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The Pilgrim's Progress
by John Bunyan

Transcribed from an uncopyrighted 1942 edition.

John Bunyan, 1628–88, English author, b. Elstow, Bedfordshire.… Bunyan wrote nine books, the most famous of which is Grace Abounding to the Chief of Sinners (1666), a fervent spiritual autobiography. Bunyan was perhaps the most important English Christian writer, and was a Puritan. Preaching the truth as he saw it, he was often found preaching against the apostate Christianity of his day, which brought about harsh persecution by those he preached against. He was imprisoned on and off for 12 years. After one of his releases in 1672 he wrote the first part of his masterpiece The Pilgrim’s Progress from This World to That Which Is to Come, published in 1678. A second part appeared in 1684.


Notes:
1. Legends: = Sidenotes [Bible reference] = Bible references
2. Sections are numbered for future reference. These sections have been chosen arbitrarily, i.e., {1}, {2}
3. This is `Part 1', but is a complete work in itself. Bunyan wrote a sequel (`Part 2') some years after the first part, hence the `Parts'.

THE PILGRIM'S PROGRESS
From This World To That Which Is To Come
Part One
DELIVERED UNDER THE SIMILITUDE OF A DREAM
BY JOHN BUNYAN

The Author's Apology for his Book
{1}

When at the first I took my pen in hand
Thus for to write, I did not understand
That I at all should make a little book
In such a mode; nay, I had undertook
To make another; which, when almost done,
Before I was aware, I this begun.
And thus it was: I, writing of the way
And race of saints, in this our gospel day,
Fell suddenly into an allegory
About their journey, and the way to glory,
In more than twenty things which I set down.
This done, I twenty more had in my crown;
And they again began to multiply,
Like sparks that from the coals of fire do fly.
Nay, then, thought I, if that you breed so fast,
I'll put you by yourselves, lest you at last
Should prove ad infinitum, and eat out
The book that I already am about.
Well, so I did; but yet I did not think
To shew to all the world my pen and ink
In such a mode; I only thought to make
I knew not what; nor did I undertake
Thereby to please my neighbour: no, not I;
I did it my own self to gratify.

{2}

Neither did I but vacant seasons spend
In this my scribble; nor did I intend
But to divert myself in doing this
From worser thoughts which make me do amiss.
Thus, I set pen to paper with delight,
And quickly had my thoughts in black and white.
For, having now my method by the end,
Still as I pulled, it came; and so I penned
It down: until it came at last to be,
For length and breadth, the bigness which you see.
Well, when I had thus put mine ends together,
I shewed them others, that I might see whether
They would condemn them, or them justify:
And some said, Let them live; some, Let them die;
Some said, JOHN, print it; others said, Not so;
Some said, It might do good; others said, No.
Now was I in a strait, and did not see
Which was the best thing to be done by me:
At last I thought, Since you are thus divided,
I print it will, and so the case decided.

{3}

For, thought I, some, I see, would have it done,
Though others in that channel do not run:
To prove, then, who advised for the best,
Thus I thought fit to put it to the test.
I further thought, if now I did deny
Those that would have it, thus to gratify.
I did not know but hinder them I might
Of that which would to them be great delight.
For those which were not for its coming forth,
I said to them, Offend you I am loth,
Yet, since your brethren pleased with it be,
Forbear to judge till you do further see.
If that thou wilt not read, let it alone;
Some love the meat, some love to pick the bone.
Yea, that I might them better palliate,
I did too with them thus expostulate:--

{4}

May I not write in such a style as this?
In such a method, too, and yet not miss
My end--thy good? Why may it not be done?
Dark clouds bring waters, when the bright bring none.
Yea, dark or bright, if they their silver drops
Cause to descend, the earth, by yielding crops,
Gives praise to both, and carpeth not at either,
But treasures up the fruit they yield together;
Yea, so commixes both, that in her fruit
None can distinguish this from that: they suit
Her well when hungry; but, if she be full,
She spews out both, and makes their blessings null.
You see the ways the fisherman doth take
To catch the fish; what engines doth he make?
Behold how he engageth all his wits;
Also his snares, lines, angles, hooks, and nets;
Yet fish there be, that neither hook, nor line,
Nor snare, nor net, nor engine can make thine:
They must be groped for, and be tickled too,
Or they will not be catch'd, whate'er you do.
How does the fowler seek to catch his game
By divers means! all which one cannot name:
His guns, his nets, his lime-twigs, light, and bell:
He creeps, he goes, he stands; yea, who can tell
Of all his postures? Yet there's none of these
Will make him master of what fowls he please.
Yea, he must pipe and whistle to catch this,
Yet, if he does so, that bird he will miss.
If that a pearl may in a toad's head dwell,
And may be found too in an oyster-shell;
If things that promise nothing do contain
What better is than gold; who will disdain,
That have an inkling of it, there to look,
That they may find it? Now, my little book,
(Though void of all these paintings that may make
It with this or the other man to take)
Is not without those things that do excel
What do in brave but empty notions dwell.

{5}

`Well, yet I am not fully satisfied,
That this your book will stand, when soundly tried.'
Why, what's the matter? `It is dark.' What though?
`But it is feigned.' What of that? I trow?
Some men, by feigned words, as dark as mine,
Make truth to spangle and its rays to shine.
`But they want solidness.' Speak, man, thy mind.
`They drown the weak; metaphors make us blind.'
Solidity, indeed, becomes the pen
Of him that writeth things divine to men;
But must I needs want solidness, because
By metaphors I speak? Were not God's laws,
His gospel laws, in olden times held forth
By types, shadows, and metaphors? Yet loth
Will any sober man be to find fault
With them, lest he be found for to assault
The highest wisdom. No, he rather stoops,
And seeks to find out what by pins and loops,
By calves and sheep, by heifers and by rams,
By birds and herbs, and by the blood of lambs,
God speaketh to him; and happy is he
That finds the light and grace that in them be.

{6}

Be not too forward, therefore, to conclude
That I want solidness--that I am rude;
All things solid in show not solid be;
All things in parables despise not we;
Lest things most hurtful lightly we receive,
And things that good are, of our souls bereave.
My dark and cloudy words, they do but hold
The truth, as cabinets enclose the gold.
The prophets used much by metaphors
To set forth truth; yea, who so considers
Christ, his apostles too, shall plainly see,
That truths to this day in such mantles be.
Am I afraid to say, that holy writ,
Which for its style and phrase puts down all wit,
Is everywhere so full of all these things--
Dark figures, allegories? Yet there springs
From that same book that lustre, and those rays
Of light, that turn our darkest nights to days.

{7}

Come, let my carper to his life now look,
And find there darker lines than in my book
He findeth any; yea, and let him know,
That in his best things there are worse lines too.
May we but stand before impartial men,
To his poor one I dare adventure ten,
That they will take my meaning in these lines
Far better than his lies in silver shrines.
Come, truth, although in swaddling clouts, I find,
Informs the judgement, rectifies the mind;
Pleases the understanding, makes the will
Submit; the memory too it doth fill
With what doth our imaginations please;
Likewise it tends our troubles to appease.
Sound words, I know, Timothy is to use,
And old wives' fables he is to refuse;
But yet grave Paul him nowhere did forbid
The use of parables; in which lay hid
That gold, those pearls, and precious stones that were
Worth digging for, and that with greatest care.
Let me add one word more. O man of God,
Art thou offended? Dost thou wish I had
Put forth my matter in another dress?
Or, that I had in things been more express?
Three things let me propound; then I submit
To those that are my betters, as is fit.


{8}

1. I find not that I am denied the use
Of this my method, so I no abuse
Put on the words, things, readers; or be rude
In handling figure or similitude,
In application; but, all that I may,
Seek the advance of truth this or that way
Denied, did I say? Nay, I have leave
(Example too, and that from them that have
God better pleased, by their words or ways,
Than any man that breatheth now-a-days)
Thus to express my mind, thus to declare
Things unto thee that excellentest are.
2. I find that men (as high as trees) will write
Dialogue-wise; yet no man doth them slight
For writing so: indeed, if they abuse
Truth, cursed be they, and the craft they use
To that intent; but yet let truth be free
To make her sallies upon thee and me,
Which way it pleases God; for who knows how,
Better than he that taught us first to plough,
To guide our mind and pens for his design?
And he makes base things usher in divine.

3. I find that holy writ in many places
Hath semblance with this method, where the cases
Do call for one thing, to set forth another;
Use it I may, then, and yet nothing smother
Truth's golden beams: nay, by this method may
Make it cast forth its rays as light as day.
And now before I do put up my pen,
I'll shew the profit of my book, and then
Commit both thee and it unto that Hand
That pulls the strong down, and makes weak ones stand.
This book it chalketh out before thine eyes
The man that seeks the everlasting prize;
It shews you whence he comes, whither he goes;
What he leaves undone, also what he does;
It also shows you how he runs and runs,
Till he unto the gate of glory comes.

{9}

It shows, too, who set out for life amain,
As if the lasting crown they would obtain;
Here also you may see the reason why
They lose their labour, and like fools do die.
This book will make a traveller of thee,
If by its counsel thou wilt ruled be;
It will direct thee to the Holy Land,
If thou wilt its directions understand:
Yea, it will make the slothful active be;
The blind also delightful things to see.
Art thou for something rare and profitable?
Wouldest thou see a truth within a fable?
Art thou forgetful? Wouldest thou remember
From New-Year's day to the last of December?
Then read my fancies; they will stick like burs,
And may be, to the helpless, comforters.
This book is writ in such a dialect
As may the minds of listless men affect:
It seems a novelty, and yet contains
Nothing but sound and honest gospel strains.
Wouldst thou divert thyself from melancholy?
Wouldst thou be pleasant, yet be far from folly?
Wouldst thou read riddles, and their explanation?
Or else be drowned in thy contemplation?
Dost thou love picking meat? Or wouldst thou see
A man in the clouds, and hear him speak to thee?
Wouldst thou be in a dream, and yet not sleep?
Or wouldst thou in a moment laugh and weep?
Wouldest thou lose thyself and catch no harm,
And find thyself again without a charm?
Wouldst read thyself, and read thou knowest not what,
And yet know whether thou art blest or not,
By reading the same lines? Oh, then come hither,
And lay my book, thy head, and heart together.

JOHN BUNYAN.

THE PILGRIM'S PROGRESS
In the Similitude of a Dream

{10}

As I walked through the wilderness of this world, I lighted on a certain place where was a Den , and I laid me down in that place to sleep: and, as I slept, I dreamed a dream. I dreamed, and behold, I saw a man clothed with rags, standing in a certain place, with his face from his own house, a book in his hand, and a great burden upon his back. [Isa. 64:6; Luke 14:33; Ps. 38:4; Hab. 2:2; Acts 16:30,31] I looked, and saw him open the book, and read therein; and, as he read, he wept, and trembled; and, not being able longer to contain, he brake out with a lamentable cry, saying, "What shall I do?" [Acts 2:37]

{11}

In this plight, therefore, he went home and refrained himself as long as he could, that his wife and children should not perceive his distress; but he could not be silent long, because that his trouble increased. Wherefore at length he brake his mind to his wife and children; and thus he began to talk to them: O my dear wife, said he, and you the children of my bowels, I, your dear friend, am in myself undone by reason of a burden that lieth hard upon me; moreover, I am for certain informed that this our city will be burned with fire from heaven; in which fearful overthrow, both myself, with thee my wife, and you my sweet babes, shall miserably come to ruin, except (the which yet I see not) some way of escape can be found, whereby we may be delivered. At this his relations were sore amazed; not for that they believed that what he had said to them was true, but because they thought that some frenzy distemper had got into his head; therefore, it drawing towards night, and they hoping that sleep might settle his brains, with all haste they got him to bed. But the night was as troublesome to him as the day; wherefore, instead of sleeping, he spent it in sighs and tears. So, when the morning was come, they would know how he did. He told them, Worse and worse: he also set to talking to them again; but they began to be hardened. They also thought to drive away his distemper by harsh and surly carriages to him; sometimes they would deride, sometimes they would chide, and sometimes they would quite neglect him. Wherefore he began to retire himself to his chamber, to pray for and pity them, and also to condole his own misery; he would also walk solitarily in the fields, sometimes reading, and sometimes praying: and thus for some days he spent his time.

{12}

Now, I saw, upon a time, when he was walking in the fields, that he was, as he was wont, reading in his book, and greatly distressed in his mind; and, as he read, he burst out, as he had done before, crying, "What shall I do to be saved?"

{13}

I saw also that he looked this way and that way, as if he would run; yet he stood still, because, as I perceived, he could not tell which way to go. I looked then, and saw a man named Evangelist coming to him and asked, Wherefore dost thou cry? [Job 33:23]

{14}

He answered, Sir, I perceive by the book in my hand, that I am condemned to die, and after that to come to judgement [Heb. 9:27]; and I find that I am not willing to do the first [Job 16:21], nor able to do the second. [Ezek. 22:14]
CHRISTIAN no sooner leaves the World but meets
EVANGELIST, who lovingly him greets
With tidings of another: and doth show
Him how to mount to that from this below.

{15}

Then said Evangelist, Why not willing to die, since this life is attended with so many evils? The man answered, Because I fear that this burden is upon my back will sink me lower than the grave, and I shall fall into Tophet. [Isa. 30:33] And, Sir, if I be not fit to go to prison, I am not fit, I am sure, to go to judgement, and from thence to execution; and the thoughts of these things make me cry.

{16}

Then said Evangelist, If this be thy condition, why standest thou still? He answered, Because I know not whither to go. Then he gave him a parchment roll, and there was written within, Flee from the wrath to come. [Matt. 3.7]

{17}

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

{18}

So I saw in my dream that the man began to run. Now, he had not run far from his own door, but his wife and children, perceiving it, began to cry after him to return; but the man put his fingers in his ears, and ran on, crying, Life! life! eternal life! [Luke 14:26] So he looked not behind him, but fled towards the middle of the plain. [Gen. 19:17]

{19}

The neighbours also came out to see him run [Jer. 20:10]; and, as he ran, some mocked, others threatened, and some cried after him to return; and, among those that did so, there were two that resolved to fetch him back by force. The name of the one was Obstinate and the name of the other Pliable. Now, by this time, the man was got a good distance from them; but, however, they were resolved to pursue him, which they did, and in a little time they overtook him. Then said the man, Neighbours, wherefore are ye come? They said, To persuade you to go back with us. But he said, That can by no means be; you dwell, said he, in the City of Destruction, the place also where I was born: I see it to be so; and, dying there, sooner or later, you will sink lower than the grave, into a place that burns with fire and brimstone: be content, good neighbours, and go along with me.

{20}

OBST. What! said Obstinate, and leave our friends and our comforts behind us?
CHR. Yes, said Christian, for that was his name, because that ALL which you shall forsake is not worthy to be compared with a little of that which I am seeking to enjoy [2 Cor. 4:18]; and, if you will go along with me, and hold it, you shall fare as I myself; for there, where I go, is enough and to spare. [Luke 15:17] Come away, and prove my words.

{21}

OBST. What are the things you seek, since you leave all the world to find them?
CHR. I seek an inheritance incorruptible, undefiled, and that fadeth not away [1 Pet. 1:4], and it is laid up in heaven, and safe there [Heb. 11:16], to be bestowed, at the time appointed, on them that diligently seek it. Read it so, if you will, in my book.
OBST. Tush! said Obstinate, away with your book; will you go back with us or no?
CHR. No, not I, said the other, because I have laid my hand to the plough. [Luke 9:62]

{22}

OBST. Come, then, neighbour Pliable, let us turn again, and go home without him; there is a company of these crazy-headed coxcombs, that, when they take a fancy by the end, are wiser in their own eyes than seven men that can render a reason. [Prov. 26:16]
PLI. Then said Pliable, Don't revile; if what the good Christian says is true, the things he looks after are better than ours: my heart inclines to go with my neighbour.
OBST. What! more fools still! Be ruled by me, and go back; who knows whither such a brain-sick fellow will lead you? Go back, go back, and be wise.

{23}

CHR. Nay, but do thou come with thy neighbour, Pliable; there are such things to be had which I spoke of, and many more glorious besides. If you believe not me, read here in this book; and for the truth of what is expressed therein, behold, all is confirmed by the blood of Him that made it. [Heb. 9:17-22; 13:20]
PLI. Well, neighbour Obstinate, said Pliable, I begin to come to a point; I intend to go along with this good man, and to cast in my lot with him: but, my good companion, do you know the way to this desired place?

{24}

CHR. I am directed by a man, whose name is Evangelist, to speed me to a little gate that is before us, where we shall receive instructions about the way.
PLI. Come, then, good neighbour, let us be going. Then they went both together.
OBST. And I will go back to my place, said Obstinate; I will be no companion of such misled, fantastical fellows.

{25}

Now, I saw in my dream, that when Obstinate was gone back, Christian and Pliable went talking over the plain; and thus they began their discourse.

{26}
CHR. Come, neighbour Pliable, how do you do? I am glad you are persuaded to go along with me. Had even Obstinate himself but felt what I have felt of the powers and terrors of what is yet unseen, he would not thus lightly have given us the back.

(continued in part 2...)



NEWS

07-19-05
Pilgrim's Progress added to RRN