Lyman Abbott - "Laicus"

Frances Boyd Calhoun - "Miss Minerva and William Green Hill"

C. E. Orr - "How to Live a Holy Life"

Anthony Trollope - "The Parson's Daughter of Oxney Colne"

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




'But the same day, as I was in the midst of a game at cat, and
having struck it one blow from the hole, just as I was about to
strike it the second time, a voice did suddenly dart from heaven
into my soul, which said, "Wilt thou leave thy sins and go to
heaven, or have thy sins and go to hell?" At this I was put to an
exceeding maze; wherefore leaving my cat upon the ground, I looked
up to heaven, and was as if I had, with the eyes of my understanding,
seen the Lord Jesus looking down upon me, as being very hotly
displeased with me, and as if he did severely threaten me with some
grievous punishment for these and other my ungodly practices.

'I had no sooner thus conceived in my mind, but, suddenly, this
conclusion was fastened on my spirit, for the former hint did set
my sins again before my face, that I had been a great and grievous
sinner, and that it was now too late for me to look after heaven;
for Christ would not forgive me, nor pardon my transgressions. Then
I fell to musing upon this also; and while I was thinking on it,
and fearing lest it should be so, I felt my heart sink in despair,
concluding it was too late; and therefore I resolved in my mind I
would go on in sin: for, thought I, if the case be thus, my state
is surely miserable; miserable if I leave my sins, and but miserable
if I follow them; I can but be damned, and if I must be so, I had
as good be damned for many sins, as be damned for few.

'Thus I stood in the midst of my play, before all that then were
present: but yet I told them nothing. But I say, I having made this
conclusion, I returned desperately to my sport again; and I well
remember, that presently this kind of despair did so possess my
soul, that I was persuaded I could never attain to other comfort
than what I should get in sin; for heaven was gone already; so that
on that I must not think.'[56]

How difficult is it, when immorality has been encouraged by royal
authority, to turn the tide or to stem the torrent. For at least
four years, an Act of Parliament had prohibited these Sunday
sports. Still the supinelness of the justices, and the connivance
of the clergy, allowed the rabble youth to congregate on the Green
at Elstow, summoned by the church bells to celebrate their sports
and pastimes, as they had been in the habit of doing on the Lord's
day.[57]

This solemn warning, received in the midst of his sport, was one
of a series of convictions, by which he hardened sinner was to
be fitted to receive the messages of mercy and love. In the midst
of his companions and of the spectators, Bunyan was struck with a
sense of guilt. How rapid were his thoughts--'Wilt thou leave thy
sins and go to heaven, or have thy sins and go to hell?' With the
eye of his understanding he saw the Lord Jesus as 'hotly displeased.'
The tempter suggests it is 'too, too late' to seek for pardon,
and with a desperate resolution which must have cost his heart the
severest pangs, he continued his game. Still the impression remained
indelibly fixed upon his mind.

The next blow which fell upon his hardened spirit was still more
deeply felt, because it was given by one from whom he could the
least have expected it. He was standing at a neighbour's shop-window,
'belching out oaths like the madman that Solomon speaks of, who
scatters abroad firebrands, arrows, and death'[58] 'after his wonted
manner.' He exemplified the character drawn by the Psalmist. 'As
he clothed himself with cursing like as with his garment: so let
it come into his bowels like water, and like oil into his bones.'
Here was a disease that set all human skill at defiance, but the
great, the Almighty Physician, cured it with strange physic. Had
any professor reproved him, it might have been passed by as a matter
of course; but it was so ordered that a woman who was notoriously
'a very loose and ungodly wretch,' protested that she trembled to
hear him swear and curse at that most fearful rate; that he was
the ungodliest fellow she had ever heard, and that he was able to
spoil all the youth in a whole town.[59] Public reproof from the
lips of such a woman was an arrow that pierced his inmost soul;
it effected a reformation marvelous to all his companions, and
bordering upon the miraculous. The walls of a fortified city were
once thrown down by a shout and the tiny blast of rams'-horns (Josh
6:20); and in this instance, the foundations of Heart Castle,
fortified by Satan, are shaken by the voice of one of his own
emissaries. Mortified and convicted, the foul-mouthed blasphemer
swore no more; an outward reformation in words and conduct took
place, but without inward spiritual life. Thus was he making vows
to God and breaking them, repenting and promising to do better next
time; so, to use his own homely phrase, he was 'feeding God with
chapters, and prayers, and promises, and vows, and a great many
more such dainty dishes, and thinks that he serveth God as well as
any man in England can, while he has only got into a cleaner way
to hell than the rest of his neighbours are in.'[60]

Such a conversion, as he himself calls it, was 'from prodigious
profaneness to something like moral life.'[61] 'Now I was, as they
said, become godly, and their words pleased me well, though as yet
I was nothing but a poor painted hypocrite.' These are hard words,
but, in the most important sense, they were true. He was pointed
out as a miracle of mercy--the great convert--a wonder to the world.
He could now suffer opprobrium and cavils--play with errors--entangle
himself and drink in flattery. No one can suppose that this outward
reform was put on hypocritically, as a disguise to attain some
sinister object; it was real, but it arose from a desire to shine
before his neighbours, from shame and from the fear of future
punishment, and not from that love to God which leads the Christian
to the fear of offending him. It did not arise from a change
of heart; the secret springs of action remained polluted; it was
outside show, and therefore he called himself a painted hypocrite.
He became less a despiser of religion, but more awfully a destroyer
of his own soul.

A new source of uneasiness now presented itself in his practice
of bell-ringing, an occupation requiring severe labour, usually
performed on the Lord's-day; and, judging from the general character
of bell-ringers, it has a most injurious effect, both with regard
to morals and religion. A circumstance had recently taken place
which was doubtless interpreted as an instance of Divine judgment
upon Sabbath-breaking. Clark, in his Looking-Glass for Saints
and Sinners, 1657, published the narrative:--'Not long since, in
Bedfordshire, a match at football being appointed on the Sabbath,
in the afternoon whilst two were in the belfry, tolling of a bell
to call the company together, there was suddenly heard a clap
of thunder, and a flash of lightning was seen by some that sat in
the church-porch coming through a dark lane, and flashing in their
faces, which must terrified them, and, passing through the porch
into the belfry, it tripped up his heels that was tolling the bell,
and struck him stark dead; and the other that was with him was so
sorely blasted therewith, that shortly after he died also.'[62] Thus
we find that the church bells ministered to the Book of Sports, to
call the company to Sabbath-breaking. The bell-ringers might come
within the same class as those upon whom the tower at Siloam fell,
still it was a most solemn warning, and accounts for the timidity
of so resolute a man as Bunyan. Although he thought it did not become
his newly-assumed religious character, yet his old propensity drew
him to the church tower. At first he ventured in, but took care to
stand under a main beam, lest the bell should fall and crush him;
afterwards he would stand in the door; then he feared the steeple might
fall; and the terrors of an untimely death, and his newly-acquired
garb of religion, eventually deterred him from this mode
of Sabbath-breaking. His next sacrifice made at the shrine of
self-righteousness was dancing: this took him one whole year to
accomplish, and then he bade farewell to these sports for the rest
of his life.[63] We are not to conclude from the example of a man
who in after-life proved so great and excellent a character, that,
under all circumstances, bell-ringing and dancing are immoral.
In those days, such sports and pastimes usually took place on the
Lord's-day; and however the Church of England might then sanction
it, and proclaim by royal authority, in all her churches, the
lawfulness of sports on that sacred day, yet it is now universally
admitted that it was commanding a desecration of the Sabbath, and
letting loose a flood of vice and profaneness. In themselves, on
days proper for recreation, such sports may be innocent; but if they
engender an unholy thought, or occupy time needed for self-examination
and devotion, they ought to be avoided as sinful hindrances to a
spiritual life.

Bunyan was now dressed in the garb of a religious professor, and had
become a brisk talker in the matters of religion, when, by Divine
mercy, he was stripped of all his good opinion of himself; his want
of holiness, and his unchanged heart, were revealed to his surprise
and wonder, by means simple and efficacious, but which no human
forethought could have devised. Being engaged in his trade at
Bedford, he overheard the conversation of some poor pious women,
and it humbled and alarmed him. 'I heard, but I understood not; for
they were far above, out of my reach. Their talk was about a new
birth, the work of God on their hearts, also how they were convinced
of their miserable state by nature; how God had visited their souls
with his love in the Lord Jesus, and with what words and promises
they had been refreshed, comforted, and supported against the
temptations of the devil. Moreover, they reasoned of the suggestions
and temptations of Satan in particular; and told to each other by
which they had been afflicted, and how they were borne up under his
assaults. hey also discoursed of their own wretchedness of heart,
of their unbelief; and did contemn, slight, and abhor their own
righteousness, as filthy and insufficient to do them any good. And
methought they spake as if joy did make them speak; they spake with
such pleasantness of Scripture language, and with such appearance
of grace in all they said, that they were to me as if they had found
a new world; as if they were people that dwelt alone, and were not
to be reckoned among their neighbours (Num 23:9).

'At this I felt my own heart began to shake, as mistrusting my
condition to be nought; for I saw that in all my thoughts about
religion and salvation, the new birth did never enter into my
mind; neither knew I the comfort of the Word and promise, nor the
deceitfulness and treachery of my own wicked heart. As for secret
thoughts, I took no notice of them; neither did I understand what
Satan's temptations were, nor how they were to be withstood, and
resisted.

'Thus, therefore, when I heard and considered what they said, I
left them, and went about my employment again, but their talk and
discourse went with me; also my heart would tarry with them, for
I was greatly affected with their words, both because by them I
was convinced that I wanted the true tokens of a truly godly man,
and also because by them I was convinced of the happy and blessed
condition of him that was such a one.'[64]

The brisk talker of 'talkative,' was confounded--he heard pious
godly women mourning over their worthlessness instead of vaunting
of their attainments. They exhibited, doubtless to his great surprise,
that self-distrust and humility are the beginnings of wisdom.

These humble disciples could have had no conception that the Holy
Spirit was blessing their Christian communion to the mind of the
tinker, standing near them, pursuing his occupation. The recollection
of the converse of these poor women led to solemn heart-searching
and the most painful anxiety; again and again he sought their
company, and his convictions became more deep, his solicitude more
intense. This was the commencement of an internal struggle, the
most remarkable of any upon record, excepting that of the psalmist
David.

It was the work of the Holy Spirit in regenerating and preparing
an ignorant and rebellious man for extraordinary submission to
the sacred Scriptures, and for most extensive usefulness. To those
who never experienced in any degree such feelings, they appear to
indicate religious insanity. It was so marvelous and so mysterious,
as to be mistaken by a poet laureate, who profanely calls it a
being 'shaken continually by the hot and cold fits of a spiritual
ague': 'reveries': or one of the 'frequent and contagious disorders
of the human mind,'[65] instead of considering it as wholesome but
bitter medicine for the soul, administered by the heavenly Physician.
At times he felt, like David, 'a sword in his bones,' 'tears his
meat.' God's waves and billows overwhelmed him (Psa 43). Then came
glimmerings of hope--precious promises saving him from despair--followed
by the shadow of death overspreading his soul, and involving him
in midnight darkness. He could complain in the bitterness of his
anguish, 'Thy fierce wrath goeth over me.' Bound in affliction and
iron, his 'soul was melted because of trouble.' 'Now Satan assaults
the soul with darkness, fears, frightful thoughts of apparitions;
now they sweat, pant, and struggle for life. The angels now come
(Psa 107) down to behold the sight, and rejoice to see a bit of
dust and ashes to overcome principalities, and powers, and might,
and dominion.'[66] His mind was fixed on eternity, and out of the
abundance of his heart he spoke to one of his former companions;
his language was that of reproof--'Harry, why do you swear and curse
thus? what will become of you if you die in this condition?'[67]
His sermon, probably the first he had preached, was like throwing
pearls before swine--'He answered in a great chafe, what would the
devil do for company, if it were not for such as I am.'[68]

By this time he had recovered the art of reading, and its use a
little perplexed him, for he became much puzzled with the opinions
of the Ranters, as set forth in their books. It is extremely
difficult to delineate their sentiments; they were despised by all
the sects which had been connected with the government, because,
with the Quakers and Baptists, they denied any magisterial or state
authority over conscience, and refused maintenance to ministers;
but from the testimony of Bunyan, and that of the early Quakers,
they appear to have been practical Antinomians, or at least very
nearly allied to the new sect called Mormonites. Ross, who copied
from Pagitt, describes them with much bitterness--'The Ranters are
unclean beasts--their maxim is that there is nothing sin but what
a man thinks to be so--they reject the Bible--they are the merriest
of all devils--they deny all obedience to magistrates.'[69]

This temptation must have been severe. The Ranters were like the
black man with the white robe, named Flatterer, who led the pilgrims
into a net,[70] under the pretence of showing them the way to the
celestial city; or like Adam the first, who offered Faithful his
three daughters to wife[71]--the lust of the flesh, the lust of
the eyes, and the pride of life--if he would dwell with him in the
town of Deceit. 'These temptations,' he says, 'were suitable to my
flesh,'[72] I being but a young man, and my nature in its prime;
and, with his characteristic humility, he adds, 'God, who had, as
I hope, designed me for better things, kept me in the fear of his
name, and did not suffer me to accept such cursed principles.' Prayer
opened the door of escape; it led him to the fountain of truth.
'I began to look into the Bible with new eyes. Prayer preserved me
from Ranting errors. The Bible was precious to me in those days.'[73]
His study of the Holy Oracles now became a daily habit, and that
with intense earnestness and prayer. In the mist of the multitude
of sects with which he was on all sides surrounded, he felt the
need of a standard for the opinions which were each of them eagerly
followed by votaries, who proclaimed them to be THE TRUTH, the
way, and the life. He was like a man, feeling that if he erred
in the way, it would be attended with misery, and, but for Divine
interference, with unutterable ruin--possessed of a correct map,
but surrounded with those who, by flattery, or threats, or deceit,
and armed with all human eloquence, strove to mislead him. With an
enemy within to urge him to accept their wily guidance, that they
might lead him to perdition--inspired by Divine grace, like Christian
in his Pilgrim, he 'put his fingers in his ears, and ran on, crying
Life, life, eternal life.' He felt utter dependence upon Divine
guidance, leading him to most earnest prayer, and an implicit obedience
to Holy Writ, which followed him all through the remainder of his
pilgrimage. 'The Bible' he calls 'the scaffold, or stage, that
God has builded for hope to play his part upon in this world.'[74]
Hence the Word was precious in his eyes; and with so immense
a loss, or so magnificent a gain, the throne of grace was all his
hope, that he might be guided by that counsel that cannot err, and
that should eventually insure his reception to eternal glory.

While in this inquiring state, he experienced much doubt and
uncertainty arising from the apparent confidence of many professors.
In his own esteem he appeared to be thoroughly humbled; and when
he lighted on that passage--'To one is given by the spirit the word
of wisdom, to another, knowledge, and to another, faith' (1 Cor
12:8,9), his solemn inquiry was, how it happened that he possessed
so little of any of these gifts of wisdom, knowledge, or faith--more
especially of faith, that being essential to the pleasing of God.
He had read (Matt 21:21), 'If ye have faith and doubt not, ye shall
say unto this mountain, Be thou removed, and be thou cast into
the sea; it shall be done'; and (Luke 17:6), 'If ye had faith as a
grain of mustard seed, ye might say to this sycamore tree, Be thou
plucked up by the root, and be thou planted in the sea, and it shall
obey you'; and (1 Cor 13:2), 'Though I have all faith, so that I
could remove mountains.' The poor tinker, considering these passages
in their literal import, imagined they were meant as tests to try
whether the believer possessed faith or not. He was a stranger to
the rules of Hebrew rhetoric; nor did he consider that they were
addressed to the apostles, who had the power to work miracles. He
had no idea that the removing a mountain, or planting a sycamore
tree in the sea, were figures of speech conveying to us the fact
that, aided by faith, mountainous difficulties might and would be
overcome. Anxious for some ocular demonstration that he had faith,
he almost determined to attempt to work a miracle--not to convert
or confirm the faith of others, but to satisfy his own mind as to
his possessing faith. He had no such magnificent idea as the removal
of a mountain, for there were none in his neighbourhood, nor to
plant a tree in the sea, for Bedfordshire is an inland county; but
it was of the humblest kind--that some puddles on the road between
Elstow and Bedford should change places with the dry ground. When
he had thought of praying for ability, his natural good sense led
him to abandon the experiment.[75] This he calls 'being in my plunge
about faith, tossed betwixt the devil and my own ignorance.'[76] All
this shows the intensity of his feelings and his earnest inquiries.

It may occasion surprise to some, that a young man of such
extraordinary powers of mind, should have indulged the thought of
working a miracle to settle or confirm his doubts; but we must take
into account, that when a boy he had no opportunity of acquiring
scriptural knowledge; no Sunday schools, no Bible class excited
his inquiries as to the meaning of the sacred language. The Bible
had been to him a sealed book until, in a state of mental agony,
he cried, What must I do to be saved? The plain text was all his
guide; and it would not have been surprising, had he been called
to bottle a cask of new wine, if he had refused to use old wine
bottles; or had he cast a loaf into the neighbouring river Ouse,
expecting to find it after many days. The astonishing fact is, that
one so unlettered should, by intense thought, by earnest prayer,
and by comparing one passage with another, arrive eventually at so
clear a view both of the external and internal meaning of the whole
Bible. The results of his researches were more deeply impressed
upon his mind by the mistakes which he had made; and his intense
study, both of the Old and New Testaments, furnished him with an
inexhaustible store of things new and old--those vivid images and
burning thoughts, those bright and striking illustrations of Divine
truth, which so shine and sparkle in all his works. What can be
more clear than his illustration of saving faith which worketh by
love, when in after-life he wrote the Pilgrim's Progress. Hopeful
was in a similar state of inquiry whether he had faith. 'Then I said,
But, Lord, what is believing?' And then I saw from that saying, He
that cometh to me shall never hunger, and he that believeth in me
shall never thirst, that believing and coming was all one, and that
he that came, that is, ran out in his heart and affections after
salvation by Christ, he indeed believed in Christ (John 6:25).[77]

In addition to his want of scriptural education, it must be remembered
that, when he thought of miraculous power being an evidence of faith,
his mind was in a most excited state--doubts spread over him like
a huge masses of thick black clouds, hiding the Sun of Righteousness
from his sight. Not only is he to be pardoned for his error, but
admired for the humility which prompted him to record so singular
a trial, and his escape from 'this delusion of the tempter.' While
'thus he was tossed betwixt the devil and his own ignorance,'[78]
the happiness of the poor women whose conversation he had heard at
Bedford, was brought to his recollection by a remarkable reverie
or day dream:--

'About this time, the state and happiness of these poor people at
Bedford was thus, in a dream or vision, represented to me. I saw
as if they were set on the sunny side of some high mountain, there
refreshing themselves with the pleasant beams of the sun, while
I was shivering and shrinking in the cold, afflicted with frost,
snow, and dark clouds. Methought also, betwixt me and them, I saw
a wall that did compass about this mountain; now through this wall
my soul did greatly desire to pass, concluding that if I could, I
would go even into the very midst of them, and there also comfort
myself with the heat of their sun.

'About this wall I thought myself to go again and again, still
prying, as I went, to see if I could find some way or passage, by
which I might enter therein; but none could I find for some time.
At the last I saw, as it were, a narrow gap, like a little doorway
in the wall, through which I attempted to pass; but the passage
being very strait and narrow, I made many efforts to get in, but
all in vain, even until I was well nigh quite beat out, by striving
to get in; at last, with great striving, methought I at first did
get in my head, and after that, by a sidling striving, my shoulders,
and my whole body; then I was exceeding glad, and went and sat down
in the midst of them, and so was comforted with the light and heat
of their sun.

'Now this mountain, and wall, was thus made out to me: The mountain
signified the church of the living God; the sun that shone thereon,
the comfortable shining of his merciful face on them that were
therein; the wall I thought was the Word, that did make separation
between the Christians and the world; and the gap which was in
this wall, I thought, was Jesus Christ, who is the way to God the
Father (John 14:6; Matt 7:14). But forasmuch as the passage was
wonderful narrow, even so narrow that I could not, but with great
difficulty, enter in thereat, it showed me, that none could enter
into life, but those that were in downright earnest, and unless
also they left this wicked world behind them; for here was only
room for body and soul, but not for body and soul and sin.[79]

'This resemblance abode upon my spirit many days; all which time
I saw myself in a forlorn and sad condition, but yet was provoked
to a vehement hunger and desire to be one of that number that did
sit in the sunshine. Now also I should pray wherever I was; whether
at home or abroad, in house or field, and should also often, with
lifting up of heart, sing that of the fifty-first Psalm, "O Lord,
consider my distress."'[80]

In this striking reverie we discover the budding forth of that great
genius which produced most beautiful flowers and delicious fruit,
when it became fully developed in his allegories.