C.C. Andrews - "Minnesota and Dacotah"

Anthony Trollope - "He Knew He Was Right"

Jean de La Fontaine - "The Tales and Novels, v14: The Hermit &c."

Georges Ohnet - "Serge Panine, v3"

New Philadelphia Book Publisher Highlights Local Talent
Book and Publishing News from Publishers Newswire(tm)

Looking for Child to be on Cover of a New Book, 'The Model Child'
PHILADELPHIA, Pa. -- The Philadelphia literary world will celebrate the launch of two new players today, April 10th: Kay Square Press, a new publishing company focused on Philadelphia-area artists, their stories, and their art; and Kay Square's first release, 'With the Rich and Mighty: Emlen Etting of Philadelphia' (ISBN: 978-0-9815129-0-7), a critical biography by Kenneth C. Kaleta.

FlatSigned Press Alleges Don Imus Remarks Damage Legacy of President Gerald R. Ford
NEW YORK, N.Y. -- Nathan Yungerberg, an accomplished model scout and professional child photographer is launching a nation-wide casting call to find the cover model for his highly anticipated book release, 'The Model Child: A Parents Guide to the Child Modeling Industry' (ISBN: 978-0-9817018-0-6).

Books: The Works of John Bunyan Volume 3

J >> John Bunyan >> The Works of John Bunyan Volume 3




FAITH. Well, he seems to be a very pretty man.

CHR. That is, to them who have not thorough acquaintance with him;
for he is best abroad; near home, he is ugly enough. Your saying
that he is a pretty man, brings to my mind what I have observed in
the work of the painter, whose pictures show best at a distance,
but, very near, more unpleasing.

FAITH. But I am ready to think you do but jest, because you smiled.

CHR. God forbid that I should jest (although I smiled) in this
matter, or that I should accuse any falsely! I will give you
a further discovery of him. This man is for any company, and for
any talk; as he talketh now with you, so will he talk when he
is on the ale-bench; and the more drink he hath in his crown, the
more of these things he hath in his mouth; religion hath no place
in his heart, or house, or conversation; all he hath, lieth in
his tongue, and his religion is to make a noise therewith. FAITH.
Say you so! then am I in this man greatly deceived.[123]

CHR. Deceived! you may be sure of it; remember the proverb, "They
say, and do not" (Matt. 23:3). But the "kingdom of God is not
in word, but in power" (1 Cor. 4:20). He talketh of prayer, of
repentance, of faith, and of the new birth; but he knows but only
to talk of them. I have been in his family, and have observed
him both at home and abroad; and I know what I say of him is the
truth. His house is as empty of religion, as the white of an egg
is of savour. There is there, neither prayer, nor sign of repentance
for sin; yea, the brute in his kind serves God far better than
he. He is the very stain, reproach, and shame of religion, to all
that know him; it can hardly have a good word in all that end of
the town where he dwells, through him (Rom. 2:24, 25). Thus say the
common people that know him, A saint abroad, and a devil at home.
His poor family finds it so, he is such a churl, such a railer
at, and so unreasonable with his servants, that they neither know
how to do for, or speak to him. Men that have any dealings with
him, say, it is better to deal with a Turk than with him; for fairer
dealing they shall have at their hands. This Talkative (if it be
possible) will go beyond them, defraud, beguile, and over-reach
them. Besides, he brings up his sons to follow his steps; and
if he findeth in any of them a foolish timorousness (for so he
calls the first appearance of a tender conscience), he calls them
fools, and blockheads, and by no means will employ them in much,
or speak to their commendations before others. For my part, I
am of opinion, that he has, by his wicked life, caused many to
stumble and fall; and will be, if God prevent not, the ruin of
many more.[124]

FAITH. Well, my brother, I am bound to believe you; not only
because you say you know him, but also because, like a Christian,
you make your reports of men. For I cannot think that you speak
these things of ill-will, but because it is even so as you say.

CHR. Had I known him no more than you, I might perhaps have thought
of him as, at the first, you did; yea, had he received this report
at their hands only that are enemies to religion, I should have
thought it had been a slander-a lot that often falls from bad
men's mouths upon good men's names and professions; but all these
things, yea, and a great many more as bad, of my own knowledge,
I can prove him guilty of. Besides, good 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.

FAITH. Well, I see that saying and doing are two things, and
hereafter I shall better observe this distinction.

CHR. They are two things indeed, and are as diverse as are the
soul and the body; for as the body without the soul is but
a dead carcass, so saying, if it be alone, is but a dead carcass
also. The soul of religion is the practical part: "Pure religion
and undefiled, before God and the Father, is this, to visit the
fatherless and widows in their affliction, and to keep himself
unspotted from the world" (James 1:27; see ver. 22-26). This
Talkative is not aware of; he thinks that hearing and saying will
make a good Christian, and thus he deceiveth his own soul. Hearing
is but as the sowing of the seed; talking is not sufficient to
prove that fruit is indeed in the heart and life; and let us assure
ourselves, that at the day of doom men shall be judged according
to their fruits (Matt. 13:25). It will not be said then, Did you
believe? but, Were you doers, or talkers only? and accordingly shall
they be judged. The end of the world is compared to our harvest;
and you know men at harvest regard nothing but fruit. Not that
anything can be accepted that is not of faith, but I speak this
to show you how insignificant the profession of Talkative will be
at that day.

FAITH. This brings to my mind that of Moses, by which he describeth
the beast that is clean (Lev. 11; Deut. 14). He is such a one that
parteth the hoof and cheweth the cud; not that parteth the hoof
only, or that cheweth the cud only. The hare cheweth the cud, but
yet is unclean, because be parteth not the hoof. And this truly
resembleth Talkative, he cheweth the cud, he seeketh knowledge, he
cheweth upon the word; but he divideth not the hoof, he parteth
not with the way of sinners; but, as the hare, he retaineth the
foot of a dog or bear, and therefore he is unclean.[125]

CHR. You have spoken, for aught I know, the true Gospel sense of
those texts. And I will add another thing: Paul calleth some men,
yea, and those great talkers too, "sounding brass, and tinkling
cymbals," that is, as he expounds them in another place, "things
without life, giving sound" (1 Cor. 13:1-3; 14:7). Things without
life, that is, without the true faith and grace of the Gospel;
and consequently, things that shall never be placed in the kingdom
of Heaven among those that are the children of life; though their
sound, by their talk, be as if it were the tongue or voice of an
angel.

FAITH. Well, I was not so fond of his company at first, but I am
as sick of it now. What shall we do to be rid of him?

CHR. Take my advice, and do as I bid you, and you shall find that
he will soon be sick of your company too, except God shall touch
his heart, and turn it.

FAITH. What would you have me to do?

CHR. Why, go to him, and enter into some serious discourse about
the power of religion; and ask him plainly (when he has approved
of it, for that he will) whether this thing be set up in his heart,
house, or conversation?[126]

FAITH. Then Faithful stepped forward again, and said to Talkative,
Come, what cheer? How is it now?

TALK. Thank you, well. I thought we should have had a great deal
of talk by this time.

FAITH. Well, if you will, we will fall to it now; and since you
left it with me to state the question, let it be this: How doth
the saving grace of God discover itself, when it is in the heart
of man?

TALK. 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. And take my answer in brief, thus: First, Where
the grace of work of God is in the heart, it causeth there a great
outcry against sin. Secondly-

FAITH. Nay, hold, let us consider of one at once. I think you
should rather say, It shows itself by inclining the soul to abhor
its sin.

TALK. Why, what difference is there between crying out against,
and abhorring of sin?

FAITH. O! a great deal. A man may cry out against sin of policy,
but he cannot abhor it, but by virtue of a godly antipathy against
it. I have heard many cry out against sin in the pulpit, who yet
can abide it well enough in the heart, house, and conversation.
Joseph's mistress cried out with a loud voice, as if she had been
very holy; but she would willingly, notwithstanding that, have
committed uncleanness with him (Gen. 39:15). Some cry out against
sin, even as the mother cries out against her child in her lap,
when she calleth it slut and naughty girl, and then falls to
hugging and kissing it.[127]

TALK. You lie at the catch, I perceive.[128]

FAITH. No, not I; I am only for setting things right. But what is
the second thing whereby you would prove a discovery of a work of
grace in the heart?

TALK. Great knowledge of Gospel mysteries.

FAITH. This sign should have been first; but first or last, it
is also false; for knowledge, great knowledge, may be obtained in
the mysteries of the Gospel, and yet no work of grace in the soul
(1 Cor. 13). Yea, if a man have all knowledge, he may yet be
nothing, and so consequently be no child of God. When Christ said,
"Do you know all these things?" and the disciples had answered,
Yes; He addeth, "Blessed are ye if ye do them." He doth not lay
the blessing in the knowing of them, but in the doing of them.
For there is a knowledge that is not attended with doing: "He
that knoweth his master's will, and doeth it not." A man may know
like an angel, and yet be no Christian, therefore your sign of
it is not true. Indeed, to know is a thing that pleaseth talkers
and boasters; but to do is that which pleaseth God. Not that the
heart can be good without knowledge; for without that the heart
is naught. There is, therefore, knowledge and knowledge. Knowledge
that resteth in the bare speculation of things; and knowledge
that is accompanied with the grace of faith and love; which puts
a man upon doing even the will of God from the heart: the first
of these will serve the talker; but without the other the true
Christian is not content. "Give me understanding, and I shall keep
Thy law; yea, I shall observe it with my whole heart" (Psa. 119:34).

TALK. You lie at the catch again; this is not for edification.[129]

FAITH. Well, if you please, propound another sign how this work
of grace discovereth itself where it is.

TALK. Not I, for I see we shall not agree.

FAITH. Well, if you will not, will you give me leave to do it?

TALK. You may use your liberty.

FAITH. A work of grace in the soul discovereth itself, either to
him that hath it, or to standers by.

To him that hath 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 findeth not mercy at
God's hand, by faith in Jesus Christ) (John 16:8; Rom. 7:24; John
16:9; Mark 16:16). This sight and sense of things worketh in him
sorrow and shame for sin; he findeth, moreover, revealed in Him the
Saviour of the world, and the absolute necessity of closing with
Him for life, at the which he findeth hungerings and thirstings
after Him; to which hungerings, &c., the promise is made (Psa.
38:18; Jer. 31:19; Gal. 2:16; Acts 4:12; Matt. 5:6; Rev. 21:60).
Now, according to the strength or weakness of his faith in his
Saviour, so is his joy and peace, so is his love to holiness, so
are his desires to know Him more, and also to serve Him in this
world. But though I say it discovereth itself thus unto him, yet
it is but seldom that he is able to conclude that this is a work
of grace; because his corruptions now, and his abused reason, make
his mind to misjudge in this matter; therefore, in him that hath
this work, there is required a very sound judgment before he can,
with steadiness, conclude that this is a work of grace.

To others, it is thus discovered:

1. By an experimental confession of his faith in Christ (Rom.
10:10; Phil. 1:27; Matt. 5:19).

2. By a life answerable to that confession; to wit, a life of
holiness; heart-holiness, family-holiness (if he hath a family),
and by conversation-holiness in the world; which, in the general,
teacheth him, inwardly, to abhor his sin, and himself for that, in
secret; to suppress it 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 subjection, in faith and love, to
the power of the Word (John 14:15; Psa. 1:23; Job 42:5, 6; Ezek.
20:43). And now, Sir, as to this brief description of the work of
grace, and also the discovery of it, if you have aught to object,
object; if not, then give me leave to propound to you a second
question.

TALK. Nay, my part is not now to object, but to hear; let me,
therefore, have your second question.

FAITH. It is this: Do you experience this first part of this
description of it? and doth your life and conversation testify the
same? or standeth your religion in word or in tongue, and not in
deed and truth? Pray, if you incline to answer me in this, say
no more than you know the God above will say Amen to; and, also,
nothing but what your conscience can justify you in; "for, not he
that commendeth himself is approved, but whom the Lord commendeth."
Besides, to say, I am thus, and thus, when my conversation, and
all my neighbours, tell me I lie, is great wickedness.[130]

TALK. Then Talkative at first began to blush; but, recovering
himself, thus he replied: You come now to experience, to conscience,
and God; and to appeal to Him for justification of what is spoken.
This kind of discourse I did not expect; nor am I disposed to
give an answer to such questions, because I count not myself bound
thereto, unless you take upon you to be a catechiser, and, though
you should so do, yet I may refuse to make you my judge. But, I
pray, will you tell me why you ask me such questions?[131]

FAITH. Because I saw you forward to talk, and because I knew not
that you had aught else but notion. Besides, to tell you all the
truth, I have heard of you, that you are a man whose religion lies
in talk, and that your conversation gives this your mouth-profession
the lie. They say, you are a spot among Christians; and that
religion fareth the worse for your ungodly conversation; that some
already have stumbled at your wicked ways, and that more are in
danger of being destroyed thereby; your religion, and an ale-house,
and covetousness, and uncleanness, and swearing, and lying, and
vain company keeping, &c., will stand together. The proverb is
true of you which is said of a whore, to wit, that she is a shame
to all women; so are you a shame to all professors.[132]

TALK. Since you are ready to take up reports, and to judge so
rashly as you do, I cannot but conclude you are some peevish or
melancholy man, not fit to be discoursed with; and so adieu.[133]

CHR. Then came up Christian, and said to his brother, I told you
how it would happen; your words and his lusts could not agree;
he had rather leave your company than reform his life. But he is
gone, as I said; let him go, the loss is no man's but his own;
he has saved us the trouble of going from him; for he continuing
(as I suppose he will do) as he is, he would have been but a blot
in our company; besides, the apostle says, "From such withdraw
thyself."

FAITH. But I am glad we had this little discourse with him; it
may happen that he will think of it again; however, I have dealt
plainly with him, and so am clear of his blood, if he perisheth.

CHR. You did well to talk so plainly to him as you did; there is
but little of this faithful dealing with men now-a-days, and that
makes religion to stink so in the nostrils of many, as it doth;
for they are these talkative fools whose religion is only in word,
and are debauched and vain in their conversation, that (being
so much admitted into the fellowship of the godly) do puzzle the
world, blemish Christianity, and grieve the sincere. I wish that
all men would deal with such as you have done; then should they
either be made more conformable to religion, or the company of
saints would be too hot for them. Then did Faithful say,

How Talkative at first lifts up his plumes! How bravely doth 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 past the
full, into the wane he goes. And so will all, but he that HEART-WORK
knows.

Thus they went on talking of what they had seen by the way, and
so made that way easy which would, otherwise, no doubt, have been
tedious to them; for now they went through a wilderness.

Now, when they were got almost quite out of this wilderness,
Faithful chanced to cast his eye back, and espied one coming after
them, and he knew him. Oh! said Faithful to his brother, Who comes
yonder? Then Christian looked, and said, It is my good friend
Evangelist. Aye, and my good friend too, said Faithful, for it
was he that set me the way to the gate. Now was Evangelist come
up unto them, and thus saluted them:

EVAN. Peace be with you, dearly beloved; and peace be to your
helpers. CHR. Welcome, welcome, my good Evangelist; the sight of
thy countenance brings to my remembrance thy ancient kindness and
unwearied labouring for my eternal good.

FAITH. And a thousand times welcome, said good Faithful. Thy company,
O sweet Evangelist, how desirable it is to us poor pilgrims![134]

EVAN. Then said Evangelist, How hath it fared with you, my friends,
since the time of our last parting? What have you met with, and
how have you behaved yourselves?

Then Christian and Faithful told him of all things that had happened
to them in the way; and how and with what difficulty, they had
arrived to that place.[135]

EVAN. Right glad am I, said Evangelist, not that you have met with
trials, but that you have been victors; and for that you have,
notwithstanding many weaknesses, continued in the way to this very
day.

I say, right glad am I of this thing, and that for mine own sake
and yours. I have sowed, and you have reaped; and the day is
coming, when both he that sowed and they that reaped shall rejoice
together; that is, if you hold out; "for in due season ye shall
reap, if ye faint not" (John 4:36; Gal. 6:9). The crown is before
you, and it is an incorruptible one; "so run, that you may obtain"
it (1 Cor. 9:24-27). Some there be that set out for this crown,
and, after they have gone far for it, another comes in, and takes
it from them; hold fast, therefore, that you have, let no man take
your crown (Rev. 3:11).[136] You are not yet out of the gun-shot
of the devil; you have not resisted unto blood, striving against
sin; let the kingdom be always before you, and believe steadfastly
concerning things that are invisible. Let nothing that is on this
side the other world get within you; and, above all, look well to
your own hearts, and to the lusts thereof, "for they are deceitful
above all things, and desperately wicked"; set your faces like a
flint; you have all power in Heaven and earth on your side.

CHR. Then Christian thanked him for his exhortation; but told him,
withal, that they would have him speak further to them for their
help the rest of the way, and the rather, for that they well 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.
To which request Faithful also consented. So Evangelist began as
followeth:

EVAN. My sons, you have heard in the words of the truth of the Gospel
that you must, through many tribulations, enter into the kingdom
of Heaven. And again, that in every city bonds and afflictions
abide in you; and therefore you cannot expect that you should go
long on your pilgrimage without them, in some sort or other. You
have found something of the truth of these testimonies upon you
already, and more will immediately follow; for now, as you see,
you are almost out of this wilderness, and therefore you will soon
come into a town that you will by and by see before you; and in
that town you will be hardly beset with enemies, who will strain
hard but they will kill you; and be you sure that one or both of
you must seal the testimony which you hold, with blood; but be you
faithful unto death, and the King will give you a crown of life.
He that shall die there, although his death will be unnatural,
and his pain perhaps great, he will yet have the better of his
fellow; not only because he will be arrived at the Celestial City
soonest, but because he will escape many miseries that the other
will meet with in the rest of his journey. But when you are come
to the town, and shall find fulfilled what I have here related,
then remember your friend and quit yourselves like men, and commit
the keeping of your souls to your God in well-doing, as unto a
faithful Creator.[137]

Then I saw in my dream, that when they were got out of the wilderness,
they presently saw a town before them, and the name of that town
is Vanity; and at the town there is a fair kept, called Vanity
Fair: it is kept all the year long; it beareth the name of Vanity
Fair, because the town where it is kept is lighter than vanity;
and also because all that is there sold, or that cometh thither,
is vanity. As is the saying of the wise, "All that cometh is
vanity" (Eccl. 1; 2:11, 17; 11:8; Isa. 40:17).

This fair is no new-erected business, but a thing of ancient
standing; I will show you the original of it.

Almost 5,000 years agone, there were pilgrims walking to the
Celestial City as these two honest persons are: and Beelzebub,
Apollyon, and Legion, with their companions, perceiving by the
path that the pilgrims made, that their way to the city lay through
this town of Vanity, they contrived here to set up a fair; a fair
wherein should be sold all sorts of vanity, and that it should last
all the year long: therefore at this fair are all such merchandise
sold, as houses, lands, trades, places, honours, preferments,
titles, countries, kingdoms, lusts, pleasures, and delights of
all sorts, as whores, bawds, wives, husbands, children, masters,
servants, lives, blood, bodies, souls, silver, gold, pearls,
precious stones, and what not.[138] And, moreover, at this fair
there is at all times, to be seen juggling, cheats, games, plays,
fools, apes, knaves, and rogues, and that of every kind.

Here are to be seen too, and that for nothing, thefts, murders,
adulteries, false swearers, and that of a blood-red colour.[139]

And as in other fairs of less moment, there are the several rows
and streets, under their proper names, where such and such wares
are vended; so here likewise you have the proper places, rows,
streets (viz. 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 to be sold. But, as in other fairs,
some one commodity is as the chief of all the fair, so the ware
of Rome and her merchandise is greatly promoted in this fair;
only our English nation, with some others, have taken a dislike
thereat.[140]

Now, as I said, the way to the Celestial City lies just through
this town where this lusty fair is kept; and he that will go to
the City, and yet not go through this town, must needs "go out
of the world" (1 Cor. 5:10). The Prince of princes Himself, when
here, went through this town to His own country, and that upon
a fair day too; yea, and as I think, it was Beelzebub, the chief
lord of this fair, that invited Him to buy of his vanities; yea,
would have made Him lord of the fair, would He but have done him
reverence as He went through the town (Matt. 4:8; Luke 4:5-7). Yea,
because He was such a person of honour, Beelzebub had Him from
street to street, and showed Him all the kingdoms of the world
in a little time, that he might, if possible, allure the Blessed
One to cheapen and buy some of his vanities; but He had no mind to
the merchandise, and therefore left the town, without laying out
so much as one farthing upon these vanities. This fair, therefore,
is an ancient thing, of long standing, and a very great fair. Now
these Pilgrims, as I said, must needs go through this fair.[141]
Well, so they did; but, behold, even as they entered into the
fair, all the people in the fair were moved, and the town itself
as it were in a hubbub about them; and that for several reasons;
for-

First, The pilgrims were clothed with such kind of raiment as
was diverse from the raiment of any that traded in that fair. The
people, therefore, of the fair, made a great gazing upon them:
some said they were fools, some they were bedlams, and some they
are outlandish men[142] (1 Cor. 2:7, 8).

Secondly, And as they wondered at their apparel, so they did
likewise at their speech; for few could understand what they said;
they naturally spoke the language of Canaan, but they that kept
the fair were the men of this world; so that, from one end of the
fair to the other, they seemed barbarians each to the other.

Thirdly, But that which did not a little amuse the merchandisers
was, that these pilgrims set very light by all their wares; they
cared not so much as to look upon them; and if they called upon
them to buy, they would put their fingers in their ears, and cry,
"Turn away mine eyes from beholding vanity,"[143] and look upwards,
signifying that their trade and traffic was in Heaven (Psa. 119:37;
Phil. 3:19, 20).

One chanced mockingly, beholding the carriage of the men, to say
unto them, What will ye buy? But they, looking gravely upon him,
answered, "We buy the truth" (Psa. 23:23).[144] At that there
was an occasion taken to despise the men 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 great
stir in the fair, insomuch that all order was confounded. Now was
word presently brought to the great one of the fair, who quickly
came down, and deputed some of his most trusty friends to take these
men into examination, about whom the fair was almost overturned.
So the men were brought to examination; and they that sat upon
them, asked them whence they came, whither they went, and what
they did there in such an unusual garb? The men told them, that
they were pilgrims and strangers in the world, and that they were
going to their own country, which was the heavenly Jerusalem (Heb.
9:13-16); and that they had given no occasion to the men of the
town, nor yet to the merchandisers, thus to abuse them, and to
let them in their journey, except it was, for that, when one asked
them what they would buy, they said they would buy the truth. But
they that were appointed to examine them did not believe them to
be any other than bedlams and mad, or else such as came to put
all things into a confusion in the fair. Therefore they took them
and beat them, and besmeared them with dirt, and then put them
into the cage, that they might be made a spectacle to all the men
of the fair. There, therefore, they lay for some time, and were
made the objects of any man's sport, or malice, or revenge, the
great one of the fair laughing still at all that befell them. But
the men being patient, and not rendering railing for railing, but
contrariwise, blessing, and giving good words for bad, and kindness
for injuries done, some men in the fair that were more observing,
and less prejudiced than the rest, began to check and blame the
baser sort for their continual abuses done by them to the men; they,
therefore, in angry manner, let fly at them again, counting them
as bad as the men in the cage, and telling them that they seemed
confederates, and should be made partakers of their misfortunes.[145]
The other replied, that for aught they could see, the men were
quiet, and sober, and intended nobody any harm; and that there
were many that traded in their fair, that were more worthy to be
put into the cage, yea, and pillory too, than were the men that
they had abused. Thus, after divers words had passed on both
sides, the men behaving themselves all the while very wisely and
soberly before them, they fell to some blows among themselves,
and did harm one to another. Then were these two poor men brought
before their examiners again, and there charged as being guilty
of the late hubbub that had been in the fair. So they beat them
pitifully, and hanged irons upon them, and led them in chains up
and down the fair, for an example and a terror to others, lest any
should speak in their behalf, or join themselves unto them.[146]
But Christian and Faithful behaved themselves yet more wisely, and
received the ignominy and shame that was cast upon them, with so
much meekness and patience, that it won to their side, though but
few in comparison of the rest, several of the men in the fair.
This put the other party yet into greater rage, insomuch that they
concluded the death of these two men. Wherefore they threatened,
that the cage nor irons should serve their turn, but that they
should die, for the abuse they had done, and for deluding the men
of the fair.