGRIM'S PROGRESS.              105
and in other places is rather steep, and even leads
through some gloomy places, yet it is entirely safe;
has good accommodations, abundantly supplied with
fruit all along (Jo. iv. 14), and living springs of water,
most healthy and refreshing; moreover, it is much
the shortest route, and in the end, not only brings the
pilgrim to the city; but puts him in possession of
nicer houses (2 Cor. v. 1), greater wealth (Matt. x.
30), and more ecstatic and lasting pleasures (Ps. xvi.
11) than he could have found on the other road.
SINCERE. Truly, Brother Faithful, the company
of this companion you have brought with you, more
than verifies your promise. (Rom. v. 4.)  He fills my
heart with courage and joy and inspires me with a
desire to go forward.
Faithful drew his girdle a little tighter (1 Pet. i.
13), Pilgrim grasped the book he still carried, firmer
(2 Pet. i. 19), Sincere took another sip from the bottle of milk l,  fs. Christiana had placed in their
basket, and they all set forward, passing gently down
the declivity into the valley. This, Experience told
them, was called the Vale of Humility, and notwithstanding it was, in some places, slippery and steep,
and they might get some falls, yet it was safe, and all
they had to do was to keep in the road and it would
bring them all right at last. But as they passed on,
the hills on each side seemed to grow higher and
come nearer together, yet the sun beat down with
unusual fervor and brilliancy, showing every spot of
dirt on their clothes, but they noticed, as the sun
shone a little while upon them, it fell off. Thus they




106       THE PILGRIM'S PROGRESS.
proceeded until at length the hills on the south side
rose so high and steep, that at times it shut out the
light of the sun. These hills formed the sides of the
Vcdley of the Shacdow of Death, which extended for
several miles. This valley, Experience told them,
was the most difficult and dangerous part of the road,
as there were many gins, and snares, and pits, and
caverns all along, haunted by spectres and fiends, yet
if they kept strajht forward, they would pass in
safety; but they must watch at all times (Matt. xxvi.
41), and if at any time they came to cross roads,
or the path grew  dim  from the obscurity of the
heavens, or the gloom of the hills or otherwise, they
must examine the directions carefully, which they
would find written in Pilgrim's book.
So they pressed on with what speed they could,
hoping to pass this part of the valley while the sun
was well up. But on a sudden, the heavens grew
black as sack-cloth, and every thing seemed to indicate an approaching storm. And now they began to
feel alarmed at finding themselves thus suddenly and
unexpectedly overtaken with such a storm, when they
seemed to be getting on so well. (1 Cor. x. 12.) At
length the tempest burst upon them, attended with
dreadful thunderings and lightnings, and all nature
around seemed agitated, and some fears were entertained about their being able to extricate themselves.
Experience was about to make some remarks by way
of encouragement, but the. tempest grew so apace,
they could not hear distinctly what he said. One of
them  happening to look behind, thought he saw a




THE PILGRIM'S PROGRESS.             107
number of frightful forms coming on rapidly after
them, and he suddenly cried out for fear, when they
all looked round, and seeing such a haggard troop,
they were instantly deprived of all courage and began
to run. But it was now so dark and their minds so
confused, they took different roads.  Faithful and
Sincere happened to hit the right one, but Pilgrin
and Experience ran off to the left, where the frowning
hills seemed to bend away, leaving a more open space,
but filled with brambles and a thick undergrowth
which impeded their progress very much. They had
not gone far, before they perceived before them what
seemed a faint light.  They made up to it and found
it proceeded from a large house, situated on the declivity of the hill, and after searching a little they
found a path leading up to the door, where they
knocked and were invited  to  come in.  Being
affrighted and bewildered they accepted the invitation and entered.
EXPERIENCE. We were unexpectedly overtaken by
a storm in the valley, and were seeking shelter, but
little thought there could be such a building in this
gloomy region. (Jo. iii. 19.)  May I inquire what
house this is, and if you entertain pilgrims?
I am sometimes called Nactural Mcan (1 Cor. ii. 14),
although I claim to believe in a divine revelation, in
every man's own mind, or an impartation of those
divine rays that flow from the sun or fountain of our
existence, which illuminates all souls that are brought
into existence. And this house is sometimes called
Infidel Hall, simply because its inhabitants reject the




108      THE PILGRIM'S PROGRESS.
superstitious teachings of the Bible, and trust to a
clearer light, which the true God puts into the heart
of every intelligent being.  As to receiving pilgrims,
we usually entertain those that get bewildered and
out of the highway, providing they are so fortunate
as to find the house, which is not always the case,
since, as you have intimated, it is strangely situated.
Because we prefer to be retired from the dust of the
highway, and where the sun-which you may have
noticed back a way-does not shine with such oppressive fervor. And hence it needs a peculiar eye to see
back here in our retirement-like that of an owl or
bat, who prefer to fly in the dark, and cannot see in
sunlight.
Pilgrim, who stood listening to this conversation, felt
a strange trembling coming over him, as he thought of
the instructions of Interpreter and the warnings of
Evangelist (2 Tim. ii. 26), and the incidents of the
day, nor did this strange talk allay his emotions;
and having some suspicions that he had heard of this
hall while he lived in the city of Destruction, and
that he had seen guests at the hotel where he served,
from this very place, and who talked much like this
man, he asked:
PILGRIM. Have you ever heard of the city of Destruction, and know you the distance of this from that
place?
NATURAL MAN. Yes, sir, full well, or the place
the superstitious vulgarly call such, although I am of
a different opinion. (2 Pet. iii. 4.) The distance is
not great, and there is a very smooth, nice road lead



THE PILGRIM'S PROGRESS.            109
ing from the back of this hall, for coaches or footmen, And we hold much intercourse. They usually
put up at the City Hotel, called Sensuality, kept by
one Lust-of-the-Flesh, a man of much note, and who
always sets a good table. And all the members of
my family, and servants, are good livers.
PILGRIM. What are the names of some of your
attendants?
NATURAL MAN. There is the lady of the house,
Miss Representation, who is very talkative, and loves
to entertain guests; also, Mr. Credulity, my librarian, who is a great reader, and believes in everything. Then here is Prejudice, my coachman, who
always goes with me when I go abroad. He is a son
of the old man who lives between the city of Destruction and Orthodoxy, and keeps a lot of dogs, which
we used to employ sometimes to hunt among these
mountains. Yes, and we have a constant guest here,
called Sceptic, who sometimes makes himself very
useful by conversing with those who are frightened
about what they have seen or heard, and delights to
show guests through the house.
EXPERIENCE. If you are willing, we would like to
take a look through your house while the storm continues.
NATURAL MAN. By all means, sir. It is our delight thus to entertain our guests. So he called Mr.
Sceptic, and requested him to show the gentlemen
through the house.
Whereupon he took them to the library.  Now, it
so happened that, had there been no tem;pest and
10




110       THE PILGRIM'S PROGRESS.
gloom without, there would have been no light from
that source, since there were no windows fitted to let
in the light. (Rom. i. 28.) So Sceptic carried a little
dark lantern, which threw a glimmering light around
the room, in which they saw the portraits of some
special favorites.  There was Epicurus and Plato,
Parker and Fowler, Davis, Ballou, Barker, Foxxes,
Ferguson, and many others. They saw, also, certain
lewd representations, and mottoes written over themLust of the flesh, Lust of the eye, and Pride of life,
and under them  little doors, entering rooms, unto
which Sceptic, pointing, said, There is nothing better
than to eat, drink, and be merry, for this is all that a
man hath under the sun. (Eccl. ii. 24.)
Whereat Pilgrim trembled more, and hearing the
storm  roar without, he said, How terrible is this
place! Then said Sceptic, I once felt as you feel. I
was rocked in the cradle of Orthodoxy, when my
mind was filled with bugbears, which greatly troubled
me, day and night; but when I grew up, I went and
spent a few days in the city of Sensuality. There I
heard of the fame of these great lights, and soon
learned that there was no hell, and hearing of an
opening here, I came and sought employment, as I
wanted to be useful; and hearing this house was
situated in such a dangerous place, it just suited my
taste.
But, said Experience, I perceive that you went the
wrong way in order to obtain light, and I think your
history is a proof of the dangerous tendency of your
doctrine. For following these great lights, as you




THE PILGRIM'S PROGRESS.              111
term them, has led you into the darkest region you
could find, even into the darkest corner of the Valley of
the Shadow of Death, and this darkness, shutting out
all light of the future, has left you free to indulge in
all the sinful lusts and inclinations of your evil heart.
SCEPTIC. No, sir; I have only broken the shackles
of early superstitious education, and learned to think
for myself. As to the future, I had no hand in bringing myself into the world, and don't intend to in getting out.  Therefore, the Creator can do with me as
he sees fit.  If there is a future state of happiness, I
expect to enjoy it. But as to a personal devil or hell,
these have no existence, save in- our own minds, and
I am glad that I have got rid of all such notions.
PILGRIM. But where are you taking us to now?
SCEPTIC. As the storm  has somewhat abated, I
wished to take you up on our observatory. This, you
will see, is the highest point in this building.  From
there you can see to the utmost limits of the dominion of Mr. Infidel.
PILGRIM. I confess I am unable to see things as
clearly as I could wish. I can just distinguish a dark
object bounding the prospect, with a kind of inscription written over it.
SCEPTIC. Yes, that is the graveyard. That inscription reads,' DEATH: AN ETERNAL SLEEP!"  SO we
give ourselves no special concern about anything
beyond.  And these storms, that so frightened you,
and scattered your company, give us no special trouble.  Indeed, when any are so frightened and foolish
as to join the church, or start on a pilgrimage, those
difficulties that are so apt to arise, are the means of




112        THE PILGRIM'S PROGRESS.
driving many back to our fellowship, and they strive
to show their joy at getting back by being ten-fold
worse than they were before. (Matt. xii. 41.)
EXPERIENCE. My brother, if you have now seen
and heard enough, we will betake ourselves to our
journey, as I perceive the storm  has abated, and I
am anxious for the fate of our brethren.
PILGRIM. I have, and I am most ready and anxious
to be on the way, storm  or no storm, rather than
dwell here any longer, and am  more than half convinced, after seeing and hearing these things, that the
reason why any one becomes an Infidel, Sceptic, or
Universalist, is because of their secret inclinings to
Adam  the first. (Eph. iv. 22.)  And I begin to suspicion, even from one remark that Mr. Sceptic made,
that this storm was sent to try our faith. (Heb. xii.
7.)  How sorry I am  that we became so frightened
as to turn out of the path to seek shelter, and thus
shamefully dee.crt our brethren!  How know wve but
they are in trouble? Why should we refuse to bear
it with them, and fly from the ills we bore to those
we knew not of? I am glad, my dear Brother Experience, that you are with me, and now let us strive
together to get back and hunt up our brethren.  I
seem  to have new  views and feelings of the great
work of reforming and redeeming the world, and feel
most deeply the weight of these lines:
"Oh! my Father, cried I, inly, thou hast striven, I have willed,
Now the mission of the angel of thy patience is fulfilled.
I have tasted earthly pleasures, yet my soul is craving food;
Let the summons thou hast given to thy harvest be renewed.
I am ready now to labor-wilt thou call me once again?
I will join the willing reapers as they gather up the grain."




THE PILGRIM'S PROGRESS.              113
CHAPTER X.
THE SCATTERED COMPANY MEET AGAIN-VALLEY; WHY
CALLED VALLEY OF DEATH-INCIDENTS BY THE WAY
-VARIOUS DISCUSSIONS, SHOWING WHY SO FEW START,
AND SO MANY FALL OUT BY THE WAY-THRILLING
ADVENTURES.
For to be carnally minded is death, but to be spiritually minded is
life and peace.-ROM. viii. 6.
GLAD, indeed, were the pilgrims to find themselves
free from this terrible house; and, although it still
seemed dark, the ground wet, and the heavens still
frowning, they preferred now  even to brave the
storm, or any exposure, rather than abide in such a
place. Experience seemed very thoughtful, and turning to Pilgrim, said, I begin to suspicion why this is
called the Valley of Death.  If a departure from the
true path leads to death (Rom. vi. 23), then certainly
the enticements, and gins, and pitfalls that beset this
part of the road entitle it to this appellation.  I remember many who ran well in the Christian career
till they came here (Matt. xiii. 21); they then seem
to lay down their watch, or suffer themselves to be
surprised by the enemy and taken captive-and, alas!
too many are willing to remain captives. I remember
young Americus, a youth of noble gifts. He seemed
to be getting on finely; the weather and going were
peculiarly favorable for him. But even these roved
10*




114       THE PILGRIM'S PROGRESS.
his ruin, since it seemed to invite to that pleasure he
could least resist. Flattered and caressed, the loins
of his mind gave way.  The fair daughters of the
land came forth, and thoughtlessly displayed those
charms which won away his heart.  Instead of resisting and fleeing, he nursed his passion by familiar
intercourse and foolish talk, which was contrary to
the blessed precept his mother had  taught him.
(1 Thess. v. 22.)  He seemed to lose all memory of
the warnings he had received (Prov. v. 5), and all
care of the  terrible  consequences of his crime
(Rev. xxi. 8), till, in an evil hour, his feet were taken
in the snare, and he perished miserably in this valley.
I remember, too, the case of one Simple, born in the
town of Avarice, and, although at times he seemed to
give evidence of piety, and to express a desire to get
safely to the Celestial City, yet his early education
and habits were so strong, whenever a contribution
or subscrption for the support of the Gospel came up,
that he seemed to say, I must have my religion without money and without price.  He seemed to prosper
in worldly business and grew rich, because he strove
to get just near enough to the church and religion to
receive all its benefits, yet so held himself as to refuse all its burdens, save only when it would take a
few reluctant words, by way of a few remarks in
meeting, or a prayer, just enough to enable him to
keep his place in the church.  Ever so loving a plea
by a minister or agent, that ended in a call for money
to sustain or spread abroad the blessed Gospel of salvation, seemed to offend him, or make him  feel that




TEE PILGRIM'S PROGRESS.             115
if he gave any it was thrown away, and he mourned
to think afterward he might have given less.  His
mind never fully rose above his early habits, his faith
grew weaker, if possible, and heaven seemed like a
mirage, or an intangible exaltation from the earth. I
suppose he could not realize it; and so, after travelling part of the way through this valley, he came to a
smooth lane, leading off to the left of the main road,
called Dema's lane (2 Tim. iv. 10), which he took, and
was never heard of more.
PILGRIM. See, my good Brother Experience, here
are abundant evidence, in addition to what you have
said, that this is a dangerous place. Here are many
graves on the right and left of the road, and some
bodies, even, that are unburied. (1 Tim. v. 6.) Let
us read some of these inscriptions on these gravestones. Here is one that says, " Wise above what is
written;" another, "One that gave heed to seducing
spirits, and doctrines concerning departed spirits;"
also, "One who loved pre-eminence."  And, indeed,
they felt very sad as they read among the cases
of death in this valley-" covetousness," "wrath,"
" strife,"  "emulation,"  "heresies," and such-like.
Can it be possible, Pilgrim inquired, that the good
Prince has left so dangerous a place as this without
any safeguards or warnings?
No, said Experience. See, here is one posted right
here, in plain sight: "What I say unto you I say
unto all-watch;" and there, "Beware, lest ye also,
being led away with the error of the wicked, fall
from your steadfastness." (2 Pet. iii. 17.) It is not




116        TIE  PILGRIM'S PROGRESS.
enough to start on a pilgrimage; the journey is beset
with many dangers; and, without care, ten chances to
one if we do not fail.
PILGRIM. I think, from these signs, we must be
near the old road; the ground, also, seems firmer and
dryer, and the storm-clouds are passing away. Indeed, the sun seems to shine clearer and nearer, seemingly, than ever. (Rom. viii. 28.) And, as if with a
common impulse, they sung"God moves ii a mysterious way,
His wonders to perform;
He plants his footsteps on the sea,
And rides upon the storm.
"You fearful saints, fresh courage take;
The clouds you so much dread
Are big with mercy, and shall break
In blessings on your head.
"Judge not the Lord by feeble sense,
But trust him for his grace;
Behind a frowning Providence
He hides a smiling face."
And as they sung, Experience lifted up his eyes,
and with a joyful heart exclaimed, I see the Delectable Mountains.  And sure enough, there they stood
in the clear sunshine at some distance ahead of them.
But on ascending an eminence to take a better view,
they saw  that the mountains were a long way off,
although the road seemed quite plain. And as they
looked along the highway that now lay so distinctly
before them, who should they see walking on the road,




THE PILGRIM'S PROGRESS.             117
arm and arm, but their dear brethren, Faithful and
Sincere, from whom they had been separated in the
storm. And so calling lustily to them, they succeeded
in arresting their attention, when Sincere, turning,
exclaimed, "Here are our dear brethren, Pilgrimn and
Experience, whom we had given up for lost: blessed
be Immanuel, that the pit did not swallow them nor
the storm destroy them. Let us wait till they come
up.
So seeing them stop, Pilgrim and his companion
quickened their pace and soon they were locked in
each others' embrace. After mutual salutations and
rejoicings were over, they related to each other their
adventures in the valley.
After Pilgrim and Experience had finished, Faithful remarked: I find, after all, you did not suffer as I
did. Soon after we began to run from the fiends I
found myself in a by-path, as I judged to the left of
the main road; but I was afraid to turn back, having
lost sight of my Brother Sincere, and I feared to meet
the enemy alone. And as my path seemed to incline
again to the right, I kept on, in the hope of finding
the highway again. The storm still continued, accompanied with thunder and lightning. As I went
on, I perceived an opening a little way to the left
hand, just before me, from whence seemed to proceed
a faint light and strange noises. When I came opposite
to it, I beheld a most petrifying sight. (Mar. iii. 29.)
The mouth of the pit seemed to be open, and many
were being dragged and thrown in, with the most
heart-rending and dismal cries. (Jo. viii. 21.)  I




118       THE PILGRIM'S PROGRESS.
turned my eyes from it, stopped my ears, and was
hastening away, when a fierce monster seized me. I
struggled and broke from him, bidding him begone,
for I was Immanuel's servant.  He said he knew all
that, but I was now upon his premises. These words
weakened me much, so that I could not so well resist
him. He then dragged me toward the pit. I struggled for help, and as he was hurrying me along, I
caught at everything that might retard my progress.
I perceived several low trees across the road where
he dragged me, but I noticed the fiend endeavored to
get me as far from these as he could so that I could
not reach them. However, by a desperate struggle,
I caught hold of a friendly branch of one of the trees
that seemed to bend itself toward me. (Matt. viii.
25.)  When the monster found I had got hold of it,
he raged with hellish fury, and dragged me as if he
would tear my arm from my body. But I twisted
the pliant branch around my hand, and was determined to lose my arm or break the twig; but thanks
to Immanuel, both resisted all his violence. When
the tyrant had wasted his strength, he let me alone,
saying, go your way. And as he left me, he threw
something in my eyes, which so affected me that I
thought that I was falling into the pit. But I kept hold
of the tree till this passed away. My spirits then
revived, and I made the best of my way back, still
brandishing in my hand a branch of this tree which
I had pulled off (Jo. xi. 26), lest I might be again
attacked. Just then I heard a voice before me, and




THE PILGRIM'S PROGRESS.             119
hastening up, to my inexpressible joy, found my good
Brother Sincere.
SINCERE. As for me, I have fared but little better.
I ran forward in the dark as fast I could through
constant fear of stumbling, for the path was rough
and difficult. The tempest roared among the trees
and caverns of the valley. Hearing voices behind
me, I turned and saw the same terrible troop near
me; never did I before behold such a terrifying sight.
I shut my eyes and kept on slowly and calmly as I
could, ever feeling for the road, being determined to
keep that; and although I heard horrid yells and
blasphemies, yet I found that nothing dared to lay
hold of me so long as I kept in the road. At length,
observing that the fiends had no power to stop me, I
cried out, "Though I walk through the valley and
shadow of death, I will fear no evil for thou art with
me; thy rod and thy staff comfort me." (Ps. xxiii. 4.)
When lo! a voice came from over head, " For this
purpose was the Son of God manifested that he might
destroy the works of the Devil and deliver them who
through fear of death, were all their lifetime subject
to bondage." (1 Jo. iii. 8; Heb. ii. 15.)  At this my
spirits greatly revived, the weather cleared up and I
came on, all the more joyful for my recent fear and
trial. My joy was soon increased by finding my dear
Brother Faithftl.  And now what pleasure on earth
is so great as this sweet reunion?  And lifting up
their voices, they sung,




120         THE  PILGRIM'S PROGRESS.
"We will not act the coward's part,
But onward all proceed;
Our captain shall his grace impart
In every time of need.
Great peace have they who love his cause
And on his word rely;
From such as keep his holy laws,
The enemy will fly.
"The world and sin may grieve us sore,
And rouse our weakest fears;
Our march is but a few days more,
Through this dark vale of tears.
Death may assail, and Satan too,
With his opposing powers,
But let us prove our valor true,
The victory is ours."
They had not gone far until they saw at a distance
over to the right hand of the road, a person coming
daintily along a beautiful path that crossed the road
at an acute angle, and as he drew near Faithful hailed
him, asking his name and destiny.
My name is Probus.  I am going to the Celestial
City, and so far I find it a pleasant journey. You
look as though you had been out in a storm.  I have
heard of the dangers that beset the road you came,
and I chose this more pleasant one, although it is a
little further and seems to lay across yours.
SINCERE. But would  not good  company  make
amends for the rugged road, especially as you admit
this road is straighter than the one you are on?
PROBUS. I am fond of company, and have no objection to accompany you, so long as something new and
interesting may turn up; as to -the distance, I am




THE PILGRIM'S PROGRESS.             121
fond of rambling, especially where I can learn something, being naturally of an inquisitive turn.
PILGRIM. But how happened you to start for the
Celestial City, and what do you expect to gain by
going there?
PROBUS. In my researches I learned there probably
was such a place, and I furthermore became satisfied
that if the city where I lived were not destroyed, I
could not always remain there. Then, also, the active
mind loves a change; and having some leisure, I took
it into my head to see if I could find the new city.
FAITHFUL. Pray from what town were you?
PROBUS. From  the town of Self-Conceit, in the
State of Carnal Security; my neighbors, generally,
are not so inquisitive and stirring as I am, and, therefore, generally feel contented and satisfied with themselves.
PILGRIM. Had not the report reached your city
that it was to be destroyed, and that all who did not
repent were to perish miserably with it?
PROBUS. Oh, yes! yet, but few believed it, and those
that did, felt as though we were safe, never having
done anything wrong.
EXPERIENCE. Think you those on whom the tower
in Siloam fell, and slew them (Luke xiii. 4), were sinners above all that dwelt in Jerusalem?  I tell you
nay, but except you repent you shall likewise perish.
You do not seem to talk or act as though a sense of
your danger, or the solemn and priceless interests at
stake, rested upon you.
While thus conversing, they saw, at a distance, a
11




122       THE PILGRTIM'S PROGRESS.
carriage waiting near a stile, which led into a beautiful field on the right side of the road.  When they
came near, they saw a sign over the stile with this
inscription, "Field of Speculation."  A  beautiful
path led through this field to another stile that came
back again into the road. Probus at once recognized
the carriage, and said it belonged to one Clericus, of
the City of Orthodoxy. When Pilgrim started, saying, "Can it be that gentlemanly host that entertained us so pleasantly and showed us through the
city?"
PROBUS. I presume it is the same. I know him
well; he is a good, liberal-hearted fellow, of an inquisitive turn of mind, and I presume he has gone
over here to make observations. The servant, who
was with the carriage, told them that his master, on
reading the inscription, had his curiosity excited,
and had gone over the stile, telling him to wait his
return, but that he had been gone so long he was
uneasy about him.
Whereat, Probus looking over, and seeing a nice
path, carpeted with beautiful flowers, made as though
he would go over. Sincere remonstrated, telling him
it was not safe to venture into new ways, as they
were in a somewhat strange country, and he might
get lost.
PROBUS. I am fond of adventure, and then this
path seems well trodden, and comes again into the
highway. I will go over, and if I find Clericus, I
will bring him to the other end of the field, so you




THE PILGRIM'S PROGRESS.             123
may drive the carriage to the other stile and wait
there till we come.
Probus then went over and wandered in the Field
of Speculation, leaving the rest to pursue their journey as they chose. He soon became so delighted with
its beauties and fragrance that he could not confine
himself to the path, ever thinking those flowers furthest from him were the most beautiful, so he hurried
on to examine them, and stopped and turned so often
to gaze and ponder, that the day wore off ere he was
aware. The evening, however, was fine, and the soft
moonbeams but gave a new turn to his observations,
till, oppressed from excess of pleasure, he laid down
under a beautiful hedge and spent the night in sweet
dreams. He lay till the sun had risen, and was
aroused by the melody of birds, when he rose and
set out in search of Clericus. He wandered on till
he came to the furthest side of the field, which he
found enclosed with a high hedge, through which he
peered and thought he discovered more beautiful
flowers than any he had yet seen. This, he thought,
was very fortunate, and if he could only get over, he
would certainly have some new specimens to take
back with him. After searching some time for an
opening through the thicket, he saw a sign with this
inscription, "Secret things belong to God." (Deut.
xxix. 29.)
But, infatuated with the flowery prospect beyond,
and filled with a desire to make some new discovery,
he did not heed the admonition, but rashly went
through. When he got in, he saw this inscription



124      THE PILGRIM'S PROGRESS.
"Free Thinking."  This, thought he, speaks well for
the character of this field; so he wandered on, perfectly intoxicated in what he saw, nor did he think of
food or rest until the sun went down, when he again
fell asleep amidst the exquisite odors of countless
flowers, while his very dreams continued the flowing
imagery which filled his mind. And thus he lay till
the sun was well on its journey, when, lo! he was
roused by a huge giant, who, with a terrible voice
and grim visage, demanded who he was, and what he
was doing in his field.
PROBUs. I am but a pilgrim, going to the Celestial
City.
GIANT. You may be a pilgrim, but this is not the
way to that city, as I will soon convince you.
He then told Probus that he was on his ground,
and was his property, and bade him get up and go
with him. He then seized Probus, dragged him over
the field of Free Thinking to a gloomy castle, situated in a thick wood.  As they passed through the
yard, Probus noticed groups of persons engaged in
various diversions, perfectly indifferent to what was
going on around them  (Eph. v. 12), and, thrusting
Probus into a dungeon, said:
GIANT. My name is Infidelity.  You are now in
the castle of Free Thinking. So you can go no further; and, if you content yourself, you shall fare as
well and be as happy as those you saw at play in the
court, and whom you may have noticed were blind;
many of them were once as fond of rambling in
search of future happiness as you, but have now con



THE PILGRIM'S PROGRESS.             125
eluded to eat and drink and be merry (Luke xii. 19),
and let that end the matter.
Then was Probus in a sad mood, for he could not
be satisfied to think this was to be the end of all
man's hopes and desires.
The giant brought him  food from the adjacent
fields, but this only increased his misery, and he refused to eat.  The giant told him  he might as well
eat and drink while he could, for he would soon die,
and that would be the end. As to the Celestial City,
and endless happiness, there was none. But, as Probus seemed obstinate, he seized him by the arm and
led him through a dark hall, and, opening a rusty
door at the further end, told him that was the Dungeon of Annihilation, and the only release he could
promise was to thrust him in there.  So, suiting the
action to the word, he threw him in and bolted the
terrible door. Poor Probus fell down astounded and
horror-stricken. Alas! alas! exclaimed he, and can it
be possible that all man's glowing hopes must end here?
Are all the glorious visions concerning the future
mere imagination?  Is one single soul, capable of
giving birth to thought, to be shut up in endless
night?  Is all religion founded in superstition?  Are
heaven, with all its glories, and hell, with all its fearful demands for justice, chimeras? I shudder at such
horrid suggestions.  How  reason reels!  If these
things are so, its loins are unloosed; all is uncertainty, all is ruin!  But, no, it is not so.  I will
not lay here! And shouting with energy, he heard a
voice, saying, "The hour is coming when all that are




126       THE PILGRIM'S PROGRESS.
in their graves shall come forth-they that have done
good unto the resurrection of life, and they that have
done evil to condemnation" (Jo. v. 29), and instantly
the door flew open, and leaping up, Probus saw a
stream  of light, which he followed, and soon found
himself ascending a flight of stairs to the top of the
castle, when, to his surprise, he noticed a troop of
soldiers approaching, brandishing in their hands the
evidences of Christianity, headed by General Revelalation, and his aid, Right Rules of Interpretation.
Among the most active, he noticed Captain Reformer,
whose batteries shook the castle to its foundation.
Neither was the giant idle.  He procured the forces
of the rebel prince with whom  he was in alliance,
from the towns of Vanity, Sensuality, and Self-Conceit, and from the city of Destruction. The anxiety
of Probus grew apace. At length he noticed, with
joy, that a breach was made in the walls, through
which he leaped, while the whole castle trembled as
if it would fall down. IHe had scarcely gained the
open field, when he saw Clericus emerging from another breach, which the giant also perceiving, aimed
some of his most deadly shots at them, but all fell
harmless as drops of rain.
Then falling prostrate on the ground, Clericus and
Probus returned hearty thanks to Immanuel for their
deliverance.
CLERICUS. But, friend Probus, how  came you
here?  I was acquainted with your father's family,
and slightly with you, but I never thought any of
you had any inclination to go on a pilgrimage.




THE PILGRIM'S PROGRESS.              127
PROBUS. True, Mr. Clericus, but I became alarmed
at the indifference of our whole city, and concluded I
would like to see all there was to be seen in the broad
world, and then go on to the Celestial City, of which
I had heard so much. Seeing your carriage at the
stile, I left the company of some excellent companions
I fell in with on the road, and made a plea of searching for you, that I might gratify my curiosity to wander in these fields.  But I became wise above what
was written, have slighted good advice, and paid dear
for my experience.
CLERICUS. And I, too, although my intentions
were good, have carried my desire to gather up the
good from all systems too far. The lesson we have
learned may do us good. Let us now seek the old
road (Jer. vi. 16), and strive, by our firmness, and
courage, and perseverance, to induce as many as we
can to walk in it; for we know, however rugged the
path, or hard the trials, and great the dangers that
may be found there, they are not to be compared with
those found elsewhere. At this, they came to the
stile, where they found the carriage of Clericus, with
his faithful servant waiting; so, getting in, they directed him  to keep the main road and make what
speed he could, peradventure they might overtake
the company, which the servant said had gone by
some time before. They had not gone far before they
descried, in the distance, a large town, called Merit,
through which Clericus had formerly passed, and
where he had found entertainment that used to suit
him, the thought of which now was anything but




128        TIE PILGRIM'S PROGRESS.
agreeable. But, as they drew near and passed along,
they descried a sign, with this inscription, "Pilgrim's
Inn," on a new  street, called Reformation street,
where they stopped, and, to their joyful surprise,
found the company of pilgrims for which they had
been looking, who, in turn, were astonished and overjoyed to see Probus, whom  they had given up for
lost, and with him, their quondam friend, Clericus.
EXPERIENCE. Ah! my dear friend Probus, you
have h ad a long ramble, and we feared you had met
with some disaster.  Let us hear the result of your
adventure.
PROBus. Pardon me, my brethren. We have thus
far escaped, but are too tired to tell you all to-night;
so, good landlord, let us have some refreshments, and,
after a night's rest, we will gratify you.
CHAPTER XI.
CLERICUS AND PROBUS GIVE THEIR HISTORY-JOINED
BY SIMPLE-DISCUSSION BY THE WAY-ARRIVE AT THE
TOWN OF VANITY.
Ye therefore, beloved, seeing ye knew these things before, beware lest
ye also, being led away with the error of the wicked, fall from your own
steadfastness.-PET. iii. 17.
IN the morning Probus related what he had passed
through, expressing his regret and sorrow for the
sad experience, so that it drew tears of sympathy




THE PILGRIM'S PROGRESS.             129
from every eye, while all expressed their preference
for the right road, although it might lead through
valleys, or over mountains strewed with flowers, or
beset with thorns and thistles and tempests. If fiends
and giants troubled themn at times in the way, they
troubled them worse out. If labors and trials, selfdenials and sacrifices had to be endured to reach the
city,'twere better thus than fail of this and wander
in blackness and darkness forever, and probably avoid
some of these; so, dear Probus, said Experience, we
hope to profit by your story.
PILGRIM. But, Brother Clericus, how is it that
you are here?  When and why did you leave the
City of Orthodoxy?  And how happened you to be
caught in the castle?
CLERICUS. Your questions, my dear brother, though
no doubt expressing your innocent anxiety to know,
yet revives many painful reminiscences in my mind. I
saw that the love of sect had grown into such a passion on the different streets, that it absorbed even
their desire for the general welfare and the honor of
the kingdom of the good Prince.  I even became
convinced of the truth of what that shrewd man, Mlr.
Reformer, said, that my labors at a world's convention of Christians would only result in a new party.
I saw that the walls about the city were crumbling
down, and in many places, as he said, you could not
distinguish where it had been, and although each
street was as strictly excluded from every other, as
usual, yet the distinction between them and the world
was growing fainter and fainter. I confess my mind




130      THE PILGRIM'S PROGRESS.
was staggered. I grew nervous-sleep departed from
me, and I concluded I would leave the city, at least
for a season; and see if it would not benefit me, and
through a secret inclining, I took the highway leading out toward the city of Refuge, thinking thereby
I might see things that would please me better, and
peradventure I might overtake you, for I was satisfied you would take the main road. So I drove on
till I came to the hill, where you parted with Formality, and thinking the hill difficult and the road
through the valley narrow, I took the road to the
left, called the Way of the World. I saw Formality
on the road; he said you had gone down into the valley, and probably that would be the end of you. The
weather proved pleasant, and the roads good, so we
made good speed, only stopping one night at Weathercock Inn, in the town of Civility. And as I came to
the stile on the main road, back where you first saw
my carriage, I was interested with the inscription I
saw there, and so concluded at once, as I was out,
rather on an excursion of observation, that I would
go over into the field and spend a few hours; so bidding my servant tarry for me, I rambled on, readily
found my way through into the field of Free Thinking, where I was suddenly and unexpectedly caught
by the giant, and served in a similar way to Probus,
only that, in consideration of my rank, I was allowed
a pleasant room near the observatory, and saw the
troop Brother Probus speaks of coming, and indeed
felt satisfied they would succeed; and when I saw lr.
Reformer among them, I secretly rejoiced, although the




THE PILGRIM'S PROGtRESS.            131
giant, having flattered me a little, and pretended to
place confidence in me, came and consulted me about
the defense of the castle. I told him  I had my
fears. Just then the artillery thundered at the walls,
and he left me.  1r. _Reformer, noticing where I
stood, and judging somewhat of my condition, directed
a few solid shot, which struck the wall near where I
stood, and instantly made a breach. I took advantage of the confusion, passed out, and deliberately
walked off.
EXPERIENCE. Indeed, brethren, you may well be
thankful to Immanuel for your deliverance, for it is
not every one that escapes as well as you did. The
good Prince has wisely set bounds to our speculative
powers (Deut. xxix. 29), and it is neither safe or necessary to go beyond them-some become wise above
what is written, and, too impatient to wait until they
arrive at the Celestial City, turn aside into the field
of Speculation; very soon they find themselves in the
field of Free Thinking, are siezed by the Giant Infidelity, and borne away to his castle, mingle with the
poor wretches you saw in the court, and give up their
hopes in a future state for the vile short-lived pleasures of time.
CLERICUS. But how is it that so many fine, florid,
intellectual-looking men are seen gathering about that
castle yard?
EXPERIENCE. True, this is rather a queer, but important question.  The rebel prince has obtained
such a strange influence over the inhabitants of this
province, and has so pampered their appetites and




132       THE PILGRIM'S PROGRESS.
blinded their eyes, that they glory in their shame, and
many of them  never will see with an eye of faith,
unless some sad affliction comes upon them. Their
God is their stomach. (Phil. iii. 19.)
PROBUS. While I lay in the castle, I thought it
was a pity we had not more, or clearer, evidence for
a divine revelation.
EXPERIENCE. The difficulty, my brother, does not
lie in the quantity nor brilliancy of the evidence, but
in the pride and sensuality of poor, perverted human
nature. When the appetite clamors, light becomes
darkness, wisdom folly, reason-falsely so called-is
deified, everything is perverted, and hence this is one
of the strongest grounds for condemnation, that light
has come into the world (Jo. i. 9); but men love
darkness rather than light, because their deeds are
evil.  Hence the light shineth in darkness, and the
darkness is too dense to receive it.
CLERICUS. As I lay there in the castle, I wondered
how far curiosity and doubts and unbelief would carry
a man.
EXPERIENCE. Only through this world.  Devils
are all believers.  In  hell there are no doubts.
(Jas. ii. 19.) This, too, suggests the grand first
principles of religion by which we must be guided
through this world, namely, by faith in a divine code,
confirmed by many incontrovertible and infallible
witnesses-that is, witnesses having sound senses and
judgment, and a perfect opportunity of knowing the
things they give testimony of. To reject all these is
rather proof of loss of reason, and seems to be a chal



THE PILGRIM'S PROGRESS.                133
lenge to be given over to darkness of heart and reprobacy of mind; man is lost, bewildered, and when,
in the pride of his own heart, he thinks to find his
way, he is sure to go wrong; he finds he has not only
no compass or pole-star, but no haven to steer to.
Reason, when deducing its conclusion from  the observations of the senses, stops with the grave, and,
finding all'dark beyond, writes over the gateway to
the cemetery, "Death-an eternal sleep!" and thus
makes man's wonderful gifts and aspirations abortive,
gives the lie to hope, the noblest emotion of the soul,
which
-Of all passions most befriends us here.
Passions of prouder name befriend us less
Joy has its sorrow, transport has its death;
Hope, like a cordial, innocent, though strong,
Man's heart at once inspires and serenes.
It cannot be that the Creator, who seems to have
made man as the crown-piece of his works, should
have given him such an impulse merely to make him
more wretched.  Hence, unless he be a strange exception, he must have an end proportioned to his aspirations and faculties.
All felt that these relations and discussions were
profitable. But, as the day was advancing, Pilgrim
proposed that they should at once proceed on their
journey, as they were admonished that the journey
was long and time precious; so, after a comfortable
breakfast, they bade adieu to their kind landlord,
when Clericus got into his carriage, taking Probus
12




134      TIE PILGRIM'S PRtOGIRESS.
with him, and, promising to make arrangements for
the rest at the next town, they departed.
Pilgrim, Faithful and Experience went on with
light and cheerful hearts, inasmuch as they felt
strengthened from what they had seen and heard, by
the thought that the straightforward path of duty
and right was safest and happiest. And as they journeyed onward, and were expressing their mutual pleasure and determination, they saw a man coming along
a path that seemed to enter the highway just ahead
of them. The man seemed to be absorbed in thought,
and somewhat excited. Whereupon, Faithful hailed
him.
FAITHFUL. You seem, sir, to be somewhat troubled.
May I inquire where you are from, and the cause of
your trouble?
SIMPLE. My name is Simple. I am from Filthy
Lucre street, in the town of Vanity, not far ahead of
you. We had just opened a mine in our neighborhood that bid fair to yield richly of gold and silver,
together with several other precious metals, and
things seemed tobe moving on finely. A market had
been opened over in Avarice avenue, in the same
city, in which flesh and bones and souls of men and
women were the chief articles of merchandize, which,
although it did not prove a source of much gain, yet
it so ministered to the ease, and so pampered the
pride and passions of the inhabitants of that avenue,
that they felt as though all others were born merely
to administer to their comfort-that even the laws
should be so changed that their wicked traffic would




THE PILGRIM'S PROGRESS.             135
be legalized and the reins of government put into
their own hands.
FAITHFUL. But was not their business lawful when
they began?  And how happens it that this should
trouble you?
SIMPLE. Well, when the laws of the city were first
made, for the sake of peace the people agreed that
they might continue it, because they felt that they
were too weak to banish it at once from the city.
But the mistake soon grew apparent: constant trouble
arose between these human merchants and the police
of the city, until now there is a civil war between
them, and that of a more serious character than any
anticipated; and it threatens to involve, and seriously
to affect, the whole city; and although we live in one
of the most out-of-the-way streets, yet we feel greatly
alarmed, and I was just pondering upon these things
when I met you.
FAITHFUL. But your city has a fame for being enlightened, has it not?  Certainly, they will compromise this matter?
SIMPLE. Yes, sir, but fame is not always just;'tis
sometimes like an old sign that remains on a building when all the contents and use. of the house are
changed; or, like the whited sepulchres, beautiful
without, within full of dead men's bones. So it is in
this case; for this struggle has already developed, by
deeds of atrocity and acts of treachery, a state of
degradation and  barbarism  that throws into the
shade the blackest corner of savage life. And as to
compromise, these things being so, they that have




136       THE PILGRIM'S PROGRESS.
brought on this trouble neither desire nor will allow,
while the good of humanity and the anger of a Holy
God alike forbid it. (Isa. xix. 1.)  Moral corruption
has been so long accumulating in the city, that, like
a ripened boil, it must come out, core and all, before
the body can get well.
FAITHFUL. Are there not Christians all through
your city, and will they not act as salt to prevent
this trouble from going to so serious a length as you
apprehend?  Certainly they will be on the side of
law and order, especially when wickedness stirs up
the trouble.  Will they not be a unit in efforts to remove the cause, maintain the government, and prevent barbarians from overrunning that city?
SIMPLE. Well, as to that, I am not so certain. I
take it that Christians are men still liable to the
weaknesses common to humanity; and that strange
traffic, which, as I said, gave rise to our troubles,
seems to have affected the very atmosphere they
breathe.  Among the purchases are luxuries and
ease, freedom from labor, and a chance to exercise
petty authority, which is so congenial to poor human
nature, that it at once turns to tyranny, and this
blunts the feelings, blinds the eyes, and turns the
head and heart both.  Hence, so far from being a
unit to remove the cause, maintain the government,
and prevent fratricidal trouble, not only professors
of religion, but preachers of talent and standing,
have taken up on the side of the cruel and relentless
mob. Some have fallen with hearts swollen with
rage, their hands dripping with fratricidal blood, and




THE PILGRIM'S PROGRESS.              137
their souls spotted all over with treason, rushing into
the presence of their God, who said, "they shall receive unto themselves damnation;" others still live
to urge on these murderous bands or plead their
cause.
PILGRIM. Brethren, these things are strange and
startling to me.  Little did I think, when I started
on a pilgrimage, that I should hear such things. Can
nothing be done to restore order in the city whence
Mr. Simple came?  Certainly, if we are to pass
through that city, our own safety is involved; and
then, how can we see others suffering and not try to
help them?
EXPERIENCE. Most assuredly, although our company is small, yet, if we act prudently, we may do
the more good thereby, since they will respect us for
our goodness more than our power, feel the weight of
our piety and self-denying example when they see
that it is free from intrigue, and be inclined to follow
our counsel when we show them that it has in view
only the greatest good of all.  The good Prince designed we should act as the light of the world and
salt of the earth, by mingling with them; and letting
our light be seen and our influence felt; and, while
we give every encouragement to the powers that be,
who are striving to preserve order and discourage by
every means those who have thus risen up against the
peace of the city, we must set earnestly to work
purifying the fountains, administering the bread and
water of life to the famishing, and applying the
leaves of the tree of life to the suffering.
12*




138       TILHE PILGRIM'S PROGRESS.
FAITHFUL. But is it right for us to have anything
to do with this trouble?  Does it not belong to politicians, and are we not, as pilgrims, bound just to
keep right on our journey and attend to our legitimate business?
EXPERIENCE. This is our legitimate business, as I
have before said.  Now, if the salt loses its savor, all
is lost. This state of things was brought about by
pursuing the course specified. Religion and politics
cannot be separated, because the same person is interested in both. Man, however soundly regenerated
and pure, is involved in all the true interests of time
until he passes into eternity. Hence, God designed
rulers to be men fearing God-not ruling by virtue
of religious office or standing, but being pure, Godfearing, they will administer the affairs of state with
an eye single to God's glory, and then all can lead
quiet and peaceable lives in godliness and honesty.
But this making political character and duties so
separate and different, has induced a feeling that
they must be different, till there is no more striking
contrast than politician and Christian.  And the
world has ever found that when the wicked rule the
people mourn.  God has connected every effect with
a legitimate cause, nor should we expect any end
without making use of the proper means.
FAITHFUL. Do I understand you, Brother Experience, that political rulers should be good men,
Christians, and that Christians should mingle in
these strifes, and that Christians are responsible for
the preservation of order in the world?




THE PILGRIM'S PROGRESS.            139
EXPERIENCE. As to mingling in strife, if you
mean this in a malicious sense, I think not. All God
ordains is right. If the powers that be are ordained
of God, its agents should be ministers of God in deed,
God-fearing and God-honoring men. If God wills to
repay vengeance on evil doers, the instrument he uses
cannot be guilty for so acting. Paul says, "The saints
shall judge the world" (1 Cor. vi. 2); that is, good,
pious men must rule, before millennial order can be
restored.  The decree has gone forth, wicked men
and short-sighted professors have stood in the way;
but now I believe the troubles Simple speaks of to be
the beginning of the breaking up of the foundation
that we may build aright.  And if ever the church
was called upon to work, this is the time. The Gospel should be brought to bear upon the heart as the
power of God unto salvation-schools established for
all, and especially the incredible masses that have
been kept in utter ignorance by this inhuman traffic,
Simple speaks of. Piety must take possession of
legislators' hearts, and goodness nerve the arms of
the executive. God now holds the church responsible
for this great work. He is opening the way, and
says, "Enter and occupy."
By this time the day was well nigh spent, and the
pilgrims found themselves drawing near to a fineappearing, popular, busy town, which Simple told
them was called the town of Vanity; and, although
it was filled with vain people, who thought more of
the present than the future, and abounded with
trinkets, and things to please the fancy; and al



140      THE PILGRIM'S PROGRESS.
though without constant watchfulness, they would
be led into some sinful trap, yet there were some
good people there, and a few houses had beenoopened
of late, where pilgrims would find a welcome, pleasant, and safe home.
As they passed along the streets, they were struck
with the stately and gaudy appearance of some of
the largest buildings. These Sincere told them, to
their surprise, were churches, devoted to the worship
of the humble Nazarene. As they gazed at their
lofty pinnacles, stained windows, and chimes of bells,
the gorgeous pulpits, cushioned seats, and sonorous
organs, they wondered whether this amazing display
of wealth had left a single dark, heathen, or povertystricken corner of the earth unsupplied with the
Gospel. Just here, their attention was drawn to a
man standing in the door of a plain, but neat and
commodious building, beckoning them in; so, on drawing near, they were joyfully surprised to find Clericus, who welcomed them in the name of the master
of the house, who, although absent for a little while,
had made every arrangement for their comfort, and
wished them to feel themselves at home,




THE PILGRIM S PROGRESS.                 111
CHAPTER XII.
MEETING IN THE TOWN  OF VANITY-REFORMERS REFORMING-ALL FEEL BENEFITED AND GO FORTH TO
LABOR WITH RENEWED ZEAL-LEVELING, YET ELEVATING, AIM OF THE GOSPEL.
Therefore seeing that we have this ministry, as we have received
mercy we faint not. But have renounced the hidden things of dishonesty, not walking in craftiness nor handling the word of God deceitfully; but by mainfestations of the truth, commending ourselves to
every man's conscience in the sight of God.-2 COR. iv. 1, 2.
THIS was as joyful as it was unexpected, nor had
they been here long before many brethren began to
assemble from various parts of the country, and notwithstanding the terrible commotion, beginning in
Avarice avenue, and spreading to other streets, it
soon proved to be one of the largest meetings of its
kind. The brethren assembled with a vague feeling
that it was a meeting involving most important interests and consequences. The foundations of society
were giving way. The fallow ground was broken up.
Evidently a new  state of things was about to be
introduced.  And at such times, nothing is of more
importance than that the religious element receive a
proper direction, since upon this the shaping and
destiny of society depends. The venerable.Reformer
was present, and, although somewhat superannuated,
yet his presence added much weight to the meeting,
and his eloquent address, as President of the meeting,




142       THE PILGRIM'S PROGRESS.
was filled with sublime thoughts and matured counsels,
and was looked upon by his younger brethren as
among his last efforts.
The addresses made by others, too, showed that his
mantle had fallen largely upon many Elishas; and
the interest of the meeting became intense. Few
homes or hearts remained untouched by the thrilling
scenes and bloody fruits of the pending struggle.
To be indifferent, or neutral, was sinful, because in all
such cases this was to encourage or favor the wrong;
as the good Prince had said: " He that is not for me
is against me." (Luke xi. 23).  And "he that gathereth not with me scattereth abroad."  Hence this
seemed to be the time when the influence of this great
Reformation was to be cast on the side of order,
justice, and progress, or against it.  While the
Secretary's report showed that the great work of
imbuing the minds of the world, with the principles
of the Restoration of the Bible teaching in its purity,
had made great progress, yet the reports of different
committees showed an enlarged and liberal zeal in
pushing the work forward.
But the crisis was approaching when the meeting
was to be called upon, as the representative of a great
people, to range itself upon one side or the other of
the great struggle pending-a struggle which involved great principles of justice and human progress.
And when it came, notwithstanding a few hung back,
yet the mass promptly and earnestly stepped out
upon the side of law and. progress in the direction
they had been travelling.  The embodied spirit of the




THE PILGRIM'S PROGRESS.             143
meeting was clear and firm. And as it drew to a
close the pathetic exhortations and touching counsels
of the venerable veterans in this great work seemed
to give an increased zeal to all, and with renewed
covenants they went forth to labor in the great vineyard.
Even Clericus had received new views and felt a
new impulse, and henceforth determined to gird himself and journey with his brethren, believing that the
life-struggle had assumed new  and more earnest
shapes.
They had not gone far ere Probus began:-Brethren,
you all, no doubt, had your impressions during the
meeting and have drawn your own conclusions; but
I must confess some things are very strange to me
and difficult to reconcile with the spirit and design
of the Gospel. Certainly I cannot be mistaken in
this, that "spiritual and eternal things are of greatest
value" (Matt. vi. 33), and hence should absorb every
other; that all political, temporal things are secondary, and should be held in abeyance.
FAITHFUL. True, dear Probus, but our earthly
side is very sensitive, and because brethren differ,
and sometimes pull apart, it only shows the obstinacy
of human nature in its corrupt form, and the difficulty
of keeping the body under. (1 Cor. ix. 27.) And
even two apostles separated with contention (Acts
xv. 39) because of much less matters than those that
have disturbed the peace of some brethren to-day.
The Gospel was intended to elevate the affections




144       THE PILGRIM'S PROGRESS.
disenthral humanity, and redeem the soul; but it does
not wholly destroy the emotions of the flesh.
CLERICUS. A very good distinction, truly, it overcomes. But early education and prejudice in a thousand lurking forms rise, like strong men armed to
resist, clouds and storms arise from the earthly side;
but the sunshine of faith will break through these,
and the day will be clear.
EXPERIENCE. My good Clericus, you speak my
mind also.  But I tremble at the insights I sometimes
get of the condition of humanity and the workings
of Divine Providence.  Man without Free Agency
could not be man, and, although, this may suffer the
individual to come wide of the mark, yet Providence
will encompass the end.
PILGRIM. I well remember the paintings I saw
when on a visit to M1r. Interpreter with Evangelist.
That vision has been before my mind ever since, and
I confess it has awakened in me a curiosity upon
some points not yet fully gratified. And your speaking of the end revives it. What is the end of all this?
And why is the rebel prince allowed to hold such
sway, leading the greatest majority into rebellion?
Can it be the design of the Creator that there should
be more sin and suffering than joy?
CLERICUS. Suffer me to hint, my brethren, that
there are many things mysterious to us because of
our limited understandings, which, to an All-seeing
eye, may be perfectly consistent. One thing is clearthat the Revealed Law of God, by which sin alone is
determined, brings great happiness when obeyed; and




THE PILGRIM'S PROGRESS.              145
when disobeyed misery follows.  The wise Solomon
seems to have argued and settled the whole question
as follows: "Let us hear the conclusion of the whole
matter; fear God, and keep his commandments, for
this is the whole happiness of man." If, then, this is
the end of God's commandments, was it not his design
in creation?
EXPERIENCE. Truly so; and as to there being
more sin and suffering than joy, I think this is also
doubtful. It is not an enlightened or liberal view
that claims this little earth of ours as the whole of
the Creator's dominion; and yet several passages of
Scripture seem to indicate that Satan's work was
confined to this earth.  He "was cast out into the
earth," and called "the prince of this world."  Here
he seems to have dominion, and to work ruin, present
and everlasting.
PILGRIM. How fearful, then, is the experiment of
humanity" I tremble at myself,
And in myself am lost.
Oh! what a miracle to man is man."
And.yet I now begin to see and understand what lr.
Evangelist told me about the good Prince and the
rebel prince.  A great struggle going on for a time,
and the good Prince finally coming and destroying or
burning up the city of the rebel prince, or this world.
And also of reading in this volume of reports (2 Pet.
iii. 7) that "the heavens and earth are...reserved
unto fire against the day of judgment and perdition of
13




146        THE  PILGRIM'S PROGRESS.
ungodly men."  And all this but increases my desire
to prosecute my pilgrimage.
PROBUS. Yes, Brother Pilgrim, you  express my
feelings also.  I trust, and indeed feel assured, that
"all things will work together for good."  That men
will be led to see things in their true light. That
high  places will be  made low, the rough  places
smooth, and  the  crooked  ways straight, and  the
blessed Gospel of the grace of God triumph over all
human passions and errors, redeeming and elevating
and blessing the whole race of mankind; when
"The brute-hearted temper of man shall grow tame,
The wolf and the lion lie down with the lamb,
The bear with the kine shall contentedly feed,
And children their young ones in harmony lead.
" No more shall the sound of the war-whoop be heard,
The ambush and slaughter no longer be feared;
The tomahawk, buried, shall rest in the ground,
And peace and good-will to the nations abound.
"Roll forward, blest Saviour, roll forward the day
When all shall submit and rejoice in thy sway;
When men of all nations, united in praise,
One vast hallelujah triumphant shall raise."
Thus musing, they found the time rapidly gliding;
and, in the glittering beauty of the setting sun, they
saw the spires and windows of a little village, whither
they bent their steps in hopes of entertainment, and
were not disappointed.




THE PILGRIM'S PROGRESS.               147
CHAPTER  XIII.
ARRIVAL AT THE TOWN OF BEREA-USE AND DANGER
OF VARIOUS ROADS-PILGRIMS MAKE  PROGRESSGLIMPSE OF THE CELESTIAL CITY.
While we look not at the things which are seen, but at the things
which are not seen, for the things which are seen are temporal, but the
things which are not seen are eternal.-2 COR. iv. 18.
ON arriving at the village before them, they saw
many unostentatious but commodious buildings, and
seeing the multitude thronging  toward one with
books in their hands, they joined in, and to their joyful surprise on entering they saw the love beaming
countenance of.Evangelist, surrounded by the people
who sat with open books, listening and asking questions. (Acts xvii. 11.) And such interest and delight
did he take in his work, that at first he did not notice
the pilgrims. But even this afforded them exquisite
pleasure, while they sat obscurely drinking in the
sweet influences of a genial atmosphere, looking at
the home-like surroundings, and listening to the
earnest, plain, soul-cheering lessons they drew from
the blessed book, and anticipating the brotherly recognitions and reunions they knew would follow the
close of the lesson, when they should be recognized.
But Mr. Evangelist waxed warm as he talked of the
approaching fate of the city of Destruction, the
kindness of the good Prince, in preparing a city of




148        THE PILGRIM'S PROGRESS.
Refuge.  "And now," said Evangelist, " to you is the
word of this salvation sent.  He that believeth and
is baptised shall be saved, and he that does not shall
be damned.  Make no vain excuses.  Think not to
say in your hearts, who shall ascend up into heaven,
to bring Christ down from above, or who shall descend
into the deep, that is to bring him up again from the
dead; or, to demand some other work or way, for the
directions are before you, in the words of this Holy
Book, to be believed.  And now, if you will believe
on the good Prince, harden not your hearts by delay,
tempt him not by asking more; arise, and be baptised
and wash away your sins, calling on the name of
the Lord.
"'Weeping sinners, dry your tears,
Jesus on the throne appears,
Mercy comes with balmy wing,
Bids you his salvation sing.
Peace he brings you by his death,
Peace he speaks with ev'ry breath,
Can you slight such heavenly charms,
Flee! 0, flee! to Jesus' arms."
The conviction was deep, the feeling intense, tears
flowed freely, and as he closed, by saying, " Whosoever will, let him take the waters of life freely." Many
men and women rushed forward, and confessed that
"they did believe with all their hearts, that Jesus
was the Christ, the Son of God." Then said,
EVANGELIST. Who can forbid water that these
should not be baptised.  And straightway he com



TIIE PILGLIM'S PROGRESS.            149
manlded them  to be baptised in the name of the
Lord Jesus, in order that they might receive remission of their sins, the gift of the Holy Spirit, and
an inheritance among those who are sanctified by
faith.
How clear was duty, how scriptural these ideas,
how joyful this hour. Clericus could not contain
himself, but burst out in tears and exhortations.
CLERICUS.
" This is the way I long have sought,
And mourned because I found it not."
Brethren, I scarcely know at which I am most joyful. The superabounding grace of Immanuel, in
making this way so plain, or at seeing so many yield
to the sweet influences of this occasion.  Happy are
you whose ears hear and whose hearts believe, and
who are thus induced to flee for refuge and lay hold
on the hope set before you. And with many other
words did he testify, saying, " save yourself from this
untoward generation."
After the meeting it was difficult to tell which
were filled most with pleasure, the throbbing hearts
of the pilgrims at finding themselves in so congenial a
place, or the beaming countenance of Evangelist at
their unexpected presence.
After the most cordial greetings and welcomes,
Evangelist inquired, My  brethren, what speed
have you been making, how passed you the many
dangers, and how endured you the many trials of the
country through which you passed?
13*




150      THE PILGRIM'S PROGRESS.
PILGRIM. My good brother, truly, the Lord has
been gracious to us, and he has been with us, else
we should have been destroyed, had it not been for
the clear counsels given by Mr. lnterpreter, at the
house Beautiful.  For truly, have we heard many
"lo! here's, and lo! there's," and seen many cross
roads and by-paths, and many apparently respectable
people walking in them. Still from the rules given,
we have been able to find Immanuel's path, which
has led us hither.
SINCERE. Yes, and deeply has it been pressed upon
my mind, from various reckonings and signs in this
place and atmosphere, that we cannot be far from
those Delectable Mountains, a glimpse of which we
had from the observatory on the house Beautiful.
EVANGELIST. You judge truly, my brother, after
passing a valley or two, where there are some peculiar dangers, known only when you get into them,
but which you may pass in safety, if you "give heed
to the sure word of prophecy" (2 Pet. i. 19), and be
not deceived by outward appearances.
FAITHFUL. But may I inquire the name of this
delightful little village, that seems so cheerful?
EVANGELIST. Berea; and it is noted for the salubrity of its climate, the intelligence and hospitality
of its inhabitants: therefore do pilgrims delight to
take it in their way to the city of -Refuge. Here you
will find such repose and fare as is delightful and
strengthening for your journey.  Hard by runs a
beautiful river (Jo. iv. 14), whose waters will greatly
refresh you, and upon its banks grow trees whose




THE PILGRIM'S PROGRESS.             151
precious fruit will restore the wear and tear of the toil
and care (Rev. xxii. 2) of your journey. Indeed, this
beautiful river winds along your road till the end of
your journey; and then, indeed, you will find its
source bubbling up in the very city of God.  So
right welcome are you, my brethren; make yourselves entirely at home (Heb. xiii. 2), and, after a
season of refreshment, you will be better prepared
for your journey. The brethren delight to entertain
you.
Then, being introduced to the brethren, they received many cordial invitations to partake of their
hospitality. And truly were they in good case, insomuch that Clericus was as one bewildered.
CLERICUS. Truly, my brethren, this seems like
belonging to the same family. (Matt. xxiii. 8.)  How
unlike the cold formality of my native city! There
it was quite improper to be familiar and free. On
casual visits each one was expected to go to the hotel,
and at meetings it was considered rude to presume
upon the inability of any one to provide themselves a
home so far as to invite them to the uncertainties of
the domestic circle.
The meeting waxed in interest, and this weary
band felt well paid for their brief sojourn. Among
the many precious entertainments afforded them was
another view of the Delectable Mountains, which
seemed very near; also, a glimpse of the Celestial
City, that seemed to be basking in a clearer sunshine
just beyond, and made them long to be on their journey, although they saw the smoke and mist that hung




152       THE PILGRIM'S PROGRESS.
upon the valleys alluded to by Evangelist.  So, being
strengthened by many exhortations and good counsel
from Evangelist, they went on their way.
NJow it came to pass, as they journeyed onward in
sweet conversation about the things pertaining to the
Celestial City, they noticed a perceptible improvement
in the whole country. The atmosphere seemed more
salubrious, and their senses seemed dancing with delight under some strange influence that seemed to
pervade all the air, when Probus, ever on the alert,
looking a little to the right, saw, not far away, a
beautiful orchard, which, as they drew near, proved
to be in full bloom; and the odors from their sweetscented blossoms at once accounted for the delightful'emotions they had been the subjects of. The whole
country was beautifully undulating and variegated:
here were beautiful groves, and vineyards too, interspersed with bubbling fountains, while the sweet
warbling of feathered songsters filled all the airwhen, all at once, Pilgrim bethought him of the view
given them by Interpreter from  the observatory of
the house Beautiful (Jo. xvii. 17), and assured them
they should find it along this road. And, said
PILGRIM.- My brethren, all these things make me
certain this is Immnanuel's land.  Certainly the lines
have fallen unto us in pleasant places. (Psa. xvi. 6.)
We have a goodly heritage.  And so they went on,
singing,
"When verdure clothes the fertile vale,
And blossoms deck the spray,
And fragrance breathes in every gale,
How sweet the vernal day!




THE  BILGRIM'S PROGRESS.                   153
"Hark! how the feathered warblers sing!'Tis Nature's cheerful voice;
Soft music hails the lovely spring,
And woods and fields rejoice.
" Oh! God of nature and of grace,
Thy heavenly gifts impart;
Then shall my meditation trace
Spring blooming in my heart.
"Inspired to praise, I then shall join
Glad nature's cheerful song;
And love and gratitude divine
Attune my joyful tongue."
CHAPTER XIV.
TEMPORAL THINGS CHANGE-THOSE GOVERNED BY THEM
IN DANGER-DELECTABLE MOUNTAINS-(A WELL-ORDERED CHURCH)-THE IMPORTANCE OF A SCRIPTURAL
ASSURANCE.
But I keep under my body, and bring it into subjection, lest that by
any means, when I have preached to others, I myself should be a castaway.-1 COR. ix. 27.
IT is not for sunshine and flowers always to continue  unchanged  in  an  atmosphere  so  subject to
storms and clouds and revolving seasons. Nay, rather should these blossoms fall to make way for fruit,
and showers succeed to sunshine, and autumn to summer, that the fruit may be ripened and fitted for the
garner.  To sift faith  from  feeling, then, and the




154       THE PILGRIM'S "PROGRESS.
promises and assurances of the Gospel from the vascillating emotions of our own hearts, is the lifelong
duty of the pious pilgrim, lest the adversary lead us
to confound them, and so obtain an advantage, making
us believe, when all goes well, God is very gracious
to us, and, when storms arise, that his Spirit be taken
from us.  Pure streams and silver lakes give freshness, health, and life through all the air, while deathladen miasms exhale from stagnant pools and sluggish
marshes. So is it in society. We feel revived by the
very atmosphere of a living church.  Where the
Spirit of the Lord is, there is liberty; and we can but
feel it, and, energised by it, we are strong, active, and
happy. But when this salt loses its savor, corruption
ensues: when this light becomes darkness, how great
is that darkness!
Thus soliloquized Clericus as they journeyed on.
Truly, my brethren, said he, that was a precious interview.
"My soul would always dwell
In such a frame as this,
And sit and sing itself away
To everlasting bliss."
But then the Master appoints these refreshing seasons (Heb. x. 25) to prepare us for the stern lifestruggles before us.  He designed  that pilgrims
should mingle with the world in person, while separated in character. Among the fruits we bear, "that
others, seeing our good works, should be led to glorify our Father in Heaven."
RESOLUTE. I feel much of all that Brother Cleri



THE PILGRIM'S PROGRESS.               1U5
cus has expressed, and I have thought the warnings
so often given were made necessary by the presence
of dangers along our journey, and the weakness of
our natures.
"We should suspect some danger nigh
Where we possess delight,"
seems to be in keeping with the rule, "What I say
unto you I say unto all-watch." (Mark xiii. 37.)
But, certainly, one would think in such a beautiful
country as this there cannot be many dangers, and
these extensive orchards, with their abundant promise, seem to provide against future want.
SINCERE. True, my dear brother; what you have
said is most true, and may be very useful. Let us
not forget it; and I have been wondering if what
Brother Evangelist said about appearances could refer
to these beautiful circumstances.
PILGRIM. But see, my brethren, yonder is that
beautiful river Brother Evangelist told us of. I had
almost forgotten it and the distance we had travelled
over during our conversations, and wrapped in such
pleasing thoughts. I notice, too, the road begins to
descend into a valley just ahead of us; so let us go
and quench our thirst from the river, and rest us a
while ere we enter the valley. And, as they did so,
with one voice they sang" What though the desert's heat annoy,
These waters still renew our joy;
And, while we drink this cheering spring,
Upon its banks we sit and sing.




-156      THE PILGRIM'S PROGRESS.
"While through life's barren waste we stray
This stream shall follow all the way;
Best flowers shall spring where'er it flows,
And deserts blossom as the rose!"
Then, as they went on, and drew near the valley
to go down into it, they noticed that the road seemed
slightly to incline to the left, the appearance of the'
country rapidly changed, and irregular hills arose on
either hand.  So, while they were remarking these
things, Pilgrim espied, on the road ahead of them, a
group of men, that seemed to be going the same way;
so, quickening their pace, they soon came up with
them, and found them to be Mr. Trim, By-ends, and
Pliable.
RESOLUTE. Good day, gentlemen. You seem to be
journeying in the same direction.  May I inquire
whither you are bound?
PLIABLE. We are on our way to the Celestial City,
and shall be glad of your company.
BY-ENDS. And may one be so bold as to inquire
where you are going? for I take it from your appearance you are travellers.
RESOLUTE. We are pilgrims from the city of Destruction to the city of Refuge, and would be glad to
receive or communicate any intelligence or encouragement concerning the journey.
TRIM. True.  This betokens a right spirit, and
very much of your safety will depend in not meddling
with the manners and customs of the inhabitants
along the road, since all are very sensitive on these
points.




THE PILGRIM'S PROGRESS.            157
RESOLUTE. Well, sir, had we received thins caution
before we came to Berea, or to those beautiful orchards, or the fruitful country through which we have
passed, it might not seem so strange; but just now,
on entering this gloomy, barren valley, it strikes me
as strange.
TRIM. I was not aware, sir, that the places you
mention were any more fruitful than this, or the
country beyond. You will, I think, sir, find a great
deal of refinement and good sense among the citizens.
I have lived in this region myself for many years;
and although I must confess we have had many
struggles with improprieties and innovations, yet we
have made out to live here, built a very nice church,
which you may have noticed soon after you entered
the valley, and are getting things in very nice order.
RESOLUTE. I have seen nice order in a graveyard,
but it was the order of death. But, pray, what do
you mean by improprieties and innovations?
PLIABLE. If one may presume to speak for a
modest man, as Brother Trim is, I will answer. The
training of society is a very responsible matter, and
when he came among us there was much confusion.
Some said one thing and some another, which was
not very edifying. Some wanted one thing and some
another. But Brother Trin took the helm, and,
having a superior taste, just interposed his authority,
and soon brought order out of chaos.
SINCERE. I remember seeing the church, as we
passed, but I noticed the path did not seem much
beaten about it-things seemed nice and clean, how14




158       THE PILGRIM'S PROGRESS.
ever.  Is your church well attended?  Are you
bearing much fruit, by way of having additions to
your church, and lively meetings?
PLIABLE. Very true, things seem quiet.  We do
not use any worldly and wicked means to excite and
draw out the people, such as having instrumental
music, or inflammatory, political speeches in the
pulpit, and hence the curious don't come to our
meetings, and, in fact, many of our giddy members
are going elsewhere.  But then, what Brother Trim
does, he does right. None but the most proper and
Gospel discourses in the pulpit, precise and masculine
prayers and exhortations in the social meeting; and,
hence, although our meetings are not lively, and
numbers rather falling off, yet we have the exquisite
pleasure of knowing that we carry out the Scripture
and act from principle.
CLERICUS. Ah! friend, the heart is deceitful, and
especially with the self-conceited; everything seems
to be from principle that they do, and the Scripture
must be very stiff, that they cannot bend to their aid..
I know full well what all this means, and as I now
look back to the city of Orthodoxy where I was
reared, and see an altar reared to every notion and
ordinance of man's invention, I feel a strong surprise at the exquisite pleasure we all felt, that we
acted from principle, and were sustained by Scripture. But having, as I trust, got my eyes open, I
scarcely know  at which  to wonder most, man's
duplicity or the plainness of the Scripture.
TRIM. But, sir, do you mean to say, that the




THE PILGRIM'S PROGRESS.             159
Scripture authorizes a licentious freedom, that would
make the house of God a Babel, or a play-house,
where strains of music should cater to carnal fancy,
and every one should have something to say, whether
it would edify or not?
CLERICUS. I mean to say, that the Spirit of the
Gospel is one of liberality, and humility, and zeal, that,
while it would shun sin, yet seeks the sinner. Paul
says, " He became all things to all men, that he might
by all (innocent) means save some." (1 Cor. ix. 22.)
True, we should not be reckless of means, but when
the house is on fire, and the inmates asleep, or so
absolved in play, that they either know or heed it not,
we forget our precise formality, and shout and struggle to arouse and get them out. As to edifications,
nothing so administers to this, as to cultivate a feeling of equality and earnest piety and zeal. Edification lays not in rhetoric so much as the lispings of
love and piety.
TRIM. But, sir, I positively object to allowing anything the apostles did not allow. They taught the
church to be subject to the Elders, who were to rule
with all authority.  Did not we labor hard and
prayerfully to build up the churches and restore
the ancient manners? Neither shall this ground be
given up without a struggle. Whoever heard of the
stupid and grovelling practice of choir and instrumental music in the church in the days of Peter, and
did not Paul absolutely forbid women to open their
mouths in the church?
RESOLUTE. Brethren, it has occurred to me, while




160       THE PILGRIM'S PROGRESS.
listening to this discussion, that much depends upon
the temperament of the interpreter, as to what the
apostles intended. Evidently, Brother Trim  does
not demand that we should confine ourselves to the
same means only that the apostles used, and go on
foot, while the world and Satan used the press, and
go by railroad and steam, to sow the seeds of vice
and false philosophy, and knowing full well the power
of music, make use of it in every place where men need
inspiring as well as pleasing.  Whoever heard of
Paul or Peter preaching in a pulpit, or putting
cushions in the seats and carpets on the floors, of
using a baptistry or burning gas, and yet I hear all
these are in your church; and, indeed, I heard that
Brother Trim published a religious newspaper, and
travelled in the cars to spread the old Jerusalem
Gospel, and was highly entertained by most excellent
brethren and sisters, whose parlors were provided
with the finest carpets, ornamented with marble
mantels, loaded with tasteful vases, and with instruments of music, from which their sons and daughters
discoursed sweet music, that greatly refreshed his
weary frame.
PLIABLE. Ah! yes, Brother Resolute, we may innocently indulge in these things at home, but then to
think of desecrating the house of God with musical
instruments! This is horrible! Why there are
many old brethren and sisters that would quit going
to meeting if an instrument of music were to be introduced there. Better drive the young all away to
other places where they can find music to their taste,




THE PILGRIM'S PROGRESS.             161
if they all go to hell through orthodox churches,
under orthodox music.  Music never converted anybody, unless it was to fashionable flummery, called religion.
PROBUS. I see, Brother Pliable, you are willing
that every erroneous and wicked cause may use enticements, but none should be enticed where they
will hear the Gospel and so be saved.
TRIM. Shall we do evil that good may come? You
acknowledge that music is merely enticing, gratifying
to the fancy, and therefore, must be sinful.
PROBUS. I do not acknowledge that music is merely
enticing, it is this, but it is more, it is edifying, entrancing, and you are to prove that instruments are
in themselves sinfil, or the music made upon them.
David, the man after God's own heart, when in his
most pious frame, used the harp, to accompany and
elevate the strains of his praise. (Ps. cxlix. 3; cl. 3,
4.)  And the wisest and greatest preacher the world
ever saw, had the finest choir (Eccl. ii. 8), and had
with it the greatest variety of musical instruments,
all of which appears to have been acceptable to God.
And, finally, the last most wonderous choir, that combined the diapason of the redeemed from the whole
earth, had "every one of them harps" (Rev. v. 8),
and with them they sung that wonderous song, expressive of the gratitude of the redeemed out of
every nation under the whole heavens. I wonder
how those old brethren and sisters that indulge in
such a holy hatred of musical instruments on earth,
14*




162       THE PILGRIM'S PROGRESS.
would feel if they were present when this song was
sung.
TRIM. I consider the young upstart, sir, that would
speak disrespectfully of these dear old brethren and
sisters deserves rebuking, and while I have a tongue
and pen, their worldly-minded, pleasure-seeking plans
shall be rebuked.
RESOLUTE.  And know you, sir, that rebukes and
rebuker, like the unbelieving lord in the days of
Ahab (2 Kings vii. 17), shall be overborne by the
onward march of the true spirit of the Gospel, freedom and conquest. These rebukes will as certainly
fail you, as your Scripture authority, of which you
have none. I know such a spirit commonly supplies
the place of Scripture argument, but its result will
leave your seats vacant and greatly lessen the number of the redeemed.
PILGRIM. Brethren, being somewhat anxious about
our whereabouts, as I find we have passed over a
large space since this interesting discussion began,
I have been examining my pocket-compass, and I find
that this road we are now upon, verges too much to
the left, and as I noticed a path just ahead that turned
more to the right, and seemed to ascend the hill, I
thought I would call your attention to it.
BY-ENDS. This road, sir, keeps along in the valley,
the scene of Brother Trim's labors, and I will assure
you, you will find a pleasant route to the city.
CLERICUS. Yes, my brethren, I think we had better
take the road indicated by Brother Pilgrim, for the
atmosphere of this valley seems oppressive, the water




THE PILGRIM'S PROGRESS.            163
is not good, the streams are drying up, there are no
flowers, and the fruit is scarce and poor.
And as if by a common impulse, they turned to
the right, and began to ascend the hill, while Trim,
Pliable and By-ends quickening their pace, soon disappeared down the valley, so they went on, being
surprised as they ascended to find groves and vineyards and orchards, similar to those they had recently
passed, and soon discovered the secret in finding their
path verged toward the beautiful river, along whose
banks they had previously wandered, and from whose
waters they had been so refreshed, and they saw
just before them the Delectable Mountains.
As they ascended to the tops of the mountains, they
found shepherds feeding their flocks among the
orchards and vineyards. And although they seemed
at once, from everything they saw around them, to
guess where they were, yet the smiling countenances
of the shepherds seemed to invite them to inquire
into many particulars concerning the way, and were
much surprised at the readiness and clearness of their
answers.
CLERIcUS. We have been informed that there is a
city of Refuge, and being assured also that our city
was to be destroyed by fire, therefore, journey we in
search of the city where we may be safe and happy.
Is this the way?
SHEPHERDS. Well, brethren, we are happy to inform you that this is the right way, and these beautiful mountains were prepared by the Lord of the
Celestial City, for the refreshment of pilgrims pre



164        THE  PILGRIM'S PROGRESS.
vious to their entering the city. And as you seem
to be weary, and the day is far spent, turn you in
and rest awhile, then go on your journey.
So they consented to tarry with them  as they
desired, also to look at some of the scenery of the
mountains.  So they were unostentatiously provided
with simple but happy lodgings and fare, and were
soon in the embrace of sleep.
CHAPTER XV.
CONVERSATION WITH THE SHEPHERDS-SCENERY OF THE
MOUNTAINS-JOURNEY ONWARD.
And He gave some apostles, and prophets, and evangelists, and pastors, and teachers, for the perfecting of the saints.-EPH. iv. 11.
AFTER a most delicious night's repose, interspersed
with pleasing dreams, through which the memories
of the past, like rippling streams, flowed in pleasing
or painful cadence, corresponding to the events revived, the central images of which seemed to be the
shepherds and the mountain scenery, mingled with
thoughts of the Clelestial City, they awoke, and soon
divined the secret of their sweet dreams, as the mountain breezes floated gently in at their upraised window, loaded with the aromatic fragrance of the orchards and vineyards, accompanied by the gentle
voices of the shepherds, whom, they discovered,




TI-E PILGRIM'S PROGTR ESS.          165
were already abroad, leading their flocks by the still
waters of the beautiful river, in the luxuriant pastures there.
So, speedily arranging their wardrobes, they went
forth to greet them and enjoy the sweet air.
SHEPHERDS. Hail! brethren; and how  enjoyed
you your rest?
CLERICUS. Amazingly, good sirs. Never was rest
more refreshing, as I think my brethren can testify.
SHEPHERDS. The King is very kind and watchful;
and knowing full well the dangers of the way, and
the toils of faithful pilgrims, "He giveth his beloved
sleep," lest they despair.
PROBUS. Kind sirs, while our hearts overflow with
gratitude, we would know of the reports we heard,
and also of the way yet before us, for we long to be
advancing.
SHEPHERDS. You were rightly informed, and you
have done well to hasten to that beautiful city, for we
judge, from your appearance, that you have been
pressing your journey, and are happy to inform you
that you are in the right way. But how got you into
this way, and how succeeded you in escaping the
many dangers and getting on thus far?
PILGRIM. As I was serving in the city of Destruction, I began to be oppressed with the abounding
wickedness, and just then a book fell into my hands,
written by men called ouranographers; and, as I
read, my alarm increased. So I fled from the doomed
city, and was directed by one Evangelist to enter a
little gate at the beginning of the way; and, by the




166      THE PILGRI-M'S PROGRESS.
aid of the Interpreter, and this good wEvangelist, we
have made our way thus far, although we came near
being destroyed by a storm among the mountains,
and by the giant Infidel; and, on several other occasions, falling in by the way with men who seemed to
be going, as they said, to the city, we were led by.
them through some very barren country, and along
some very steep, dangerous places; but, by the grace
of the good Prince, and the instructions we received
from the good book which I had found, we are thankful in escaping thus far.
SHEPHERDS. But, Brother Clericus, it is not often
we see those of your rank on these mountains, where
the flocks feed and flourish upon the simple herbs the
Lord of the Delectable Mountains has caused to grow
here.
CLERICUS. I feel my unworthy self reproved, and
yet joyful, in being permitted to be here. No better
proof of the healthiness of these herbs, and this atmosphere, is needed than what I see in the condition
and harmony of these flocks. Here I see you have
the wolf and the lamb, and the leopard and the kid,
lying down together (Isa. xi. 6), and the calf and the
young lion and the fatling together, and a little child
leading them. The cow and the bear eating together,
and the lion feeding like the ox, and the suckling
creeping to the hole of the asp, and the weaned child
putting its hand on the cockatrice's den, and all
seems peace and harmony. And I remember with
pain, when I dwelt in the city of Orthodoxy, how
the streets crossed each other, and how much conten



TIHE PILGRIM'S PROGRESS.           167
tion and strife there was, and emulation to see who
could get the most numbers and build the finest
houses.
SHEPHERDS. But how came you to leave?
CLERICUS. I confess that I became disgusted with
such things, and alarmed at the amount of worldlymindedness I discovered, when laboring to bring
about a reconciliation. And some hints, given by
Restorer, and some other things connected with the
visit of Brother Pilgrim to our city, induced me to
examine the good book more closely, and I soon saw
my best plan was to leave all and go where it directed. And I bless Immanuel that my feet are today permitted to tread this delightful mountain.
So, after some further conversation, interspersed
with many questions to each of them, the shepherds
were highly pleased at the indications given that they
had sincerely left all and followed in the path that
led them to these mountains. They moreover cordially extended their hands to them, and invited them
to remain a while, and refresh themselves with the
good things of the mountains, when the company
joyfully accepted the invitation, as they felt the need
of being strengthened for the journey yet before
them.
So, after still further delightful conversation, the
shepherds took them to walk upon the mountains,
that they might show them  some of the scenery
thereof. So, as they walked forth, they were delighted with the beautiful prospect on every hand.
And although the arrangements of the ground were




168       TIE PILGRIM'S PROGRESS.
seemingly for beauty alone, so pleasant was it, yet its
adaptation to some useful end was also remarkable.
Then did the shepherds call their attention to some
of the most wonderful points, which made a deep impression upon their minds.
They had them to the top of one very high hill,
called Spiritual Pride, and bade them look downwhich, when they did, they saw a great number at
the bottom dashed all to pieces. And when they inquired what this meant, the shepherds told them
these were those who had, from various causes, considered themselves the peculiar favorites of Heaven,
and, withal, being a little flattered by the people, had
become haughty (1 Tim. iii. 6), and not noticing
where they stopped, had walked off this precipice and
fallen, while their bodies lie there unburied as a warning to others.
Then they passed on to another high point, whence
they saw two groups of men, the one of which seemed
to be wandering among the tombs, upon which they
frequently stumbled, as those who were blind. These,
said the shepherds, like Hymeneus and Philetus (2
Tim. ii. 17), erred concerning the resurrection, claiming that there was no spirit separate from the body,
and that the wicked, etc., would be annihilated.
The other group seemed also to be gliding about like
ones insane. These, said the shepherds, sought unto
spirits that peep and mutter. (Isa. viii. 19.) Therefore have they become insane. Take warning from
these, and beware of speculating in spiritual things.
These poor creatures entered  the field of free



THE PILGRIM'S PROGRESS.             169
thinking, whereinto led a gate, that had been much
beautified by human devices on each of its panels,
and inscribed with various mottoes, that did much to
arrest their attention, and lead them to think that
they could reach the Celestial City without the trials
of the straight and narrow way that led over these
mountains.  Therefore they wandered on till they
became bewildered and lost, and act as you now see.
Then did the pilgrims feel sad when they thought
of their narrow escape, as some of their number had
even entered the same field, and were only marvellously delivered. Therefore did they inwardly greatly
rejoice, and determine with themselves that they
would make the "name of God a lamp to their feet
and a light to their path," and follow it only.
The shepherds then led them  to another place,
where they came abruptly to another curious gate,
that at first sight seemed an inviting place to enter,
which, when the shepherds had thrown open, they
bade them  look in, when they saw a path leading
along to the left, that at first was pleasant, but then
it grew rougher, and at last abruptly terminated in a
terrible pit (Matt. xxiv. 51), from which issued
groans, and smoke, and the scent of brimstone,
whereat the whole company were greatly alarmed.
This, the shepherds informed them, was the way that
hypocrites always took. They would start on a pilgrimage, enter the right gate, and travel along the
right path, make many pretensions to keep up an
outside show, but invariably enter this gate and
plunge into that pit,
15




170       THE PILGRIM'S PROGRESS.
This was, indeed, a fearful picture. Then saidRESOLUTE. And do you keep these facts from the
knowledge of those who journey this way, seeing
some might from curiosity enter here, and thus meet
this terrible fate?
SHEPHERDS. By no means. On the contrary, we
take particular pains to inform all concerning it, and
to warn them; nevertheless, many enter whom we
do not suspect.
PROBUS. Then how difficult to escape all these
dangers, and reach the city!
SHEPHERDS. None enter here unless they choose
to, since the will is concerned in this matter.
"Behold," saith God (Deut. xxx. 15), "I set before
thee this day life and good, and death and evil."
And every one makes his choice.
Clericus by no means felt happy under the memories awakened by these hints, when he saw in the
light of what the kind shepherds said the fearful risk
he had been running, when trying to patch up the
walls and straighten and harmonize the streets in the
city of Orthodoxy, and could not refrain from saying,
"Blessed be Immanuel that he has opened up a clear
way, which, although it lies through danger, yet leads
from greater dangers, and grows brighter and brighter.
And blessed be his namB for placing kind shepherds
along this way, to encourage weary travellers. I see
other interesting views around these delightful mountains-one, in particular, that seems to be enticing -
and yet I would be on our journey.
PILGRIM. Yes, dear brethren, I seem  to feel a




THE PILGRIM'S PROGRESS.             171
strangely anxious emotion mingling with the increasing pleasures afforded by the shepherds' entertainments (Phil. ii. 12), and I am much of Brother
Clericts's mind.
SHEPHERDS. Nor would we detain you, but as we
have now arrived near the inviting spot noticed by
Brother Clericus, we would that you should take
one view from thence ere you depart.  So leading
them np quite a lofty eminence, from which new and
thrilling beauties presented themselves as they rose;
they at length came to a beautiful observatory, where
was a telescope of very peculiar powers, which
brought into a clearer light things unseen by the
naked eye. (2 Cor. iv. 18.)  The shepherds desired
them to look through the glass, which, when they
had done, they saw a highway cast up and beautifully paved, winding among the distant hills, and
along verdant vales, and through beautiful landscapes, until it seemed to come to a large white gate
made of pearl (Rev. xxi. 21), that glistened with its
resplendent purity. They thought they saw  also
above the gate shining ones, and beyond a lofty
wall of variegated  brilliants (Rev. xxi. 19) that
stretched either way from  the gate-lofty palaces
and thrones that seemed to float in a strange and
wonderous light that came neither from the sun, or
moon, or stars, nor any candle. (Rev. xxi. 23.)  They
also thought they heard entrancing strains of music
(Rev. xiv. 2), as joyful voices mingled with tones of
harps.  And as they gazed, they seemed to be en



172      THE PILGRIM'S PROGRESS.
raptured, and Probus burst forth in singing, joined
by the rest"My soul would always stay,
In such a frame as this,
And sit and sing itself away
To everlasting bliss."
And when they would now go forward, being anxious to arrive at that beautiful city, the shepherds
took them  by the hand and bade them beware of
Theologos (Col. ii. 8), and not to sleep upon the
Enchanted grounds. (1 Cor. x. 7.) And to give good
heed to the directions of the " Reports" Pilgrim had
brought with him. (2 Pet. i. 19.)
So with many expressions of gratitude and sympathy, they took each other by the hand and parted.
The whole company seemed unusually happy, and
moved with much greater ease after this interview,
and felt that somehow the very memory of their former trials and dangers added pleasure to their present bliss, as they were mingled with thoughts of that
wonderous city they had just seen ahead, and the
many assurances of the progress they had made, and
encouragement that they should soon be at their
journey's end.




THE  PILGRIM'S PROGRESS.                173
CHAPTER XVI.
INTERVIEWS BY THE WAY-ENCHANTED GROUND.
We have also a more sure word of prophecy, whereunto ye do well
that ye take heed as unto a light that shineth in a dark place, until the
day dawn and the day-star arise in your hearts.-2 PET. i. 19.
THE country through  which  they  now  passed
was beautiful and well cultivated, and all conspired
to make their journey delightful.  The weather being
pleasant they made good progress, while their minds
were filled with happy thoughts about the arrangements and order and beauty of the Delectable Mountains.
CLERECUS. Brethren, it appears to me that the
order pursued by the shepherds, is much more simple
and effective than any thing I ever saw in the city
of Orthodoxy.
PILGRIM. And so natural and beautiful! It reminded me of all I heard MKr. Restorer say, and of
that beautiful hymn"Thus shall the church below,
Resemble fat above."
Certainly nothing is more desirable than that we
should be subject to the same order on earth, that
we shall be in heaven. It would not be safe to square
us by one rule and judge us by another.
15*




174        TIE PILGRIM'S PROGRESS.
PROBUS. Yes, its simplicity was its chief attraction. They seemed to have no will or ambitious desires
of their own. All was humble submission to the
Divine Will.
RESOLUTE. The very atmosphere seemed purer,
and the gates of the Celestial City could almost be
seen with the naked eye-it seemed as if I could
always remain with them. How true
"The hill of Zion yields,
A thousand sacred sweets,
Before we reach the heavenly fields,
Or walk the golden streets."
But it seems to me the country before us descends
rapidly and does not seem so pleasant.
PROBUS. See! off there to the right what a beautiful little village. The main buildings seem large
for such a sized village.  And what a delightful path
leads from it, embowered with venerable elms and
flowering shrubs; —and see, there comes a prim-looking gentleman in black, walking daintily along the
path that seems to cross the road ahead of us.
CLERICUS. That scene looks familiar to me; it was
at that place I received my education, and that gentleman resembles the son of a fellow-townsman in the
city of Orthodoxy, who has been here a long time, and
if report says right, has arisen to some eminence,
filling one of the most important chairs in the Institution.
PILGRIM. He seems to be coming into our path
ahead of us, so let us quicken our pace that we may




THE PILGRIM'S PROGRESS.            175
make some inquiries of him,-it may be we-may learn
something to our advantage.
So hurrying along they soon drew near, as their
paths seemed to run together for some distance, when
Resolute thus addressed the stranger.
Sir, you seem to come from yonder beautiful village,
and it may be you are well acquainted with the country, and could give some useful information to a
band of pilgrims, in reference to their journey to the
Celestial City.
STRANGER. All hail! brethren, you have judged
rightly, although not a native here yet I have spent
many years within yonder classic walls, and have also
itinerated much of the country around, and am not
only quite well acquainted with that, but have made
the route to the Celestial City my especial study, and
shall be glad to communicate any information in reference to it you may desire.
CLERICUS. Were you not from the city of Orthodoxy.
STRANGER. I was, and my father resides there still.
CLERICUS. Is not your name Theologos, son of old
Father Divinity, Rector of a Parish there.
STRANGER. The same, at your service, sir. But
may I inquire if you were acquainted in the city of
Orthodoxy, and with my father?
CLERICUS. Well acquainted with both, sir. I was
born there and your father was my tutor.
THEOLOGOS. Did you not belong to the family of
3Mr. Clergy? and what brings you here?
CLERICUS. I did, and you may have heard some



176       THE PILGRIM'S PROGRESS.
thing of my efforts to harmonize the different streets,
and bring about a more friendly feeling.
THEOLOGOS. Yes, sir.  My father wrote to me
that you had called a world's convention, to see if
some creed could not be compiled from all the creeds
upon which all might unite, and at one time my
father expressed a faint hope that you might succeed.
But when he saw how tenaciously each one clung to
their own, he gave the matter a closer consideration, and concluded that it would be better to maintain their separate organizations, and says, when he
presented his conclusions, the rest generally agreed
with him.
CLERICUS. I soon saw that the effort was abortive,
and so gave it up, and concluded I would leave the
city of Orthodoxy and journey to the Celestial City.
THEOLOGOS. You do not mean to say it was necessary to leave orthodoxy and creeds, in order to get to
the Celestial City. Do you?
CLERICUS. I will say, sir, the moment I came to
the above conclusion, I had new and strange feelings
and saw with new eyes.  I had thought that creeds
and parties were at least innocent. But then I saw
and read clearly in the Bible, that they were carnal
(1 Cor. iii. 4) and wicked, and that the Great Head
of the church had ordained that all his followers
should walk by the same rule (Phil. iii. 16), and that
there should be no divisions among them, (1 Cor.
i. 10.)
THEOLOGOS. But, my dear brethren, you do not
mean to say that these different organizations and de



THE PILGRIM'S PROGRESS.               177
nominations constitute the divisions forbidden, and
that different creeds are different rules?
CLERICUS. Well, if they are not, I would not know
what it would take to constitute such.
THEOLOGOS. But are they not all. agreed in the
great fundamental items of Evangelical religion-the
necessity of the new birth and entire sanctification,
with the equal Divinity of the Three adorable persons in the Godhead?
CLERICUS. No, sir. I found when an effort was
made to harmonize them, that it called forth such
fine spun distinctions and Ashdodish terms, that
proved they differed vitally and could not be reconciled.
THEOLOGOS. Oh! it is true, each branch of the
church has its different views of the saving doctrines
of the Bible, and these creeds only serve to show the
world the peculiar views of each branch, but do not
interfere with the authority of the Scriptures.
CLERICUS. True, they do not interfere with the
authority of the word of God, which I rejoice to
know is as firm as his throne.  But then these peculiar views are made their tests of fellowship and standards of orthodoxy, and are as clearly the "rules
of faith and practice," to these branches, as the writings of the apostles were to the primitive church;
moreover, they seem to multiply and perpetuate those
very divisions forbidden in the Scripture, thus crippling the Gospel, neutralizing the efforts of the church,
filling the world with infidels, and bringing religion
into disgrace.




178       THE PILGRI M'S PROGRESS.
TI-IEOLOGOS. But, sir, every denomination must
have its creed, written or unwritten, or how shall the
world know where to find them.  It does not mnatter
so much what they believe, if the heart is only right.
When we get to the Celestial City it will not be asked
of us what fold we lived in. But I was going out to
meet an appointment in a neighboring Parish, and I
see we are approaching the point where my path
crosses and turns to the left of your road, and I should
be glad to have you accompany me.
PROBus. Friend Theologos, does your Parish lay
on the direct road to the Celestiac City?
TITHEOLOGOS. Well, not on what you call the direct
road, but a road leads from there to the city, and I
don't think when we get there it will be asked of us
what road we came.
PROBUS. True, but you seem to have too many
ifs; and after all our troubles and dangers, we want
to make sure work.  If there are various roads we
want the right one, and most direct. We feel that our
time is too short and precious to make experiments.
PILGRIM. (Taking out the volume of reports).  Do
you think this "Travellers' Guide" will give us correct
directions, and enable us to find the way to the City.
THEOLOGOS. Oh! yes. That I see is the New
Testament.  It is the only true foundation of faith
and practice, but thenRESOLUTE. But then, Friend Theologos, you think
it needs construing.
THEOLOGOS. I think-I mea —let every one take
his own way and sail under his own flag.




THE PILGRIM'S PROGRESS.              179
RESOLUTE. So say I, but I am determined to sail
under the blood-stained banner of the Good Prinzce,
and walk in the way marked out by the Prophets and
Apostles.
THEOLOGOS. Farewell, brethren.  I must take
down this lane.
So saying, he turned to the left, and the company
passed on  some  distance in silence.  At length
Probus, started from a deep reverie, on the interview they had just had, and said, I think, brethren,
this must be the man the shepherds warned us of.
But it seems to me, after feasting on such food as the
shepherds provide, there is but little danger of being
satisfied with such unsavory stuff as this man's.
CLERICUS. True, Brother Probus; but all do not
see to the bottom of things as you do, and thousands
are deceived by such specious logic; and hence sectarianism flourishes at the expense of true religion.
PILGRIM. This reminds me of what I read in the
reports (2 Thess. ii. 9, 10) concerning the man of sin
-" Even him whose coming is after the working of
Satan, with all deceivableness, of unrighteousness, in
them that perish, because they receive not the lore
of the truth, that they might be saved." And this
same power is said to have attempted so to fix it that
none should buy or sell save those who have the mark
of the beast (Rev. xiii. 17); that is, I suppose, as
Theologos intimated, that none should be recognized
as orthodox, or allowed into orthodox pulpits, save
those who had a creed.




180        THE  PILGRIM'S PROGRESS.
CLERICUS. Well, such  seems to have been  the
working of creeds, in a measure.  None are allowed
to buy or sell, or enjoy religious intercourse with the
self-styled orthodox but those whom  they consider
evangelical-that is, have a creed.
RESOLUTE. But it appears to me, brethren, that
the air is oppressive, and I greatly incline to sleep.
PILGRIM. I should judge, from appearances, that
night is coming on; and see! from these milestones,
we have journeyed a long distance, and I was suffering from the same feelings.
As it grew darker, clouds and fog arose, insomuch
that they were much troubled to find the road, and
they earnestly sought a place of rest. Yet Clericus
exhorted them to continue on, as he had strong suspicions they were on the Enchanted ground.
CHAPTER XVII,
STILL ON THE ENCHANTED GROUND-RECEIVE LETTERS
FROM EVANGELIST-ARE SCATTERED.
Wherefore, let him that thinketh he standeth take heed lest he fall.
There hath no temptation taken you but such as is common to man; but
God is faithful, who will not suffer you to be tempted above that you
are able, but will, with the temptation, also make a way to escape.
1 COR. x. 12, 13.
THE night seemed to wear wearily on, yet they
found no place of rest, while the warning of the




THE PILGRIM'S PROGRESS.            181
shepherds came up in their minds to stimulate them
forward, and a thousand ominous apprehensions filled
their minds, and boding fears, of various sorts, made
their hearts throb and their whole frame to tremble.
So they endeavored to cheer each other what they
could, to keep awake.
All at once a voice broke through the horrid gloom,
saying, "There hath no temptation taken you but
such as is common to man; but God is faithful, who
will not suffer you to be tried above that ye arable,
but will, with the temptation, also make a way to
escape."  Then saidCLERICUS. My brethren, who can doubt the source
of this voice?  Let us, therefore, not be discouraged,
but patiently wait for the coming of the day.
Again the same voice said, " My grace shall be
sufficient for thee."  But still the darkness grew
apace, and seemed to be all the more dreary from
their remembrance of the Delectable Mountains and
its beautiful scenery.
And, withal, they began to grow cold and drowsy,
and peevish with each other. Nor did they seem inclined to converse together as freely as heretofore, or
even to take delight in each other's company. So
they separated, and walked at some distance from
each other, when that voice was again heard, saying,
"There must be also heresies among you, that they
which are approved may be made manifest." (1 Cor.
xi. 19.) This seemed to fill them with much anxiety,
and, as they wandered on thus in the dark, each was
left to commune with his own heart.
16




182       THE PILGRlIM'S PROGRESS.
Clericus threw himself upon his knees, deeply bewailing his unworthiness, begging for pardon and
wisdom and guidance.  Pilgrim  was almost in despair. He turned this way, and then that, feeling
after the path with his staff, uncertain where to tread.
Resolute went on like a lion, in the dark, although he
felt deeply the loss of company, and had some conflict of soul; yet he could not feel that he was to
blame, when a hobgoblin, tripping up behind him,
whispered in his ear, "If you yield one inch, the
world will think you are to blame.  This darkness
and trouble is all brought on by others."  So he
thought it was the voice of his own conscience, and
determined to brave it through.
Poor Probus, finding that he was not making much
progress, sat down on a mossy knoll to meditate.
He went back to the beginning of their journey; he
thought of the fate of those pleasure-seeking freethinkers, and those in Infidel Castle, of the sad fate
of those who had turned aside, of the gloomy prospects of the inhabitants of the city of Destruction,
and then he came in his thoughts to the beautiful
river and orchards and scenes they had passed, the
joys at -Berea, and on the Delectable Mountains, and,
finally, the glimpse they had of the gates of the Celestial City, and felt that they could not be far ahead,
and as he pondered the tears ran down; yet courage
reigned in his heart, for he knew this gloom could not
last always. Just then, as if a clap of thunder had
burst over the valley, the same familiar voice was
heard; "These light afflictions, which are but for a




THE PILGRIM'S PROGRESS.             183
moment, shall work out a far more exceeding and
eternal weight of glory, for all things shall work together for your good."
Indeed, as when the dark storm-cloud, broken in
mid-heavens by the violence of the wind that brought
it there, discharges its contents and is then driven
away, so the darkness began to disappear; and, indeed, it soon grew so light that the pilgrims descried
each other, at no great distance apart, and, as if by
a common impulse, ran together, and falling upon
each other's necks, mutually bewailed this strange
event, and falling upon their knees, implored divine
aid, and promised to aid each other to the end of
their journey.
The day broke, the sun came forth and shone with
more splendor than ever, while the landscape, as they
ascended from the valley, was more beautiful than
ever.
So they went on joyfully, and soon came to the
next town, a beautiful city, where they found a large
number of brethren assembled from all parts of the
land in a general missionary meeting.  This was indeed a very happy season, to see so many gray-haired
pilgrims just ripe for the Celestial City, and a still
larger number of earnest young brethren, girding
their loins for the harvest of the world. They found,
also, that the telegraph and mail had preceded them,
and their history was in a great measure known. Indeed, the corresponding secretary had received a letter from Evangelist, signed by order of a number of
churches, recommending them  to the work of the




184       THE PILGRIM'S PROGRESS.
Lord, as veterans who had endured toils and hardships, and had proved themselves worthy and willing
to be spent in the same service.
This filled them  with amazement; but when the
society, by a unanimous voice, called them  to the
work, they submitted, promising to give their feeble
all to it.
Then, with many prayers and tears, the brethren,
amid great rejoicings, gave them the "right hand of
fellowship," and sent them forth.
The time had now come when they must separate,
perhaps not to meet again till they should arrive at
the Celestial City; still they parted cheerfully and
affectionately, feeling assured that"The same hand that led them
Through scenes dark and drear,
Would kindly conduct them safe home."
It also appeared, from other letters received during
the meeting, that, stimulated by their example, scores
had left the cities of Destruction and Orthodoxy, and
even the enchanting field of free-thinking, and doubting, and infidel castles, and other places, and started
on pilgrimage, many of whom had got the start of
them, and reached the Celestial City, and that many
others were seriously thinking of setting out; and
thus, when they least expected, their chaste conversation, coupled with fear, together with their persevering and consistent course, had led others to glorify
God by a consecration to his service.




TEE PILGRIM'S PROGRESS.               185
CHAPTER  XVIII.
CLOSING INCIDENTS —BLESSEDNESS OF DIVINE PROMISES
-THE ROD AND STAFF OF GOD-OVER THIE RIVER.
But none of these things move me, neither count I my life dear unto
myself, so that I might finish my course with joy.-ACTS xx. 24.
BUT it soon became apparent, notwithstanding the
joy of their hearts, and the cheering reports of the
triumphs of truth on every hand, that the black
prince was yet abroad; neither had he manifested a
disposition to yield the struggle or cease his wiles to
annoy and take the lives of these good men. And
on their part, although they were growing gray in
the service, they had no intention of giving up, for
that, indeed, a knowledge of the exposed and dangerous condition of their friends and neighbors filled
them with a desire to do all in their power to aid and
save them.  And now that they were commissioned
and encouraged to go abroad everywhere, preaching
the word, they separated and went forward with the
more eagerness.
As for Resolute, he had not gone far before he received a letter, requesting him to come and hold a
meeting in a village called Careless, in the State of
Indifference.  The circumstances were like this: Mfr.
Evangelist had passed through that country, and produced a great sensation by his preaching, and a large
church had been formed; but, being left to them16*




186       THE PILGRIM'S PROGRESS.
selves, they became a prey to various teachers, which
had so distracted the minds of the people that they
had become discouraged, and religion had pretty
much run out. But a young man by the name of
Honest, who remained faithful to the profession he
had made under the preaching of Evangelist, became
greatly concerned for the salvation of his neighbors,
and so had written to the meeting to have some missionary sent down there, to see if they could not be
aroused, which letter was forwarded to Resolute. So
he proceeded at once to the place, and being a stranger, he called at the Weathercock Inn, kept by one
Fair-speech, who gave a very glowing description of
the place, its fine air, fertile soil, beautiful situation,
excellent opportunities, together with the good health
and general prosperity of the inhabitants. This seemed
strange to Resolute, as it was known to be barren and
destitute of water, with a bad air, filled with a miasm
that caused giddiness in the head and general lassitude of spirits; and as to its opportunities, he had
seen nothing but dreary marshes, gloomy forests, and
a sandy desert. So, concealing his surprise at the
strange hallucination of the landlord, he inquired the
name of the country off to the right as he came into
the village.  Fair-speech told him  that was called
Calvinian Mfoor, in honor of a gentleman who first
settled there, who, finding it very miry, had undertaken to fill it up and render the ground firmer; but
although they had got it in such state of cultivation
that they raised a few things for market, yet men and
animals were occasionally mired there. The exten



THE PILOGIM'S PROGRESS.            187
sive forest on your right is called Arminian Woods,
in honor to another man who had dwelt there. Their
posterity built this city, and then many of them went
on and settled the vast region of country that lies
beyond on the other side of the city, which you will
pass through when you go on. That is called Universalian Desert.
But, said.Resolute, have you any churches in your
little city?
Well, as to that, said Fair-speech, a iMr. Evangelist
held a meeting here some years ago, and caused quite
a stir, inducing a great many to join him, but the inhabitants of the surrounding country rallying, the
thing was measurably checked; and their views and
theories, when mixed together, resulted in such a
multiplicity of doctrines, that I think the people
generally concluded they would be better off without
troubling themselves about religion at all.  Since
then we have had comparative quiet and prosperity.
RESOLUTE. Your quiet is the quiet of death, and
your prosperity that which will lead you to endless
ruin. But is there one _onest in your city?
FAIR-SPEECH. Yes, and an excellent, thoughtful,
exemplary young man he is.  He lives down on
Christian street, a name given in honor of the church
Evangelist organized there.
So saying, he led Resolute to the corner, and, by
request, pointed out the house to him.
Here Resolute was heartily welcomed, and, with
many prayers and tears, they took sweet counsel
together. And as they talked of the languishing




188      TTHE PILGRIM'S PROGRESS.
state of Zion, and the sad ruin wrought by the conflicting theories and impracticable doctrines of men,
they resolved to make another effort to erect the
Gospel standard, and call men simply to the obedience of faith (Rom. xvi. 26), believing that although
difficulties might be in the way, yet it was better to
fall struggling, with all their armor on and gain a
crown, than ignominiously to fly and fall wounded in
the back and sink in disgrace for ever.
And sure enough, with such a mind as this they
could but prosper.  Many were revived; scores
flocked to the standard of Prince Immanuel.  Those
who came from Calvinian Moor, and Arminian Woods,
and the desert, alike testified to the superior joys they
felt on taking the word of God as the only rule of
faith and practice, to those dreamy impressions and
vague philosophies upon which they had before tried
to rest. They felt that all things necessary to life
and godliness was given to them through the knowledge of Christ (2 Pet. i. 3) which they found in the
Bible, and that all the creeds and opinions of men
only tended to unsettle the mind and cause divisions,
while with one heart and one voice they glorified
God for the blessed promise, " He that believeth, and
is baptized, shall be saved." (Mark xvi. 16.) "Yes,"
said Resolute, "say not in thine heart, Who shall ascend into heaven?-that is, to bring down Christ from
above; or, Who shall descend into the deep?-that
is, to bring Christ up again from the dead; but, The
word is nigh thee, even in thy mouth and in thy
heart; that is, the word of faith which we preach.




THE PILGnRIM'S PROGRESS.            189
That if -thou shalt confess with thy mouth the Lord
Jesus, and shalt believe in thine heart that God hath
raised him  from  the dead, thou shalt be saved."
(Rom. x. 6.)  "And with many other words did he
testify and exhort, saying, Save yourselves from this
untoward generation." (Acts. ii. 40.)
So when he had set things in order, and solemnly
charged them to keep the ordinances as they were
delivered unto them (1 Cor. xi. 2), and to do all
things without murmurings and disputings (Phil.
ii. 14), that they might be the sons of God, without
rebuke, shining as lights in the world, he departed.
Young Honest accompanied him some distance on his
journey, as he must needs pass along near the desert.
Now, it came to pass, as they journeyed on, having
their conversation in heaven (Ph. iii. 20), that Resolute
being in a happy frame of mind, soon caught sight
of the river, from which he had drank so often and
been refreshed. And as he was sweetly discoursing
of the satisfying nature of those waters (1 Jo. v. 4),
the wind began to rise and the clouds to gather over
the desert, when the sand began to move; for it
was so, that there was no vegetation (Jo. xv. 4.),
since the inhabitants thought it not very necessary
to be particular in keeping the commandments, as they
thought it would be well with all in the end, any way.
But now it seemed that this little monsoon would
stifle the inhabitants. Some were even seen running in
the direction of the road, where the two friends were
walking, and as they drew near they cried out, what
shall we do! Whereupon, Resolute told them they




190       THE PILGRIM'S PROGRESS.
must throw themselves into the river, calling upon
the name of the Lord. (Acts xxii. 16.)  And noticing
there was some of the leaves and mud from the forest
and heath on them, he told them the waters of the river
would also wash these all off. Being now driven to an
extremity, they were most willing to do this, inasmuch
as they were also very thirsty.  And as the sand
continued to threaten, and others flocked around,
Resolute took them by the hand and went down with
them into the river (Acts viii. 38), when, to their inexpressible surprise and joy, the wind abated and the
sand settled. The storm being now past, they told
Resolute that some of them  had been born in Arminian  Wood, and some on Calvinian Heath, and
others even in the city of Orthodoxy, but from a
restless spirit of adventure they had removed and
settled on this sand, as they had been told it was an
easy matter to make a living there.  But they found
the sunshine and drought so constant there, that it
pulverized the dust, and when a little storm arose, it
was sent blinding through the air, and they were now
desirous of seeking a better location, when Resolute
advised them to settle along the river, and encouraged
Honest to assist them in forming a settlement.
Resolute, bidding them  an affectionate farewell,
passed on, and soon found himself on the Plain of
Obedience, through which the beautiful river wended,
as he kept the road that led along its bank.
The air was fresh and delightful, the birds sung
sweetly in the orchards, which again began to appear,
interspersed with vineyards, now loading the air with




THE PILGRIM'S PROGRESS.              191
the smell of ripened fruit.  And, withal, Resonute
caught a glimpse through the trees that skirted the
sloping hillside in the distance before him, of the
Celestial City.  This so filled his soul with rapture,
that in the joyful anticipation thereof he fell sick and
turned into a pleasant dwelling by the way-side, inhabited by a noble family, long a resident of this
delightful plain.
These received him joyfully and showed him every
kindness, anticipating all his wants. But such was
his calm and holy resignation and the loving style
of his conversation, which turned altogether upon the
city, and its glories, and honors, and joys, that they
felt as though they were greatly his debtors whenever he expressed any gratitude for little acts of
kindness.
Indeed, the affliction of Resolute waxed so rapidly
that the family grew alarmed, when he exhorted them
to be of good cheer, for he said, " none of these things
disturb me, neither count I my life dear unto me
(Phil. iii. 8), so that I may come to the gates of the
beautiful city I see just before me; not in the righteousness of the law, but clothed with that righteousness which is required in the Gospel.  Long have I
lived and labored; but forgetting the things that are
behind, I press towards the Celestial City, whose
pearly gates I see shining before me."
A solemn impression prevailed, as this veteran of
the cross dwelt upon these exceeding great and precious promises, which now acted as a staff of God
(Psa. xxiii. 4), given to sustain under His rod, when




192         THE  PILGRIM'S PROGRESS.
it seemed as if sweet strains of music floated through
the air, "Great and marvellous are thy works, Lord
God Almighty, just and true are thy  ways, thou
King of saints.  (Rev. xv. 3.)  Who shall not fear
thee, 0  Lord, and glorify thy  name, for thou art
holy, for all nations shall come and worship before
thee, for thy judgments are made manifest."
Upon this, Resolute roused him  a little, and said
gently —
"t   ark they whisper! angels say,
Sister spirit come away."
Then he desired them, as they stood calmly around
his bed, to sing this hymn"Sing me to my last sweet slumber,
For my eyes are growing dim;
Let me hear before I close them,
Some familiar solemn hymn.
Let it be no strain of sadness,
Telling of distrust and fear;
Doubt has in my heart no dwelling,
For I feel my Saviour near.
"Sing me to my last sweet slumber
Hope is bright, and faith is strong;
And my spirit feels like soaring
Upward on the wings of song.
Death for me has now no terror,
And the grave hath lost its gloom,
Since o'er death the Saviour triumphed
On the morn he left the tomb' Sing me to my last sweet slumber,
That the last of earth may be,
But a prelude to the welcome
Of angelic minstrelsy.




THE PILGRIM'S PROGRESS.                 193
Let it be a song of triumph,
For I soon shall join the strain,
Which is ever sung in heaven
By the bright redeemed train."
[WM. BAXTER.
And as they ceased, Resolute bade each an affectionate farewell, exhorting them to be faithful until
death. Then folding his hands over his breast, gently
passed over the river.
Tears flowed freely, but in silence, from all that
stood around, and many a wish swelled every heart,
" Let me die the death of the righteous, and let my
last end be like his." (Num. xxiii. 10.) His beloved
remains were followed to the silent grave by a large
and deeply solemn concourse.
CHAPTER XIX.
FALSE  PREMISES LEAD  TO FALSE  CONCLUSIONS - SOVEREIGNTY-FAITH —FREE-WILL - SANCTIFICATIONPROBUS CROSSES THE RIVER.
But they, measuring themselves by themselves, and comparing themselves among themselves, are not wise.-2 COR. x. 12.
POOR  humanity is strangely bewildered, having
lost its common centre of attraction in Christ. Each
one seeks a centre in himself, or, wildly zigzagging,
crosses everybody else's track; and thus an endless
confusion will reign, until again restored to their
17




194       THE PILGRIM'S PROGRESS.
rightful allegiance to the Lord and centre of the
spiritual universe, whose divine sovereignty alone
can restore order.
Now Probus, although of an inquisitive and speculative turn of mind, yet from the time he was brought
to see the truth, as it was in Jesus, would not suffer
himself to be led by carnal reason, or opinions, alleging that these were what had caused and still kept
up the divisions in the religious world, and main-'tained that the word of God alone, properly interpreted, was the only rule of Jaith and practice, so
that, as a missionary, he had a very important work
to perform, and one much needed; nor was he slow
in performing his task. Nor was he merely successful in turning many souls from darkness to light, but
such was his zeal in overthrowing everything that
exalted itself against the truth, that he obtained the
sobriquet of Iconoclast, or destroyer of creeds.
One day, as he was passing near a city called Neavolis, he overtook three clerical-looking gentlemen,
by the names of Dr. Decree, and Mr. Experience, and
Demure, who saluted him civilly, and invited him to
join their company.
PROBUS. Gentlemen, you seem to have come from
yonder city.  Might I be permitted to inquire its
name?
DR. DECREE. That, sir, is called 1Neapolis,.a new
city, built on the road from the city of Orthodoxy
to the City of God, and on a more liberal plan than
the former.  The inhabitants of the different streets
are on very friendly terms, and the ministers even




THE PILGRIM'S PROGRESS.            195
exclange pulpits, especially on great occasions, as we
have agreed to disagree; or, rather, not to let our
little differences hinder such a neighborly intercourse.
DEMURE. Might I be permitted to ask to what
branch of the Christian church you belong?
PROBUS. I belong to the church itself, and not to a
branch. I understand each disciple of Christ is a
branch of Christ or his church. (Jo. xv. 5.)
EXPERIENCE. Very true, sir; but then it is necessary to have names for the different churches, in
order to distinguish them; and you have no right to
claim the name Christian, because that would unchristianize us, and I trust we are all good Christians, although we go by different names.
PROBUS. As to that, I am not to judge; but if my
being only what I ought to be unchristianizes you,
see ye to that. Christ has espoused the church unto
himself as his bride (2 Cor. xi. 2), and woe to him
who would separate between husband and wife, or
the wife who would dishonor her husband by going
by another name.
DR. DECREE. Well, brethren, there is nothing in
a name. "A rose, by any other name would smell as
sweet." But the great matter is to have the heart
right and the faith orthodox.
PROBUS. Sir, I know not that I understand you.
The heart, if I understand it, is regulated by the
faith, and faith should be based on the word of God.
DEMURE. I presume the Doctor means that those
cardinal articles received by all evangelical churches
are orthodox, and that the heart is right when it is




196       THE PILGRIM'S PROGRESS.
filled with holy desires by the Holy Ghost, which
thrusts out all money-changers.
DR. DECREE. Yes, sir, man was made upright;
but, by the fall, he was corrupted, body, soul, and
spirit, and made subject to death, temporal, spiritual,
and eternal, with no power of his own to repent, think
one good thought, speak one good word, or perform
one good deed, totally depraved.
PROBus. Then of what virtue are the commands
of God, calling upon him to believe and repent?
DR. DECREE. True, the ways of God are mysterious; but in the divine sovereignty, through the influence of the Holy Spirit, he brings all to the saving
benefits of the atonement, who were chosen in Christ
before the foundation of the world.
PROBvs. Do you mean to say the divine sovereignty was manifest, first, in choosing a select few,
before the foundation of the world, and, second, in
bringing them by an irresistible influence to a knowledge of the truth?
DR. DECREE. Yes; God has a right to do as seemeth good to him. " Therefore hath he mercy on whom
he will, and whom he will he hardeneth." (Rom. ix. 18.)
But the fact that the elect only are included in the
covenant of grace does no injustice to the non-elect,
since uncovenanted love is forfeited by one single act
of transgression, it being based upon the character,
and not the person; hence, is justly forfeited by one
single sin of the non-elect, as in the case of the fallen
angels; but covenant love, being based upon theperson
of the elect, can never be forfeited, but even their




TIE PILGRIM'S PROGRESS.             197
sins shall work greater good to them than though
they had not sinned; hence St. Paul "thanked God
that the elect had sinned" (Rom. vi. 17), and again,
that although one sin works death in the non-elect,
yet many and repeated offences in the elect only work
justification to life. (Rom. v. 17.)
PROBUS. What, then, are we to understand by
Christ's dying for all (2 Cor. v. 15), and commanding
all men, everywhere, to repent (Acts xvii. 30), with
a promise to all who do, that they shall be saved.
DR. DECREE. This, sir, can only include the elect,
because this salvation is not of works, lest any man
should boast, but sovereign grace is manifest toward
the elect, by bestowing upon them the special gift of
faith. This is termed being under grace, while the nonelect are said to be under law; hence they will be judged
by the law, or strict justice, and of course condemned,
for by the law can no flesh be justified; but the elect
are not under law, but under grace.
PROBUS. Well, Brother Demure, do you accept
this as orthodox faith?
DEMURE. AS the Doctor has said, one item in the
law of Neapolis is, we agree to disagree; and although
I regard this feature of the Doctor's faith as a most
horrible, abominable, God-dishonoring doctrine, yet,
after all, it may be merely technical, since he holds
to the main, most glorious doctrine, that we are justified by faith alone.
PROBUS. Might I inquire what you mean by being
justified by faith alone?
DEMURE. I mean, sir, that as there are various
17*




198       TiHE PILGRIM'S PROGRESS.
kinds of faith, such as historical, scriptural, evangelical, saving, objective, subjective, doctrinal, etc., God,
in compassion to our utter helplessness, puts justifying faith into the hearts of those who yield to the
gracious influences of his Spirit. As Saint Paul saith,
"It is the gift of God." (Eph. ii. 5.)
PROBus. I read that salvation is the gift of God
and also the Holy Spirit and eternal life (Rom. ii. 7),
but how does he give faith?
EXPERIENCE. If I may be permitted to speak, it is
better felt than told.  God's gracious Spirit finds us
in our sins, strives with our wicked hearts till it
breaks down their icy stubbornness, and then infuses
faith into our hearts, which enables us to believe to
the saving of our souls.
PROBus. But I cannot see that your doctrine
leaves the sinner any more free or responsible than
Dr. Decree's, since both leave man at the mercy
of what you call the divine sovereignty.  If this influence be irresistible, and faith a special bestowal,
then how can man be responsible?  But Paul says,
"faith comes by hearing the word of God" (Rom.
x. 17), and James says, "draw  near to God, and
he will draw  near to you" (Jas. iv. 8), "cleanse
your hands, you sinners, and purify your hearts,
ye double-minded."  Evidently, it was for God to
open the way and provide the means; but is not
man responsible for making use of those means, and
walking in that way?
DEMURE. Doth not Saint Paul say that "in methat is, in my flesh-dwelleth no good thing?" Why,




THE PILGRIM'S PROGRESS.               199
sir, you seem  to think we can, of ourselves, repent
and purify our hearts and work out our own salvation.
PROBUS. I was simply quoting the Scriptures, and
inquiring as to the extent of our ability.
DEMURE. Ability! Sir, I agree with the Doctor,
that we have no ability to do anything toward our
salvation; and yet, by the sanctifying influence of the
Holy Ghost, the soul is brought to see its own utter
vileness and helplessness; and when a full consciousness that all efforts, resolutions, cries, and strugglings
for holiness are as vain as the efforts of the Ethiopian
to wash white, is given to it, and the soul is led to
look to Christ by faith alone, and to feel its dependence on him for holiness of heart and life, then, as
in the twinkling of an eye, just as full a sense of the
all-sufficiency of Christ to cleanse and impart his own
purity and holiness to the sinner is given. Thus a
gracious ability, is imparted, and the soul sanctified.
PROBus. Do I understand you to say that this
sanctification is entire and instantaneous, and all the
work of the Holy Ghost?
DEMURE. Yes. However long the mind may have
been under conviction, yet this point, this decision, is
instantaneous.  I call it Christian perfection, because
it is not perfection completed, but begun.
PROBUS. But, Doctor, do I understand that you
also accept this as orthodox?
DR. DECREE. I accept, I approve-I mean with
some slight technical modifications I admit-that it
is all the work of the Spirit, performed for the elect,




200       THE PILGRIM'S PROGRESS.
and yet not wholly independent of man's will, because all moral action springs from the will, and is
absolutely holy or unholy, as God or the world shall
be chosen.  When God is chosen, this emotion of the
soul is uppermost, and all the actions of the soul are
holy. When the world is chosen-that is, uppermost,
and all is sinful, so that when the soul is brought to
this willing, holy frame by the power of the Spirit of
God —it'is absolutely holy, and "cannot sin, because
it is born of God." (1 Jo. iii. 9.)
EXPERIENCE. True, there are technical differences;
but then the blessed experience is the same.  All
agree that sanctification is by faith alone. There may
be diversities of operations, but all the work of the
self-same Spirit. And he that does not receive this
great cardinal, evangelical truth, is not orthodox.
PROBUS. Well, gentlemen, we will not prolong this
discussion. I presume you agree with me that " God
has concluded all under sin, that he may have mercy
upon all" (Rom. xi. 32); moreover, that he treats the
sinner as a responsible party in this matter; that he
has set life and death before them; that he calls upon
them to believe (Acts xvi. 31), to repent, and be baptized (Acts ii. 38), to lay hold on the hope set before
them  in the Gospel (Heb. vi. 18); and that, having
obeyed from the heart that form of doctrine (which
doctrine was the death, burial, and resurrection of
Christ, prefigured by repentance and immersion) which
was delivered, being then made free from sin, they
become servants to God, have their fruits unto holiness, and the end everlasting life (Rom. vi.); ser



THE PILGRIM'S PROGRESS.             201
vants in the sense of responsible moral agents; and
that if they will add to their faith courage, knowledge, temperance, patience, godliness, brotherly kindness, and charity (2 Pet. i. 7), they shall have an
abundant entrance into the everlasting kingdom of
our Lord and Saviour Jesus Christ.  As to your
orthodox agreements or disagreements, you will have
to build many Neapolises before you can produce harmony, while your premises are all wrong.
You must give up this scholastic jargon and vain
confidence in the doctrines and creeds of men, broken
cisterns that can hold no water, and drink of the river
of pure and perennial truth found only in the Living
Oracles, which alone can make wise unto salvation, and
afford to the wandering mind of man a centre of attraction, an anchor hold for the aching heart, a sure
foundation to build our hopes upon.
As Probus thus waxed warm, the three cried out
with one voice-a reformer-heretic-infidel-and
putting spurs to their horses, were soon out of sight.
Now Probus, somewhat wearied, went again to the
river (for he took good care to keep near it) and
drank, whereat he was much refreshed. And being
now strengthened, he made rapid progress over the
Plain of Obedience, looking ever and anon to the deep
dark river that rolled its waters along its furthest
boundaries, separating the plain from the Celestial
City, and as night drew on he descried a beautiful
little village just ahead. Thither he wended his way,
and was joyfully surprised to find his old friend
Evangelist, smiling and active as ever, with other




202       THE PILGRIM'S PROGRESS.
brethren, whom he learned were holding a glorious
meeting; and was easily persuaded to tarry with
them a few days. The time spent in sweet converse
about the Celestial City and its joys and employments
passed rapidly by. When Probus in the midst of
their discourse one day, as they sat at a table spread
with the choicest dainties of the pclain, suddenly exclaimed,'I am  in a strait betwixt two, having a
desire to depart and cross the river, nevertheless I
would like to remain also and enjoy your endearing
society." (Ph. i. 23.) Such was his earnestness, that
they were taken by surprise and greatly troubled.
Nevertheless, when his face was as though he would
go forward, all eyes were filled with tears, and they
proposed to accompany him to the river.  So on the
morrow, as the day was unusually-fine, they all went
down to the river with him, and they saw the other
side completely lined with shining ones waiting to
welcome, him over, while they caught the glad strains
of ten thousand voices mingled with the sweet music
of golden harps, and saw myriads of waving palms.
"Ah!" said Probus, while the very look of heaven
beamed in his countenance, "We are come unto
Mount Zion, and unto the city of the living God, the
heavenly Jerusalem, and to an innumerable company
of angels, to the general assembly and church of the
first-born which are written in heaven, and to God
the Judge of all, and to the spirits of just men made
perfect, and to Jesus, the Mediator of the New
Covenant, and to the blood of sprinkling that speaketh
better things than that of Abel." (Heb. xii. 22.)




THE PILGRIM'S PROGRESS.             203
Even while he was thus discoursing, as they stood
upon the bank of the river, two shining ones, with
gentle pinions, were seen hovering over the dark
waters, seeming to lighten up their gloom, and taking
Probus by the hand, as he bade his friends farewell,
flew gently over the river with him, amidst songs of
welcome and great rejoicings, as they conducted him
along a shining way, to a palace just short of the
Celestial City, where he reposed for a brief period;
and then, arrayed in a shining robe (Rev. vii. 9), was
escorted up to the Celestial City, where he was receivd
by the Good Prince and welcomed to the joys and privileges of the city as one who had not been ashamed
to own and defend the cause of the Prince, amidst so
many dangers and trials on the other side of the river.
His friends returned to their homes with solemn
but chastened and happy hearts. (Eccl. vii. 2.)  The
report of Probus's departure soon got noised abroad,
and his labors and passage over the river were the
theme on every tongue. The current of thought and
feeling thus turned for a season into such a profitable
channel, it proved like good seed cast into good soil,
and soon brought forth much fruit; and it was
found that he slew by his death, even more than
those he had in his life (Judges xvi. 31); for while
in their grief for so great a loss, the virtues and
strong faith of Probus were much talked of, even by
those who had listened carelessly to his teaching, now
seemed thoughtful and more interested than ever.
And this reflection watered the good seed of truth
sown in their minds, and scores came out and sub



204        THE PILGRIM'S PROGRESS.
mitting to the gospel, at once set about preparing to
go over the river and join him on the other side.
CHAPTER XX.
OBJECT AND USE OF DEATH-CONDITION AND STATES
AFTER DEATH.
For all things are yours, whether the world, or life, or death, or
things present or things to come, all are yours.-1 COR. iii. 21, 22.
UNFATHOMABLE are the ways of Jehovah, simply
because of the shortness of our measuring line; mysterious too they may be, because our atmosphere is
beclouded with the mists of sin and sense. But as the
pathway of duty is made so clear in the blessed
Scriptures to the willing mind that he that runs may
read, so will the consistency and wisdom and harmony
of all the ways of God appear in the light of eternity.
And while a spirit of proper inquiry and desire to
know is innocent and right, yet "secret things belong
to God, while revealed things belong to us" (Deut.
xxix. 29); so that to seek to become wise above
what is written, is neither safe nor innocent. Life and
death are terms of strange and mysterious import,
bearing in their wondrous bosoms untold stores of
joys and miseries, struggling in relentless strife, on
every inch of the shore of time during every moment
of its dominion, and throwing so dark a pall over the




THE PILGRIM'S PROGRESS.             205
future, that it is only by faith in the divine revelation that we can take one step or see one inch of our
pathway.  We may not know the deep mystery of
sin till our eyes have long been wonted to the orbless
light of eternity. But since it is in the world, and
the glorious problem of redemption from it has been
brought out, let us be satisfied and rejoice in that inheritance to which death itself will contribute, together
with all the present things of this world, if we but
make a proper use of them, by releasing us from
mortal clogs and qualifying us to enter a house not
made with hands nor subject to decay. Thus mused
Clericus, as arm in arm he and Pilgrim journeyed
along the beautiful plain of Obedience in sweet converse about the ways of Jehovah, seemingly in full
view of the Celestial City. But as they contemplated the river that rolled between them and the
city, Pilgrim propounded this question-Why is it
necessary for all to cross this dark river? Is there no
other way to get to the city?
CLERICUS. Of course we are confined in our knowledge of these things to what the Creator has revealed
to us in his word. Paul says (Heb. ix. 27) it was
simply a divine appointment. The law under which
man was placed when he was first made was, no
doubt, founded in infinite wisdom, and embraced the
principles of his being and happiness, the transgression of which brought misery and death.
PILGRIM. Do you mean to say naturally resulted
in death? 
CLERICUS. We use the term naturally in a some18




206      THE PILGRIM'S PROGRESS.
what ambiguous sense. Of course, he who made all
law can control them as he pleases. Two men have
been known to pass over the river without dying.
And then, although death seems to follow sin as
cause and effect, yet those whose sins are pardoned
still die.
PILGRIM. May not the death threatened for sin be
a different one from that of the body, while the body
dies naturally?
CLERICUS. While it may be true that "the soul
that sinneth, it shall die" (Ez. xviii. 4), yet the body,
too, deprived of the tree of life (Gen. iii. 22), for the
same reason dies.  Hence even innocent ones die;
and, by the same appointment, wicked ones and all
will be brought up alive from the grave. (Jo. v. 28.)
PILGRIM. Then what is gained by making the
body subject to death for a short period, if all are to
be made alive?
CLERIcUS. True, we may not see all that is gained
-"secret things belong unto God."  All the mysteries of redemption may be involved here. This earth
seems to have been given to Satan. (Jo. xiv. 30.)
And if man had been permitted to live always on
this earth, under influences that most strongly inclined him to crimes, injustice, oppression, and licentiousness, no mind can conceive the black and terrible
smoke of torment that would soon have ascended
from every abode of man, mingled with wailing and
gnashing of teeth.
PILGRIM. But if such be the result of sin, will it
not still prove true?  And why did Jehovah make




THE PILGRIM'S PROGRESS.             207
man, or permit him to sin; and why not annihilate
him and Satan too?
CLERICUS. Yes, such will be the fate of all who
are not saved from  sin.  Your other questions I
cannot answer.  Yet gracious antidotes have been
provided, so that all who will can be saved. (2 Pet.
iii. 9.) The present state of man's being has been
restricted. At first, he lived almost a thousand
years, and the whole earth was filled with violence
and blood (Gen. vi. 11); then one hundred years was
a long life, and now more than one-half die in infancy, so that he is hindered as far as possible. No
doubt the same reasons that produced man and Satan
will forbid their annihilation, but require an end to
this state.
PILGRIM. I remember, sir, this was one of the
thoughts that first arrested my attention; and I
also heard Evangelist say that God had appointed a
day in which he would judge the world (Acts xvii. 31),
and that all must then stand before the Judge (Rom.
xiv. 10), to receive the things done in their bodies.
Now, if the soul does not die with the body, and
thus lie dormant till the judgment, what does become
of them?
CLERIcUS. Yes, and that judgment must be at the
last day, or all cannot appear. As to the soul dying,
the souls of the innocent and believing never die
(Jo. iii. 36), but are, no doubt, in Paradise, a palace
prepared this side the walls of the Celestial City, just
across the river, while those of the wicked are in




208       THE PILGRIM'S PROGRESS.
Haades, or a dark region below cParadise, separated
from it by a deep, impassable gulf. (Luke xvi. 26.)
PILGRIM. AhI sir, this clears up these things to a
great extent.  Certainly, separated thus from  the
companionship of the wicked and the perverted, and
clamoring appetites of the body, the saints mus'
be still more happy and enjoy more of the presence
of their Lord. (2 Cor. v. 8.)
CLERICUS. This, dear brother, is a solemn consideration.  To be so devoted and attached to the
Lord as to enjoy his service above all things else, is to
find heaven wherever he is. If the cold-hearted and
indifferent professor should tremble lest he find no
such heaven, where shall the ungodly and sinner
appear? (1 Pet. iv. 18.)
PILGRIM. True, clear views of what constitutes
heaven and hell make many things plain.  And if,
instead of bothering about a thousand things that
can be of no practical value to us, whether true or
false, all were striving to attain to the pattern of
Christ, heaven would be secured and all well.  How
strangely beautiful this path and the surrounding
country appears.  And although it seems near the
close of the day yet the sun seems to shine clearer
(Prov. iv. 18) and the air to be more balmy.
CLERICUS. Yes, dear brother, and the water from
this river that still lies along our path, and the fruit
of these trees seem sweeter, so that I feel a strange
desire to go forward, even till we can pass the
dark river that lies across our path. Nevertheless,
such is the pleasure I now feel, that I could still re



THE PILGRIM'S PROGBaESS.               209
main in this delightful place.  These beautiful lines
have been running through my mind:
" We've no abiding city here,
We seek a city out of sight
Zion its name. We'll soon be there~-~
It shines with everlasting light.
"But hush, my soul, nor dare repine;
The time my God appoints is best.
While here, to do his will be mine,
And his to fix my time of rest."
PILGRIM. Ah! true, Brother Clericus.  My own
heart responds to these beautiful thoughts; and I
was just thinking if the country along this dark
river of death can be rendered so beautiful by a faithful, pious, holy journey, and even the passage of the
river rendered so pleasant, death, after all, may not
be much in the way of good men.  Nay, rather it
may be a blessed means of making him  better off
than he otherwise could be; and what the apostle
says seems to imply as much-"All things shallwork
together for your good," for "all things are yours,
whether life or death, or things present or things to
come."
CLERICUS. It is very evident to my mind, since
sin has marred the enjoyment of the present world,
that we must exchange it for a better before we can
be perfectly happy. And when we see what a wreck
of hearts and hopes and expectations death causes
here, what can be more precious than this increasing light you have noticed, and the fruit of these
18*




210        THE PILGRIM'S PROG-RESS.
trees that grow along this river of life (Jo. iv. 14),
which seems to gather these all up again, making
for us a far more exceeding and eternal weight
of glory and joy. Hence it was the apostle counted
it all joy when he fell into temptation, and even
gloried in tribulation. (Rom. v. 3.) For our bodies
at last will be redeemed by the Good Prince, as
well as our souls (Rom. viii. 23), and then, when
this corruptible body puts on incorruption, and is
again reunited to the soul, death will be swallowed
up in everlasting victory.
The plain over which they were journeying, as it
stretched away to the horizon on every hand, seemed
more delightful than ever in the golden rays of the
setting sun, for the day was now far spent. Bright
streaks of glory shot aslant the dark river, revealing
the dim outlines of the nether shore, thronged with
joyous spirits, flitting to and fro in the silvery light,
whereat Pilgrim could scarce restrain himself.
"Hark!" said he, "heard you not that glad note?
Methinks I hear the heavenly arches ring, and I long
to be with them. This glad hour more than makes
amends for all the loss of the wages I met with when
I gave up service in the city of Destruction-nay,
makes the anxious hours and hard struggles and
weary journey I have passed appear amazingly pleasant as I now look back."
CLERICUS. Yes! dear brother —
"If such the sweetness of the stream
What must the fountain be,
Where saints and angels draw their bliss
Immediately from thee."




THE PILGRIM'S PROGRESS.             211
These notes you hear are the echoes in your own
glad heart as you think of the past and anticipate
the future, and these emotions rise ever in the hearts
of the redeemed as new views of the works and ways
of Jehovah are given to them.  This raises their
songs, and tunes their harps, and pours in one unceasing rapture through their souls, swelling and
echoing over the everlasting hills.
But see, there is a group of friends watching us
from yonder enticing home by the way-side; let us
join them, as the day is near spent.
So they drew near, and were at once welcomed to
a pleasant Christian home by the inmates, who had
learned to take delight in entertaining all strangers
that came along this plain.
And after a most delightful repast, their host,
noticing that they were weary, called the hour of
evening worship early, and then directed Sympathy,
the chamberlain, to conduct them  to the chamber
of Promise, for therein reposed all who journeyed over
the Plain of Obedience, which chamber was in full
view of the Celestial City.




212       THE PILGRIM'S PROGRESS.
CHAPTER XXI.
PASSAGE OF THE RIVER-ARRIVAL AT THE CELESTIAL
CITY.
Then shall be brought to pass the saying that is written, Death is
swallowed up in victory.-1 COR. xv. 54.
WEARIED and feeble as they were from the length
of their journey, yet their sleep was sweet and refreshing. So long had they dwelt upon the love of the
Good Prince, in giving his life for the salvation of
sinners, and the many infallible proofs that, though
dead, he was alive again forevermore, and held the
keys of death and hell (Rev. i. 18); so often had
they revolved the promise in their mind, "As I live
ye shall live also," together with other reasons of the
hope that was within them, that all these things came
up in their dreams, so that the spirit seemed wakeful
and soaring while the flesh grew weak.
So, when the morning came, with its usual salutations and refreshments and worship, they would fain
go forward; but so pleasant seemed the intercourse
of these newly-made friends, that the time flew swiftly
by in sweet converse about the heavenly land, the
wondrous love of Him who could leave so bright a
world with such kingly honors, and princely wealth,
and ecstatic pleasures in angelic company, unmarred
by sin or sinners, to come down to poverty and sor



THE PILGRIM'S PROGRESS.            213
row, and buffeting and desertion, and finally the
most painful death, in order that He might redeem
and bless those who would thus treat Him and ruin
themselves. Indeed, so earnest were their friends,
that Clericus and Pilgrim consented to tarry a few
days, that they might rest themselves a little and
feast their souls on these delightful themes.
Now, said Clericus, addressing the host, it seems to
me your countenance is familiar, and, from the manner
in which you and your good lady, with the members
of your household, seem to anticipate our wants, and
so exactly meet them, that I have been your guest
before.
HOST. Very likely. My name is Grace, and my
companion's Clharity, and we have long been living on
these plairns, by the order of our Prince, to provide
for and comfort pilgrims, whom it is our greatest
pleasure to serve. And as we usually have a surplus
of provisions, we frequently make journeys along the
King's highway, to distribute them to any travellers
that may need.
PILGRIM. Did we not see thee in Berea?
MR. GRA.CE. Without doubt. We have been there
much, and with M/r. Evangelist often, and all along
the road.
PILGRIM. The same, and I wondered why we
should feel so much at home. And, Brother Clericus,
I have been thinking, as memory is somewhat fading,
whether we should know any of our friends when we
get across the river.
CLERICUS. Without doubt. Did not Peter, James




214      THE PILGRIM'S PROGRESS.
and John know Moses and Elias, and Dives recognize Lazarus. Did not Stephen and John recognize the
Saviour? and does not the Revelator tell us the martyred saints remembered their persecutions on the
earth, and that their sins had been washed away? and
does not the apostle tell us we shall receive for the
things done while in the body? Certainly, we shall not
only remember these and one another, but we shall
recognize those about whom we have thought much,
as Abraham, Isaac and Jacob, Moses, Daniel and the
Saviour. It is this knowledge of personal identity
and consciousness that will there, as here, constitute
much of our pleasure.
HOST. True, brethren; and if these things be so,
those who have made most friends and done most
good here, will be most happy there, while those
who have many enemies, or have not done-and sacrificed much to save others, will not have much to
enjoy, if they should happen to get to the Celestial
City, if they are not made very unhappy when they
reflect upon those sufferings and pangs of everlasting
torment which they might have saved.
PILGRIM. Dear brethren, when so near the river,
and the bright land beyond seems so inviting that I
long to be there, yet now I am in a strait betwixt
two (Phil. i. 23), for it seems to me if I could live my
life over again, I would try and give more to the cause
of Christ and labor more to save others, that the
happiness of each might be increased by the addition
of all.
CHARITY. Truly this is a proper spirit, for while




THE PILGRIM'S PROGRESS.             215
thus we feel our own hearts burning with love for
others, we see what actuated the Blessed One to lay
down his life for us, and we shall need to remember
all when we come into His presence, that we may
know how to say, " Thou art worthy to receive honor,
and dominion, and glory, for thou hast redeemed us
by thy blood."
While thus discoursing, as they sat in the chamber
of Promise, they seemed to have a full view of the
city across the river; and behold three shining ones
appeared coming over toward them. And as they
drew near, their presence seemed to fill the room with
light. And after some tokens of satisfaction and approbation from the King, they presented a message,
summoning Clericus and Pilgrim  over the river.
Whereat, the two travellers, with the aid of this
kind household, began to get ready to go over. The
sun was gently sinking in the western horizon as they
all went together down to the river, when behold,
a light from the city seemed to fade the golden rays
of the setting sun by its superior beauty.
Pilgrim bade his friends an affectionate farewell
and turned to enter the river, while Clericus seemed
inclined to linger a little, with many exhortations
and prayers and tears, urging them to be faithful and
active still in blessing others and getting them ready
to cross the river; then, bidding them a warm adieu,
he followed on, Pilgrim going a little before.
Now, as they gently and safely passed the river,
the waters seemed to separate hither and thither.
And as they ascended the opposite banks, a flam



216       THE PILGRIM'S PROGRESS.
ing chariot and horses of fire, sent by lmmanuel
(Jo. xiv. 3), took them up, while all the bank and
road leading up from thence to the city was thronged
with happy spirits who had gone before (Heb. xii.
23) clothed in white, with palms in their hands, intermingled with angels, welcoming them and conducting them along the shining way to the celestial
Paradise. (Luke xvi. 22.)  But, oh! how joyful;
never had they been so happy before. The joy of
their first consecration when on arising from  the
waters of baptism, and hearing the voice of the
Saviour's promise of pardon, and receiving his
Holy Spirit of adoption, seemed renewed, overflowing. And there, standing out in bold relief, away up,
up on the Mount of God, stood the Celestial City, the
end of all their toils and desires, with its high walls
all ablaze with brilliants and waving banners.
The weight of glory seemed almost oppressive.
And eager as their excited spirits were to go on, yet
they were glad when a shining messenger announced
that it was the King's pleasure that they might remain a little season to recover and familiarize themselves with this heavenly land.
During this interval, how vivid was their recollection of the past! Every unkind word, every harsh
and wicked act, every unimproved opportunity, all
came in swift review. And had not such sayings as
these come to remembrance-" He came not to call
the righteous, but sinners, to repentance;" "According to His mercy, he saved us by the washing of
regeneration and renewing of the Holy Spirit"-they




THE PILGRIM'S PROGRESS.                217
would, in despair, have turned back. But now the
mysteries of redemption and depths of redeeming
love gradually unfolding before their minds, filled
them with new wonder and courage.
So, when the messengers again returned to escort
them to the city, they submitted to their guidance,
when a multitude that no man can number seemed
moving with them, the spirits of those who had gone
before cheering and rejoicing with them, while the
shining ones told them of the glorious city, its goldpaved streets and pearly gates, its wondrous temple,
and ever-flowing river of life, whose banks were lined
with "arbor vitcea" whose never-fading leaves and
never-failing fruit, afforded food and shelter; of the
robes of white that never waxed old; of sweet music
on golden harps touched by instinctive fingers; of
glad intercourse with pure and holy ones, free from
all guile and misunderstanding; and, above all, the
presence and smile of the King in his beauty, which
was a constant feast to the soul.
"There no alternate night is known
Nor sun's faint, sickly ray
But glory from the eternal throne
Spreads everlasting day.
"No chilling winds nor pois'nous breath
Can reach that healthful shore;
Sickness and sorrow, pain and death,
Are felt and feared no more."
Ascending thus, in sweet discourse, along the ambient way, when lo! the King himself was seen de19




218       THE PILGRIM'S PROGRESS.
scending, with ten thousand of his saints. "His garment was white as snow, and the hair of his head
like pure wool; his throne was like the fiery flame,
and his wheels as burning fire; a fiery stream issued
and came forth from before him; thousands of thousands ministered unto him, and ten thousand times
ten thousand stood before him." (Dan. vii. 9, 10.)
And now, being informed who these two newly
come were, and learning of their obedience to his
orders (2 Thess. i. 10), and faithfulness in following
his directions (2 Pet. i. 11), also welcomed them to
his train, and, returning to the city, there presented
them to the Almighty Father. (Matt. x. 32.)  Now,
as they entered the gates, they were clothed with
those shining garments, which transformed them like
unto the angels. They also had crowns put upon
their heads, and palms in their hands, to wave in
signal of triumph, while a strange, soft, swelling
sound arose from the sea-like multitude before them,
saying, "Enter ye into the joy of your Lord."
(Matt. xxv. 23.) Then a golden harp was given to
each of them, and, as the anthem swelled again, they
joined in it, saying, "Blessing and honor, and glory
and power, be unto Him that sitteth upon the throne,
and unto the Lamb forever and ever." (Rev. v. 13.)
All that had been told them of the beauty and
glory of the city was more than realized.  Great
was their joy at finding Probus and Resolute, and
many other dear ones, with whom they had lived and
loved and toiled in the blessed service of the MIaster
on the other side of the river, unto whom the Kilg




THE  PILGRIM'S PROGRESS.                 219
addressed himself, giving them  free permission to
walk the gold-paved streets, or range the flowing
plains, to drink of the river, and eat of the fruit that
grew on its banks, and repose in heavenly mansions.
Here, too, said he, all the toil-worn ones of earth,
sick of sin and panting for deliverance, the bereaved
and heart-broken, shall meet again; even all that
have taken delight in my ways shall here find the
desire of their hearts and dwell in this Celestial City
forever, while new joys and beauties will unceasingly
unfold before them.
"Oh! sweet abode of peace and love,
Where pilgrims, freed from toil, are blest!
Had I the pinions of a dove;
I'd fly to thee, and be at rest."
THE END.