Talkative. Moreover, I saw in my dream that as they went on, Faithful happened to look on one side and saw a man whose name is Talkative walking at a distance besides them, for in this place there was room enough for them all to walk. He was a tall man, and some were better looking at a distance than near at hand.

Faithful addressed Talkative in this manner.

Faithful. Friend, where are you going? To the heavenly country?

TALKATIVE. Yes, I am going to that very place.

FAITHFUL. That's good. I hope we may have your good company.

TALKATIVE. I'd be glad to be your companion.

FAITHFUL. Come on, then. Let us travel together, and let us spend our time discussing profitable things.

TALKATIVE. The talk of good things is very acceptable to me, whether with you or with any others. I am glad that I have met with you who are inclined to such a good use of time, for, to tell you the truth, most choose to speak of things of no profit, and this has been a distress to me.

' Faithful, that is indeed a thing to be lamented, for what is more worthy to converse about than the things of the God of heaven?

Talkative, I am very glad to join you, for you speak with conviction. There is nothing so pleasant and so profitable as to talk of the things of God. For instance, if a man delights to talk of the history or the mystery of things, or if a man loves to talk of miracles, wonders, or signs, where shall he find things recorded so delightfully and so sweetly penned as in the Holy Scripture?

That is true, but to be profited by such things in our conversation should be our objective.

Talkative, that's what I said. For to talk of such things is most profitable. In so doing, a man may get knowledge of many things, such as the vanity of earthly things, and the benefit of heavenly things in general. More particularly, A man may learn the necessity of the new birth, the insufficiency of our works, the need of Christ's righteousness, and so forth. Besides this, a man may learn, by talk, what it is to repent, to believe, to pray, to suffer, and the like. By this also, a man may learn what are the great promises and consolations of the gospel to his own comfort. Further, by this a man may learn to refute false opinions, to vindicate the truth, and also to instruct the ignorant.

Faithful, all this is true, and I am glad to hear these things from you.

Talkative, alas! The lack of such talk is the cause why so few understand the need for faith, and the necessity of a work of grace in their soul in order to have eternal life. But they ignorantly live in the works of the law, by which a man can by no means obtain the kingdom of heaven.

Faithful, but if I may clarify, heavenly knowledge of these things is the gift of God. No man attains them by human effort, or only by talking about them.

TALKATIVE. All this I know very well. For a man can receive nothing unless it is given him from heaven. All is by grace, not by works. I could give you a hundred scriptures for the confirmation of this.

FAITHFUL. Well then, what shall we discuss now?

Talkative, whatever you desire. I'll talk of heavenly things or earthly things, moral things or evangelical things, sacred things or secular things, past things or things to come, foreign things or things at home, essential things or extraneous things, provided that all is done to our profit. Now Faithful began to marvel, and stepping toward Christian—for all this time he had been walking by himself—he softly said to him, "'What a noble companion we have! Surely this man will make a very excellent pilgrim!' At this Christian meekly smiled and said, "'This man, with whom you are so enamoured, will beguile twenty people who do not know him with that tongue of his!' Do you know him, then?' Christian. Know him? Yes. Better than he knows himself. Faithful. Tell me, what is he? Christian. His name is Talkative, and he dwells in our town. I am surprised that you are a stranger to him. Yet that is somewhat understandable, because our town is so large. Faithful. Whose son is he? Where does he dwell?' Christian. He is the son of Saywell, and lived on Prating Row. He is known by all who are acquainted with him by the name of Talkative on Prating Row. Notwithstanding his fine tongue, he is but a sorry fellow. Faithful, Well, he seems to be a very charming man, Christian, that he is, to those who do not have a thorough acquaintance with him. He appears good at a distance, but up close he is quite the opposite. You are saying that he is a charming man, brings to my mind what I have observed in the work of the painter, whose pictures look best at a distance, but very near they are quite unattractive. Faithful, I almost think you are not serious, because you smiled. Christian, God forbid that I should jest, although I smiled in this matter, or that I should accuse anyone falsely. I'll tell you something more about him. Talkative is for any company and for any talk. Just as he now talks with you, so he'll talk when he's at the tavern. And the more drink he has in his head, the more talk he has in his mouth. True religion has no place in his heart or house or conduct. All his boasted religion lies merely in his tongue. Faithful, then I have been greatly deceived by this man. Christian. Deceived? You may be sure of it. Remember the proverb, They say, but they do not. For the kingdom of God is not in word, but in power. He talks of prayer, of repentance, of faith, and of the new birth, but he only knows how to talk of them. I have been in his family, I have observed him both at home and abroad, and I know what I say about him is the truth. His house is as empty of religion as the white of an egg is of flavour. At his home there is neither prayer nor repentance for sin. Even the brute animals serve God far better than he. To all who know him he is the very stain, reproach and shame of religion. because of him God's name is blasphemed at that end of town where he dwells. Thus the people who know him say, a saint abroad and a devil at home. His poor family finds it so, as he is such an ogre. He's so unreasonable with his servants and scolds them so that they neither know what to do for him or how to speak to him. Men who have any business with him say that it's better to deal with infidels than with him, for then they'd have fairer dealings, for talkative would go beyond them to defraud, beguile and cheat them. He also brings up his sons to follow his steps. And if he finds in any of them a foolish timidity, for so he calls the first appearance of a tender conscience, then he calls them fools and blockheads, and will neither employ them nor recommend them to others. For my part, I am of the opinion that he has, by his wicked life, caused many to stumble and fall, and will be, if God does not prevent it, the ruin of many more. Well, my brother, I am bound to believe you, not only because you say that you know him, but also because, like a Christian, you give honest reports of men. For I know that you not speak these things out of ill will, but because it is the truth. Christian, had I known him no more than you do, I might have thought of him as you did at first. Yes, had Talkative received this report from the enemies of true religion, I would have thought that it was a slander which often falls from wicked men's lips upon good men's names and professions. But all these things, yes, along with a great many more that I know of, which are just as bad, I can prove him guilty of. Besides, godly men are ashamed of him. They can neither call him brother nor friend. The very naming of him among them makes them blush, if they know him. Faithful. Well, I see that saying and doing are two different things. And hereafter I shall better observe this distinction. Christian, they are two different things indeed, and are as diverse as the soul and the body are. For the body, without the soul, is but a dead carcass. The soul of religion is the practical part. Religion that God accepts as pure and faultless is this, to look after orphans and widows in their distress, and to keep oneself from being polluted by the world. Talkative is not aware of this. He thinks that merely hearing and saying will make a good Christian, and thus he deceives his own soul. Hearing is but the sowing of the seed. Talking is not sufficient to prove that fruit is indeed in the heart and life. We are sure that the last day men shall be judged according to their fruits. It will not be said, then, did you believe, but were you doers or talkers only. All shall be judged accordingly. The end of the world is compared to our harvest, and, you know, men at harvest want nothing but fruit. Not that anything can be accepted by God which is not done in faith, but I only desire to show you how insignificant the profession of talkative will be at that day. faithful. This brings to my mind that chapter of Moses, by which he describes the clean animals for eating. They are such as part the hoof and chew the cud, not which part the hoof only, or which chew the cud only. The rabbit chews the cud, but yet is unclean, because it does not part the hoof. And this truly resembles talkative. He chews the cud, that is, he seeks knowledge, he chews upon the word, but he does not divide the hoof, that is, he does not part with the way of sinners, and he is therefore unclean. Christian, for all that I know, you have spoken the true gospel sense of those texts. And I'll add another thing. Paul calls some men, yes, and those great talkers too, sounding brass and tinkling cymbals. They are things without life giving sound. Things without life, that is, without the true faith and grace of the gospel. Consequently, They are those who shall never be placed in the kingdom of heaven among those who are the children of life, though their talk is, as it were, the tongue or voice of an angel. Faithful. Well, I was not so fond of his company at first, but I'm sick of it now. What shall we do to get rid of him? Christian. take my advice and do as I tell you and you shall find that you'll soon be sick of your company too unless God touches his heart and converts it. Faithful. What would you have me do?" Christian, why, go to him, and enter into some serious discourse about the power of religion. Then ask him plainly, when he has approved of it, for that he will, whether the power of religion is set up in his heart, house, and conduct. Then Faithful stepped forward again and said to Talkative,—'How is it with you?' Talkative—'Very well, thank you. I thought we would have had a great deal of talk by this time.' Well, if you desire, we shall begin now. Since you left it with me to state the question, let it be this. How does the saving grace of God reveal itself when it is in the heart of a man? TALKATIVE I perceive, then, that our talk must be about the power of things. Well, it is a very good question, and I shall be willing to answer you. First, where the grace of God is at work in the heart, it causes there a great outcry against sin. Secondly—Faithful, wait a moment. Faithful, wait a moment. Let us consider one thing at a time. I think you should rather say saving grace reveals itself by inclining the soul to abhor its sin. Talkative. Why, what difference is there between crying out against sin and abhorring of sin? Faithful, oh, a great deal. A man may cry out against sin out of principle, but he can only abhor sin by virtue of a holy antipathy against it. I have heard many cry out against sin in the pulpit. who yet can tolerate it well enough in the heart, house, and conduct. Joseph's mistress cried out with a loud voice, as if she had been very holy, but, notwithstanding that, she would have willingly committed adultery with him. Some cry out against sin, even as the mother cries out against her child in the lap when she calls it a naughty girl, and then begins hugging and kissing it. TALKATIVE. I perceive that you are trying to trap me in my words. FAITHFUL. No, not I. I am only trying to be precise. But what is the second sign whereby you would prove a work of grace in the heart? TALKATIVE GREAT KNOWLEDGE OF GOSPEL MYSTERIES FAITHFUL This sign should have been first. But first or last, it is also false. For knowledge, great knowledge of the mysteries of the gospel, may be obtained, and yet there be no work of grace in the soul. Yes, a man may have all knowledge, and yet be nothing, and consequently not be a child of God. When Christ said, Do you know all these things? and the disciples had answered, Yes, he adds, Blessed are you if you do them. He does not lay the blessing in the knowing of them, but in the doing of them. For there is a head knowledge which is not attended with a corresponding practice. He who knows his master's will and does not carry out those instructions will be severely punished. A man may have the knowledge of an angel, and yet not be a Christian. Therefore your sign of it is not true. Indeed, to know is a thing that pleases talkers and boasters, but to do is that which pleases God. Not that the heart can be good without knowledge, for without knowledge the heart knows nothing. There are two very distinct kinds of knowledge. There is a knowledge which rests in the bare speculation of things, and there is a knowledge which is accompanied with the graces of faith and love, which puts a man upon obeying the will of God from the heart. The first of these will serve the mere talker, but the true Christian is not content without obedience. Give me understanding, and I shall keep your law. Yes, I shall observe it with my whole heart. TALKATIVE. You are trying to trap me in my words again. This is not a pleasing conversation. FAITHFUL. While if you please, propound another sign that shows how this work of grace reveals itself in the heart. TALKATIVE. Not I, for I see that we shall not agree. FAITHFUL Well, if you'll not, will you give me permission to do it? TALKATIVE You may, if you desire. FAITHFUL A work of grace in the soul reveal itself. FAITHFUL A work of grace in the soul reveals itself, both to him who has it and to others. To him who has it thus it gives him conviction of sin, especially of the defilement of his nature and the sin of unbelief, for the sake of which he is sure to be damned if he does not find mercy at God's hand by faith in Jesus Christ. This sight and sense of sin works in him sorrow and shame for sin. He finds, moreover, that Jesus is revealed as the Saviour of the world, and the absolute necessity of believing in Him for eternal life, whereby he hungers and thirsts after Him, to which, hungerings and thirstings, the promise of salvation is made. Now, according to the strength or weakness of his faith in his Saviour, so is his joy and peace, so is his love and holiness, so are his desires to know him more and to serve him in this world. But though it reveals itself thus unto him, yet it is but seldom that he is able to conclude that this is a true work of grace. For his corruptions, along with his sin-tainted reason, cause his mind to misjudge in this matter. Therefore a very sound judgment in him who has this divine work is required before he can with certainty conclude that he has a genuine work of grace in his heart. Now to others this work of grace is thus manifested first by a heartfelt confession of his faith in Christ. Secondly, by a life consistent with that confession, namely a life of holiness, heart holiness, family holiness, if he has a family, and by conduct holiness in the world. This work of grace in his heart teaches him inwardly to abhor his sin and himself for his sin in secret. It also teaches him outwardly to suppress sin in his family and to promote holiness in the world, not by talk only, as a hypocrite or talkative person may do, but by a practical obedience in faith and love to the Word of God. And now, sir, as to this brief description of the work of grace, and also the manifestation of it, if you have anything to object, then object. But if not, then give me permission to propose a second question to you. Talkative, my part is now not to object, but to hear. Let me therefore have your second question. Faithful, it is this. Do you experience this first part of this description of a saving work of grace? That is, does your life and conduct testify to the same? Or is your religion only in word and tongue, but not in deed and truth? Please, if you decide to answer me, then say no more than you know that God will acknowledge as true. Also say nothing but what your conscience will justify you in. For it is not he who commends himself who is approved, but he whom the Lord commands. Besides, To say that you are such and such, when your daily conduct and all your neighbors can tell that you're lying, is great wickedness. talkative, then began to blush. But recovering himself, he thus replied,—'You are now discoursing upon a person's experience and conscience, and appealing to God for justification of what is spoken. I was not expecting this kind of discourse, nor am I disposed to answer such questions, because I am not obligated to do so, unless you have appointed yourself to be my teacher. And even if you should do so, I refuse to make you my judge.' But please tell me, why do you ask me such questions?' Faithful, because I saw that you were so eager to talk, and because I did not know if you had anything but mere notions. Besides, to tell you the truth, I have heard of you, that you are a man whose religion lies only in talk. and that your conduct gives your profession the lie. They say that you're a blemish among Christians, and that religion fares the worse because of your ungodly conduct, that some have already stumbled because of your wicked ways, and that more are in danger of being destroyed thereby. Your religion, and an ale-house, and covetousness, and impurity, and swearing, and lying, and vain company-keeping, all join in your conduct. The proverb is true which is said of a harlot, namely, that she is a shame to all women, just so you are a shame to all professors. Talkative, since you are so ready to believe any report, and a judge so rashly as you do, I cannot conclude that you are some peevish or critical man, not fit to be discoursed with. So I bid you farewell.' Then Christian came and said to his brother Faithful,—'I told you what would happen.' Your words and his lusts would not agree. He would rather leave your company than reform his life. But he's gone. Let him go. The loss is no man's but his own. He's saved us the trouble of leaving him, for if he'd continued with us he would have only been a reproach in our company. Besides, the Apostle says, withdraw yourself from such people. Faithful, but I am glad that we had this little discourse with him, as perhaps he will think of it again. However, I have dealt plainly with him, and so I am clear of his blood if he perishes. Christian, you did well to talk so plainly to him. There is very little of this faithful dealing with men nowadays, and that makes religion a stench in the nostrils of many. For these talkative fools, whose religion is only in word, and are debauched and vain in their conduct, being admitted into the fellowship of the ungodly, only puzzles the world, blemish Christianity, and grieve the sincere believer I wish that all men would deal with such hypocrites as you have done. Then they would either become sincere believers, or the company of saints would be too hot for them to remain in.' Then Faithful said, How talkative at first lifts up his plumes! How bravely does he speak! How he presumes to drive down all before him! But so soon as faithful talks of heart-work, Like the moon that's passed the full, Into the wane he goes, and so will all, But he who heart-work knows.' Thus they went on talking of what they'd seen along the way, which made their tedious journey easier, for now they were travelling through a wilderness. When they were almost out of this wilderness, Faithful happened to look back and spotted someone he knew coming after them. "'Oh,' said Faithful to his brother, "'someone is coming.' Then Christian looked and said, "'It's my good friend Evangelist.' "'Yes, and my good friend also,' said Faithful, "'for it was he who showed me the way to the gate.' Now evangelists caught up to them and greeted them, saying, Peace be with you, dearly beloved, and peace be with those who were your helpers. Welcome, welcome, my good friend. The sight of your face brings your past kindness and unwearied labouring for my eternal good to my remembrance. Faithful, and a thousand times welcome. Your company—oh, sweet Evangelist, how desirable it is to us poor pilgrims! Evangelist, how has it fared with you, my friends, since the time of our last parting? What have you met with, and how have you conducted yourselves?' Then Christian and Faithful told him of all the things which had happened to them along the way, and what difficulties they had met with. Evangelist, How glad I am! Not that you have met with trials, but that you have been victors, and that in spite of many weaknesses you have continued in the narrow way, even to this very day. I am glad both for my own sake and for yours. I have sowed, and you have reaped. The day is coming when both those who sowed and those who reaped shall rejoice together, that is, if you persevere. For in due season you shall reap if you do not grow weary. The crown is before you, and it is an incorruptible one, so run that you may obtain it. There are some who have set out for this crown, and after they have gone far for it, have had it taken from them. Hold fast, therefore, what you have. Let no man take your crown. You will not get out of the gunshot reach of the devil. You have not resisted unto blood, striving against sin. Let the kingdom be always before your eyes. Steadfastly believe the things which are not seen, for the things which are seen are temporal, but the things which are not seen are eternal. Let nothing in this world capture your highest affections. Above all, pay attention to your fleshly desires and your hearts, for they are deceitful above all things, and desperately wicked. Be steadfast. You have all power in heaven and earth on your side.' Then Christian thanked him for his exhortation, and asked that he would speak further to them for their help the rest of the way. They knew that he was a prophet, and could tell them of things that might happen unto them, and also how they might resist and overcome them. So, Evangelists began as follows. My sons, you have heard in the truths of the gospel that you must, through many tribulations, enter into the kingdom of heaven, and again that in every city bonds and affliction await you. Therefore, you cannot expect that you should go long on your pilgrimage without them in some form or another. You've found something of the truth of these testimonies already, and more will immediately follow. For now, you're almost out of this wilderness, and therefore you will soon come to a town which you will shortly see ahead of you. In that town, you'll be grievously assaulted by enemies who will make great attempts to kill you. Be sure that one or both of you must seal the testimony which you hold with your blood. Be faithful unto death, and the king will give you a crown of life. The one who dies there, although his death will be violent and his pain perhaps great, will be better off than the other for he will arrive at the celestial city the soonest and because he will escape many miseries that the other will meet with along the rest of his journey. But When you've come to the town and find what I have told you fulfilled, then remember what I have said and be men of courage, committing yourself to your faithful Creator while continuing to do what is right. you Vanity Fair. Then I saw in my dream that when Christian and faithful had left the wilderness, they soon saw a town ahead of them named Vanity. At that town there is a fair called Vanity Fair, and it's kept open all the year long. It bears the name of Vanity Fair because the town where it is held is lighter than vanity, and also because all that is sold there is vanity. As is the saying of the wise, vanity of vanities all is vanity. This fair is no newly erected business, but a thing of ancient standing. I will show you its origin. Almost five thousand years ago there were pilgrims journeying to the Celestial City just as these two honest people. Beelzebub, Apollyon, and Legion, along with their companions, perceived by the path which the pilgrims made, that their way to the city lay through this town of vanity. They therefore contrived to set up a fair here, in which all sorts of vanity should be sold, and that it should last all the year long. Therefore, all kinds of merchandise are sold at this fair, such as houses, lands, trades, places, honours, preferments, titles, countries, kingdoms, lusts, pleasures, and delights of all sorts, such as harlots, wives, husbands, children, masters, servants, lives, blood, bodies, souls, silver, gold, pearls, precious stones, and what not. Moreover, at this fair are always to be seen juggling, cheats, games, plays, fools, fakes, knaves, and rogues, and that of every kind. Here are to be seen also, and without cost, thefts, murders, adulteries, and liars. As in other fairs of less significance, there are several rows and streets under their proper names, where such and such wares are vended. So here likewise you have the proper places, namely countries and kingdoms, where the wares of this fair are soonest to be found. Here is the Britain Row, the French Row, the Italian Row, the Spanish Row, the German Row, where several sorts of vanities are sold. But, as in other fairs, some particular commodity is the chief of all the fair. So the wares of Rome and her merchandise are greatly promoted in this fair. Only our English nation, with some others, have taken a dislike thereat. Now, as I said, the way to the Celestial City lies directly through this town where this lusty fair is kept. He who will go to the Celestial City and yet not go through this town must need to go out of the world. The king of kings himself, when here, went through this town to his own country, and that upon a fair day as well. Yes, and it was Beelzebub, the chief lord of this fair, who invited him to buy of his vanities. Yes, he would have made him lord of the fair, would he have but bowed down to Beelzebub. Yes, because he was a person of such honour, Beelzebub took him from street to street, and showed him all the kingdoms of the world in a short time, that he might, if possible, allure the blessed one to yield and buy some of his vanities. But he had no desire for this merchandise, and therefore left the town without spending so much as one penny upon these vanities. This fair, therefore, is of ancient standing, and very renowned. Now these pilgrims, as I said, had to go through this fair, and so they did. And behold, as they entered the fair, all the people in the fair were perplexed, and the town itself was in a hubbub, and that for several reasons. First, the pilgrims were clothed differently from any who traded in that fair. The people of the fair therefore stared at them. Some said they were fools, some said that they were deranged, and some said that they were eccentric men. Secondly, just as they wondered at their apparel, so they likewise were bewildered at their speech, for few could understand what they said. The pilgrims naturally spoke the language of Canaan, but those who kept the fair were men of this world, so that from one end of the fair to the other they seemed to be barbarians to each other. That which greatly disturbed the peddlers was that these pilgrims did not value their wares. They did not desire so much as to look upon them. If the pilgrims were called upon to buy their merchandise, they would put their fingers in their ears and cry, Turn away my eyes from beholding vanity, and look upwards, signifying that their desires and concerns were in heaven. Beholding the behaviour of the two men, one mockingly asked them,—'What then will you buy?' But they, looking solemnly upon him, answered,—'We buy the truth.' At that the men of the fair took occasion to despise the pilgrims all the more, some mocking, some taunting, some speaking reproachfully, and some calling upon others to smite them. At last things came to a hubbub and a great stir in the fair, insomuch that everything was in disorder. So word was soon brought to the lord of the fair, who quickly came down and delegated some of his most trusty friends to take these pilgrims, who had so disturbed the fair, into custody. So the pilgrims were brought to examination, and those who interrogated them asked them from whence they came, and where they were going, and why they were dressed in such unusual garb. The two men explained that they were pilgrims and strangers in the world, and that they were going to their own country, which was the heavenly Jerusalem. They stated that they had given no reason to the men of the town nor to the peddlers thus to abuse them or hinder them in their journey, unless it was when one asked them what they would buy, and they said that they would buy the truth. But those who were appointed to examine the pilgrims did not believe them to be anything other than deranged and mad, or else that they had only come to cause trouble at the fair. Therefore they took them, and beat them, and besmeared them with dirt, and put them into a cage, that they might be made a spectacle to all the men of the fair. Therefore the pilgrims lay in the cage for some time, and were made the objects of every man's ridicule or malice, the lord of the fair laughing at all that befell them. but the pilgrims, being patient, and not answering insult for insult, but rather a blessing, and returning good words for reproaches, and kindness for injuries done, some men in the fair, who were more discerning and less prejudiced than the rest, began to restrain and blame the examiners for their continual abuses to the pilgrims. They therefore, in angry manner, railed at those who defended the pilgrims, counting them as bad as the men in the cage. They accused them of being traitors, and said that they should be made partakers of the pilgrims' punishments. Those who defended the pilgrims replied that for anything they could see, the pilgrims were quiet and sober-minded, and intended nobody any harm. They also said that there were many who traded in their fare who were more suitable to be put into the cage—yes, and the stocks also—than were the men that they had abused. Thus, after various arguments had passed on both sides, the pilgrims, all the while behaving themselves very wisely and soberly before them, the men fell to fighting among themselves and harming one another. Then these two poor pilgrims were brought before their examiners again, and charged with being guilty of the hubbub that had been in the fair. So they beat them mercilessly, put them in chains, and led them up and down the fair for an example and a terror to others, lest they should speak on their behalf or join themselves unto them. But Christian and faithful behaved still more wisely. They received the disgrace and shame which was cast upon them, with so much meekness and patience, that it won several of the men of the fair to their side. This put the persecuting party into yet a greater rage, insomuch that they sought the death of the two pilgrims. Therefore they threatened that neither the cage nor the chains were sufficient punishment, but they should die for the harm that they had done, and for deluding the men of the fair. Then the pilgrims were thrown into their cage again, until further action would be taken with them. So they put them in, and fastened their feet in the stocks. Here they remembered what they'd heard from their faithful friend Evangelist. and were thence encouraged in their way and sufferings by what he told them would happen to them. They also comforted each other, that he whose lot it was to suffer would have the advantage. Therefore each man secretly wished that he might have the honour of suffering. With much contentment they committed themselves to the all-wise disposal of Him who rules all things, unless they should be otherwise disposed of. Then, at an appointed time, they were brought forth to their trial, and hence to their condemnation. They were brought before their enemies to be arraigned. The judge's name was Lord Hategood. Their indictment was one and the same in substance, though somewhat varying in form. The contents whereof were this, that they were enemies too, and disturbers of the trade of the city. that they had made disruptions and divisions in the town, and had won some over to their most dangerous opinions, in contempt of the law of their prince. Then Faithful responded, I have only set myself against that which has set itself against him who is higher than the highest. And as for any disturbance, I made none, being myself a man of peace. Those who were won over to our sentiments were won by beholding our truth and innocence. They have only turned from the worse to the better. And as to the king you talk of, since he is Beelzebub, the enemy of our Lord, I defy him and all his minions." Then a proclamation was made. that those who had anything to say for their lord the king against the prisoner at the bar should now appear and present their evidence. So three witnesses came in, namely Envy, Superstition, and Pickthanks. They were then asked if they knew the prisoner at the bar, and what they had to say for their Lord the King against him. So Envy came forth and said, My Lord, I've known this man a long time, and will attest upon my oath before this honourable bench that he is... Lord Hategood interrupted, Wait! Give him his oath! So they swore him in, and Envy continued, My lord, this man, notwithstanding his plausible name, is one of the vilest men in our country. He neither regards prince nor people, law nor custom, but does all that he can to influence others with certain of his disloyal notions, which he calls principles of faith and holiness. And, in particular, I myself heard him once affirm that Christianity and the customs of our town of Vanity were diametrically opposite and could not be reconciled. By saying this, my lord, he at once condemns both all our laudable doings and us in the doing of them."

Then the judge, Lord Hategood, said to him,—

"'Have you any more to say?'

Envy. My lord, I could say much more, but this would be tedious to the court. Yet, if need be, when the other gentlemen have given forth their evidence, if anything should be lacking which would condemn faithful, I will then enlarge my testimony against him.

So Envy was told to stand by. Then they called Superstition and asked him what he could say for their Lord the King against Faithful. Then they swore him in, and so he began.

Superstition. My Lord, I have no great acquaintance with this man, nor do I desire to have any further knowledge of him. However, this I know from a discourse which I had with him the other day, and he is a very pestilent fellow. He said that our religion was worthless, and could by no means please God, and therefore we worship in vain, and are yet in our sins, and shall finally be damned.

Then Pickthank was sworn in, and ordered to say what he knew on behalf of their Lord the King against the prisoner at the bar. Pickthank—

'My Lord, and all you gentlemen, I have known this fellow for a long time, and have heard him speak of things that ought not to be spoken. He has railed against our noble Prince Beelzebub, and has spoken contentably. He has railed against our noble Prince Beelzebub, and has spoken contemptibly of his honourable friends, Lord Old Man, Lord Carnal Delight, Lord Luxurious, Lord Desire of Vain Glory, Old Lord Lectury, Sir Having-Greedy, along with all the rest of our nobility. He has said, moreover, that if all men were of his mind, that these noblemen would all be run out of town. He has also not been afraid to rail you, my lord, who is now appointed to be his judge, calling you an ungodly villain, along with many other such vilifying terms with which he has bespattered most of the aristocracy of our town.

When Pickthank had told his tale, the judge directed his speech to the prisoner at the bar, saying,—

'You renegade, heretic, and traitor! Have you heard what these honest gentlemen have witnessed against you?

' '—Faithful—

'May I speak a few words in my own defence?

' '—Lord Hategood—

'You scoundrel! You do not deserve to live, but to be slain immediately, right where you are standing. Yet, so that all men may see our gentleness towards you, let us hear what you vile rebel have to say."

Faithful. First, I say in answer to what Mr. Envy has spoken, that I never said anything but this, that whatever rules or laws or customs or people which are contrary to the word of God are diametrically opposite to Christianity. If I have said anything amiss in this, then convince me of my error, or I'll make a recantation before you.

Secondly, to answer Mr. Superstition and his charge against me, I said only this, that a divine faith is required in the worship of God, and there can be no divine faith without a divine revelation of the will of God. Therefore, whatever is thrust into the worship of God, which does not agree with divine revelation, is nothing but man's vain religion, and will never lead to eternal life. Thirdly, in answer to what Mr. Pickfank has charged, I did say that the prince of this town, with all his rabblement and attendance, are more fit for being in hell than in this town and country, and so may the Lord have mercy upon me.' Then Judge Hategood called the jury, who all this while stood by to hear and observe. Gentlemen of the jury! You see this man, about whom so great an uproar has been made in this town. You've also heard what these worthy gentlemen have witnessed against him, and have heard his reply and confession. It lies now in your power to either hang him or save his life. Yet I think it necessary to instruct you according to our law. There was an act made in the days of Pharaoh the Great, servant of our Prince, that lest those of a contrary religion should multiply and grow too strong for him, their males should be thrown into the river. There was also an act made, in the days of Nebuchadnezzar the Great, another of our prince's servants, that whoever would not fall down and worship his golden image should be thrown into a fiery furnace. There was also an act made, in the days of Darius, that whoever called upon any god but him should be cast into the lion's den. Now, this rebel here has broken the substance of all these laws, not only in thought, which is not to be tolerated, but also in word and deed, which is absolutely intolerable. For Pharaoh's law was made upon a supposition, to prevent mischief, no crime, being yet apparent. Yet here is an obvious crime. And as for the laws of Nebuchadnezzar and Darius, you plainly see that Faithful openly disputes against our religion. For the treason which he has confessed, he deserves to die. Then the jury went out. Their names were Mr. Blind-Man, Mr. No-Good, Mr. Malice, Mr. Love-Lust, Mr. Live-Loose, Mr. Heady, Mr. High-Mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hate-Light, and Mr. Implacable. Each of the jury gave their verdict against Faithful, and unanimously concluded to charge him as guilty before Lord Hategood. First Mr. Blindman, the foreman, exclaimed, I see clearly that this man is a heretic. Then Mr. No-Good added,—'Away with such a fellow from the earth!' '—'Absolutely,' said Mr. Malice,—'for I hate the very looks of him.' Then Mr. Love-Lust remarked,—'I could never stomach him.' '—'Neither could I,' added Mr. Live-Loose,—'for he'd always be condemning my way.' "'Hang him! hang him!' Mr. Headdy demanded. "'He is a sorry bass-fellow!' exclaimed Mr. Highmind. "'My heart revolts against him!' snivelled Mr. Enmity. "'He's a rogue!' Mr. Lyre declared. "'Hanging is too good for him!' snarled Mr. Cruelty. Let's dispatch him out of the way!" snapped Mr. Hatelight. Then Mr. Implacable exclaimed, I would not be reconciled to him for all the world. Therefore let us immediately charge him to be deserving of death. And so they did. Therefore Faithful was condemned at once. He was taken from the court and back to his cage, and from there he was to be put to the most cruel death that could be invented. Then they brought him out to punish him according to their law. First they scourged him. Then they buffeted him. Then they lanced his flesh with knives. After that they stoned him with stones. Then pierced him with their swords. Last of all, they burned him to ashes at the stake. Thus Faithful came to his end. Now I saw that behind the multitude there was a chariot with horses waiting for Faithful, who, as soon as his adversaries had murdered him, was taken up into it. He was immediately carried up through the clouds with the sound of the trumpet to the nearest way to the celestial gate. But as for Christian, he had some reprieve, and was sent back to the prison, and remained there for a time. Then he who overrules all things, having power over the rage of his enemies in his own hand, so brought it about that Christian escaped from them, and went on his way. As he went, he sang Well, faithful, you have faithfully professed unto your Lord, with whom you shall be blessed. When faithless ones, with all their vain delights, are crying out under their hellish plights, sing, faithful, sing, and let your name survive. For though they killed you, you are yet alive. Now I saw in my dream that Christian did not journey alone. For there was one named Hopeful being made so by beholding Christian and faithful in their words, behaviors, and sufferings at the fair who joined with him. Entering into a brotherly covenant, Hopeful told Christian that he would be his companion. He also told Christian that there were many more from Vanity Fair who would be following after them. Thus, one died to bear testimony to the truth while another rises out of his ashes to be a companion with Christian in his pilgrimage. you Mr. Bye Ends. So I saw that quickly after they left the fair, they overtook one who was ahead of them, whose name was Buyends. They said to him, What country are you from, sir? And how far do you intend to go this way? He told them that he came from the town of Fair Speech, and he was going to the Celestial City. But he did not tell them his name. From Fair Speech, Christian exclaimed, Are there any godly people living there?" "'Yes,' said Bynes, "'I certainly hope so.' "'Please, sir, what may I call you?' Christian said. "'Bynes, I am a stranger to you, and you to me. If you are going this way, I shall be glad to have your company, but if not, I must be content to travel alone.' "'This town of Fair Speech,' Christian said, "'I have heard of it. as I remember they say it's a wealthy place." By Enns. "'Yes, I will assure you that it is. And I have many rich kindred there.' Christian. "'Who are your kindred there, if I may be so bold to ask?' By Enns. "'Almost the whole town.' In particular, my Lord Turnabout, my Lord Time-Server, my Lord Fair-Speech, from whose ancestors that town first took its name, also Mr. Smooth-Man, Mr. Facing-Both-Ways, and Mr. Anything. The parson of our parish, Mr. Two-Tongues, is my mother's own brother. To tell you the truth, I have become a gentleman of good quality. My great-grandfather was but a waterman, looking one way and rowing another, and I got most of my estate by the same occupation. Christian, are you a married man?" Bayends. Yes, my wife is a very virtuous woman, and the daughter of a virtuous woman. She was my Lady Faining's daughter, therefore she came from a very honorable family. She has arrived to such a height of good breeding that she knows how to behave towards all kinds of people, whether prince or peasant. It's true that we somewhat differ in religion from those of the stricter sort, but only in two small points. First, we never strive against wind and tide. Secondly, we are almost most zealous when religion goes in silver slippers. We love to walk with religion in the street, if the sun shines and the people applaud it." Then Christian stepped a little aside to his fellow hopeful, saying, I'm thinking that this is Mr. Byams from the town of Fair Speech, and if so, we have as bad a knave in our company as dwells in all these parts." Then Hopeful replied,— I think he should not be ashamed of his own name." So Christian came up to by ends again, and said, "'Sir, you talk as if one could serve both God and mammon at the same time. I think I know who you are.' Is not your name Mr. By-ends, of the town of Fair Speech?" By-ends. This is not my name, but, indeed, it is a nickname that is given to me by some who do not like me. I must be content to bear it as a reproach, as other good men have borne reproach before me. Christian. But did you ever give an occasion for men to call you by this name?" By Annes. Never, never. The worst that I ever did was I always had the wisdom to go along with the current ways of the times, whatever they were. I was always lucky enough to prosper thereby. But if the malicious cast such reproachful names upon me, then let me count them a blessing. Christian, I thought indeed that you were the by-ends that I have heard of, and I think that this name belongs more properly to you than you are willing to admit. By-ends! Well, if you thus think so, I cannot help that. I am sure that you shall find me to be a good companion if you agree to take me along with you. Christian, If you will come with us, then you must go against the wind and the tide, which I perceive is against your desires. You must also own religion when in his rags, as well as when in his silver slippers. You must stand with him, too, when he is bound in iron chains, as well as when he walks the streets with applause. Bayens, you will not be my judge, nor impose your views upon me. Allow me to do as I think best, and let me go with you. Christian, you shall not go a step further with us, unless you intend to do as we proposed.' Then Bayens retorted, I shall never desert my old principles, since they are both harmless and profitable. If I may not go with you, then I must do as I did before you caught up with me, travel by myself, unless I meet with someone who will be glad for my company." Now I saw in my dream that
Christian and Hopeful forsook Mr. Byance and kept their distance ahead of him. Looking back, they saw three men following him. As they came up to him, he made a very low bow as he greeted them, and they gave him a compliment. The men's names were Mr. Hold the World, Mr. Money Love, and Mr. Save-All. They were all men that Mr. Byens had formerly been acquainted with, for in their youth they were school-fellows, and were taught by one Mr. Gripeman, a schoolmaster in Lovegain, which is a market-town in the county of Coveting in the north. This schoolmaster taught them the art of prospering, either by violence, deceit, flattery, lying, or by putting on a pretense of religion. These four gentlemen had attained much of the art of their master, so that each of them could have run a school themselves. Well, when they thus greeted each other, Mr Moneylove said to Mr Buyends, Who are those two people on the road before us?' For Christian and Hopeful were yet within view. Buyends, there are a couple of distant countrymen who in their strange manner are going on a pilgrimage. Mr Moneylove, alas, why did it not wait that we might have had their good company? for we are all going on a pilgrimage." Buy-ends. Indeed we are. But the men ahead of us are so rigid, and love their own notions so much, and so lightly esteem the opinions of others, that let a man be ever so godly, yet if he does not agree with them in all things they will thrust him out of their company. Mr Sable, that's bad. We read of some who are overly righteous, and such men's rigidness prevails with them to judge and condemn all others but themselves. Please tell me what, and how many, were the things wherein you differed from them?" Buy ends. Why, after their headstrong manner, they conclude that it is their duty to push ahead on their journey in all weathers. But I am waiting for more favourable winds and tides. They are for risking all for God at any moment, but I am in favour of taking all advantages to secure my life and estate. They are for clinging to their beliefs, even though all other men are against them. but I am for religion only as far as the times, and my safety will bear it. They are for religion even when it's contemptible and in rags, but I'm for religion only when it walks in golden slippers, in the sunshine, and with applause." Mr. Hold the world. "'Exactly,' could Mr. Byance. For my part, I count him to be a fool, who, having the liberty to keep what he has, shall be so unwise as to lose it. Let us be wise as serpents. It's best to make hay when the sun shines. Let's see You see how the bee lies still all winter, and bestirs itself only when it can have profit with pleasure. God sometimes sends rain, and sometimes sunshine, if they're such fools to go through the storm. Yet let us be content to only travel in fair weather. For my part, the religion that I like best allows us to have God's earthly blessings, for it's only reasonable that since God has bestowed upon us the good things of this life, that he would have us keep them for his sake. Abraham and Solomon grew rich in religion, and Job says that a good man shall lay up gold as dust. But we must never be as the men ahead of us, if they are as you have described them. Mr. Sable, I think that we all agree on this matter, and therefore we need no more discussion about it. Mr. Moneylove— Indeed, we need no more discussion about this matter, for the one who believes neither Scripture nor reason—and you see that we have both on our side—neither knows his own liberty nor seeks his own safety. My brethren, as you know, we're all going on pilgrimage. Therefore, to divert our attention from base things, allow me to propound this question to you. Suppose a man, a minister or a tradesman, should have an opportunity before him to obtain the good things of this life, yet he cannot obtain them unless, in appearance at least, he becomes extraordinarily zealous in some points of religion in which he had no interest in beforehand, May he not use such religion to attain his end, and still be a righteous and honest man? Mr. Moneylove, I see the bottom of your question. With these gentlemen's permission, I will endeavour to give you an answer. Firstly, to speak to your question as it concerns a minister himself. Suppose there is a minister, a worthy man, who had only a very small salary, but desires a greater and more lucrative income. He now has an opportunity of getting it. but only by being more studious, by preaching more frequently and zealously, and, because the disposition of the people requires it, by altering some of his principles. For my part, I see no problem with a minister doing this, yes, and a great deal more besides, and still remain an honest man. I say this for the following reasons. First. It cannot be denied that his desire for a larger income is lawful, since it is put before him by Providence, so that he may strive to obtain it without his conscience raising any questions. Secondly, his desire for a more lucrative income makes him more studious, a more zealous preacher, and so forth, thus making him a better man. Yes, it also makes him improve his natural abilities, which is according to the mind of God. Thirdly, as for his complying with the disposition of his people by altering some of his principles so that he may better serve them, this indicates, 1. that he is of a self-denying temperament, 2. that he is of a sweet and winning demeanour, 3. that he is more fit for the ministerial office. Finally, I conclude, then, that a minister who changes a small salary for a greater one should not, for so doing, be judged as a covetous person. Rather, since he has improved his abilities and industry, he should be counted as a worthy minister who has expanded his opportunities to do good. And now to the second part of your question, which concerns the tradesman you mentioned. Suppose such a one has but a poor shop, but by becoming religious he may increase his market, get more and far better customers to his shop, and perhaps even get a rich wife. For my part, I see no problem why this may not be lawfully done. I say this for the following reasons. First, to become religious is a virtue, regardless of whatever reason he becomes so. Secondly, nor is it unlawful to get a rich wife or more customers to his shop. Lastly, the man who gets these by becoming religious gets that which is good from those who are good by becoming good himself. So then, here is a good wife, and good customers, and good gain, and all these just by becoming religious, which is good. Therefore, to become religious, to get all these, is a good and profitable endeavor. This answer, made by Mr. Moneylove to Mr. Byens's question, was highly applauded by them all. They therefore concluded that it was most wholesome, advantageous, and unable to be contradicted. Because Christian and Hopeful had opposed Mr. Byens previously, they jointly agreed to challenge them with the same question as soon as they caught up with them, for they were still within sight. But they decided that old Mr. Holderworld, and not Mr. Byens, should propose the question to them, for they supposed that Christian and Hopeful's discussion with Mr. Holderworld would be less heated. So they called after Christian and Hopeful, and they stopped and stood still until the four men caught up to them. After a short greeting, Mr. Holderworld put forth a question to Christian and Hopeful and asked them to answer if they could. Even a babe in religion may answer ten thousand such questions. For if it is unlawful to follow Christ for mere loaves, then how much more abominable it is to attempt to make him and religion into an instrument to gain and enjoy the world. Nor do we find any other than heathen, hypocrites, devils, and sorcerers who are of this opinion. First, the heathen are of this religion. For when Hamor and Shechem desired to obtain the daughter and the cattle of Jacob, they were told that it was no way for them to procure them but by becoming circumcised. So they reasoned, will not their livestock and their property all become ours? Therefore let us consent to their request. Jacob's daughter and his cattle were that which they sought to obtain, and their religion was the stalking horse that they made use of in attempting to procure them. You may read the whole story in Genesis chapter 34 verses 20 to 23. Secondly, the hypocritical Pharisees were also of this religion. Long prayers were their pretense, but to get widows' houses was their intention, and greater damnation was their judgment from God. Thirdly, Judas the Devil was also of this religion. He was religious for the money bag that he might get gain, but he was lost, cast away, and became the very son of perdition. Fourthly, Simon the Sorcerer was of this religion also. for he desired the power of the Holy Spirit so that he might make gain. His condemnation from Peter's mouth was suitable. May your money perish with you because you thought you could purchase the gift of God with money. Fifthly, I am also mindful that the man who takes up religion for the world will also throw away religion for the world. For as surely as Judas contrived to obtain the world by becoming religious, so just as surely he also sold his master and religion for money. Therefore, to answer the question affirmatively, as you have done, and to accept such an answer as satisfactory, is both heathenish, hypocritical, and devilish, and your reward will be according to your works." Then they stood staring at each other, not knowing how to answer Christian. So there was a long silence among them. Therefore, Mr. Bynes and his friends began to lag behind so that Christian and hopeful might travel on ahead of them. Hopeful, approved of the soundness of Christian's answer, then Christian said to his fellow traveler, if these men cannot stand before the sentence of men, then what will they do when they stand before the sentence of God? And if they're speechless when dealt with by vessels of clay, then how will they respond when they're rebuked by the flames of the devouring fire? you The Hill Luca. Then Christian and Hopeful travelled on ahead of the others until they came to a pleasant meadow called Ease, where they journeyed with much delight. As the meadow was only a short length, they quickly travelled over it. Now, at the farthest side of that meadow was a little hill called Luca, and in that hill was a silver mine. Because this was so rare, some of those who had formerly gone that way had turned aside to see it, but going too near to the brink of the pit, and the ground being unstable under them, it broke away and they were killed. Some others were so injured that they could not to their dying day be recovered. Then I saw in my dream that a little way off the road, near the silver mine, stood a gentleman named Demas. He called out to passing travellers to come and see. He beckoned to Christian and Hopeful. "'Ho! turn aside here, and I'll show you something quite special.' Christian, what is so deserving as to turn us out of the way to see it?' Demas, here is a silver mine, and some are digging in it for treasure. If you come, with a little effort you may be richly rewarded." Then Hopeful responded, "'Let us go and see.' Not I," Christian cautioned. I have heard of this place before. Many have been destroyed there. And besides that, worldly treasure is a snare to those who seek it, for it hinders them in their pilgrimage." Then Christian called to Demas. "'Is not the place dangerous? Has it not hindered many in their pilgrimage?' Demas. It's not very dangerous, except to those who are careless.' But he blushed as he spoke. Then Christian said to Hopeful, Let us not turn a step out of the way, but still keep on our path. I assure you that when Mr. Buyends arrives here, if he has the same invitation as we did, that he'll turn aside and go to Hill Lucre." Christian, no doubt about that, for his principles lead him that way, a hundred to one that he dies there. Then Demas called again, saying, "'Will you not even come over and look?' Then Christian firmly answered, Demas, you are an enemy to the right ways of the Lord. You've been already condemned for your own turning aside. Why are you seeking to bring us into the same condemnation? Furthermore, if we turn aside at all, then our Lord, the King, will certainly hear of it. And rather than standing with boldness before him, we would instead be put to shame. Then Demas cried out that he was one of their kinsmen, and that if they would only tarry a little, he also would walk with them. Then Christian asked,—'What is your name? Is it not Demas?' Demas.—'Yes, my name is Demas. I am the son of Abraham.' Christian. I know you. Gehazi was your great-grandfather, Judas was your father, and you're treading in their steps. You're using a devilish prank. Your father was hanged as a traitor, and you deserve no better recompense. Assure yourself that when we come to the king, we'll tell him of your behavior." Thus they continued on their way. By this time, Buyens and his companions had come within sight, and they, at the first beckoning, went over to Demas. Now whether they fell into the pit by looking over its brink, or whether they went down to dig in the silver mine, or whether they were smothered in the bottom by the fumes which commonly arise, of these things I am not certain. Yet this I observed, that they were never again seen in the way. Then Christian sang, By ends and silver Demas both agree, One calls, the other runs, That he may be a sharer in his lucre. So these do take up in this world, And no further go. Now I saw that just on the other side of the plain the pilgrims came to where an old monument stood near the side of the highway. Upon seeing it, they were both concerned because of the strangeness of its form, for it seemed to them as if it had been a woman transformed into the shape of a pillar. They therefore stood looking upon it, and for a time could not tell what they should make of it. At last Hopeful spotted an inscription in an unusual dialect written above the monument, but being no scholar he called to Christian, who was more learned, to see if he could understand the meaning. So Christian came. And after examining the letters, he found its meaning to be, Remember Lot's Wife. After reading it to Hopeful, they both concluded that this was the pillar of salt which Lot's wife had been turned into for her looking back with a covetous heart when she was fleeing Sodom for safety. This sudden and amazing sight prompted the following discourse. Ah, my brother, this is a timely warning. It came providentially to us after Demas's invitation to come over to view the hill Luca. Had we gone as he desired—and as you were first inclined to do, my brother—we ourselves would probably have been made, like this woman, a spectacle to behold for those who come after." I'm sorry I was so foolish. I'm astonished that I'm not now as Lot's wife. For what's the difference between her sin and mine? She only looked back, but I had a desire to go and see. Let God's grace be adored, and let me be ashamed that such a thing should ever have been in my heart. Christian, let us take notice of what we have seen here, for our help in times to come. This woman escaped one judgment, for she escaped the destruction of Sodom, yet she was destroyed by another judgment, as we see that she was turned into a pillar of salt. Hopeful, true, and she serves both as a warning and an example to us. She is a warning in that we should shun her sin or receive her judgment. Korah, Dathan, and Abiram, along with the two hundred and fifty men who perished in their sin, are also an example for others to beware. But above all I am astonished at one thing, how Demas and his fellows can so confidently stand looking for that treasure which Lot's wife, just for looking behind her, was turned into a pillar of salt, for we do not read that she stepped one foot out of the way. More especially so, since the judgment which overtook her made her a monument within sight of where they are, for they cannot but see her, if they would only lift up their eyes." Christian, it is a thing to be amazed at. It argues that their hearts have grown so hardened in this case, I cannot tell who to compare them to so aptly, as to those who pick pockets in the presence of the judge, or who would rob purses under the gallows. It said of the men of Sodom that they were exceedingly wicked and sinful before the Lord, that is, in his eyesight, and notwithstanding the kindnesses which he had shown them, for the land of Sodom was like the garden of Eden at that time. This therefore more provoked him, and made their punishment as hot as the fire of the Lord out of heaven could make it, It is most rationally to be concluded that those who shall sin in God's sight, although such samples are continually set before them to caution them to the contrary, must be partakers of the most severe judgments. Hopeful, doubtless you have spoken the truth. What a mercy it is that neither you nor especially I were made to be similar examples as that forsaken woman This gives us occasion to thank God, to fear Him, and always to remember Lot's wife. Bypass Meadow I saw then that they went on their way to a pleasant river, which King David called the River of God, but the Apostle John called the River of the Water of Life. Now, their way lay along the bank of the river. Here, therefore, Christian and his companion walked with great delight. They drank of the water of the river, which was pleasant and enlivening to their weary spirits. On the banks of both sides of this river were green trees, which bore all kinds of fruit, which the pilgrims were also much pleased with. Furthermore, the leaves of the trees were also good for medicine. They prevented sicknesses and other diseases that are common to travelling pilgrims. On both sides of the river there was a meadow which remained green all the year long and was intricately beautified with lilies. In this meadow they lay down and slept, for here they could sleep in safety. When they awoke, they again gathered fruit from the trees and drank of the water of the river, and once more lay down to sleep. Thus they did for several days and nights. Then they sang, Behold, how these crystal streams do glide To comfort pilgrims by the highway-side! The meadows green, besides their fragrant smell, Yield dainties for them, and he who can tell What pleasant fruit—yes, leaves—these trees do yield, Will soon sell all that he may buy this field. So when they were prepared to travel on, for they were not yet at their journey's end, again they ate and drank and departed. Now I beheld in my dream that they had not journeyed far when their path separated away from the river. This saddened them, but they dared not depart from their course. Now their path became rough, and their feet were tender because of their long travels, so they became discouraged because of the difficulty of the way, and wished for an easier route. Now, just ahead of them, on the left side of the road, was a field named By-Path Meadow, which could be entered by a stile. Then Christian said to Hopeful, If this meadow lies alongside our way, then let's go over into it. So he went to the stile to see, and behold, there was a path on the other side of the fence, which ran alongside their way. It's just as I desired. Here's an easy-going way. Come, good Hopeful, and let us go over!" Christian exclaimed. Hopeful, but what if this easy path should lead us out of the way? Christian. That's not likely. Look, it goes right alongside our pathway." So Hopeful, being persuaded by his fellow, left the path and followed Christian over the stile. Once in the meadow, they found it very easy for their feet. Looking ahead of them, they saw a man named Vane Confidence, so they called after him and asked him where this path led. to the Celestial Gate," he replied. Look, Christian said to Hopeful, did I not tell you so? Now you see that we're in the right path. So they followed vain confidence and he went on ahead of them. But behold, as the night came on, it grew very dark, and they lost sight of him. Vain confidence, not seeing the way before him, fell into a deep pit, and was dashed to pieces. This pit was purposely made by the king of those grounds, in order to catch vainglorious fools. Now Christian and Hopeful heard him fall, so they called to him, but there was no answer. They only heard someone groaning. Then Hopeful asked, Where are we now? Christian did not answer, fearing that he had led Hopeful out of the right way. It now began to rain with thundering and lightning in a most dreadful manner, and the water was rising around them. Then Hopeful groaned within himself, saying, Oh, that I had remained on my way! Christian, who could have thought that this path would have led us out of the way? I was afraid of that at the very first, and therefore gave you a gentle caution. I would have spoken plainer, but for the fact that you are older than I—' Christian, good brother, do not be offended. I am sorry I brought you out of the way, and that I put you into such imminent danger. Please forgive me. I did not do it with an evil intent.' Hopeful. Be comforted, my brother, for I do forgive you. We must believe that this, too, shall be for our good." Christian. I am glad that you are such a merciful brother. We must not stay here. Let's try to go back again. Hopeful. But, my good brother, let me go first. Christian, no, if you please let me go ahead, so that if there is any danger I may meet it first, because by my guidance we've both gone out of the way. Hopeful, no, you shall not go first. for your mind is troubled, and you may lead us out of the way again.' Then, for their encouragement, they heard the voice of one saying, Set your heart toward the highway, even the way by which you came, turn back, But by this time, the waters had greatly risen, so the way of going back was very dangerous. Then Christian realized that it was easier to go out of the right way than to get back into it. So they attempted to go back, but it was so dark and the flood was so high that they almost drowned nine or ten times. Neither could they, using all their skill, get back to the style that night. At last, finding a little shelter, they sat down there. Being weary, they fell asleep until the daybreak. Doubting Castle Not far from the place where they slept, there was a castle called Doubting Castle, whose owner was Giant Despair. It was on his grounds that the pilgrims were now sleeping. Giant Despair, getting up early in the morning and walking up and down in his fields, caught Christian and hopeful asleep on his grounds. Then, with a grim and surly voice, he ordered them to awake. He asked them where they came from and what they were doing on his grounds. They told him that they were pilgrims and that they'd lost their way. Then the giant declared, You are trespassing on my grounds, and therefore you must come along with me. So they were forced to go with him, because he was stronger than they. The pilgrims had but little to say, for they knew themselves to be at fault. The giant therefore drove them before him and put them into a very dark, nasty, and stinking dungeon of his castle. Here they lay from Wednesday morning until Saturday night without one bit of bread, or drop of water, or light, or anyone to help them. Therefore they were in a dreadful state, being far from friends and assistants. Now, in this place, Christian had a double sorrow, for it was through his ill-advised counsel that they were brought into this distress. Now, Giant Despair had a wife whose name was Diffidence. When he had gone to bed, he told his wife what he had done, namely, that he had taken a couple of prisoners and cast them into his dungeon for trespassing on his grounds. He also asked her what he should further do to them. So she asked him who they were, where they came from, and where they were going, and he told her. Then she counseled him that when he awoke in the morning he should beat them without mercy. So when he arose in the morning, he took a large crab-tree cudgel and went down into the dungeon to them. He began to berate them as if they were dogs, even though they never gave him any reason for doing so. Then he fell upon them and beat them mercilessly with the cudgel, and in such a way that they were not able to defend themselves or escape the giant's clutches. This done, he withdrew and left them to commiserate their wretchedness and to mourn over their distress. So all that day they spent the time in nothing but sighs and bitter lamentations. The next night Diffidence, talking further with her husband about the pilgrims and finding out that they were still alive, told him to advise them to kill themselves. So when morning came, he went to them in the same surly manner as before, perceiving them to be in much pain because of the beating that he had given them the day before. He told them that since they were never going to get out of that dungeon, The best thing for them would be to kill themselves, either with knife, noose, or poison. For why, he questioned, should you choose life, seeing it is attended with so much bitterness? But the pilgrims begged him to let them go. For that he looked harshly at them. Rushing upon them, he would have doubtless made an end of them, except that he fell into one of his fits—for he sometimes fell into fits in sunshiny weather—and lost the use of his hands for a time. Therefore he withdrew and left them to consider what they would do. Then the prisoners discussed whether it was best to take his counsel or not, and thus they began to discourse. Christian. Brother, what shall we do? The life that we now live is miserable. For my part, I do not know what is best—to live like this, or to kill ourselves. The grave seems better to me than living in this dungeon, only to be oppressed by this giant. Hopeful! Indeed, our present condition is dreadful, and death would be far more welcome to me than live like this for ever. Let us consider that the Lord of the country to which we are going has said, You shall not murder. Were not to take another man's life, much more then are we forbidden to take the giant's counsel to kill ourselves. Besides, he who kills another can but commit murder upon his body, but for one to commit suicide is to kill both body and soul at once. Moreover, my brother, you talk of ease in the grave, but have you forgotten that there is a hell where all murderers go? For no murderer has eternal life. And let us consider again that all our circumstances are not in the hand of giant despair. Others, so far as I understand, have been captured by him as well as we, yet they have escaped out of his clutches. Who knows? but that the God who made the world may cause Giant Despair to die, or that at some time or other he may forget to lock us in, or that he may have another one of his fits when he's with us, and may lose the use of his limbs. If that ever happens, I am resolved to take courage and try my utmost to escape his grasp. I was a fool, but I did not try to do it before. However, my brother, let us be patient and endure for a while. The time may come in which we may be released, but let us not be our own murderers." With these words Hopeful pacified the mind of his brother, and so they continued together in their sad and doleful condition. Now towards evening the Giant went down to the dungeon again to see if his prisoners had taken his advice, but when he arrived there he found them still living. Yet they were barely alive, for they lacked bread and water. Because of the wounds they received when he beat them, they could do little more than breathe. Seeing that they were still alive, Giant Despair fell into a furious rage. He told them that since they had not taken his advice, it would now be worse with them than if they had never been born. With that he departed. At this they trembled greatly, and Christian fell into a swoon. Upon reviving, they renewed their discussion about the Giant's advice, and whether or not it was best to follow it. Once again, Christian seemed to favour suicide. Hopeful then responded, Remember how valiant you've been up to this time. Apollyon could not crush you, nor could all that you heard or saw or experienced in the Valley of the Shadow of Death. What hardship and terror you've already gone through! But now are you so fearful? You see that I, a far weaker man by nature than yourself, am in this dungeon with you. The giant has wounded me as well as you, and has also cut off my bread and water, and with you I mourn in this dark dungeon. Let us exercise a little more patience. Remember how courageous you were at Vanity Fair, and were neither afraid of the fetters, nor the cage, nor of a bloody death. Therefore let us bear up with patience as well as we can, for suicide is shameful and unfitting for a Christian. Now, night having come, and the giant and his wife being in bed, she asked him if the prisoners had taken his counsel, to which he replied, They are sturdy rogues, and choose rather to bear all hardship than to kill themselves. So she then said, Take them into the castle-yard to-morrow, and show them the bones and the skulls of those whom you've already put an end to. Make them believe that before the end of the week you will also tear them in pieces, as you've done to the others.' So when the morning came, the giant went to the pilgrims and took them into the castle-yard, just as his wife had bidden him. These," he boasted, were once pilgrims as you are. They trespassed on my grounds, just as you have done, and when I saw fit I tore them in pieces. In the same way, within ten days, I will do so to you. Now go down to your den again." with that he beat them all the way back to the den. Christian and Hopeful lay, therefore, all day in the same lamentable state. Now night had come, and when Mrs. Diffidence and her husband the Giant went to bed, they began to renew their discourse about the prisoners. The old giant wondered why he could neither, by his blows nor by his counsel, bring them to an end. And with that his wife responded, I fear that they live in hope that someone will come to rescue them, or that they have picklocks with them by which they hope to escape. Do you think so, my dear? responded the giant. I will therefore search them in the morning. Now about midnight the pilgrims began to pray, and continued in prayer until almost the break of day. Then Christian, half bewildered, broke out in this passionate speech. What a fool I've been to thus lie in this stinking dungeon when I could have been free! I have a key, called Promise, in my bosom, which I'm persuaded will open any lock in Doubting Castle. Hopeful replied, That's good news, my brother. Pluck it out of your bosom and try it. Then Christian pulled it out of his bosom and tried to unlock the dungeon door. As he turned the key, the bolt drew back and the door flew open. Christian and Hopeful quickly came out of the dungeon and went to the outer door which led into the castle yard. Using his key, Christian was able to open that door also. Now they went to the iron gate of the castle, which also needed to be unlocked. Though this lock was very difficult to turn, yet the key finally opened it. Then they pushed the gate open to make a quick escape, but the gate, as it opened, made such a creaking that it awakened giant despair. Hastily rising to pursue his prisoners, the giant fell into one of his fits and felt his limbs fail him, so that he was unable to go after them. Then the pilgrims found their way back to the King's Highway, and so were safe, being out of Giant Despair's jurisdiction. Now when they had gone back over the stile, they began to discuss what they should do to prevent others who would come after them from falling into the hands of Giant Despair. So they agreed to erect a pillar there and to engrave this warning upon it. Over this stile is the way to Doubting Castle, which is kept by Giant Despair, who despises the king of the Celestial Country, and seeks to destroy his holy pilgrims. This being done, they sang Out of the way we went, and then we found What was to tread upon forbidden ground. And let them who come after have a care, Lest heedlessness makes them as we to fare, Lest they, for trespassing, his prisoners are, Whose castles doubting, and whose names despair. Many therefore who later came to that place read the warning and escaped the danger. The Delectable Mountains Christian and Hopeful then went on until they came to the Delectable Mountains, which belong to the Lord of that hill of which we've spoken of before. So they went up to the mountains to behold the gardens, the orchards, the vineyards, and the fountains of water. There they also washed themselves, and freely drank and ate from the vineyards. Now on the top of these mountains there were shepherds feeding their flocks while they stood by the highway-side. The pilgrims therefore went to them, and, leaning upon their staffs, as is common with weary pilgrims when they stand to talk with any along the way, they asked, Whose delectable mountains are these, and whose are these sheep which feed upon them?" SHEPHERDS. These mountains are Immanuel's land, and they are within sight of his city. The sheep are his also, for he laid down his life for them. CHRISTIAN. Is this the way to the Celestial City? SHEPHERDS. Yes, this is the right way. Christian, how far is it to the city? Shepherds, too far for any except those who shall get there indeed. Christian, is the way safe or dangerous? Shepherds, the way is safe for whom it's meant to be safe. The righteous walk in it, but transgressors stumble in it. Christian, is there any relief in this place for pilgrims who are weary and faint? Shepherds, the Lord of these mountains has given us a charge to show hospitality to strangers. Therefore, the refreshment of the place is available for your welfare. I saw also in my dream that when the shepherds perceived that they were pilgrims, they questioned them, Where did you come from? How did you get into the way? By what means have you persevered in the narrow way? For few of those who begin to come here ever show their face on these mountains. To all these questions the pilgrims answered as they had done previously. When the shepherds heard their answers they were pleased and looked very lovingly upon them. They exclaimed, Welcome to the delectable mountains! The shepherds, whose names were Knowledge, Experience, Watchful, and Sincere, took them by the hand, brought them to their tents, and bid them to partake of a meal which had been prepared. They said, moreover,—'We desire that you should stay here a while, to become acquainted with us, and also to refresh yourselves with the good things of these delectable mountains.' Then the pilgrims told the shepherds that they were content to stay. So they went to their rest that night, because it was very late. Then I saw in my dream that in the morning the shepherds called Christian and Hopeful to walk with them upon the mountains. So they went forth with them and walked a while, having a pleasant view on every side. Then the shepherds said to one another, Shall we show these pilgrims some wonders?" When they concluded to do so, they first took them to the top of Hill Error, which was very steep on the furthest side, and bid the pilgrims to look down to the bottom. So Christian and Hopeful looked down, and saw at the bottom several men who had been dashed to pieces, having fallen from the top of the hill. Then Christian asked, What does this mean? The shepherds responded, Have you not heard of those who erred by hearkening to Hymenaeus and Philetus as concerning the belief of the resurrection of the body? "'Yes,' they replied. Then the shepherds explained, "'These are who you see dashed in pieces at the bottom of this mountain. They have continued to this day unburied, as you see, for an example to others to take heed not to come too near to the brink of hill-error.' Then I saw that the shepherds brought them to the top of another mountain, named Caution, and entreated them to look afar off. When they looked, they observed what they thought were several men walking up and down among the tombs that were there. They perceived that the men were blind, because they stumbled upon the tombstones and could not find their way out from among them. Then Christian questioned, What does this mean? The shepherds then explained. Did you not see that a little below these mountains there was a stile which led into a meadow on the left hand of the way?" "'Yes,' the pilgrims replied. The shepherds then continued, "'From that stile leads a path which goes directly to Doubting Castle, which is kept by Giant Despair. These blind men among the tombs were once on a pilgrimage. just as you are now. When they came to that stile, because the right way was rough, they chose to go out of it and into that meadow. They were then captured by giant despair and cast into Doubting Castle. After they had been kept a while in the giant's dungeon, he gouged out their eyes and led them among those tombs where he has left them to wander to this very day. So the saying of the wise man is fulfilled, Whoever strays out of the way of wisdom shall remain in the congregation of the dead.' Then Christian and Hopeful looked upon one another with tears gushing out, yet they said nothing to the shepherds. Then I saw in my dream that the shepherds led them to another place where there was a door in the side of a hill. They opened the door and bid the pilgrims look in. Peering in, they saw that it was very dark and smoky. They also thought that they heard a rumbling noise as of fire, and a cry of some who were tormented, and that they smelled the scent of brimstone. What does this mean? Christian inquired. The shepherds told them, This is a byway to hell, a way that hypocrites go, namely, such as sell their birthright with Esau, and such as sell their master with Judas, and such as blaspheme the gospel with Alexander, and such as lie and deceive with Ananias and his wife, Sapphira. Then Hopeful questioned the shepherds. "'I perceive that all of these once had a reputation as being pilgrims, just as we do, had they not?' Shepherds. "'Yes.' And some held to it. For a long time, too. Hopeful. "'How far they went on in pilgrimage! Yet notwithstanding, they were thus miserably cast away.' Shepherds, some not so far as these mountains, and some went further. Then the pilgrims said to each other, We need to cry to the strong one for strength. Shepherds, yes, and you will also have need to use that strength when you have it. By this time the pilgrims desired to resume their journey, and the shepherds agreed. So they walked together towards the end of the mountains. The shepherds then said to each other, Let us here show the pilgrims the gates of the Celestial City, if they have skill to look through our special telescope. The pilgrims cordially agreed, and were taken to the top of a high hill called Clear, and were given the telescope. When they attempted to look, the remembrance of that last thing that the shepherds had shown them made their hands shake. With this impediment they could not look steadily through the telescope. Yet they thought they saw something like the gate of the city, and also some of the glory of that place. Then they went away and sang this song. Thus by the shepherds secrets are revealed, which from all other men are kept concealed. Come to the shepherds then, if you would see things deep, things hid, and that mysterious bee. When they were about to depart, one of the shepherds gave them a note with directions for the way. Another warned them to beware of the flatterer. The third told them to take heed that they do not sleep upon the enchanted ground. And the fourth shepherd bid them Godspeed. So I awoke from my dream. Ignorance Then I slept and dreamed again. I saw the same two pilgrims going down the mountains along the highway towards the Celestial City. Now a little below these mountains on the left hand lies the country of Conceit. From this country a little crooked lane enters the narrow way in which the pilgrims were walking. Here they met with a very boisterous lad. named Ignorance, who came out of that country. So Christian asked him where he came from and where he was going. Ignorance. Sir, I was born in the country which lies yonder, a little on the left hand, and I am going to the Celestial City. Christian, you may find some difficulty there. How do you suppose that you'll enter the gate of the Celestial City? Ignorance. Just as other good people do. Christian, but what have you to show at that gate which will allow you to enter there? Ignorance. I know my Lord's will, and have lived a good life. I pay every man his due. I pray, fast, pay tithes, and give alms. Also, I've left my country for the very purpose of going there." Christian. But you did not come in at the narrow gate. At the head of this way you came into the way through that crooked lane. Therefore I fear, however you may think of yourself, when the reckoning day shall come, that you will be charged with being a thief and a robber, rather than being admitted into the city." Ignorance. "'Gentlemen, I do not know you, for you are utter strangers to me. You be content to follow the religion of your country, and I'll follow the religion of mine. I trust that all will be well for each of us, and as for the narrow gate which you speak of, all the world knows that it's a great way off from our country. I do not think that any of my countrymen even know the way to it, nor does it matter whether they do or not, since we have, as you see, a fine, pleasant, green lane which comes down from our country into the way." When Christian saw that the man was wise in his own eyes, he whispered to Hopeful, "'There's more hope for a fool than for him. Even as he walks along the road, the fool lacks sense and demonstrates how foolish she is. Shall we talk with him some more, or leave him to think about what he's already heard, and then afterwards see if we can help him any further?' Then Hopeful answered, Let ignorance a little while now muse on what is said, and let him not refuse good counsel to embrace, lest he remain still ignorant of what's the chief gain. God says those who no understanding have, although he made them, them he will not save." Hopeful Further added, "'I do not think it's good to tell him everything at once. Let us pass him by and talk with him later, as he is able to bear it." So the two pilgrims went on, and ignorance followed after them. When they travelled a little way, they entered into a very dark lane, where they met a man whom seven devils had bound with seven strong cords, and were carrying him back to the door which they had seen on the side of the hill. Now good Christian began to tremble, and so did his companion hopeful. As the devils carried the man away, Christian looked to see if he knew him, and he thought it might be Turnaway, who dwelt in the town of Apostasy. But he did not see his face perfectly, for the man hung his head like a thief who has been caught. Once past them, Hopeful looked at the man and spotted a placard on his back with this inscription, DEBAUCHED PROFESSOR AND DAMNABLE APOSTATE. Then Christian said to Hopeful, Now I remember what was told to me about something which happened to a good man named Little Faith, who dwelled in the town of Sincere. As Little Faith entered this dark passage, there came down from the Broadway gate an alley called Dead Man's Lane—so called because of the many murders done there. This Little Faith, going on a pilgrimage, just as we are, happened to sit down there and fell asleep. Just at that time three sturdy rogues, who were brothers, came down the lane from Broadway Gate. Their names were Faintheart, Mistrust and Guilt. Spotting Little Faith asleep, they quickly ran up to him. Now Little Faith was just awakening from his sleep and was about to resume his journey. So the rogues came up to him, and with threatening language ordered him to stand still. At this Little Faith turned as white as a sheet, and had neither power to fight nor flee. Then Faintheart demanded,—'Hand over your purse!' But Little Faith did not do it, for he was reluctant to lose his money. Mistrust therefore ran up to him, and, thrusting his hand into his pocket, pulled out a bag of silver. Then Little Faith cried out,—'Thieves! Thieves!' With that guilt, with the large club in his hand, struck Little Faith on the head, knocking him flat to the ground. There he lay bleeding as though he would bleed to death. All this while the thieves stood nearby, but hearing someone on the road, and fearing that it might be a man called Great Grace, who dwells in the City of Good Confidence, they fled, and left Little Faith to fend for himself. Then, after a while, Little Faith revived, and, getting up, attempted to continue on his way. HOPEFUL. DID THEY TAKE ALL OF LITTLE FAITH'S MONEY? No, they did not find the place where he kept his jewels. So those he still retained. But, as I was told, little Faith was much afflicted by his loss, for the thieves got most of his spending-money. That which they did not get were his jewels and a little spare-money. But these were scarcely enough to sustain him to his journey's end. Nay, if I am not misinformed, he was forced to beg as he went, just to keep himself alive, for he would not sell his jewels. But begging, and doing whatever he could, he travelled with a hungry belly the rest of the way. HOPEFUL. It's a wonder that they did not get his certificate from him, by which he would receive admittance at the Celestial Gate. Christian. Yes, it is a wonder, though they did not get it through any cleverness on his part, for he, being bewildered by their coming upon him so quickly, had neither power nor skill to hide anything. So it was more by good providence than by any wise endeavour on his part that they did not rob him of his certificate. Hopeful. But it must be a comfort to him that they did not get his jewels. Christian, it might have been a great comfort to him had he used the jewels as he should have. Those who told me the story said that he made but little use of them because he was so discouraged from being robbed of his money. Indeed, he forgot about his jewels for a great part of the rest of his journey. Whenever they came to his mind and began to be comforted with them, then fresh thoughts of his loss would again come upon him, and those thoughts would swallow up all comfort. Alas, poor man! This must have been a great grief to him. Christian! Grief! Yes, a grief indeed! It would have been to any of us, had we been robbed and wounded as he was, and that in a strange place. It's a wonder he did not die from grief, poor heart. I was told that he travelled almost all the rest of the way with nothing but doleful and bitter complaints, telling to all who overtook him, or whom he overtook as he journeyed, where and how he was robbed, who they were that did it, what he lost, how he was wounded, and that he hardly escaped with his life. But it's a wonder that his necessity did not make him sell or pawn some of his jewels, that he might have something to sustain him along his journey. Christian, you are talking childishly, for what could he pawn them for, or to whom could he sell them? In all that country where he was robbed his jewels were not considered valuable, nor did he desire that kind of help which that country would offer. Besides, had his jewels been missing at the gate of the Celestial City, he knew that he would have been excluded from an inheritance there, and that would have been worse to him than the villainy of ten thousand thieves." Hopeful, "'Why are you so short with me, my brother?' Esau sold his birthright for a bowl of lentil stew, and that birthright was his greatest jewel. If he could do this, then why might not Little Faith also? Christian. Esau, indeed, sold his birthright, and so do many others besides. But by so doing they exclude themselves from their chief blessing, as despicable Esau did. There are differences between Esau and Little Faith, and also between their conditions. Esau's belly was his god, but not so with little faith. Esau's desire was his fleshly appetite, but not so with little faith. Besides, Esau could see no further than the fulfilling of his lusts, and said,—'Behold, I am at the point of death. What good can this birthright be to me?' But Little Faith, though it was his lot to have but a little faith, was by his little faith kept from Esau's base behaviour. He prized his jewels and would not consider selling them. You nowhere read that Esau had faith. No, not so much as a little. as he was controlled by his fleshly appetites and had no faith to resist. It's no wonder that he sold his birthright and his soul and all, and that to the devil of hell. Like a wild donkey in heat, when people like Esau have their minds set upon their lusts, they are determined to have them, whatever the cost. But Little Faith was of another temperament. His mind was on divine things. His desire was for things that are spiritual and from above. Even if there had been any who would have bought his jewels, he had no desire to sell them, only to fill his mind with trifles. Would a man give a penny? to fill his belly with hay? Would you persuade the turtle-dove to live upon carrion like the crow? Though faithless ones can, for carnal lusts, pawn or sell what they have, and themselves to boot, yet those who have faith, saving faith, though but a little of it, cannot do so. Here, therefore, my brother, is your mistake." Hopeful, I acknowledge it, but yet your severe admonition almost made me angry. If we only consider the matter under debate, then all shall be well between you and me." Hopeful. But Christian, I am persuaded in my heart that these three rogues who attacked Little Faith were but a company of cowards, for they ran away merely at the sound of someone coming on the road. Why did Little Faith not have more courage? I think he might have withstood one skirmish and only have yielded when he could no longer resist them. Christian, though many have said that these three rogues are cowards, few have been willing to actually resist them. As for courage, little faith had none. I perceive that you, my brother, if you had been the man concerned, you think that you could have withstood a skirmish before yielding. And since this is the height of your courage, now that they are at a distance from us, should they appear to you now as they did to him then, you might have second thoughts. Consider again. They are but amateur thieves, who serve under the king of the bottomless pit, whose voice is like that of a roaring lion, who will himself come to their aid if need be. I myself had been assaulted, just as Little Faith was, and I found it to be a terrible thing. These three villains assailed me, and as a Christian I began to resist them, but they called out, and in came their evil master. I would, as the saying goes, have given my life for a penny, but, as God would have it, I was clothed with armour. Yet, though I was so well arrayed, I found it hard work to stand firm and be courageous. No man can tell how strenuous that combat is, except he who has been in the battle himself. Well, but they ran, you see, when they thought that great grace was coming. Christian. True, they have often fled, both they and their master, when great grace has appeared. And no wonder, for he's the king's champion. But I trust that you'll see some difference between Little Faith and the King's champion. All the King's subjects are not his champions, nor can they, when tried, do such feats of war as Great Grace. Is it reasonable to think that a little child could handle Goliath as David did, or that there should be the strength of an ox in a bird? Some are strong, some are weak, some have great faith, some have little faith. Little faith was one of the weak, and therefore he fared so poorly. Hopeful. I wish it had been great grace for their sakes. Christian. If it had been, he might have had his hands full. For I must tell you that though great grace is excellent at his weapons, and has, and can, so long as he keeps them at sword's point, do well enough with them, yet, if faint heart, mistrust, or guilt get within his heart, they will be able to throw him down. And when a man is down, what can he do? Whoever looks closely upon Great Grace's face shall see those scars and cuts there, which demonstrates what I am saying. Yes, I once heard that he would say, when he was in combat, We despaired even of life How these sturdy rogues and their fellows made David groan and mourn! Yes, Haman and Hezekiah also, though champions in their day, were assaulted by these three rogues. Yet notwithstanding, they had their coats soiled and torn by them. Peter also, whom some say that he is the prince of the apostles, thought that he could stand fast. But these rogues so handled him that they even made him afraid of a poor maiden. Besides, their evil king is at their beck and call. When they whistle for him, he is never out of hearing, and if, at any time, they are being defeated, he will come in to help them. He esteems iron as straw and brass as rotten wood. The arrow cannot make him flee, and he turns sling-stones into chaff. He counts darts as stubble, and he laughs at the shaking of a spear. What can a pilgrim do in this case? But for such footmen as you and I are, let us never desire to meet with an enemy. Nor let us boast as if we could do better When we hear of others who have been foiled, Nor let us be proud of our own strength, For such over-confident fellows Are commonly overcome when tried. Witness Peter, of whom I just mentioned, He would boast, yes, his vain mind prompted him to say that, though all denied his master, that he never would. But who has ever been so foiled by these villains as Peter? When, therefore, we hear that such robberies are done on the King's Highway, There are two things that we should do. First, to go out with our armor on and to be sure to take our shield with us. It is for lack of this that many pilgrims are foiled. Only the shield of faith can quench the fiery darts of the wicked one. If that is lacking, the wicked one does not fear us at all. Secondly, it's good also that we ask the king for a guide as we journey. Yes, that he himself would go with us. This made David rejoice when in the valley of the shadow of death. And Moses would rather die where he stood rather than to go one step without God. Oh my brother, if he will but go with us then we'll not be afraid of ten thousands who set themselves against us, but without him We will only stumble along or lie among the dead. Previously, I myself have been in the fray, and through the mercy of our good master, I am still alive. Yet, I cannot boast of having any courage. I would be glad to meet with no further attacks, though I fear we've not gotten beyond all danger. however since the lion and the bear have not as yet devoured us I trust God will also deliver us from the next uncircumcised Philistine then Christian sang poor little faith has been among the thieves was robbed Remember this, whosoever believes and gets more faith shall then a victor be over ten thousand, otherwise not even three. you The Flatterer So the pilgrims went on, and ignorance followed. They came to a path which seemed to go as straight as the way which they were on, and hence they did not know which of the two to take, for both seemed straight before them. Therefore they stood still to consider. As they were thinking about the way, behold a black man, clothed with a very light robe, came to them. and asked them why they were standing there. They answered that they were going to the Celestial City, but did not know which of these ways to take. "'Follow me,' the man said. "'I'm going there, too.' So they followed him into the adjoining way, which slowly, by degrees, turned them away from the Celestial City, so that in a little time their faces were completely turned away from it. Yet they continued to follow him. By and by, before they were aware, he led them into a net, in which they were both so entangled that they did not know what to do. With that the white robe fell off the black man's back. Then they saw where they were. There they lay crying for some time, for they could not extricate themselves from the net. Then Christian said to his fellow, Now I see my error. Did not the shepherds bid us to beware of the flatterer? As is the saying of the wise man, so we have found it this day, whoever flatters his neighbour is spreading a net for his feet. Hopeful! They also gave us a note with directions, so that we could surely find the way, but we forgot to read it, and have wandered into the paths of the destroyer. Here David was wiser than we, for he said, By the word of your lips I have kept myself from the paths of the destroyer. Thus they lay in the net, bewailing themselves. At last they sighted a shining one coming towards them, with a whip of small cords in his hand. When he arrived at the place where they were, he asked them where they came from and what they were doing there. They told him that they were poor pilgrims going to the celestial city, but were led out of their way by a black man who was clothed in white, who bid them to follow him, for he was going there also. Then the Shining One replied, That was the flatterer. He is a false apostle who transforms himself into an angel of light. So he cut the net and freed the pilgrims. Then he said to them, Follow me, so that I may place you in the right path again. So he led them back to the way which they had left to follow the flatterer. Then he asked them, Where did you stay last night? They answered, With the shepherds upon the delectable mountains. He then asked if the shepherds had given them a note with directions for the way. Yes. They responded. Did you not read your note? He questioned. No, they replied. And why not? He asked them. They answered that they had forgotten. He asked, moreover, if the shepherd told them to beware of the flatterer. Yes, they explained, but we did not imagine that he was this fine-spoken man. Then I saw in my dream that he commanded the pilgrims to lie down. Having done this, he grievously chastised them to teach them the good way in which they should walk. As he chastised them, he declared, As many as I love, I rebuke and chasten. Be zealous, therefore, and repent." This done, he bid them to go on their way and to pay close attention to the other directions which the shepherds had given them. So they thanked him for all his kindness, and went carefully along the right way, singing Come here, you who walk along the way, see how pilgrims fare who go astray. They are catched in an entangling net, because they, good counsel, did forget. Tis true, they were rescued, but yet, you see, they're scourged to boot. Let this your caution be. Atheist Now after a while they perceived afar off one coming softly along the highway to meet them. Then Christian said to his fellow, Yonder is a man with his back toward the celestial city, and he's coming to meet us. Hopeful, I see him. Let's be careful now, as he should prove to be a flatterer also." So the man drew nearer and nearer, and at last came up to them. His name was Atheist, and he asked them where they were going. Christian, we're going to the Celestial City. Then Atheist burst into laughter. Christian, what's the meaning of your laughter? Atheist I laugh because I see what ignorant people you are, to take so tedious a journey, and yet are likely to gain nothing for your travel but pains. Christian Why do you think we shall not be received? Atheist Received? There's no such places you dream of in all this world. Christian That's true, but there is in the world to come. Atheist When I was home, in my own country, I heard of that place which you speak of. So I went out to find it, and I have been seeking this city for these past twenty years, but have not found it in all this time.' Christian, we have both heard and believe that there is such a place to be found.' Atheist Had not I, when at home, also believed, I would not have come thus far to seek it. If there had been such a place, I would have surely found it by now, for I have gone much further than you. So, not finding it, I am going back home again, and will seek the pleasures which I had then cast away, for the vain hope of a world to come.' Then Christian said to Hopeful,—'Do you think that what this man has said is true?' Take heed, he's one of the flatterers. Remember what it has cost us once already for our hearkening to such a fellow. What, no celestial city? Did we not see from the delectable mountains the gate of the city? Also, we're now to walk by faith. Let us go on, lest the man with the whip overtake us again. You should have taught me that lesson, which I now remind you of. Do not listen to any advice which would lead you to stray from the words of knowledge. I say, my brother, do not listen to him, but let us believe to the saving of our souls. Christian, my brother, I did not ask the question of you because I doubted the truth myself, but to test you and to hear your heartfelt response. As for this man, I know that he is blinded by the God of this world. Let us go on knowing that we believe the truth and that no lie is of the truth. Hopeful, Now I rejoice in the hope of the glory of God. So they turned away from the man and he, laughing at them, went on his way back home. The Enchanted Ground Then I saw in my dream that they went on until they came to a certain country whose air naturally tended to make the travelers drowsy. So Hopeful began to be very dull and sleepy and said to Christian, I'm starting to grow so drowsy I can hardly hold my eyes open. Let's lay down here and take a nap. Christian, by no means, lest by sleeping we never wake up again. Hopeful, why, my brother, sleep is sweet to the laboring man. We may be refreshed if we take a nap. Christian, do you not remember that one of the shepherds warned us to beware of the enchanted ground? Therefore, let us not sleep as others do, but let us keep awake and watch. hopeful. I acknowledge my fault. Had I been here alone I would have slept, and been in danger of death. I see what the wise man said is true. Two are better than one. Your company has been a mercy to me, and you shall have a good reward for your labour." "'Now then,' Christian said, to prevent drowsiness in this place, let us have a wholesome discussion. with all my heart," said Hopeful. Christian, where shall we begin? Hopeful, where God began with us, please start. Christian. First I'll sing this song to you. When saints do sleepy grow, Let them come hither, And hear how these two pilgrims Talk together. Yes, let them learn of them In any wise thus to keep open Their drowsy, slumbering eyes. Saints' fellowship, if it be managed well, Keeps them awake, and that, in spite of hell, Then Christian began. I will ask you a question. How did you come at first to think of going on this pilgrimage? Hopeful. Do you mean, how did I first come to look after the good of my soul? Christian. Yes, that's my meaning. Hopeful. I continued a great while in the delight of those vain things which were seen and sold at our fair. These things I now believe, had I continued in them still, would have ground me in perdition and destruction. What things were they? Hopeful. All the treasures and riches of the world. I also delighted much in carousing, drinking, swearing, lying, impurity, Sabbath-breaking, and what not, all of which lead to the destruction of the soul. But I found at last, by hearing and considering divine things, which I heard from you and beloved faithful, who was put to death for his faith and holy living in vanity fair, that the end of these things is death, and that for these things the wrath of God comes upon the children of disobedience. Christian, did you immediately fall under the power of this conviction? No, I was not initially willing to know the evil of sin, nor the damnation which follows the commission of sin. Rather, when my mind at first began to be shaken with the word, I endeavoured to shut my eyes against its light. Christian, but what was the cause of your resistance to the first workings of God's blessed Spirit upon you?" Hopeful, there were several causes. First, I was ignorant that this was the work of God upon me. I never thought that God begins the conversion of a sinner through convictions of sin. Secondly, sin was yet very sweet to my flesh, and I was reluctant to leave it. Thirdly, I could not tell how to part with my old companions. Their presence and actions were so desirable to me. Finally, my convictions of sin were so troublesome and heart-affrighting that I could not endure the thought of them in my heart. Christian, then, as it seems, sometimes you got rid of your convictions of sin. Hopeful, yes, truly, but they would come into my mind again, and then I would be as bad—nay, worse—than I was before. Christian. Why, what was it that brought your sins to mind again? Hopeful. Many things, such as 1. If I did but meet a godly man in the streets, or 2. If I heard anyone read in the Bible, or 3. If my head began to ache, or 4. If I was told that some of my neighbours were sick, or 5. if I heard the death-bell toll for someone who had died, or, six, if I thought of dying myself, or, seven, if I heard another had died by sudden death, eight, but especially when I thought of myself, that I must quickly come to judgment. Christian. And could you not easily at any time get off the guilt of sin, when by any of these ways conviction came upon you? Hopeful. No, not I. For then they got a tighter hold on my conscience. And then, if I did but think of going back to sin, though my mind was turned against it, it would be a double torment to me. Christian. And what did you do then? Hopeful. I reckoned that I must endeavour to mend my life, for I thought that otherwise I was sure to be damned. Christian, and did you ever attempt to mend your life? Hopeful. Yes. And I fled not only from my sins, but from sinful company too. I also began religious duties, such as prayer, reading, weeping for sin, speaking truth to my neighbours, and so forth. These things I did, along with many others, too many to recount. Christian. And did you think yourself well then? Hopeful. Yes, for a while, but eventually my troubling convictions came tumbling upon me again, in spite of all my reformations. Christian, how so, since you were now reformed? Hopeful, there were several things which brought these convictions upon me, especially such sayings as these. All our righteousnesses are as filthy rags. By the works of the law shall no flesh be justified. When we've done everything we should, we're unworthy servants doing but our duty, along with many more similar sayings. Hence I began to reason thus with myself. If all my righteousnesses are filthy rags, and if by the deeds of the law no man can be justified, and if, when we've done all our duty, we're yet unprofitable servants, that it is but folly to think of gaining heaven by keeping the law. I further thought thus. If a man runs a hundred dollars into debt to the shopkeeper, and from then on he pays for everything that he purchases, yet if his old debt still remains unpaid in the ledger-book, the shopkeeper will sue him for that, and cast him into prison until he shall pay the full debt. Christian, so how did you apply this to yourself? Hopeful. Why, I thought thus with myself, I have by my sins accumulated a great debt in God's book, and that my now reforming will not pay off that debt. Therefore, even with all my present amendments, I would not be freed from that damnation which my former transgressions still deserved." Christian. A very good application. But please, go on. Hopeful. Another thing which troubled me. even since my recent amendments, is that I look closely into the best of whatever I do, I still see sin, new sin, mixing itself with my best deeds. So I am forced to conclude that notwithstanding my former good opinion of myself and my duties, I have committed enough sin in one duty to send me to hell, even if my former life had been faultless. And what did you do then? Hopeful. Do? I did not know what to do, until I shared my thoughts with Faithful, for we were well acquainted. He told me that unless I could obtain the righteousness of a man who never had sinned, that neither my own nor all the righteousness of the world could save me. Christian. And did you think he spoke the truth? Hopeful. Had he told me this while I was yet pleased and satisfied with my own amendments, I would have called him a fool for his counsel. But now, since I see my own error and the sin which cleaves to even my best performances, I was forced to embrace his opinion. Christian, but did you think when at first he suggested it to you that there was such a man to be found, of whom it might justly be said that he never committed any sin? I must confess that his words did sound strange at first, but after a little more conversation with him I was fully convinced. Christian, and did you ask Faithful who this man was and how you must be justified by him?" Hopeful. and he told me it was the Lord Jesus who dwells on the right hand of the Most High God and thus he said that I must be justified by him even by trusting in what he himself has done during his earthly life and what he suffered when he hung on the tree I asked him further how that man's righteousness could be effectual to justify another before God. And he told me that he was the mighty God, and that both his life and his death was not for himself, but for me, to whom the worthiness of his doings would be imputed if I believed on him. Christian, and what did you do then? Hopeful, I made objections against my believing, for I thought that he was not willing to save me. Christian, and what did Faithful say to you then? Hopeful, he bid me to go to him and see, and I told him this would be presumption, but he said not so, for I was invited to come. Then he gave me a book of Jesus, in his own words, to encourage me to come the more freely. He also said, concerning that book, that its every jot and tittle stood firmer than heaven and earth. Then I asked Faithful what I must do when I go to him. He told me that I must entreat the Father upon my knees and with all my heart and soul to reveal the Lord Jesus to me. Then I asked him further how I must make my petition to him, and he said, Go, and you shall find him upon a mercy seat, where he sits all the year long, to give pardon and forgiveness to those who come. I told him that I did not know what to say when I go, and he bid me to say something to this effect. God, be merciful to me a sinner, and make me to know and believe in Jesus Christ. For I see that if he has not provided his perfect righteousness, or if I have not faith in his righteousness, then I am utterly cast away. Lord, I have heard that you are a merciful God, and have ordained that your son Jesus Christ should be the Saviour of the world, and moreover that you are willing to bestow him upon such a poor sinner as I am. And I am a poor sinner indeed. Lord, be pleased to magnify your grace in the salvation of my soul through your Son, Jesus Christ. Amen. Christian, and did you do as you were bidden? Hopeful. Yes, over and over and over. Christian, and did the Father reveal his Son to you? Hopeful. Not at the first, nor the second, nor the third, nor the fourth, nor the fifth. No, not even at the sixth time." Christian. What did you do then? Hopeful. What? Why, I could not tell what to do. Christian. Did you ever consider giving up praying? Hopeful. Yes, a hundred times, twice over. Christian. And what was the reason why you did not? Hopeful. I believed that what faithful told me was true. Namely, that without the righteousness of Christ, all the world could not save me. Therefore, I thought that if I ceased praying, I would die, and I dare not die except at the throne of grace. Then this thought came to my mind, though it seems slow in coming, wait patiently, for it will surely take place. So I continued praying until the Father revealed His Son to me. Christian, and how was he revealed unto you? Hopeful. I did not see him with my bodily eyes. but with the eyes of my understanding. It happened in this way. One day I was very sad, perhaps sadder than at any other time in my life. This sadness sprang from a fresh sight of the immensity and vileness of my sins. As I was then expecting nothing but hell and the everlasting damnation of my soul, suddenly I thought I saw the Lord Jesus look down from heaven upon me and say, believe on the Lord Jesus Christ and you shall be saved. But I replied, Lord, I'm a dreadful sinner, a very dreadful sinner. And he answered, my grace is sufficient for you. Then I said, but Lord, what is believing? And then I saw from that saying, he who comes to me shall never hunger, and he who believes on me shall never thirst, that believing and coming were one and the same. And that he who came, that is, he who ran out in his heart and affections after salvation by Christ, he indeed believed in Christ. Then the water stood in my eyes. And I asked further, but Lord, may such a vile sinner as I am indeed be accepted by you, and be saved by you? And I heard him say, Whoever comes to me, I will never cast out. Then I said, But how, Lord, in my coming to you must I properly think of you, that my faith may be rightly placed upon you? And he said, Christ Jesus came into the world to save sinners. He is the end of the law for righteousness for everyone who believes. He died for our sins. and rose again for our justification. He loved us and washed us from our sins in his own blood. He is the mediator between God and men. He ever lives to make intercession for us. From all of this, I gather that I must look for righteousness in his person and for atonement for my sins by his blood. Also, that what he did in obedience to his father's law and in submitting to its penalty was not for himself, but for the one who will accept it for his salvation and be thankful. And now my heart was full of joy, my eyes were full of tears, and my affections were running over with love to the name, ways, and people of Jesus Christ. Christian, this was a revelation of Christ to your soul indeed. But tell me particularly, what effect this encounter had upon your spirit? Hopeful. First, it made me see that all the world, notwithstanding all its boasted righteousness, is in a state of condemnation. Secondly, It made me see that God the Father is both just and the justifier of the one who believes in Jesus. Thirdly, it made me greatly ashamed of the vileness of my former life and confounded me with the sense of my own ignorance for I never had a thought in my heart before now that so showed me the beauty of Jesus Christ. Lastly, it made me love a holy life and long to do something for the honor and glory of the name of the Lord Jesus. Yes, I thought that had I now a thousand gallons of blood in my body I could spill it all for the sake of the Lord Jesus. you Ignorance rejoins the pilgrims. Then I saw in my dream that Hopeful looked back and saw Ignorance, whom they'd left behind, following after them. Look, he said to Christian, Ignorance is still lagging behind us. Christian. Yes, yes, I see him. He does not care for our company. Hopeful. It would not have hurt him had he stayed with us thus far. Christian. That is true, but I guarantee he thinks otherwise. Hopeful. I agree. However, let's wait for him. So they did. Then Christian called to Ignorance. Come, join us. Why do you stay so far behind? Ignorance. It pleases me to walk alone, rather than in company, unless, of course, the company suits me better." Then Christian whispered to Hopeful, "'Did I not tell you that he did not care for our company?' Then calling out to Ignorance, Christian said, "'Come up, and let us talk away the time in this solitary place. Say, how are you doing? How does it now stand between God and your soul?' IGNORANCE. I hope well, for I am always full of good notions that come to my mind to comfort me as I walk. CHRISTIAN. What good notions? Please tell us. IGNORANCE. Why, I think of God and Heaven. CHRISTIAN. So do the devils and damned souls. IGNORANCE. But I think of them and desire them. CHRISTIAN. so do many who are never likely to get to heaven. The soul of the sluggard desires and gets nothing. Ignorance. But I think of God and heaven, and leave all for them. Christian, that I doubt, for leaving all is a hard matter, yes, a harder matter than many are aware of. But why do you think that you've left all for God and Heaven? Ignorance. Because my heart tells me so. Christian. But, the wise man says, he who trusts in his own heart is a fool. Ignorance. That was spoken of an evil heart, but mine is a good one. Christian. But how do you prove that? IGNORANCE. It comforts me in hopes of heaven. CHRISTIAN. That may be through your heart's deceitfulness. For a man's heart may minister comfort to him in the hope of heaven, and yet be a false hope. IGNORANCE. But my heart and my life agree together, and therefore my hope is well grounded. Christian, who told you that your heart and life agree together? Ignorance. My heart tells me so. Christian, your heart tells you so. Except the word of God bears witness in this matter, any other testimony is of no value. Ignorance. But is it not a good heart, which has good thoughts, and is it not a good life, which is according to God's commandments?' Christian. Yes, that is a good heart, which has good thoughts, and that is a good life, which is according to God's commandments. But it's one thing indeed to have a good heart and life, and it's another thing only to think so. IGNORANCE. Tell me, please, what you think are good thoughts and a life according to God's commandments. CHRISTIAN. There are good thoughts of many kinds, some respecting ourselves, some of God, some of Christ, and some of other things. IGNORANCE. WHAT ARE GOOD THOUGHTS RESPECTING OURSELVES? CHRISTIAN. SUCH AS AGREE WITH THE WORD OF GOD. IGNORANCE. WHEN DO OUR THOUGHTS OF OURSELVES AGREE WITH THE WORD OF GOD? CHRISTIAN. WHEN WE PASS THE SAME JUDGMENT UPON OURSELVES WHICH THE WORD PASSES. TO EXPLAIN MYSELF. The Word of God says of people in their natural condition, there's none righteous, there are none who do good. It says also that every imagination of the heart of man is only evil, and that continually. And again, the imagination of a man's heart is evil from his youth. Now then, when we think thus of ourselves, then our thoughts are good ones, because they're according to the Word of God. Ignorance. I will never believe that my heart is that bad. Christian, therefore you never had one good thought concerning yourself in all of your life. But let me go on. As the word passes a judgment upon our heart, so it passes a judgment upon our ways. When our thoughts concerning our hearts and our ways agree with the judgment which the word gives of both, then are both good because they are in agreement with the word of God. Ignorance. Explain what you mean by this. Christian. Why, the word of God says that man's ways are crooked and perverse and not good. It says that no one seeks God, but all have turned away from him. Now when a man sincerely thinks thus of his ways, and with heart humiliation, then his thoughts now agree with the judgment of the word of God. IGNORANCE Further, what are good thoughts concerning God? Christian, just as I have said concerning ourselves, when our thoughts of God agree with what the Word says of Him, that is, when we think of His being and attributes just as the Word teaches, of which I cannot presently discourse at length, to speak of Him, with reference to ourselves, We have right thoughts of God when we understand that He knows us better than we know ourselves, and can see sin in us when and where we can see no sin in ourselves. Also, we realize that He knows our innermost thoughts. that our heart, with all its depths, is always open before his eyes. Also, when we think that all our righteousness is a stench in his nostrils, and that therefore he cannot endure to have a stand before him in any self-confidence, even in all our best duties. Ignorance. Do you think that I am such a fool as to imagine that God can see no further than I can, or that I would come to God in the best of my duties? Christian. Well, what do you think concerning this matter? Ignorance. Why, to be brief, I think I must believe in Christ for justification. Christian. How can you believe in Christ when you do not see your need of Him? You neither see your original nor actual sins. You have such a high opinion of yourself and of what you do, so that you never see the necessity of Christ's personal righteousness to justify you before God. How then can you say that you believe in Christ? Ignorance. My beliefs are fine, in spite of all you've just said. Christian. What exactly then do you believe? IGNORANCE I believe that Christ died for sinners, and that I shall be justified before God from the curse through His gracious acceptance of my obedience to His law. To state it another way, Christ makes my religious duties acceptable to His Father by virtue of His merits, and so I shall be justified. Christian, let me give an answer to your beliefs on this issue. First, you believe with an imaginary faith, for this faith is nowhere described in the Word. Secondly, you believe with a false faith, because you trust that you are justified by your own righteousness rather than the righteousness of Christ. Thirdly, your beliefs make Christ a justifier of your actions, but not of your person. You think that your person is justified for your actions' sake, which is false. Therefore your faith is deceitful, even such as will leave you under divine wrath in the day of Almighty God's judgment. For true, justifying faith causes the soul, being sensible of its lost condition by the law, to flee for refuge unto Christ's righteousness. It is not that Christ graciously makes a person's obedience acceptable to God. but true faith accepts Christ's righteousness by his personal obedience to the law in doing and suffering for us what that law required at our hands. The soul thus covered in Christ's righteousness and presented as spotless before God is accepted by God and acquitted from condemnation. Ignorance What? Would you have us trust only what Christ in his own person has done for us? This belief would loosen the reins of our lusts, and allow us to live any sinful way we desire. For what would it matter how we live, if we believe that we are justified by Christ's personal righteousness alone? Christian, ignorance is your name, and as your name is, so you are. Your answer demonstrates what I say. You are ignorant of what justifying righteousness is. and just as ignorant how to secure your soul from the dreadful wrath of God through Christ's righteousness alone. Yes, you're also ignorant of the true effects of saving faith, such as to submit the heart to God, to love His name, His word, His ways, and His people, and not as you ignorantly imagine. Hopeful then joined in and asked, Ignorance—has God ever revealed Christ to your heart?" Ignorance. What? You're a man for revelations. I think that what both of you, and all the rest of your kind, say is but the fruit of your disordered brains. Hopeful. Why, sir, Christ is so hidden from the natural understanding of men that He cannot be savingly known, unless God the Father reveals Him to them. Ignorance! That is your belief, but not mine. My beliefs are as good as yours, though I do not have so many foolish notions in my head as you do. Christian, allow me to put in a word. You ought not to speak of this matter so lightly. I will boldly affirm, even as my good companion has done, that no man can know Jesus Christ but by the revelation of the Father. Also, that faith by which a soul truly lays hold upon Christ must be wrought by the exceeding greatness of God's mighty power. Poor ignorance, I perceive that you are ignorant of the working of this faith in your own soul. Be awakened then, see your own wretchedness, and flee to the Lord Jesus. By His divine righteousness alone can you be delivered from condemnation. Ignorance. You go too fast. I cannot keep pace with you. Go ahead of me. I must stay behind for a while.' Then they said, Well, ignorance, will you yet foolish be To slight good counsel ten times given thee? And if you yet refuse it, you shall know before long The evil of your doing so. Remember, man, in time bow, do not fear, Good counsel well taken saves, therefore hear. But if you yet shall slight it, you will be the loser, ignorance, I'll warrant thee. Christian then addressed Hopeful. Come, my good fellow. I see that you and I must walk by ourselves again. So I saw in my dream that they went on quickly, while ignorance lagged behind. Then Christian said to his companion, I feel much pity for this poor man. It will certainly go badly with him at the last. Alas, there are many in our town in his condition—whole families, yes, whole streets, and some claiming to be pilgrims also. If there are so many in our parts, how many do you think must there be in the place where ignorance was born?" Christian. Indeed, the word says, "'He's blinded their eyes and hardened their hearts. Lest they see with their eyes and understand with their hearts and turn, and I would heal them.' But now that we are by ourselves, what do you think of such men as ignorants? Do you think that they ever have real convictions of sin, and subsequent fears that their state is dangerous?" Hopeful. "'Nay, I think you should answer that question yourself, for you are older in experience.' Christian. And I think that they may sometimes have convictions of sin, but, being naturally ignorant, they do not understand that such convictions tend to their good. Therefore they desperately seek to stifle them, and presumptuously continue to flatter themselves in the way of their own hearts. Hopeful, I do believe, as you say, that fear tends much to men's good, to set them right at the beginning to go on pilgrimage. Christian. Without doubt it does. If it is a right fear, for so says the word, the fear of the Lord is the beginning of wisdom. Hopeful. How would you describe the right fear? Christian. True or right fear is manifested by three things. First, by its rise, it's caused by saving convictions for sin. Second, it drives the soul to lay fast hold on Christ for salvation. Third, it begets and continues in the soul a great reverence of God, His word, and His ways, keeping the soul tender, and making it afraid to turn from them to the right hand or to the left, to anything that may dishonour God, break its peace, grieve the spirit, or cause the enemy to speak reproachfully. Hopeful. Well said. I believe you've explained the truth. Have we now almost gotten past the enchanted ground?" Christian. Why, are you weary of this discourse? Hopeful. No, truly. I would only like to know where we are. Christian, we have less than two miles further to go, so let's return to our discussion. Now, the ignorant do not understand that such convictions which tend to put them in fear are for their good, and therefore they seek to stifle them. Hopeful, how do they seek to stifle them? So Christian explained. First, they think that those fears are wrought by the devil, though they are actually wrought by God, and thinking so, they resist them as things which directly tend to their overthrow. Secondly, they also think that these fears tend to the destruction of their faith, when alas for them, poor men that they are, they have no faith at all, so therefore they harden their hearts against them. Thirdly, they presume that they ought not to fear. Therefore, despite their fears, they increasingly become more presumptuous and self-confident. Finally, they see that those fears tend to take away their pathetic former self-righteousness, and therefore they resist them with all their might. Hopeful, I know something of this myself. for before I truly knew myself it was the same with me." Christian. Well, let us now leave our neighbour ignorance to himself and talk about another profitable question. Hopeful. With all my heart. And you shall begin. Christian. Well, then, did you know about ten years ago one named Temporary in your parts, who was then a prominent man in religion? Hopeful. Know him? Yes. He dwelt in Graceless, a town about two miles away from Honesty, and he lived next door to a person named Turnback. Christian. Yes. And he actually dwelt under the same roof with Turnback. Well, that man was once much awakened. I believe he then had some sight of his sins and of the wages which were due for them. Hopeful. I agree. For my house, being less than three miles from his, he would often visit me with many tears. Truly I pitied the man, and had some hope for him. But, as you know, not everyone who cries, Lord, Lord, is saved. Christian, you once told me that he was resolved to go on pilgrimage, just as we are now doing. But all of a sudden he grew acquainted with one named save self, and then he became as a stranger to me. Hopeful. Now, since we're talking about him, let us investigate into the reason of his sudden backsliding, and others like him. Christian, this may be very profitable, so please begin. Hopeful. Well then, in my judgment, there are four reasons for backsliding. First, though the consciences of such men are awakened, yet their minds are not changed. Therefore, when the power of guilt wears off, then that which caused them to become religious ceases, and they naturally turn to their own sinful course again. We see this illustrated in how a sick dog vomits what he has eaten, because it troubles his stomach. When his sickness is over and his stomach is eased, the desire for what he has vomited returns, and he licks it all up. And so, that which is written is true, the dog returns to his own vomit. They initially are eager for heaven, but only out of the fear of the torments of hell. And when their sense of hell and their fears of damnation chill and cool, so their desires for heaven and salvation cool also. It then comes to pass that when their guilt and fear is gone, their desires for heaven and its happiness die. and they return to their sinful course again. Another reason for backsliding is that they have slavish fears which overmaster them. I speak now of the fears that they have of men, for the fear of man brings a snare. Though they seem to be eager for heaven, so long as the flames of hell are about their ears, yet when that terror diminishes they begin to have second thoughts. They then think that it is wise not to run the hazard of losing all, or at least of bringing themselves into unavoidable and unnecessary troubles, and so they return to their worldly ways again. Another stumbling-block which lies in their way is the shame which attends religion. They are proud and haughty, and religion is base and contemptible in their eyes. Therefore, when they have lost their sense of hell and the wrath to come, they return again to their former sinful course. And finally, the feelings of guilt and meditation on terrifying things are grievous to them. They do not like to see their misery before they come into it, though perhaps if they truly believe the sight of their coming misery, it might make them flee where the righteous flee and are safe. as I hinted before, because they shun even the thoughts of guilt and terror, when once they are rid of their awakenings about the terrors and wrath of God, they gladly harden their hearts and choose such ways as will harden them more and more. Christian, you are pretty near the root of the issue, which is their lack of a true change of mind and will. They are therefore like a felon who quakes and trembles before the judge, and seems to repent most heartily, but the reason is his fear of the noose, not that he has any true remorse for his crime. This is evident, because if you let this man have his liberty, you continue to be a thief and a rogue, whereas if his mind and heart were really changed, he would be far otherwise. Hopeful. I have shown you my reasons for their going back to their sinful course. Now please show me the path of their backsliding. Christian. So I will, gladly. 1. they purposely draw off their thoughts from any remembrance of God, death and the judgment to come. 2. Then by degrees they cast off private religious duties, such as closet prayer, curbing their lusts, watching, sorrow for sin and the like. 3. They then shun the company of enthusiastic and fervent Christians. 4. After that, they grow cold in public religious duties, such as hearing the word preached, reading the word, godly fellowship and the like. 5. They then begin, as we say, to pick holes in the coats of some of the godly, trying to find some blemish in them. They do so devilishly that they may have an excuse to throw religion behind their backs. 6. They then begin to associate and join themselves with fleshly, immoral and worldly men. 7. Then they give way to fleshly and immoral discourses in secret. They are glad if they can see such things in any who are reputed to be honest, for the example of these hypocrites emboldens them. 8. After this they begin to openly play with little sins. 9. Being hardened, they then show themselves as they truly are. Thus, being launched again into the gulf of misery they will everlastingly perish by their own deceptions unless a miracle of grace prevents it. Beulah Land Now I saw in my dream that by this time the pilgrims were now beyond the enchanted ground, and had entered into the country of Beulah, whose air was very sweet and pleasant. As their way went directly through Beulah land, they delighted themselves there for a season. Yes, here they continually heard the singing of birds, and every day saw new flowers appear, and heard the song of the turtledove in the land. In this country the sun shines night and day. It was beyond the valley of the shadow of death, and also out of reach of giant despair. They could not so much as see Doubting Castle. Here they were within sight of the city they were travelling to. They also met some of the inhabitants of that city, for in this land the Shining Ones commonly walked, because it was upon the borders of heaven. In this land, also, the contract between the bride and the bridegroom was renewed. Yes, here, as the bridegroom rejoices over his bride, so does their God rejoice over them. Here they had no lack of grain or wine, for in this place they met with abundance of what they'd sought for in all their pilgrimage. Here they heard voices from out of the city, loud voices saying, say to the daughter of Zion, behold, your salvation comes, behold, his reward is with him. Here, all the inhabitants of the country called them the holy people, the redeemed of the Lord, sought out ones. Now as they walked in this land, they rejoiced more than they had in all the former parts of their journey. Drawing near to the city, they had even a more perfect view of it. It was built of pearls and precious stones, and the great street of the city was pure gold. So by reason of the natural splendor of the city and the reflection of the sunbeams upon it, Christian became lovesick with longing for it. Hopeful also had a fit or two of the same lovesickness. Therefore they stayed here for a while, calling out because of their longings, If you find my beloved, tell him that I am lovesick. Now, being a little strengthened, and better able to bear their lovesickness, they walked on their way, and came yet nearer and nearer. They saw orchards, vineyards, and gardens, and their gates opened into the highway. Now, as they came up to these places, behold, the gardener was standing there, and the pilgrims asked, whose lovely vineyards and gardens are these?" The gardener answered, They are the king's, and are planted here for his own delight, and also for the refreshment of pilgrims. So the gardener brought them into the vineyards and bid them to refresh themselves with the delicacies. He also showed them the king's walkways and the arbors where he delighted to be. So here they tarried and slept. Now I beheld in my dream that they talked more in their sleep at this time than they ever did in all their journey. As I was in deep thought about this, the gardener said to me, Why are you pondering the matter? It is the nature of the grapes of these vineyards to go down sweetly, as to cause the lips of those who are asleep to speak." So I saw that when the pilgrims awoke they prepared to go up to the city. But, as I said, the reflection of the sun upon the city, for the city was pure gold, was so resplendent that they could not as yet behold it with open face, but only through an instrument made for that purpose. So I saw that as they went on, that two men in clothing which shone like gold met them, their faces also shone as the light. These men asked the pilgrims where they came from, and they told them. They also asked them where they had lodged, what difficulties and dangers and what comforts and pleasures they met with along the way, and they told them. Then the men said, You have but two more difficulties to meet with, and then you are in the city. Christian and Hopeful asked the men to go along with them, and they told them that they would. But, said they, you must obtain it by your own faith. So I saw in my dream that they went on together until they came within sight of the gate of the city. The River of Death Now I further saw that between them and the gate was a river, but there was no bridge to pass over it, and the river was very deep. At the sight of this river, the pilgrims were bewildered. But the men said to them, You must go through the river, or you cannot enter in at the gate. The pilgrims then began to inquire if there was any other way to the gate, to which the men answered, Yes, but only two, since the foundation of the world had been permitted to tread that path, namely Enoch and Elijah. Nor shall any others go that way until the last trumpet shall sound. The pilgrims then, especially Christian, began to lose heart. They looked this way and that, but they could find no way by which they might escape the river. Then they asked the men if the waters were all the same depth. No, they replied, you shall find it deeper or shallower, just as you believe in the king of the city. The pilgrims then approached the water. Upon entering it, Christian began to sink. Crying out to his good friend, hopeful, he shouted,—'I'm sinking in deep waters. The billows are rolling over my head. All his waves are washing over me.' Then Hopeful replied,—'Take courage, my brother. I feel the bottom, and it's firm.' Christian then cried out,—'Ah, my friend, the sorrows of death have come past me about. I shall not see the land which flows with milk and honey.' With that a great darkness and horror fell upon Christian, so that he could not see ahead of him. He also, in great measure, lost his senses, so that he could neither remember nor talk coherently of any of those sweet refreshments which he had met with along the way of his pilgrimage. But all the words that he spoke still tended to manifest his horror of mind and heart-fears that he would die in that river and never obtain entrance at the gate. Here also, as those two men who stood by perceived, Christian was much in troublesome thoughts concerning the sins that he had committed, both before and since he began to be a pilgrim. He was also observed by his words that he was troubled with apparitions of hobgoblins and evil spirits. Hopeful, therefore, laboured hard to keep his brother's head above water. Yes, sometimes Christian almost drowned, but then, in a short time, he would surface again, half dead. Hopeful would also endeavour to encourage him, saying, Brother, I see the gate and the men standing ready to receive us." But Christian would answer, "'It's you, it's you they're waiting for. You've been hopeful ever since I first knew you.' "'And so have you,' responded Hopeful. Ah, brother!" cried Christian. Surely if I were right with him, then he'd now arise to help me. Because of my sins he's brought me into the snare, and has left me. Hopeful reminded him. My brother, you have quite forgotten the text where it is said of the wicked, they have no struggles in their death, but their strength is firm. They are not troubled as other men, neither are they plagued like other men. These troubles and distresses that you are going through in these waters are no indication that God has forsaken you. They're only meant to test you as to whether you will call to mind what you've hitherto received of His goodness and live upon them in your present distresses." Then I saw in my dream that Christian was in deep thought for a while. Hopeful then added this word. Take courage. Jesus Christ makes you whole. With that, Christian cried out with a loud voice, Oh, I see him again. And he tells me, when you pass through the waters, I will be with you. When you go through the rivers, they shall not overflow you. Then they both took courage. After that, the enemy was as still as a stone and could no longer hinder them. Christian therefore felt firm ground to stand upon and found that the rest of the river was but shallow. Thus, they both crossed over the river.
The Celestial City. Now upon the bank of the river on the other side, they saw two shining men again who were waiting for them. Therefore, having come out of the river, the shining men greeted them, saying, We are ministering spirits sent forth to serve those who are heirs of salvation. Thus they went along together towards the gate. Now that city stood upon a mighty hill. But the pilgrims went up that hill with ease, because they had these two shining men to lead them up by their hands. Also they left their mortal garments behind them in the river, for though they went in with them, they came out without them. They therefore went up towards the city with much agility and speed, though the foundation upon which the city was framed was higher than the clouds. They went up through the regions of the air, sweetly talking as they went, being comforted because they'd safely gotten over the river and had such glorious companions to attend them. The conversation they had with the Shining Ones was about the splendor of that place. They told the pilgrims that the beauty and glory of it was inexpressible. There," said they, is Mount Zion, the heavenly Jerusalem, the innumerable company of angels, and the spirits of just men made perfect. You are now going to the paradise of God, where you shall see the tree of life and eat of its never-fading fruits. When you arrive there, you shall have white robes given to you, and you shall walk and talk with the King every day, even through all the days of eternity. There you shall never again see such things as you saw when you were in the lower region of earth, namely sorrow, sickness, affliction, and death, for the former things have passed away. You're now going to Abraham, to Isaac, and to Jacob, and to the prophets, men whom God has taken away from the evil to come, and who are now at rest, each one walking in his righteousness." The pilgrims then asked, What will we do in the Holy City? The Shining Ones answered, You will there receive the comforts of all your toil and have joy for all your sorrow. You will reap what you have sown, even the fruit of all your prayers and tears and sufferings for the King along the way. In that place you will wear crowns of gold and enjoy the perpetual sight and vision of the Holy One, for there You shall see Him as He is. You shall also serve Him, whom you desired to serve while in the world, though with much difficulty, because of the infirmity of your flesh. There you shall continually worship Him with praise and shouting and thanksgiving. There your eyes will be delighted with seeing Him, and your ears with hearing the pleasant voice of the Mighty One. There you shall enjoy your friends again, who have gone there before you, and you shall joyfully receive everyone who follows you into that holy place. There also you shall be clothed with glory and majesty, fit to accompany the King of glory. When he shall come, with trumpet sound in the clouds, as upon the wings of the wind, you shall come with him. And when he shall sit on the throne of judgment, you shall sit with him. Yes, and when he shall pass sentence upon all the workers of iniquity, whether they are angels or men, you also shall have a voice in that judgment, because they were both his and your enemies. And so you will be with the Lord forever. Now while they were thus drawing towards the gate, behold, a company of the heavenly hosts came out to meet them. The two shining ones exclaimed, These are the men who have loved our Lord while they were in the world, and who have left all for His holy name. He sent us to fetch them, and we brought them thus far on their desired journey, that they may go in and look upon their Redeemer's face with joy. Then the heavenly hosts gave a great shout, saying, Blessed are those who are invited to the marriage supper of the Lamb. At this time several of the king's trumpeters came out to meet them. They were arrayed in shining white clothing, and with loud and melodious voices they made even the heavens to echo with their sound. These trumpeters greeted Christian and hopeful with ten thousand welcomes. This done, they surrounded the pilgrims, so as to guard them through the upper regions, continually singing with melodious voices as they went, as if heaven itself had come down to meet them. Thus, therefore, they walked on together. As they walked, these trumpeters, with joyful sound, would always, by mixing their music with pleasant looks and gestures, signify to Christian and hopeful how welcome they were in their company, and with what gladness they came to receive them. Now Christian and Hopeful were as if in heaven before they came there, being swallowed up with the sight of angels and with the hearing of their melodious voices. Here also they had the city fully in view, and they thought that they heard all the city bells ringing to welcome them in. But, above all, they were encouraged by the warm and joyful thoughts of their own dwelling there, with such company, and that for ever and ever. Oh, what tongue or pen could express their glorious joy! And thus they came up to the gate. Now, there was written over the gate, in letters of gold, Blessed are those who obey his commandments, that they may have the right to the tree of life, and may enter through the gates into the city. Then I saw in my dream that the shining men Bid them to call at the gate. And when they did, some looked over the gate, Namely Enoch, Moses, Elijah, and others, To whom it was told, These pilgrims have come from the city of destruction For the love that they bear to the king of this place. Then each pilgrim handed in their certificate, which they had received in the beginning of their journey. These certificates were carried to the king, who, when he had read them, said, Where are the men? To whom it was answered, they're standing outside the gate. The king then commanded, open the gates to all who are righteous. Allow the faithful to enter in. Now I saw in my dream that these two men went in at the gate. And behold, as they entered, they were transfigured, and they were arrayed with clothing which shone like gold. Some met them with harps and crowns, which were given to the pilgrims. The harps were given for worship, and the crowns were given as a token of honor. Then I heard in my dream that all the bells in the city rang again for joy, and that it was said to the pilgrims, Enter into the joy of your Lord. I also heard Christian and Hopeful themselves singing with a loud voice, saying, Blessing and honour and glory and power be unto him who sits upon the throne and unto the Lamb for ever and ever. Now just as the gates were opened to let the men in, I looked in after them, and behold, the city shone like the sun. The streets also were paved with gold, and on them walked many men with crowns on their heads, palms in their hands, and golden harps to sing praises with. There were also some angelic beings with wings, and they sang back and forth without intermission, Holy, holy, holy is the Lord. After that they closed up the gates. When I had seen all of this, I wished that I myself was among them. Now, while I was gazing upon all these things, I turned my head to look back and saw Ignorance come up to the riverside. He soon got over the river, and without half of the difficulty which Christian and Hopeful met with. For it happened that one called Vain Hope, a ferryman, was there, and with his boat he helped Ignorance cross the river. Then I saw that ignorance ascended the hill, and came up to the gate all alone. There was no man to meet him with the least encouragement. When he arrived at the gate, he looked up to the writing that was above it, and then began to knock, supposing that entrance would quickly be given to him. But he was asked by the men who looked over the top of the gate, "'Where have you come from?' What do you want?" He answered them, I have eaten and drank in the presence of the king, and he has taught in our streets. They then asked him for his certificate, that they might go in and show it to the king. So he fumbled in his bosom for one, but found none. Then they asked, have you no certificate? But the man answered, not a word. So they told the king about ignorance, but he would not go down to see him. Instead, he commanded the two shining ones, who had conducted Christian and Hopeful to the city, to go out and take ignorance, bind him hand and foot, and cast him away. So they took Ignorance up and carried him through the air to the door which I had seen in the side of the hill, and threw him in there. Then I saw that there was a way to hell, even from the very gates of heaven, as well as from the city of destruction. So I awoke, and behold, it was a dream. The text for this audio has been provided by Grace Gems and may be freely read online at their website gracegems.org The Pilgrim's Progress was narrated by Christopher Glynn. To listen to the King James Audio Bible as well as a variety of classic and modern Christian devotionals visit chrisglynn.com you