Edith A. How - "People of Africa"

John Lothrop Motley - "History of the United Netherlands, 1585"

Oliver Optic - "Haste and Waste"

Dorothy Canfield - "Understood Betsy"

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




For the grievousness of the cry is a great thing with God; for if
he will hear the widow, if she cries at all, how much more if she
cries most grievously? (Exo 22:22,23). It is not the number, but
the true sense of the abominable nature of sin, that makes the cry
for pardon lamentable. 30 He, as I said, that has many sins, may
not cry so loud in the ears of God as he that has far fewer; he,
in our present sense, that is in his own eyes the biggest sinner,
is he that soonest findeth mercy. The offer, then, is to the
biggest sinner; to the biggest sinner first, and the mercy is first
obtained by him that first confesseth himself to be such an one.

There are men that strive at the throne of grace for mercy, by
pleading the greatness of their necessity. Now their plea, as to
the prevalency of it, lieth not in their counting up of the number,
but in the sense of the greatness of their sins, and in the vehemency
of their cry for pardon. And it is observable, that though the
birthright was Reuben's, and, for his foolishness, given to the
sons of Joseph, yet Judah prevailed above his brethren, and of him
came the Messiah (1 Chron 5:1,2). There is a heavenly subtilty to
be managed in this matter. 'Thy brother came with subtilty, and
hath taken away thy blessing.' The blessing belonged to Esau, but
Jacob by his diligence made it his own (Gen 27:35). The offer is to
the biggest sinner, to the biggest sinner first; but if he forbear
to cry, the sinner that is a sinner less by far than he, both as
to number and the nature of transgression, may get the blessing
first, if he shall have grace to bestir himself well; for the loudest
cry is heard furthest, and the most lamentable pierces soonest.

I therefore urge this head, not because I would have little sinners
go and tell God that they are little sinners, thereby to think to
obtain his mercy; for, verily, so they are never like to have it;
for such words declare, that such an one hath no true sense at all
of the nature of his sins. Sin, as I said, in the nature of it, is
horrible, though it be but one single sin as to act; yea, though
it be but a sinful thought; and so worthily calls for the damnation
of the soul. The comparison, then, of little and great sinners, is
to go for good sense among men. But to plead the fewness of thy
sins, or the comparative harmlessness of their quantity before
God, argueth no sound knowledge of the nature of thy sin, and so
no true sense of the nature or need of mercy.

Little sinner! when therefore thou goest to God, though thou
knowest in thy conscience that thou, as to acts, art no thief, no
murderer, no whore, no liar, no false swearer, or the like, and in
reason must needs understand that thus thou art not so profanely
vile as others; yet when thou goest to God for mercy, know no man's
sins but thine own, make mention of no man's sins but thine own.
Also labour not to lessen thy own, but magnify and greaten them by
all just circumstances, and be as if there was never a sinner in
the world but thyself. Also cry out, as if thou wast but the only
undone man; and that is the way to obtain God's mercy.

It is one of the comeliest sights in the world to see a little
sinner commenting upon the greatness of his sins, multiplying and
multiplying them to himself, till he makes them in his own eyes
bigger and higher than he seeth any other man's sins to be in the
world; and as base a thing it is to see a man do otherwise, and as
basely will come on it (Luke 18:10-14). As, therefore, I said to
the great sinner before, let him take heed lest he presume; I say
now to the little sinner, let him take heed that he do not dissemble;
for there is as great an aptness in the little sinner to dissemble,
as there is in the great one. 'He that hideth his sins shall not
prosper,'31 be he a sinner little or great (Prov 28:13).

Eighth, Would Jesus Christ have mercy offered, in the first place,
to the biggest sinners? Then this shows the true cause why Satan
makes such head as he doth against him.

The Father and the Holy Spirit are well spoken of by all deluders
and deceived persons; Christ only is the rock of offence. 'Behold,
I lay in Zion a stumbling-stone and rock of offence' (Rom 9:33).
Not that Satan careth for the Father or the Spirit more than he
careth for the Son; but he can let men alone with their notions
of the Father and the Spirit, for he knows they shall never enjoy
the Father or the Spirit, if indeed they receive not the merits
of the Son. 'He that hath the Son, hath life; he that hath not the
Son of God hath not life,' however they may boast themselves of the
Father and the Spirit (1 John 5:12). Again, 'Whosoever transgresseth,
and abideth not in the doctrine of Christ, hath not God. He that
abideth in the doctrine of Christ, he hath both the Father and the
Son' (2 John 9). Christ, and Christ only, is he that can make us
capable to enjoy God with life and joy to all eternity. Hence he
calls himself the way to the Father, the true and living way (John
14:6). For we cannot come to the Father but by him (Heb 10:19,20).
Satan knows this, therefore he hates him. Deluded persons are
ignorant of this, and therefore, they are so led up and down by
Satan by the nose as they are.

There are many things by which Satan has taken occasion to greaten
his rage against Jesus Christ. As, first, His love to man, and
then, the many expressions of that love. He hath taken man's nature
upon him; he hath in that nature fulfilled the law to bring in
righteousness for man; and hath spilt his blood for the reconciling
of man to God; he hath broke the neck of death, put away sin,
destroyed the works of the devil, and got into his own hands the
keys of death; and all these are heinous things to Satan. He cannot
abide Christ for this. Besides, He hath eternal life in himself,
and that to bestow upon us; and we in all likelihood are to possess
the very places from which the Satans by transgression fell, if not
places more glorious. Wherefore he must needs be angry. And is it
not a vexatious thing to him, that we should be admitted to the
throne of grace by Christ, while he stands bound over in chains
of darkness, to answer for his rebellions against God and his Son,
at the terrible day of judgment. Yea, we poor dust and ashes must
become his judges, and triumph over him for ever: and all this long32
of Jesus Christ; for he is the meritorious cause of all this.

Now though Satan seeks to be revenged for this, yet he knows it is
in vain to attack the person of Christ; He [Christ] has overcome
him; therefore he [Satan] tampers with a company of silly men; that
he may vilify him by them. And they, bold fools as they are, will
not spare to spit in his face. They will rail at his person, and
deny the very being of it; they will rail at his blood, and deny
the merit and worth of it. They will deny the very end why he
accomplished the law, and by jiggs, and tricks, and quirks, which
he helpeth them to, they set up fond names and images in his place,
and give the glory of a Saviour to them. Thus Satan worketh under
the name of Christ; and his ministers under the name of the ministers
of righteousness.

And by his wiles and stratagems he undoes a world of men; but there
is a seed, and they shall serve him, and it shall be counted to the
Lord for a generation. These shall see their sins, and that Christ
is the way to happiness. These shall venture themselves, both body
and soul, upon his worthiness. All this Satan knows, and therefore
his rage is kindled the more. Wherefore, according to his ability
and allowance, he assaulteth, tempteth, abuseth, and stirs up
what he can to be hurtful to these poor people, that he may, while
his time shall last, make it as hard and difficult for them to
go to eternal glory as he can. Ofttimes he abuses them with wrong
apprehensions of God, and with wrong apprehensions of Christ. He
also casts them into the mire, to the reproach of religion, the
shame of their brethren, the derision of the world, and dishonour
of God. He holds our hands while the world buffets us; he puts
bear-skins upon us, and then sets the dogs at us. He bedaubeth us
with his own foam, and then tempts us to believe that that bedaubing
comes from ourselves.33

Oh! the rage and the roaring of this lion, and the hatred that he
manifests against the Lord Jesus, and against them that are purchased
with his blood! But yet, in the midst of all this, the Lord Jesus
sends forth his herald to proclaim in the nations his love to the
world, and to invite them to come in to him for life. Yea, his
invitation is so large, that it offereth his mercy in the first
place to the biggest sinners of every age, which augments the
devil's rage the more. Wherefore, as I said before, fret he, fume
he, the Lord Jesus will 'divide the spoil' with this great one; yea,
he shall divide the spoil with the strong, 'because he hath poured
out his soul unto death, and he was numbered with the transgressors;
and he bare the sin of many, and made intercession for the
transgressors' (Isa 53:12).

Ninth, Would Jesus Christ have mercy offered, in the first place,
to the biggest sinners? Let the tempted harp upon this string for
their help and consolation.

The tempted, wherever he dwells, always thinks himself the biggest
sinner, one most unworthy of eternal life. This is Satan's master
argument; thou art a horrible sinner, a hypocrite, one that has
a profane heart, and one that is an utter stranger to a work of
grace. I say this is his maul, his club, 34 his masterpiece; he
doth with this as some do with their most enchanting songs, sings
them everywhere. I believe there are but few saints in the world
that have not had this temptation sounding in their ears. But
were they but aware, Satan by all this does but drive them to the
gap out at which they should go, and so escape his roaring. Saith
he, thou art a great sinner, a horrible sinner, a profane-hearted
wretch, one that cannot be matched for a vile one in the country.
And all this while Christ says to his ministers, offer mercy, in
the first place, to the biggest sinners. So that this temptation
drives thee directly into the arms of Jesus Christ.

Were therefore the tempted but aware, he might say, 'Ay, Satan, so
I am, I am a sinner of the biggest size, and therefore have most
need of Jesus Christ; yea, because I am such a wretch, therefore
Jesus Christ calls me; yea, he calls me first; the first proffer
of the gospel is to be made to the Jerusalem sinner; I am he,
wherefore stand back, Satan; make a lane, my right is first to come
to Jesus Christ.' This now would be like for like. This would foil
the devil; this would make him say, I must not deal with this man
thus; for then I put a sword into his hand to cut off my head.

And this is the meaning of Peter, when he saith, 'Resist him
steadfast in the faith' (1 Peter 5:9). And of Paul, when he saith,
'Take the shield of faith, wherewith ye shall be able to quench all
the fiery darts of the wicked' (Eph 6:16). Wherefore is it said,
Begin at Jerusalem, if the Jerusalem sinner is not to have the
benefit of it? And if I am to have the benefit of it, let me call
it to mind when Satan haunts me with continual remembrance of my
sins, of my Jerusalem sins. Satan and my conscience say I am the
biggest sinner:--Christ offereth mercy, in the first place, to the
biggest sinners! Nor is the manner of the offer other but such as
suiteth with my mind. I am sorry for my sin; yea, sorry at my heart
that ever sinful thought did enter, or find the least entertainment
in my wicked mind: and might I obtain my wish, I would never
more that my heart should be a place for ought but the grace, and
spirit, and faith of the Lord Jesus. I speak not this to lessen
my wickedness; I would not for all the world but be placed by mine
own conscience in the very front of the biggest sinners, that I
might be one of the first that are beckoned, by the gracious hand
of Jesus the Saviour, to come to him for mercy.

Well, sinner, thou now speakest like a Christian; but say thus,
in a strong spirit, in the hour of temptation, and then thou wilt,
to thy commendation and comfort, quit thyself well. This improving
of Christ, in dark hours, is the life, though the hardest part of
our Christianity. We should neither stop at darkness nor at the
raging of our lusts, but go on in a way of venturing, and casting
the whole of our affairs for the next world at the foot of Jesus
Christ. This is the way to make the darkness light, and also to
allay the raging of corruption.

The first time the Passover was eaten was in the night; and when
Israel took courage to go forward, though the sea stood in their
way like a devouring gulf, and the host of the Egyptians follow
them at the heels; yet the sea gives place, and their enemies were
as still as a stone till they were gone over (Exo 12:8; 14:13,14,21,22;
15:16).

There is nothing like faith to help at a pinch; faith dissolves
doubts as the sun drives away the mists. And that you may not be
put out, know your time, as I said, of believing is always. There
are times when some graces may be out of use, but there is no time
wherein faith can be said to be so. Wherefore, faith must be always
in exercise. Faith is the eye, is the mouth, is the hand, and one
of these is of use all day long. Faith is to see, to receive, to
work, or to eat; and a Christian should be seeing, or receiving,
or working, or feeding all day long. Let it rain, let it blow, let
it thunder, let it lighten, a Christian must still believe. At 'what
time,' said the good man, 'I am afraid, I will trust in thee' (Psa
56:2,3).

Nor can we have a better encouragement to do this than is, by the
text, set before us; even an open heart for a Jerusalem sinner.
And if for a Jerusalem sinner to come, then for such an one when
come. If for such an one to be saved, then for such an one that is
saved. If for such an one to be pardoned his great transgressions,
then for such an one who is pardoned these to come daily to Jesus
Christ too, to be cleansed and set free from his common infirmities,
and from the iniquities of his holy things. Therefore, let the
poor sinner that would be saved labour for skill to make the best
improvement of the grace of Christ to help him against the temptations
of the devil and his sins.

Tenth, Would Jesus Christ have mercy offered, in the first place,
to the biggest sinners? Let those men consider this that have, or
may, in a day of trial, spoken or done what their profession or
conscience told them they should not, and that have the guilt and
burden thereof upon their consciences.

Whether a thing be wrong or right, guilt may pursue him that doth
contrary to his conscience. But suppose a man should deny his God,
or his Christ, or relinquish a good profession, and be under the
real guilt thereof, shall he, therefore, conclude he is gone for
ever? Let him come again with Peter's tears, and no doubt but he
shall obtain Peter's forgiveness; for the text includes the biggest
sinners. And it is observable, that before this clause was put
into this commission, Peter was pardoned his horrible revolt from
his Master. He that revolteth in the day of trial, if he is not
shot quite dead upon the place, but is sensible of his wound, and
calls out for a chirurgeon, shall find his Lord at hand to pour
wine and oil into his wounds, that he may again be healed, and to
encourage him to think that there may be mercy for him; besides
what we find recorded of Peter, you read in the Acts, some were,
through the violence of their trials, compelled to blaspheme, and
yet are called saints (Acts 26:9-11).

Hence you have a promise or two that speak concerning such kind of
men, to encourage us to think that, at least, some of them shall
come back to the Lord their God. 'Shall they fall,' saith he, 'and
not arise? Shall he turn away, and not return?' (Jer 8:4). 'and in
that day will I assemble her that halteth, and I will gather her
that is driven out, and her that I have afflicted. And I will make
her that halted a remnant, and her that was cast far off a strong
nation; and the Lord shall reign over them in Mount Zion--for ever.'
What we are to understand by her that halteth, is best expressed
by the prophet Elijah (Micah 4:6,7; Zeph 3:19; 1 Kings 18:21).

I will conclude, then, that for them that have halted, or may halt,
the Lord has mercy in the bank,35 and is willing to accept them if
they return to him again. Perhaps they may never be after that of
any great esteem in the house of God, but if the Lord will admit
them to favour and forgiveness--O exceeding and undeserved mercy!
(See Ezekiel 44:10-14). Thou, then, that mayest be the man, remember
this, that there is mercy also for thee. Return, therefore, to
God, and to his Son, who hath yet in store for thee, and who will
do thee good.

But, perhaps, thou wilt say, He doth not save all revolters, and,
therefore, perhaps not me. Answer. Art thou returning to God?
If thou art returning, thou art the man; 'Return, ye backsliding
children, and I will heal your backslidings' (Jer 3:22).

Some, as I said, that revolt, are shot dead upon the place; and for
them, who can help them? But for them that cry out of their wounds
it is a sign that they are yet alive, and, if they use the means
in time, doubtless they may be healed.

Christ Jesus has bags of mercy that were never yet broken up or
unsealed. Hence it is said, he has goodness laid up; things reserved
in heaven for his. And if he breaks up one of these bags, who can
tell what he can do? Hence his love is said to be such as passeth
knowledge, and that his riches are unsearchable. He has, nobody
knows what; for nobody knows who! He has by him, in store, for
such as seem, in the view of all men, to be gone beyond recovery.
For this, the text is plain. What man or angel could have thought
that the Jerusalem sinners had been yet on this side of an
impossibility of enjoying life and mercy? Hadst thou seen their
actions, and what horrible things they did to the Son of God; yea,
how stoutly they backed what they did with resolves and endeavours
to persevere, when they had killed his person, against his name and
doctrine; and that there was not found among them all that while,
as we read of, the least remorse or regret for these their doings;
couldest though have imagined that mercy would ever have took hold
of them, at least so soon! Nay, that they should, of all the world,
be counted those only meet to have it offered to them in the very
first place! For so my text commands, saying, Preach repentance
and remission of sins among all nations, beginning at Jerusalem.

I tell you the thing is a wonder, and must for ever stand for a
wonder among the sons of men. It stands, also, for an everlasting
invitation and allurement to the biggest sinners to come to Christ
for mercy. Now since, in the opinion of all men, the revolter is
such an one; if he has, as I said before, any life in him, let him
take encouragement to come again, that he may live by Christ.

Eleventh, Would Jesus Christ have mercy offered, in the first
place, to the biggest sinners? Then let God's ministers tell them
so. There is an incidence36 in us, I know not how it doth come about,
when we are converted, to contemn them that are left behind. Poor
fools as we are, we forget that we ourselves were so (Titus 3:2,3).

But would it not become us better, since we have tasted that the
Lord is gracious, to carry it towards them so, that we may give
them convincing ground to believe that we have found that mercy
which also sets open the door for them to come and partake with
us. Ministers, I say, should do thus, both by their doctrine, and
in all other respects. Austerity doth not become us, neither in
doctrine nor in conversation.37 We ourselves live by grace; let
us give as we receive, and labour to persuade our fellow-sinners,
which God has left behind us, to follow after, that they may
partake with us of grace. We are saved by grace; let us live like
them that are gracious. Let all our things, to the world, be done
in charity towards them; pity them, pray for them, be familiar
with them, for their good. Let us lay aside our foolish, worldly,
carnal grandeur; let us not walk the streets, and have such
behaviours as signify we are scarce for touching of the poor ones
that are left behind; no, not with a pair of tongs. It becomes not
ministers thus to do.

[A gentle reproof.]

Remember your Lord, he was familiar with publicans and sinners to
a proverb: 'Behold a man gluttonous, and a wine-bibber, a friend
of publicans and sinners' (Matt 11:19). The first part, concerning
his gluttonous eating and drinking, to be sure, was an horrible
slander; but for the other, nothing was ever spoke truer of him by
the world. Now, why should we lay hands cross on this text; that
is, choose good victuals, and love the sweet wine better than the
salvation of the poor publican? Why not familiar with sinners,
provided we hate their spots and blemishes, and seek that they may
be healed of them? Why not fellowly with our carnal neighbours? If
we do take occasion to do so, that we may drop, and be yet distilling
some good doctrine upon their souls? Why not go to the poor man's
house, and give him a penny, and a Scripture to think upon? Why
not send for the poor to fetch away, at least, the fragments of
thy table, that the bowels of thy fellow-sinner may be refreshed
as well as thine?

Ministers should be exemplary; but I am an inferior man, and must
take heed of too much meddling. But might I, I would meddle with
them, with their wives, and with their children too. I mean not
this of all, but of them that deserve it, though I may not name
them. But, I say, let ministers follow the steps of their blessed
Lord, who, by word and deed, showed his love to the salvation
of the world, in such a carriage as declared him to prefer their
salvation before his own private concern. For we are commanded to
follow his steps, 'who did no sin, neither was guile found in his
mouth.'

And as I have said concerning ministers, so I say to all the
brethren, Carry it so, that all the world may see, that indeed you
are the sons of love. Love your Saviour; yea, show one to another
that you love him, not only by a seeming love of affection, but
with the love of duty. Practical love is best.38 Many love Christ
with nothing but the lick of the tongue. Alas! Christ Jesus the
Lord must not be put off thus; 'He that hath my commandments, and
keepeth them,' saith he, 'he it is that loveth me' (John 14:21).
Practical love, which stands in self-denial, in charity to my
neighbour, and a patient enduring of affliction for his name; this
is counted love. Right love to Christ is that which carries in it
a provoking argument to others of the brethren (Heb 10:24). Should a
man ask me how he should know that he loveth the children of God?
the best answer I could give him, would be in the words of the apostle
John; 'By this,' saith he, 'we know that we love the children of
God, when we love God, and keep his commandments' (1 John 5:2).
Love to God and Christ is then shown, when we are tender of his
name; and then we show ourselves tender of his name, when we are
afraid to break any, the least of his commandments. And when we
are here, then do we show our love to our brother also.

[The Conclusion.]

Now, we have obligation sufficient thus to do, for that our Lord
loved us, and gave himself for us, to deliver us from death, that
we might live through him. The world, when they hear the doctrine
that I have asserted and handled in this little book; to wit, that
Jesus Christ would have mercy offered, in the first place, to the
biggest sinners, will be apt, because themselves are unbelievers,
to think that this is a doctrine that leads to looseness, and
that gives liberty to the flesh; but if you that believe love your
brethren and your neighbours truly, and as you should, you will
put to silence the ignorance of such foolish men, and stop their
mouths from speaking evil of you. And, I say, let the love of
Christ constrain us to this. Who deserveth our heart, our mouth,
our life, our goods, so much as Jesus Christ, who has bought us to
himself by his blood, to this very end, that we should be a peculiar
people, zealous of good works?

There is nothing more seemly in the world than to see a Christian
walk as becomes the gospel; nor anything more unbecoming a reasonable
creature, than to hear a man say, 'I believe in Christ,' and yet
see in his life debauchery and profaneness. Might I, such men should
be counted the basest of men; such men should be counted by all
unworthy of the name of a Christian, and should be shunned by every
good man, as such who are the very plague of profession. For so it
is written, we should carry it towards them. Whoso have a form of
godliness, and deny the power thereof, from such we must turn away.

It has ofttimes come into my mind to ask, By what means it is that
the gospel profession should be so tainted39 with loose and carnal
gospellers? and I could never arrive to better satisfaction in
the matter than this--such men are made professors by the devil,
and so by him put among the rest of the godly. A certain man had
a fruitless fig tree planted in his vineyard; but by whom was it
planted there? even by him that sowed the tares, his own children,
among the wheat (Luke 13:6; Matt 13:37-40). And that was the devil.
But why doth the devil do thus? Not of love to them, but to make
of them offences and stumbling-blocks to others. For he knows that
a loose professor in the church does more mischief to religion than
ten can do to it that are in the world. Was it not, think you, the
devil that stirred up the damsel that you read of in Acts 16 to cry
out, 'These men are the servants of the most high God, which show
unto us the way of salvation?' Yes it was, as is evident, for Paul
was grieved to hear it. But why did the devil stir up her to cry
so, but because that was the way to blemish the gospel, and to
make the world think that it came from the same hand as did her
soothsaying and witchery? (verse 16-18). 'Holiness, O Lord, becomes
thy house for ever.' Let, therefore, whoever they be that profess
the name of Christ, take heed that they scandal not that profession
which they make of him, since he has so graciously offered us, as
we are sinners of the biggest size, in the first place, his grace
to save us.