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14 - The Pilgrim's Progress - John Bunyan · Sacred Texts Archive

• Part one, the seventh stage. Now I saw in my dream that Christian went not forth alone, For there was one whose name was Hopeful, being so made by the beholding of Christian, and faithful in their words and behavior in their sufferings. At the fair, he joined himself unto him, and, entering into a brotherly covenant, told him that he would be his companion. Thus one died to bear testimony to the truth, and another rises out of his ashes to be a companion with Christian in his pilgrimage. This Hopeful also told Christian that there were many more of the men in the fair that would take their time and follow after. So I saw that quickly after they were got out of the fair, they overtook one that was going before them, whose name was by Ends. So they said to him, what countrymen, sir? And how far go you this way? He told them that he came from the town of fair Speech, and he was going to the celestial city. But told them not his name from fair Speech, said Christian, is there any good that lives there? Proverbs twenty six twenty five by ens, yes, said byence, I hope, So Christian, pray, sir, what may I call you? Said Christian. By ens, I am a stranger to you, and you to me. If you be going this way, I shall be glad of your company. If not, I must be content. Christian, this town of fair Speech, said Christian, I have heard of and as I remember, they say it's a wealthy place. Bi Ens, yes, I will assure you that it is. And I have many rich kindred there, Christian, pray, who are your kindred there? If a man may be so bold by ends, almost the whole town, and in particular, my lord turnabout, my Lord time server, my Lord fair Speech, from whose ancestors that town first took its name. Also mister Smoothman, mister facing both ways, mister anything, and the parson of our parish, mister Tutongues, who was my brother's own brother by father's side. And to tell you the truth, I am become a gentleman of good quality. Yet 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 by ends? Yes? And my wife is a very virtuous woman, the daughter of a virtuous woman. She was my Lord Feigning's daughter. Therefore she came of a very honorable family, and has arrived to such a pitch of breeding that she knows how to carry it to all, even to prince and peasant. Tis true we somewhat different religion from those of the stricter sort. Yet but in two small points. First, we never strive against wind and tide. Secondly, we are always most zealous when religion goes in his silver slippers. We love much to walk with him in the street, if the sun shines and the people applaud him. Then Christian stepped a little aside to his fellow, Hopeful, saying, it runs in my mind that this is one by ends of fair speech, and if it be he, we have as very a knave and out company as Dwelleth in all these parts. Then said Hopeful, ask him, methinks he should not be ashamed of his name. So Christian came up with him again and said, sir, you talk as if you knew something more than all the world doth. And if I take not my mark, amiss i deem, I have half a guess of you. Is not your name, mister biens of fair speech. By ends, this is not my name, But indeed it is a nickname that is given me by some that cannot abide me, and I must be content to bear it as a reproach, as other good men have borne theirs before me, Christian. But did you never give an occasion to men to call you by this name? By ends? Never? Never? The worst that ever I did to give them occasion to give me this name was that I had always the luck to jump in my judgment with the present way of the times, whatever it was, and my chance was to get thereby. But if things are thus cast upon me, let me count them a blessing. But let not the malicious load me therefore with reproach. Christian, I thought indeed that you were the man that I heard of, And to tell you what I think, I fear this name belongs to you more properly than and you are willing we should think it doth by ends. Well, if you will thus imagine I cannot help it, you shall find me a fair company keeper. If you will still admit me your associate, Christian. If you will go with us, you must go against wind and tide, the which I perceive against your opinion. You must also own religion in his rags, as well as when in his silver slippers, and stand by him too when bound and irons, as well as when he walketh the streets with applause. By Ens, you must not impose nor lord it over my faith. Leave me to my liberty, and let me go with you, Christian, not a step farther unless you will do in what I propound. As we then said, Biens, I shall never desert my old principles, since they are harmless and profitable. If I may not go with you, I must do as I did before you overtook me, even go by myself until some overtake me. That will be glad of my company. Now I saw in my dream that Christian and Hopeful forsook him and kept their distance before him. But one of them, looking back, saw three men following mister Byan's and behold, as they came up with him, he made them a very low conji, and they also gave him a compliment. The men's names were mister Hold the World, Mister Money Love, and mister Save, all men that mister Byans had formerly been acquainted with, for in their minority they were schoolfellows and taught by one mister gright Man, a schoolmaster in Love Gain, which is a market town in the County of Coveting in the north. The schoolmaster taught them the art of getting either by violence, cousinage, flattering, lying, or by putting on a guise of religion. And these four gentlemen had attained much of the art of their master, so that they could each of them have kept such a school themselves well when they had, as I said, thus saluted each other. Mister Moneylove said to mister Biens, who are they upon the road before us? For Christian and hopeful were yet within view? Biens, they are a couple of far countrymen, that, after their mode, are going on pilgrimage. Mister Moneylove, alas, why did they not stay that we might have had their good company? For they and we and you, sir, I hope, are all going on pilgrimage by ends. We are so, indeed, But the men before us are so rigid and love so much their own notions, and do also so lightly assume their opinions of others. That let a man be ever so godly, Yet if he jumps not with them in all things, they thrust him quite out of their company. Mister say that is bad. But we read of some that are righteous over much, and such men's rigidness prevails with them to judge and condemn all but themselves. But I pray, what and how many were the things wherein you differed? By ends? Why they, after their hate strong manner, conclude that it is their duty to rush on their journey or weathers. And I am for waiting for wind and tide. They are for hazarding all for God at a clap, And I am for taking all advantages to secure my life and a state. They are for holding their notions, though all other men be against them. But I am for religion and what and so far as the times and my safety will bear it. They are for religion when in rags and contempt, But I am for him when he walks in his silver slippers in the sunshine, and with applause, mister hold the world, aye, and hold you there still, good mister, byends, For for my part I can count him but a fool, that, having the liberty to keep what he has, shall be so unwise as to lose it. Let us be wise as serpents. It is best to make hay while the sun shines. You see how the bee lieth still in winter and bestirs her only when she can have profit with pleasure. God's sends sometimes rain and sometimes sunshine. If they be such fools to go through the first yet, let us be content to take fair weather along with us. For my part, I like that religion best that will stand with the security of God's good blessings unto us, For who can imagine that is ruled by his reason? Since God has bestowed upon us the good things of this life, but that he would have us keep them for his sake. Abraham and Solomon grew rich in religion, and Job says that a good man shall lay up gold as dust, but he must not be such as the men before us, if they be as you have described them. Mister save All, I think that we are all agreed in this matter, and therefore there needs no more words about it. Mister Moneylove, No, there needs no more words about this matter. Indeed, for he that believes neither scripture nor reason, and you see we have both on our side, neither knows his own liberty nor seeks his own safety. Biens, my brethren, we are, as you see, going all on pilgrimage and for our better diversion from things that are bad, give me leave to propound unto you this question. Suppose a man, a minister, or a tradesman, et cetera, should have an advantage to lie before him to get the good blessings of this life. Yet so as that he can by no means come by them, except in appearance, at least he becomes extraordinarily zealous in some points of religion that he meddled not with before. May he not use this means to attain his end, and yet be a right honest man. Mister money Love, I see the bottom of your question, and with these gentlemen's good leave, I will endeavor to shape you an answer, and first to speak to your question as it concerneth a minister himself. Suppose a minister a worthy man, possessed but of a very small benefice, and has in his eye a greater more fat and plump by far, he has also now an opportunity of getting it. Yet so as by being more studious, by preaching more frequently and zealously, and because the temper of the people requires it, by altering off some of his principles. For my part, I see no reason why a man may not do this, provided he has a call, aye, and more a great deal besides, and yet be an honest man. For why one, his desire of a greater benefice is lawful. This cannot be contradicted, since it is set before him by providence, so that he may get it if he can, making no question for conscience sake. Two. Besides, his desire after that benefice makes him more studious, a more zealous preacher, etc. And so makes him a better man. Yea, makes him better improve his parts, which is according to the mind of God. Three. Now, as for his complying with the temper of his people by deserting to serve them some of his principles, this algorith one that he is of a self denying temper, two of a sweet and winning deportment, and three so more fit for the ministerial function. Four. I conclude, then, that a minister that changes as small for a great should not for so doing be judged as covetous, but rather, since he is improved in his parts and industry, thereby be counted as one that pursues his call and the opportunity put into his hand to do good. And now to the second part of the question, which concerns the tradesman you mentioned. Suppose such an one to have but a poor employing the world. But by becoming religious he may ment his market, perhaps get a rich wife, or more and far better customers to his shop. For my part, I see no reason but this may be lawfully done. For why one to become religious is a virtue? By what means soever a man becomes so? Two, Nor is it unlawful to get a rich wife or more custom to my shop. Three. Besides, the man that gets these by becoming religious, gets that which is good of them that are good by becoming good himself. So then here is a good wife, and good customers, and good gain, and all these by becoming religious, which is good. Therefore, to become religious to get all these is a good and profitable design. This answer, thus made by mister Moneylove to mister Bayen's question, was highly applauded by them all. Wherefore they concluded upon the whole that it was most wholesome and advantageous. And because as they thought, no man was able to contradict it, and because Christian and Hopeful were yet within call, they jointly agreed to assault them with the question as soon as they overtook them, and the rather because they had opposed mister Byence before. So they called after them, and they stopped and stood still till they came up to them. But they concluded as they went that not mister Byens, but old mister hold the World should propound the question to them, because, as they supposed, their answer to him would be without the remainder of that heat that was kindled betwixt mister Biens and them at their party a little before. So they came up to each other, and after a short salutation, mister hold the World propounded the question to Christian and his fellow, and then bid them to answer if they could. Then, said Christian, even a babe in religion may answer ten thousand such questions. For if it be unlawful to follow Christ for lows as it is John six twenty six, how much more abominable is it to make of him and religion a stalking horse to get and enjoy the world. Nor do we find any other than heathens, hypocrites, devils, and wizards that are of this opinion one heathens. For when Haymour and Shechem had a mind to the daughter and cattle of Jacob they saw that there was no way for them to come at them, but by being circumcised. They said to their companions, if every male of us be circumcised, as they are circumcised, shall not their cattle and their substance, and every beast of theirs be ours. Their daughters and their cattle were that which they sought to obtain, and their religion the stalking horse they made use of to come at them. Read the whole story Genesis thirty four twenty to twenty four two. The hypocritical Pharisies were also of this religion. Long prayers were their pretense, but to get the widow's houses was their intent, and greater damnation was from God their judgment Luke twenty forty six and forty seven. Three. Judas the Devil was also of this religion. He was religious for the bag, that he might be possessed of what was put therein, but he was lost, cast away, and the very son of Perdition. Four. Simon the Wizard was of this religion, too, for he would have had the holy ghost that he might have got money there. And his sentence from Peter's mouth was according Acts eight nineteen to twenty two, neither will it go out of my mind that that man who takes aut religion for the world will throw away religion for the world. For so surely as Judas designed the world in becoming religious, so surely did he also sell religion and his master for the same. To answer the question therefore affirmatively as I perceive you have done, and to accept of as authentic such answer as heathenish, hypocritical, and devilish, and your reward will be according to your works. Then they stood staring one upon another, but had not wherewith to answer. Christian Hopeful also approve of the soundness of Christian's answer, So there was a great silence among them. Mister Byens and his company also staggered and kept behind, that Christian and Hopeful might outgo them. Then said Christian to his fellow, if these men cannot stand before the sentence of men, what will they do with the sentence of God? And if they are mute when dealt with by vessels of clay, what will they do when they shall be rebuked by the flames of a devouring fire. Then Christian and Hopeful outwent them again and went to They came at a delicate plane called ease where they went with much content. But that plane was narrow, so they were quickly got over it. Now at the farther side of that plain was a little hill called Lucre, and in that hill a silver mine, which some of them that had formerly gone that way, because of the rarity of it, had turned aside to see. But going too near the brim of the pit, the ground, being deceitful under them, broke, and they were slain. Some also had been made then could not, to their dying day be their own men again. Then I saw in my dream that a little off the road, over against the silver mine stood Demas gentlemanlike to call passengers to come and see, who said to Christian and his fellow, ho turn aside hither, and I will show you a thing, Christian, what thing so deserving as to turn us out of the way to see it? Demus, here is a silver mine, and some digging in it for treasure. If you'll come with the little pens, you may richly provide for yourselves. Hopeful, then, said Hopeful, let us go see, Christian. Not, I said, Christian, I have heard of this place before now, and how many they have been slain? And Besides, that treasure is a snare to those that seek it, for it hindereth them in their pilgrimage. Then Christian called to Damas, saying, is not the place dangerous? Hath it not hindered many in their pilgrimage Hoseiah nine six, Demus, not very dangerous, except to those that are careless. But with all he blushed as he spake. Christian then said Christian, to hopeful, let us not stir a step, but still keep on our way. Hopeful, I will warnd you when Bayans comes up. If he hath the same invitation as we, he will turn in thither to see Christian, no doubt thereof, for his principles lead him that way, and a hundred to one, but he dies there Demus. Then Demus called again, saying, but will you not come over and see Christian. Then Christian roundly answered, saying, deemest thou art an enemy to the right ways of the Lord of this way, and hast been already condemned for thine own turning aside by one of His Majesty's judges SAWO Timothy four ten. And why seekest thou to bring us into the light condemnation. Besides, if we at all turn aside our lord, the King will certainly hear thereof, and will there put us to shame. Where we would stand with boldness before him. Deimus cried again that he also was one of their fraternity, and that if they would tarry a little, he also himself would walk with them. Christian then said Christian, what is thy name? Is it not the same by which I have called thee Demus? Yes, my name is Demus. I am the son of Abraham. Christian. I know you. Gehazi was your great grandfather, and Judas your father, and you have trod in their steps. It is but a devilish prank that thou usest thy father was hanged for a traitor, and thou deservest no better reward. Second Kings five twenty to twenty seven, Matthew twenty six, fourteen, and fifteen twenty seven three to five. Assure thyself that when we come to the King, we will tell him of this thy behavior. Thus they went their way, by this time by ends, and his companions were come again within sight, and they at the first beck went over to Demas. Now, whether they fell into the pit by looking over the brink thereof, or whether they went down to dig, or whether they were smothered in the bottomed by the damps that commonly arise. Of these things, I am not certain. But this I observed that they were never seen again in the way. Then sang Christian Bayans and silver Demus. Both agree, one calls the other runs that he may be a sharer in his lucre. So these two take up in this world, and no farther go. Now I saw that just on the other side of this plain, the pilgrims came to a place where stood an old monument hard by the highway side, at the sight of which they were both concerned because of the strangeness of the form thereof, for it seemed to them as if it had been a woman transformed into the shape of a pillar. Here therefore they stood looking and looking upon it, but could not for a time tell what they should make thereof. At last, hopeful a spire written upon the head thereof a writing in an unusual hand. But he, being no scholar, called to Christian, for he was learned to see if he could pick out the meaning. So he came, and after a little laying of letters together, he found the same to be this, remember Lot's wife, so he read it to his fellow, after which they both concluded that that was the pillar of salt into which Lot's wife was churned, for her looking back with a comfortous heart when she was going from Sodom for safety Genesis nineteen twenty six, which sudden and amazing sight gave them occasion for this discourse. Christian, Ah, my brother, this is a seasonable sight. It came opportunely to us after the invitation which Demus gave us to come over to view the hill Lucre. And had we gone over as he desired us, and as thou wast inclined to do, my brother, we had for aught, I know, been made like this woman, a spectacle for those that shall come after to behold hopeful. I am sorry that I was so foolish, and are made to wonder that I am not now as Lot's wife, For wherein was the difference betwixt her sin and mine? She only looked back, and I had a desire to go see. Let grace be adored, and let me be ashamed that ever such a thing should be in mine heart. Christian, let us take notice of what we see here for our help from time to come. This woman escaped one judgment, for she fell not by the destruction of sodom, yet she was destroyed by another. As we see, she is turned into a pillar of salt, hopeful true. And she may be to us both caution and example, caution that we should shun her sin, or a sign of what judgment will overtake, such as shall not be prevented by this caution. So Cora, Dathan and Abraam, with the two hundred and fifty men that perished in their sin, did also become a sign or example to others to beware number sixteen, thirty one and thirty two, twenty six, nine and ten. But above all, I muse at one thing to wit how Demus and his fellows can stand so confidently yonder to look for that treasure which this woman, but for looking behind her after for we read not that she stepped one foot out of the way, was turned into a pillar of salt, Especially since the judgment which overtook her did make her an example within sight of where they are, For they cannot choose but see her, did they but lift up their eyes? Christian, it is a thing to be wondered at, and it argued that their hearts are grown desperate in the case. And I cannot tell who to compare them to so fitly as to them that pickpockets in the presence of the judge, or that will cut purses under the gallows. It is said of the men of Sodom that they were sinners exceedingly because they were sinners before the Lord, that is in his eyesight, and notwithstanding the kindnesses that he had shown them, for the land of Sodom was now like the garden of Eden, as heretofore Genesis thirteen ten to thirteen. This therefore provoked him the more to jealousy, and made their plague as hot as the fire of the Lord out of heaven could make it. And it is most rationally to be concluded that such even such as these are, that shall sin in the sight Yea, and that too, in despite of such examples that are set continually before them. To caution them to the contrary, must be Partacus of severest judgments. Hopeful, doubtless thou hast said the truth. But what a mercy is it that neither thou, but especially I am not made myself this example this minister hath occasion to us to thank God, to fear before him, and always to remember Lot's wife. I saw then that they went on their way to a pleasant river, which David the King called the river of God, but John the river of the water of Life Psalm sixty five nine, Revelations twenty two one Ezekiel forty seven one to nine. Now their way lay just upon the bank of this river. Here therefore Christian and his companion walked with great delight. They drank also over the water of the river, which was pleasant and enlivening to their weary spirits. Besides, on the banks of this river, on either side were green trees with all manner of fruit and the leaves they ate to prevent surfeits and other diseases that are incident to those that heat their blood by travel. On either side of the river was also a meadow, curiously beautified with lilies, and it was green all the year long. In this meadow they lay down and slept, for here they might lie down safely Psalm twenty three two Isaiah fourteen thirty. When they awoke, they gathered again of the fruit of the trees, and drank again of the water of the river, and then lay down again to sleep. Thus they did several days and nights. Then they sang, behold, ye, how these crystal streams do glide to comfort pilgrims by their highwayside the meadows green. Besides their fragrance smell ye'll dainties for them. And he that can tell what pleasant fruit yea leaves these trees do yield, will soon sell all that he may buy this field. So, when they were disposed to go on, for they were not as yet at their journey's end, they ate and drank and departed. Now I beheld in my dream that they had not journeyed far, but the river and the way for a time parted, at which they were not a little sorry. Yet they durst not go out of the way. Now, the way from the river was rough, and their feet tender by reason of their travels. So the souls of the pilgrim were much discouraged because of the way numbers twenty one four. Wherefore, still as they went on, they wished for a better way. Now, a little before them there was on the left hand of the road a meadow and a style to go over into it. And that meadow is called by path meadow. Then said Christian to his fellow. If this meadow lieth along by our wayside, let's go over into it. Then he went to the stile to see, and behold a path lay along by the way on the other side of the fence. It is according to my wish, said Christian, here is the easiest going. Come good, hopeful, and let us go over hopeful. But how this path should lead us out of the way? Christian, that is not likely, said the other. Look, doth it not go along by the wayside. So Hopeful, being persuaded by his fellow, went after him over the stile. When they were gone over and were got into the path, they found it very easy for their feet and withal. They looking before them, as spied a man walking as they did, and his name was vain Confidence. So they called after him and asked him whither that way led? He said to the celestial gate. Look, said Christian, did not I tell you? So? By this? Ye may see we are right. So they followed, and he went before them. But behold, the night came on, and it grew very dark, so that they that went behind lost the sight of him that went before. He therefore that went before vain confidence by name, not seeing the way before him, fell into a deep pit, which was on purpose there made by the Prince of those grounds to catch vainglorious fools withal, and was dashed in pieces with his form Isaiah nine sixteen. Now Christian and his fellow heard him fall, so they called to know the matter, but there was no answer. Only they heard a groaning, then said, Hopeful, where are we now? Then was his fellow silent, as mistrusting that he had led him out of the way. And now it began to rain and thunder enlighten in a most dreadful manner, and the water rose Amain. Then Hopeful groaned in himself, saying, oh, that I had kept on my way Christian, who could have thought that this path should have led us out of the way? Hopeful, I was afraid aunt at the very first, and therefore gave you that gentle caution. I would have spoke plainer, but that you are older than I. Christian, good brother, be not offended. I am sorry I have brought thee out of the way, and that I have put THEE into such imminent danger. Pray, my brother, forgive me. I did not do it of an evil intent. Hopeful, be comforted, my brother, for I forgive thee and believe too that this shall be for our good Christian. I am glad I have with me a merciful brother. But we must not stand here. Let us try to go back again. Hopeful, but good brother, let me go before Christian. No, if you please let me go first, that if there be any danger, I may be first therein, because by my means we are both gone out of the way. Hopeful, No, said, Hopeful, you shall not go first, for your mind, being troubled, may lead you out of the way again. Then, for their encouragement, they heard the voice of one saying, let thine heart be toward the highway, even the way that thou wentest turn again Jeremiah thirty one, twenty one. But by this time the waters were greatly risen by reason of the witch. The way of going back was very dangerous. Then I thought that it is easier going out of the way when we are in than going in when we are out. Yet they had ventured to go back, but it was so dark and the flood was so high, that in their going back they had liked to have been drowned nine or ten times. Neither could they, with all the skill they had, get again to the style that night. Wherefore, at last, lighting under a little shelter, they sat down there till the daybreak, but being weary, they fell asleep. Now there was not far from the place where they lay a castle called Doubting Castle. The owner were of was Giant Despair, and it was in his grounds they now were sleeping. Wherefore, he, getting up in the morning early and walking up and down in his fields, called Christian and hope for asleep in his grounds. Then, with a grim and surly voice, he bid them awake and asked them whence they were and what they did in his grounds. They told him they were pilgrims, and that they had lost their way. Then said the giant you have this night trespassed on me by trampling in and lying on my grounds, and therefore you must go along with me. So they were forced to go, because he was stronger than they. They also had but little to say, for they knew themselves in a fault. The giant therefore drove them before him and put them into his castle, into a very dark dungeon, nasty and sinking to the spirits of these two men here. Then they lay from Wednesday morning till Saturday night, without one bit of bread, or drop of drink, or light, or any to ask how they did. They were therefore here in evil case, and were far from friends and acquaintance Psalm eighty eight eighteen. Now in this place Christian had double sorrow because it was through his unadvised counsel that they were brought into this distress. Now, Giant Despair had a wife, and her name was Diffidence. So when he was gone to bed, he told his wife what he had done to wit, that he had taken a couple of prisoners and cast them into his dungeon for trespassing on his grounds. Then he asked her also what he had best do further to them. So she asked him what they were, whence they came, and whither they were bound, And he told her. Then she counseled him that when he arose in the morning, he should beat them without mercy. So when he arose, he gethereth him a grievous crabtree cudgel, and goes down into the dungeon to them, and their first forced rating of them as if they were dogs, although they gave him never a word of distaste. Then he falls upon them and beats them fearfully in such sort that they were not able to help themselves or to turn them upon the floor. This done, he withdraws and leaves them there, to condole their misery and to mourn under their distress. So all that day they spent the time in nothing but size and bitter lamentations. The next night, she talking with her husband further about them, and, understanding that they were yet alive, did advise him to counsel them to make away with themselves. So when morning was come, he goes to them in a surly manner as before, and, perceiving them to be very sore with the stripes that he had given them the day before, he told them that since there were never like to come out of that place, the only way would be forthwith to make an end of themselves, either with knife, halter or poison. For why said he should you choose to live, seeing it is attended with so much bitterness, But they desired him to let them go. With that, he looked ugly upon them, and rushing to them, had doubtless made an end of them himself. But that he fell into one of his fits, For he sometimes, in sunshiny weather, fell into fits and lost for a time the use of his hands. Wherefore he withdrew and left them as before to consider what to do. Then did the prisoners consult between themselves whether it was best to take his counsel or no. And thus they began to discourse. Christian brother said Christian, what shall we do? The life that we now live is miserable. For my part, I know not whether it is best to live thus or to die out of hand. My soul chooseth strangling rather than life, and the grave is more easy for me than this dungeon Job seven fifteen. Shall we be ruled by this giant hopeful? Indeed, our present condition is dreadful, and death would be far more welcome to me than thus forever to abide. But yet, let us consider the lord of the country to which we are going. Hath said, thou shalt do no murder, No, not to another man's person, much more than are we forbidden to take his counsel to kill ourselves. Besides, he that kills another can but commit murder upon his body. But for one to kill himself is to kill body and soul at once. And moreover, my brother, thou talkest of ease in the grave, but hast thou forgotten the hell? Whither for certain the murderers go, for no murderer hath eternal life, et cetera. And let us consider again that all the law is not in the hand of Giant Despair. Others, so far as I can understand, have been taken by him as well as we, and yet have escaped out of his hands. Who knows but that God who made the world may cause that Giant Despair may die, or that at some time or other he may forget to lock us in, or that he may in a short time have another of his fits before us, and may lose the use of his limbs. And if ever that should come to pass again, for my part, I am resolved to pluck up the heart of a man, and to try my utmost to get from under his hand. I was a fool that I did not try to do it before. But however, my brother, let us be patient and endure a while. The time may come that may give us a happy release. But let us not be our own murderers with these words hopeful at present it moderate the mind of his brother. So they continued together in the dark that day, in their sad and doughful condition. Well towards evening, the Giant goes down into the dungeon again to see if his prisoners had take in his council. But when he came there, he found them alive, and truly alive. Was all for now, what for want of bread and water, and by reason of the wounds they had received when he beat them, they could do little but breathe. But I say he found them alive, at which he fell into a grievous rage, and told them that, seeing they had disobeyed his counsel, it should be worse with them than if they had never been born. At this they trembled greatly, and I think that Christian fell into a swoon. But coming a little to himself again, they renewed their discourse about the Giant's council and whether yet they had best take it or no. Now Christian again seemed for doing it, but Hopeful made his second replies followeth Hopeful, my brother said, he rememberest thou not how valiant thou hast been. Heretofore Apollyon could not crush thee, nor could all that thou didst hear, or see or feel in the valley of the shadow of death? What hardship, terror, and amazement hast thou already gone through? And art thou now nothing but fears. Thou seest that I am in the dungeon with thee, a far weaker man by nature than thou art. Also this giant hath wounded me as well as thee, and hath also cut off the bread and water for my mouth, And with thee I mourn without the light. But let us exercise a little more patience. Remember how thou plait'st the man at Vanity fair, and was neither afraid of the chain nor cage, nor yet of bloody death. Wherefore let us at least to avoid the shame that it becomes not a Christian to be found in. Bear up with patience as well as we can. Now, night being come again, and the Giant and his wife being in bed, she asked him concerning the prisoners and if they had taken his counsel, to which he replied, they are sturdy rogues. They choose rather to bear all hardships than to make away with themselves. Then said g take them into the castle yard tomorrow, and show them the bones and skulls of those that thou hast already dispatched, and make them believe ere week comes to an end, thou wilt tear them in pieces, as thou hast done their fellows before them. So when the morning was come, the Giant goes to them again and takes them into the castle yard and shows them as his wife had bidden him. These said he were pilgrims as you are once, and they trespassed on my grounds as you have done. And when I thought fit, I tore them in pieces. And so within ten days I will do you get you down to your den again. And with that he beat them all the way Thither They lay therefore all day on Saturday in a lamentable case, as before now, when night was calm, and when missus Diffidence and her husband, the Giant, was got to bed, they began to renew their discourse of their pre and with all the old giant wondered that he could neither buy his blows nor counsel bring them to an end. And with that his wife replied, I fear, said she that they live in hopes that some will come to relieve them, or that they have picklocks about them, by the means of which they hope to escape. And sayest thou so, my dear, said the giant. I will therefore search them in the morning. Well on Saturday, about midnight they began to pray, and continued in prayer till almost break of day, now a little before it was day. Good Christian, as one half amazed, break out into this passionate speech. What a fool quoth he am? I thus to lie in a stinking dungeon when I may as well walk at liberty. I have a key in my bosom, called promise that will I am persuaded open any lock in doubting castle? Then said, hopeful, that is good news, good brother, pluck it out of thy bosom and try. Then Christian pulls it out of his bosom and began to try at the dungeon door, whose bolt. As he turned the key gave back, and the door flew open. With ease, and Christian and Hopeful both came out. Then he went to the outward door that leads into the castle yard, and with his key opened that door. Also after he went to the iron gate, for that must be open too. But that lock went desperately hard, yet the key did open it. They then thrust open the gate to make their escape with speed. But that gate, as it opened, made such a creaking that it waked Giant Despair, who, hastily rising to pursue his prisoners, felt his limbs to fail, for his fits took him again, so that he could by no means go after them. Then they went on and came to the King's highway, and so was safe because they were out of his jurisdiction. Now, when they were gone over the star, they began to contrived with themselves what they should do at that style to prevent those that shall come after from falling into the hands of Giant Despair. So they consented to erect their pillar and to engrave upon the side thereof this sentence. Over the style is their way to doubting castle, which is kept by Giant Despair, who despiseth the King of the celestial country, and seeks to destroy his holy pilgrims. Many therefore that followed after read what was written, and escape the danger. This done, they sang, as follows, out of the way we went, and then we found what was to tread upon forbidden ground, and let them that come after have a care least heedlessness makes them as we to fare lest therefore trespassing His prisoners are, whose castles doubting, and whose names despair end Part one the Seventh Stage