Lysias - "The Orations of Lysias"

G.A. Henty - "With Lee in Virginia; A Story Of The American Civil War"

John Lothrop Motley - "History of the United Netherlands, 1587"

Philip Melanchthon - "The Apology of the Augsburg Confession"

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 1

J >> John Bunyan >> The Works of John Bunyan Volume 1




'Yesterday there was a friend (a quaker) wth the king, one that
is John Groves mate, he was the may yt. was mate to the master of
the fisher-boat yt carried the king away when he went from Worcester
fight, and only this friend and the master knew of it in the ship,
and the friend carried him (the king) ashoare on his shoulders.
the king knew him again, and was very friendly to him, and told
him he remembered him and of severall tings yt was done in ye ship
att the same time. the friend told him the reason why he did not
come all this while was yt he was satisfied in yt he had peace and
satisfaction in himself yt he did what he did to releiue a man in
distresse and now he desired nothing of him (the king) but that he
would sett friends at libertie who were great sufferers or to that
purpose and told the king he had a paper of 110 that were premunired
yt had lain in prison about 6 years and none can release ym but him.
Soe the king took the paper and said there was many of ym and yt
they would be in again in a monthes time and yt the country gentlemen
complained to him yt they were so troubled wth the quakers. So he
said he would release him six. but ye friend thinkes to goe to him
again, for he had not fully cleared himselfe.'

This letter is endorsed by Fox himself, 'E Hookes to M F of passages
consering Richard Carver, that cared the King of his backe.'

E. Hooke's next letter, addressed to George Fox, thus continues
the narrative--

'February, 1669-70.

'Dear G. F. As for the friend that was with the King, his love is
to thee. He has been with the King lately, and Thomas Moore was with
him, and the King was very loving to them. He had a fair and free
opportunity to open his mind to the King, and the King has promised
to do for him, but willed him to wait a month or two longer. I rest
thy faithful friend to serve thee,

'E.H.'[277]

The captain of the fisher-boat was Nicholas Tattersall, whose
grave, covered with a slab of black marble, is still to be seen in
Brighton church-yard, with a long poetical inscription, now scarcely
legible. On the Restoration, he applied for his reward, and was
made a commander in the royal navy, with an annuity to him and his
heirs for ever of £100. The family have recently become extinct.
His fisher-boat was moored for a considerable time in the Thames,
opposite Whitehall. Years had rolled on, but the Quaker mate
who had so materially assisted the flying prince--by keeping the
secret--arranging the escape with the crew, and when, in fear of
danger from a privateer, rowing the prince ashore, and in shoal
water carrying him on his shoulders to the land, near the village
of Fecamp, in Normandy, yet he had not been with the king to claim
any reward. This escape took place in 1651, and nearly twenty years
had elapsed, ten of which were after the Restoration; so that in all
probability the king, who with all his faults was not ungrateful,
was agreeably surprised with his appearance at the palace. Whatever
alteration the rough life of a sailor had made on his appearance,
the king at once recognized him. All the progress he had made as
to worldly prosperity was from being mate of a fisher-boat, under
Tattersall, to becoming mate of a West Indiaman, under Captain
Grove. His Majesty, who had passed his time more with courtiers
than with Quakers, was doubtless astonished that a poor man, having
such a claim on his bounty, should have been so many years without
seeking his recompense. On asking the reason, the Quaker nobly
answered to this effect, That the performance of his duty in saving
the life of the hunted prince, was only a moral obligation, for the
discharge of which God had amply repaid him by peace and satisfaction
in his mind and conscience. And now, Sire, I ask nothing for myself,
but that your Majesty would do the same to my friends that I did
for you--set the poor pious sufferers at liberty, that they may
bless you, and that you may have that peace and satisfaction which
always follows good and benevolent actions. The king attempted
feebly to argue, that they would soon offend again, and that they
were much complained of by the country gentlemen. How readily the
sailor might have said to his sailor king, Alter the ship's articles,
let all the crew fare alike as to their free choice in religion,
and there will be no grumbling in your noble ship; every subject
will do his duty. The king offered to release any six, and we may
imagine the sailor's blunt answer, What, six poor Quakers for a
king's ransom!! His Majesty was so pleased as to invite him to come
again, when he introduced another member of the Society of Friends,
Thomas Moore. At this period an amazing number of Friends, men and
women, were in the jails throughout the kingdom, torn from their
families, and suffering most severe privations, under which great
numbers had perished. The application for the release of the
survivors, thus happily commenced, was followed up with zeal and
energy, and crowned with great success. This narrative solves all
those difficulties which rendered that remarkable event extremely
mysterious. The question naturally arises why so debauched and
dissolute a king should prefer such tight-laced Christians to be
the peculiar objects of his mercy. The reason is perfectly obvious,
he owed his life to one of their members, who, however poor as to
this world, possessed those riches of piety which prevented his
taking any personal reward for an act of duty. Shade of the noble
sailor, thy name, Richard Carver, is worthy of all honour! And the
more so, because thy gallant bearing has been studiously concealed
in all the histories of these important transactions. Had he been
a mischief-making Jesuit, like Father Huddleston, his noble deed
would have been trumpeted forth for the admiration of the world in
all ages. His name was left to perish in oblivion, because he was
of a despised sect. It is an honour to Christianity that a labouring
man preferred the duty of saving the life of a human being, and
that of an enemy, to gaining so easily heaps of glittering gold.
And when all the resources of royalty were ready munificently to
reward him, he, like Moses, preferred the rescue of his suffering
friends to personal honours or emoluments--even to all the riches
of England!

The efforts of Carver and Moore were followed by most earnest
appeals for mercy by George Whitehead, who with Moore appeared before
the king in council several times, until at length the royal word
sanctioned this act of mercy. The Quakers were then appealed to by
sufferers of other denominations, and advised them to obtain the
permission of the king in council, that their names might be inserted
in the deed; rendering them all the assistance that was in their
power. Great difficulties were encountered in passing the cumbrous
deed through the various offices, and then in pleading it in all
parts of the country. The number of Quakers thus released from
imprisonment was 471, being about the same number as those who had
perished in the jails. The rest of the prisoners liberated by this
deed were Baptists and Independents, and among the former was JOHN
BUNYAN.

A very circumstantial narrative of these proceedings, copies of the
minutes of the privy council, and other documents, will be found
in the introduction to The Pilgrim's Progress.[278] One of these
official papers affords an interesting subject of study to an
occasional conformist. It is the return of the sheriff of Bedfordshire,
stating that ALL the sufferings of Bunyan--his privation of liberty,
sacrifice of wife, children, and temporal comforts, with the fear
of an ignominious death--were for refusing to attend his parish
church and hear the Common Prayer service.

When it is considered that Bunyan was very severe in his remarks
upon the Quakers, the event reflects no ordinary degree of honour
upon the Society of Friends, at whose sole charge, and entirely
by their own exertions, this great deed of benevolence was begun,
carried on, and completed. It is difficult to ascertain the exact
duration of this sad imprisonment, because we cannot discover any
record of the day of his release. His imprisonment commenced November
13, 1660, and his pardon under the great seal is dated September
13, 1672. As the pardon included nearly 500 sufferers, it occupied
some time to obtain official duplicates to be exhibited at the
assizes and sessions for the various counties. A letter from E. Hooks
to Mrs. Fox intimates that none were released on the 1st November
1672. Another letter shows that the Bedfordshire prisoners were
discharged before January 10, 1673;[279] confirming Bunyan's own
account, published by him in the Grace Abounding, 1680, that his
imprisonment lasted complete twelve years.[280]

During the latter period of his imprisonment, probably from the
time of his receiving the royal license to preach, May 15, 1672,
he enjoyed extraordinary liberty--visiting those who had been kind
to his family, and preaching in the surrounding counties. An entry
in the records of the city of Leicester proves that he was there,
and claimed the liberty of preaching--'John Bunyan's license bears
date the 15th of May 1672, to teach as a Congregational person,
being of that persuasion, in the house of Josias Roughed, Bedford,
or in any other place, room, or house, licensed by his Majestie's
memorand. The said Bunyan shewed his license to Mr. Mayor, Mr.
Overinge, Mr. Freeman, and Mr. Browne, being then present, the 6th
day of October, 1672, that being about two months before his final
release from jail.'[281]

His first object, upon recovering his liberty, appears to have
been the proper arrangement of his worldly business, that he might
provide for the wants of his family, a matter of little difficulty
with their frugal habits. He, at the same time, entered with all
his soul into his beloved work of preaching and writing, to set
forth the glories of Immanuel. The testimony of one who was his
'true friend and long acquaintance,' is, that one of the first
fruits of his liberation was to visit those who had assisted him
and comforted his family during his incarceration, encouraging those
who were in fear of a prison, and collecting means of assistance
to those who still remained prisoners; traveling even to remote
counties to effect these merciful objects.[282]

While the premises occupied by Mr. Roughed were being converted into
a capacious meeting-house, the pastor was indefatigable in visiting
the sick, and preaching from house to house, settling churches in
the villages, reconciling differences, and extending the sacred
influences of the gospel, so that in a very short time he attained
the appellation of Bishop Bunyan--a title much better merited by
him than by the downy prelates who sent him to jail for preaching
that which they ought to have preached.

He formed branch churches at Gamlingay, Hawnes, Cotton-end, and
Kempston, in connection with that at Bedford. When he opened the
new meeting-house, it was so thronged that many were constrained
to stay without, though it was very spacious, every one striving
to partake of his instructions. Here he lived, in much peace and
quiet of mind, contenting himself with that little God had bestowed
upon him, and sequestering himself from all secular employments to
follow that of his call to the ministry.[283] The word 'sequestering'
would lead us to conclude, that his business was continued by his
family, under his care, but so as to allow him much time for his
Christian duties, and his benevolent pursuits. His peaceful course
was interrupted by a severe controversy with the Christian world upon
the subject of communion at the Lord's Table, which had commenced
while he was in prison. He would admit none but those who, by a
godly conversation, brought forth fruits meet for repentance, nor
dared he to refuse any who were admitted to spiritual communion
with the Redeemer. Every sect which celebrated the Lord's Supper,
fenced the table round with ritual observances, except the Baptist
church at Bedford, which stood preeminent for non-sectarianism. A
singular proof of this is, that the catechism called Instruction
of the Ignorant, written and published by Bunyan, is admirably
adapted for the use, not only of his own church, but of Christians
of all denominations.

His spirit was greatly refreshed by finding that his precept and
example had been blessed to his son Thomas. On the 6th of the 11th
month, 1673, he passed the lions, and was welcomed into the house
called Beautiful, uniting in full communion with his father's
church. There doubtless was, as Mercy expresses it, 'music in the
house, music in the heart, and music also in heaven, for joy that
he was here.'[284] He afterwards became a village preacher.

Bunyan was by no means a latitudinarian. No one felt greater
decision than he did for the truths of our holy faith. When his
Lord's design in Christianity was, as he thought, perverted by a
beneficed clergyman, then he sent forth from his prison an answer
as from a son of thunder, even at the risk of his life. His love
for the pure doctrines of the gospel was as decided as his aversion
to sectarian titles. 'As for those factious titles of Anabaptists,
Independents, Presbyterians, or the like, I conclude that they
came neither from Jerusalem, nor from Antioch, but rather from hell
and Babylon, for they naturally tend to divisions.'[285] The only
title that he loved was that of Christian. 'It is strange to see
how men are wedded to their own opinions, beyond what the law of
grace and love will admit. Here is a Presbyter--here an Independent
and a Baptist, so joined each man to his own opinions, that they
cannot have that communion one with another as by the testament of
the Lord Jesus they are commanded and enjoined.'[286] The meaning
which he attached to the word 'sectarian' is very striking--Pharisees
are sectarians, they who in Divine worship turn aside from the
rule of the written Word, and in their manner do it to be seen of
men--these are sectaries.[287] Bunyan was most decided as to the
importance of baptism and the Lord's Supper. 'Do you think that
love letters are not desired between lovers? Why these, God's
ordinances, they are his love letters, and his love tokens, too.
No marvel, then, if the righteous do so desire them. "More to be
desired are they than gold, yea, than much fine gold; sweeter also
than honey, and the honey-comb." Christ made himself known to his
disciples in breaking of bread; who would not, then, that loves to
know him, be present at such an ordinance? Ofttimes the Holy Ghost,
in the comfortable influence of it, has accompanied the baptized in
the very act of administering of it.' His views of the fellowship
of the saints were equally explicit--'Church fellowship, rightly
managed, is the glory of all the world. No place, no community, no
fellowship, is adorned and bespangled with those beauties, as is
a church rightly knit together to their Head, and lovingly serving
one another.'[288] Such he admitted to the table of their common
Lord; but, in his esteem, to communicate with the profane was all
one with sacrificing to the devil.

All this liberality was accompanied by very strict notions of church
fellowship, not allowing private judgment in the withdrawing of
any member, if the church withheld its approbation. Mary Tilney
had been cruelly robbed by the persecuting Justice Porter, for not
attending the parish church. He carted away all her goods, beds,
and bedding, even to the hangings of her rooms. She was a most
benevolent widow, and was more troubled with the crying and sighing
of her poor neighbours, than with the loss of her goods. Harassed
by persecution at Bedford, she removed to London, and requested her
dismission to a church of which her son-in-law was pastor, which
was refused. As the letter announcing this to her is a good example
of Bunyan's epistolary correspondence, it is carefully extracted
from the church book.

'Our dearly-beloved sister Tilney.

'Grace, mercy, and peace be with you, by Jesus Christ our Lord.
Amen.

'I received your letter, and have presented it to the sight of the
brethren, who, after due consideration of your motion, have jointly
concluded to give you this answer. This for yourself (honoured
sister), you are of high esteem with the church of God in this
place, both because his grace hath been bestowed richly upon you,
and because of your faithful fellowship with us; for you have been
rightly a daughter of Abraham while here, not being afraid with any
amazement. Your holy and quiet behaviour, also, while with patience
and meekness, and in the gentleness of Christ, you suffered yourself
to be robbed for his sake, hath the more united our affections
to you in the bowels of Jesus Christ. Yea, it hath begotten you
reverence, also, in the hearts of them who were beholders of your
meekness and innocency while you suffered; and a stinging conviction,
as we are persuaded, in the consciences of those who made spoil
for themselves; all which will redound to the praise of God our
Father, and to your comfort and everlasting consolation by Christ,
in the day he shall come to take vengeance for his people, and to
be glorified in them that believe. Wherefore we cannot (our honoured
sister) but care for your welfare, and increase of all good in the
faith and kingdom of Christ, whose servant you are, and whose name
is written in your forehead; and do therefore pray God and our
Father, that he would direct your way, and open a door in his temple
for you, that you may eat his fat and be refreshed, and that you
may drink the pure blood of the grape. And be you assured that, with
all readiness, we will help and forward you what we can therein,
for we are not ashamed to own you before all the churches of Christ.

'But, our dearly beloved, you know that, for our safety and your
profit, it is behoofful that we commit you to such, to be fed and
governed in the Word and doctrines as, we are sufficiently persuaded,
shall be able to deliver you up with joy at the coming of our Lord
Jesus Christ with all his saints: otherwise we (that we say not
you) shall receive blushing and shame before him and you; yea, and
you also, our honoured sister, may justly charge us with want of
love, and a due respect for your eternal condition, if, for want
of care and circumspection herein, we should commit you to any
from whom you should receive damage, or by whom you should not be
succoured and fed with the sincere milk of the incorruptible Word
of God, which is able to save your soul. Wherefore we may not,
neither dare give our consent that you feed and fold with such
whose principles and practices, in matters of faith and worship,
we, as yet, are strangers to, and have not received commendations
concerning, either from works of theirs or epistles from others.
Yourself, indeed, hath declared that you are satisfied therein;
but, elect sister, seeing the act of delivering you up is an act
of ours and not yours, it is convenient, yea, very expedient, that
we, as to so weighty a matter, be well persuaded before. Wherefore
we beseech you, that, for the love of our Lord Jesus Christ, you
give us leave to inform ourselves yet better before we grant your
request; and that you also forbear to sit down at the table with
any without the consent of your brethren. You were, while with
us, obedient, and we trust you will not be unruly now. And for the
more quick expedition of this matter, we will propound before you
our further thoughts. 1. Either we shall consent to your sitting down
with brother Cockain, brother Griffith, brother Palmer, or other,
who, of long continuance in the city, have showed forth their faith,
their worship, and good conversation with the Word; 2. Or if you
can get a commendatory epistle from brother Owen, brother Cockain,
brother Palmer, or brother Griffith, concerning the faith and
principles of the person and people you mention, with desire to be
guided and governed by, you shall see our readiness, in the fear of
God, to commit you to the doctrine and care of that congregation.
Choose you whether of these you will consent unto, and let us hear
of your resolution. And we beseech you, for love's sake, you show,
with meekness, your fear and reverence of Christ's institution; your
love to the congregation, and regard to your future good. Finally,
we commit you to the Lord and the Word of his grace, who is able
to build you up, and to give you an inheritance among them that are
sanctified. To God, the only wise, be glory and power everlasting.
Amen.--Your affectionate brethren, to serve you in the faith and
fellowship of the gospel.

'Sent from Bedford, the 19th of the Fourth Month, 1671.

As a farther illustration of Bunyan's sentiments on this subject,
we give the following letter to the church at Braintree:--

'The 7th of the Twelfth Month, 1676 (Feb. 1677).

'The church of Christ in and about Bedford, to the church of Christ
in and about Braintree, sendeth greeting,

'Holy and beloved--We, fellow-heirs with you of the grace of life,
having considered your request concerning our honoured and beloved
brother, Samuel Hensman: that he shall be given up to you for
your mutual edification, and his furtherance and joy of faith; and
considering also, in the capacity he now standeth by reason of
his habitation amongst you, his edification is to be from you, not
from us--he being, by God's providence (by which he disposeth the
world), placed at such a distance from us. And considering, also,
the great end of Christ our Lord, in ordaining the communion of
saints, is his glory in their edification, and that all things are
to be done by his command to the edification of the body in general,
and of every member in particular, and that this we oft (ought?)
to design in our receiving him, and giving up to other churches,
and not to please ourselves: do as before God and the elect angels,
grant and give up to you our elect brother, to be received by you
in the Lord, and to be nourished, in the church at Braintree, with
you as one that is dear to the Father and our Lord Jesus Christ;
and this we the willinger do, because, as we are informed concerning
you, beloved, you are not rigid in your principles, but are for
communion with saints as saints, and have been taught by the Word
to receive the brotherhood, because they are beloved, and received
of the Father and the Son, to whose grace we commend you, with
the brother of late a member with us, but now one of you. Grace be
with you all. Written by the appointment of the church here, and
subscribed, in her name, by your brethren, as followeth:--


John Bunyan

Sam. Fenn. Oliver Stot.
John Fenn. Thomas Cooper.
Luke Astwood. John Croker.


The late Mr. Kilpin of Bedford considered the whole of this letter
to be entered in the minutes in Bunyan's hand-writing.

There is also in the church book the copy of a letter, in 1674,
addressed to the 'church sometime walking with our brother Jesse,'
refusing to dismiss to them Martha Cumberland, unless they were
certified that they continued in the practice of mixed communion.
In these sentiments Bunyan lived and died. His church remains
the same to the present day. In the new, commodious, and handsome
meeting-house, opened in 1850, there is a baptistery, frequently
used. The present minister, the amiable and talented John Jukes,
baptizes infants, and receives the assistance of a neighbouring
Baptist minister to baptize adults.

Not only had Bunyan clear, well-defined, and most decided views of
the ordinances of the gospel, but also of all its doctrines. His
knowledge upon those solemn subjects was drawn exclusively from the
sacred pages; nor dared he swerve in the slightest degree from the
path of duty; still he belonged to no sect, but that of Christian,
and the same freedom which had guided him in forming his principles,
he cheerfully allowed to others. Hitherto, water baptism had been
considered a pre-requisite to the Lord's table by all parties.
The Episcopalians, Presbyterians, and Independents, had denounced
the Baptists as guilty of a most serious heresy, or blasphemy, in
denying the right of infants to baptism; not only did they exclude
the Baptists from communion with their churches, but they persecuted
them with extreme rigour. When the Independents made laws for the
government of their colony in America, in 1644, one of the enactments
was, 'That if any person shall either openly condemn, or oppose the
baptizing of infants, or seduce others, or leave the congregation
during the administration of the rite, they shall be sentenced to
banishment.' The same year a poor man was tied up and whipped, for
refusing to have his child baptized. 'The Rev. J. Clarke, and Mr.
O. Holmes, of Rhode Island, for visiting a sick Baptist brother in
Massachusetts, instead of being admitted to the Lord's table, they
were arrested, fined, imprisoned, and whipped.' At this very time,
the Baptists formed their colony at Rhode Island, and the charter
concludes with these words, 'All men may walk as their consciences
persuade them, every one in the name of his God.' This is probably
the only spot in the world where persecution was never known. The
Baptists considered that immersion in water was the marriage rite
between the believer and Saviour; that to sit at the Lord's table
without it was spiritual adultery, to be abhorred and avoided, and
therefore refused to admit any person to the Lord's table who had
not been baptized in water upon a personal profession of faith
in the Saviour. This was the state of parties when Bunyan, at the
commencement of his pastorate, entered into the controversy. He had
been promised a commendation to his book by the great, the grave,
'the sober' Dr. Owen, but he withdrew his sanction. 'And perhaps it
was more for the glory of God, that truth should go naked into the
world,' said Bunyan, 'than as seconded by so weighty an armour-bearer
as he.'[289] Bunyan denied that water could form a wedding garment,
or that water baptism was a pre-requisite for the Lord's table, or
that being immersed in water was putting on our Lord's livery, by
which disciples may be known. 'Away, fond man, do you forget the
text, "By this shall all men know that ye are my disciples, if ye
have love one to another."'[290] And attempt was made to embroil
Bunyan in a public disputation in London upon this subject, which
he very wisely avoided.[291] This controversy will be found in our
second volume, and is deeply interesting, making allowance for the
esprit de corps manifested on all sides. A verse in the emblems is
very pertinent upon the violence of this dispute:--