Marcus Aurelius - "Meditations "

Edith A. How - "People of Africa"

George MacDonald - "Annals of a Quiet Neighbourhood"

Lafayette - "Memoirs of General Lafayette"

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




'A wounded spirit who can bear.' Well might the apostle say, 'If
in this life only we have hope in Christ, we are of all men most
miserable' (1 Cor 15:19). Bunyan had enjoyed holy emotions full of
glory, and now the devil was threatening him, not only with the loss
of heaven, but the terrors of hell. The Puritan, Rogers, describes
religious melancholy as 'the worst of all distempers, and those sinking
and guilty fears which it brings along with it are inexpressibly
dreadful; what anguish, what desolation! I dare not look to heaven;
there I see the greatness of God, who is against me. I dare not
look into his Word; for there I see all his threats, as so many
barbed arrows to strike me to the heart. I dare not look into the
grave; because thence I am like to have a doleful resurrection; in
this doleful night the soul hath no evidence at all of its former
grace.'[158] Bunyan's experience reminds us of the impressive
language of Job--a book full of powerful imagery and magnificent
ideas, in which Bunyan delighted, calling it 'that blessed
book.'[159] Job goes on, from step to step, describing his mental
wretchedness, until he rises to a climax, God 'runneth upon me like
a giant' (16:7-22). 'Thou huntest me as a fierce lion' (10:16).
'The arrows of the Almighty are within me; they drink up my spirit:
the terrors of God do set themselves in array against me' (6:4).
Poor Bunyan, in the depth of his distress, cried unto God, and was
heard and relieved from these soul troubles. He recollected the
joyful ascent of Lazarus from the extreme of human misery to the
height of celestial enjoyments. His spirit was sweetly revived, and
he was enabled, with delight, to hope yet in God, when that word
fell with great weight upon his mind, 'O death, where is thy sting?
O grave, where is thy victory?' 'At this he became both well in
body and mind at once; his sickness did presently vanish, and he
again walked comfortably in his work for God.'[160] The words, 'by
grace are ye saved,' followed him through the rest of his pilgrimage.
His consolation was, that 'a little true grace will go a great way;
yea, and do more wonders than we are aware of. If we have but grace
enough to keep us groaning after God, it is not all the world that
can destroy us.'[161] He had now become deeply instructed in the
school of Christ, and was richly furnished with the weapons of
spiritual warfare; 'a scribe instructed into the kingdom of heaven,
like unto a man that is an householder, which bringeth forth out
of his treasure things new and old' (Matt 13:12). Or, as 'the man
of God, perfected, thoroughly furnished unto all good works' (2
Tim 3:17). It was powerfully impressed upon his mind that all his
inward conflicts were to be made use of in preparing him to instruct
others. All the events of his Saviour's life passed before his mind
as if he had stood by as a witness to his birth--his walking with
his disciples; his wondrous parables and stupendous miracles; his
mental and bodily sufferings; his sacrifice, burial, ascension,
intercession, and final judgment; all passed in vivid review before
the eye of his mind; and then, he says, 'as I was musing with myself
what these things should mean, methought I heard such a word in my
heart as this, I have set thee down on purpose, for I have something
more than ordinary for thee to do'; which made me the more to
marvel, saying, 'What, my Lord, such a poor wretch as I?'[162] Such
was his inward call to the ministry; and it being attended with
the three requisites usually insisted on among Dissenters--ability,
inclination, and opportunity--he was sent out as an itinerant
preacher in the surrounding villages in 1655, and laid the foundation
of many churches, which now flourish to the praise of the glory of
Divine grace. In some of these villages the gospel had never before
been preached; they were strongholds of Satan. These were fit places
for the full display of his intrepid energy.

After thus preaching and much suffering, for fifteen years, he was
appointed to the pastoral office, or eldership.[163] Can a man enter
upon the work of the ministry from a better school than this? Deeply
versed in scriptural knowledge; thoroughly humbled by the assaults
of sin and Satan; aware of his devices; with a keen perception of
the value of the soul; its greatness; and, if lost, the causes and
the unspeakable extent of its loss. Solemnly devout and fluent in
prayer; ready in conversation upon heavenly things; speaking the
truth without fear of consequences, yet avoiding unnecessary offence;
first speaking in the church-meeting, and then more extensively in
barns, or woods, or dells, to avoid the informers.[164] Such was
his training; and the result was, that, when permitted to proclaim
the gospel publicly, thousands hung upon his words with intense
feeling; numerous converts were by his means added to the church;
the proud became broken-hearted, and the lowly were raised, and
blessings abounded; the drunkards were made sober; thieves and
covetous were reclaimed; the blasphemers were made to sing the
praises of God; the desert bid fair to blossom and bring forth
fruit as a garden. But, alas! his early labours were contrary to
acts of parliament; the spirit of intolerance and persecution soon
troubled, and eventually consigned him to a prison.

Before we bid a final farewell to Bunyan's extraordinary mental
struggles with unbelief, it may be well to indulge in a few sober
reflections. Are the narratives of these mighty tempests in his
spirit plain matters of fact? No one can read the works of Bunyan
and doubt for a moment his truthfulness. His language is that of
the heart, fervent but not exaggerated, strong but a plain tale of
real feelings. He says, and he believed it, 'My sins have appeared
so big to me, that I thought one of my sins have been as big as
all the sins of all the men in the nation; ay and of other nations
too, reader; these things be not fancies, for I have smarted for
this experience. It is true that Satan has the art of making the
uttermost of every sin; he can blow it up, make it swell, make every
hair of its head as big as a cedar;[165] but yet the least stream
of the heart blood of Jesus hath vanished all away and hath made
it to fly, to the astonishment of such a poor sinner, and hath
delivered me up into sweet and heavenly peace and joy in the Holy
Ghost.'[166] Some have supposed the narrative to be exaggerated,
while others have attributed the disturbed state of his mind to
disease; my humble belief is that the whole is a plain unvarnished
account of facts; that those facts occurred while he was in full
possession of all the faculties of his mind. To ascribe such powers
to the invisible world by which we are constantly surrounded, does
not agree with the doctrines of modern philosophers. Those holy
or unholy suggestions suddenly injected, would by the world be set
down as the hallucinations of a distempered imagination. Carnal
relations attributed Christian's alarm to 'some frenzy distemper
got into his head,' and Southey, following their example, ascribes
Bunyan's hallowed feelings to his want of 'sober judgment,' 'his
brutality and extreme ignorance,' a 'stage of burning enthusiasm,'
and to 'an age in which hypocrisy was regnant, and fanaticism rampant
throughout the land.'[167] What a display of reigning hypocrisy
and rampant fanaticism was it to see the game at cat openly played
by men on Sunday, the church bells calling them to their sport!!!
Had Southey been poet-laureate to Charles II, he might with equal
truth have concealed the sensuality, open profaneness, and debauchery
of that profligate monarch and his court of concubines, and have
praised him as 'the Lord's anointed.' Bunyan was an eye-witness of
the state of the times in which he lived, and he associated with
numbers of the poor in Bedfordshire and the adjoining counties. So
truthful a man's testimony is of great value, and he proves that
no miraculous reformation of manners had taken place; no regnant
hypocrisy nor rampant fanaticism. In 1655, that being the brightest
period of the Commonwealth, he thus 'sighs' over the state of his
country:--'There are but a few places in the Bible but there are
threatenings against one sinner or another; against drunkards,
swearers, liars, proud persons, strumpets, whoremongers, covetous,
railers, extortioners, thieves, lazy persons. In a word, all manner
of sins are reproved, and there is a sore punishment to be executed
on the committers of them; and all this made mention of in the
Scriptures. But for all this, how thick, and by heaps, do these
wretches walk up and down our streets? Do but go into the ale-houses,
and you shall see almost every room besprinkled with them, so
foaming out their own shame that it is enough to make the heart of
a saint to tremble.'[168] This was a true character of the great
masses of the labouring and trading portions of the commonwealth.
Let us hear his testimony also as to the most sacred profession,
the clergy, in 1654:--

'A reason why delusions do so easily take place in the hearts of
the ignorant, is, because those that pretend to be their teachers,
do behave themselves so basely among them. And indeed I may say
of these, as our Lord said of the Pharisees in another case, the
blood of the ignorant shall be laid to their charge. They that
pretend they are sent of the Lord, and come, saying, Thus saith
the Lord; we are the servants of the Lord, our commission is from
the Lord by succession; I say, these pretending themselves to be the
preachers of truth, but are not, do, by their loose conversation,
render the doctrine of God, and his Son Jesus Christ, by whom the
saints are saved, contemptible, and do give the adversary mighty
encouragement, to cry out against the truths of our Lord Jesus
Christ, because of their wicked waling. For the most part of them,
they are the men that at this day do so harden their hearers in
their sins by giving them such ill examples, that none goeth beyond
them for impiety. As, for example, would a parishioner learn to
be proud, he or she need look no farther than to the priest, his
wife, and family; for there is a notable pattern before them. Would
the people learn to be wanton? they may also see a pattern among
their teachers. Would they learn to be drunkards? they may also have
that from some of their ministers; for indeed they are ministers
in this, to minister ill example to their congregations. Again,
would the people learn to be covetous? they need but look to
their minister, and they shall have a lively, or rather a deadly
resemblance set before them, in both riding and running after great
benefices, and parsonages by night and by day. Nay, they among
themselves will scramble for the same. I have seen, that so soon
as a man hath but departed from his benefice as he calls it, either
by death or out of covetousness of a bigger, we have had one priest
from this town, and another from that, so run, for these tithe-cocks
and handfuls of barley, as if it were their proper trade, and calling,
to hunt after the same. O wonderful impiety and ungodliness! are
you not ashamed of your doings? Read Romans 1 towards the end. As
it was with them, so, it is to be feared, it is with many of you,
who knowing the judgments of God, that they who do such things are
worthy of death, not only do the same, but have pleasure also in
them that do them. And now you that pretend to be the teachers of
the people in verity and truth, though we know that some of you
are not, is it a small thing with you to set them such an example
as this? Were ever the Pharisees so profane; to whom Christ said,
Ye vipers, how can ye escape the damnation of hell? Doth not the
ground groan under you? surely, it will favour you no more than it
favoured your fore-runners. Certainly the wrath of God lies heavy
at your doors, it is but a very little while, and your recompense
shall be upon your own head. And as for you that are indeed of
God among them, though not of them, separate yourselves. Why should
the righteous partake of the same plagues with the wicked? O ye
children of the harlot! I cannot well tell how to have done with
you, your stain is so odious, and you are so senseless, as appears
by your practices.'[169]

The testimony of George Fox as to England's fashions in 1654, is
very pointed and extremely droll:--Men and women are carried away
with fooleries and vanities; gold and silver upon their backs,[170]
store of ribbands hanging about the waist, knees, and feet--red or
white, black or yellow; women with their gold; their spots on their
faces, noses, cheeks, foreheads; rings on their fingers, cuffs
double, like a butcher's white sleeves; ribbands about their hands,
and three or four gold laces about their clothes; men dressed like
fiddlers' boys or stage players; see them playing at bowls, or
at tables, or at shovel-board, or each one decking his horse with
bunches of ribbands on his head, as the rider hath on his own.
These are gentlemen, and brave fellows, that say pleasures are
lawful, and in their sports they should like wild asses. This is
the generation carried away with pride, arrogancy, lust, gluttony,
and uncleanness; who eat and drink and rise up to play, their eyes
full of adultery, and their bodies of the devil's adorning.[171]
Such quotations from the writings of men of undoubted veracity, and
who lived during that period, might be multiplied to fill a volume.

Is this the regnant hypocrisy and rampant fanaticism which prevailed
in England, and which Southey supposes to have influenced Bunyan
and deranged his sober judgment? It is true that the Protector
and his council discountenanced vice and folly, and that there was
more piety and virtue in the kingdom at that time than it had ever
before witnessed. But it would have been the greatest of miracles,
had the people been suddenly moralized, after having been baptized
in brutality for ages. Not a century had elapsed since the autos
da fe had blazed throughout the country, burning the most pious,
moral, and enlightened of her citizens. A century of misery to the
professors of religions had passed, in which the persecutions of
Papists and Puritans, hanging, transporting, murdering by frightful
imprisonments all those who dared to dissent from the church of
England. All this must have produced a debasing effect upon public
morals. Even among professors Bunyan discovered pride, covetousness,
impiety and uncleanness.[172]

Bunyan's religious impressions did not, as Southey states, arise
from his ignorance, brutal manners, low station, nor from the
fanaticism of the age in which he lived. Did the similar feeling of
Job or David spring from these polluted fountains? He is a stranger
to Christ's school that confounds its discipline with mental
drunkenness, or with the other depraved sources alluded to by
Southey. The luxurious imagination which ruled over him, must be
curbed and brought into subjection to Christ. He must be weaned
from a reliance upon sudden impulses to rely upon Divine truth.
The discovery of errors by scriptural investigation was putting
on armour of proof. Self-confidence was gradually swallowed up
by dependence upon the word--the result of the severest spiritual
training. Those painful exercises produced a life of holiness and
usefulness. Can the thistle produce grapes, or the noxious weeds
corn? Never! His experience came from heaven, in mercy to his
soul, and to make him a blessing to millions of his race. By this
he was made truly wise, civilized, enlightened, and elevated.
Every painful feeling was measured by Divine rule--weighed in the
sanctuary balance--not one iota too much or too little to form
his noble character. He has been compared with Lord Byron, one of
our most impassioned thinkers and writers; but the noble poet's
heart-griefs were on the wrong side. Judging of his own feelings
by those painted on his heroes--they fight for freedom only to
gratify lust, pride, and ambition, while the future appeared in
dark, dreary uncertainty. But Bunyan strives to be released from
the slavery of sin and Satan, that he might enjoy the liberty of
being a servant of Christ, whose service is perfect freedom, with a
glorious vista of eternity occasionally breaking in upon his soul.

Well may it be said of him:--Simple, enchanting man! what does not
the world owe to thee and to the great Being who could produce such
as thee? Teacher alike of the infant and of the aged; who canst
direct the first thought and remove the last doubt of man; property
alike of the peasant and the prince; welcomed by the ignorant and
honoured by the wise; thou hast translated Christianity into a new
language, and that a universal one! Thou art the prose poet of all
time!

THE FOURTH PERIOD.

BUNYAN ENTERS INTO CONTROVERSY--BECOMES AN AUTHOR--OFFENDS A
PERSECUTING MAGISTRACY, AND IS PROCEEDED AGAINST AT THE SESSIONS
UNDER AN ACT OF THE COMMONWEALTH--IS ACCUSED OF REPORTING A STRANGE
CHARGE OF WITCHCRAFT--PUBLICLY DISPUTES WITH THE QUAKERS.

In proportion as a man becomes a public character, especially if
eminent for talent and usefulness in the church, so will his enemies
increase. The envy of some and the malice of others will invent
slanders, or, what is worse, put an evil construction upon the
most innocent conduct, in the hope of throwing a shade over that
brightness which reveals their own defects. In this they are aided
by all the craft, and cunning, and power of Satan, the archenemy of
man. The purity of gospel truth carries with it the blessed fruits
of the highest order of civilization; the atmosphere in which it
lives is 'good will to man.' Salvation is a free gift, direct from
God to the penitent sinner. It cannot be obtained by human aid,
nor for all the gold in the universe. It cannot possibly be traded
in, bought, or sold, but is bestowed without money or price. Hence
the opposition of Antichrist. The cry or groan of the contrite
enters heaven and brings down blessings, while the most elegant and
elaborately-composed prayer, not springing from the heart, is read
or recited in vain. Human monarchs must be approached by petitions
drawn up in form, and which may be accepted, although the perfection
of insincerity and hypocrisy. The King of kings accepts no forms;
he knows the heart, and requires the approach of those who worship
him to be in sincerity and in truth; the heart may plead without
words, God accepteth the groans and sighs of those that fear him.
These were the notions that Bunyan had drawn from the Holy Oracles,
and his conversation soon made him a favourite with the Puritans,
while it excited feelings of great hostility among the neighbouring
clergy and magistrates.

Bunyan's conversion from being a pest to the neighbourhood to
becoming a pious man, might have been pardoned had he conformed to
the Directory; but for him to appear as a Dissenter and a public
teacher, without going through the usual course of education and
ordination, was an unpardonable offence. The opinions of man gave
him no concern; all his anxiety was to have the approbation of
his God, and then to walk accordingly, braving all the dangers,
the obloquy, and contempt that might arise from his conscientious
discharge of duties, for the performance of which he knew that he
alone must give a solemn account at the great day.

He entered upon the serious work of the ministry with fear and
trembling, with much heart-searching, earnest prayer, and the advice
of the church to which he was united, not with any pledge to abide
by their decision contrary to his own conviction, but to aid him
in his determination. His own account of these important inquiries
is very striking:--'After I had been about five or six years awakened,
and helped myself to see both the want and worth of Jesus Christ
our Lord, and also enabled to venture my soul upon him, some of
the most able among the saints with us, for judgment and holiness
of life, as they conceived, did perceive that God had counted me
worthy to understand something of his will in His holy and blessed
Word, and had given me utterance, in some measure, to express what
I saw to others for edification; therefore they desired me, and that
with much earnestness, that I would be willing at some times to
take in hand, in one of the meetings, to speak a word of exhortation
unto them. The which, though at the first it did much dash and
abash my spirit, yet being still by them desired and entreated, I
consented to their request, and did twice, at two several assemblies
in private, though with much weakness and infirmity, discover my
gift amongst them; at which they did solemnly protest, as in the
sight of the great God, they were both affected and comforted, and
gave thanks to the Father of mercies for the grace bestowed on me.

'After this, sometimes, when some of them did go into the country
to teach, they would also that I should go with them; where, though
as yet I did not, nor durst not, make use of my gift in an open
way, yet more privately, as I came amongst the good people in those
places, I did sometimes speak a word of admonition unto them also,
the which they, as the other, received with rejoicing at the mercy
of God to me-ward, professing their souls were edified thereby.

'Wherefore at last, being still desired by the church, after some
solemn prayer to the Lord, with fasting, I was more particularly
called forth, and appointed to a more ordinary and public preaching
of the word, not only to and amongst them that believed, but also
to offer the gospel to those who had not yet received the faith
thereof.'[173]

The ministry of Bunyan's pastor, whom he affectionately called
holy Mr. Gifford, must have been wonderfully blessed. In 1650 only
twelve pious men and women were formed into a Christian church,
and, although subject to fierce persecution, they had so increased
that in 1672 ten members had been solemnly set apart for the work
of the ministry, and they became a blessing to the country round
Bedford. The benighted state of the villages was a cause of earnest
prayer that men might be sent out, apt to teach, and willing to
sacrifice liberty, and even life, to promote the peaceful reign of
the Redeemer. The names of the men who were thus set apart were--John
Bunyan, Samuel Fenn, Joseph Whiteman, John Fenn, Oliver Scott, Luke
Ashwood, Thomas Cooper, Edward Dent, Edward Isaac, and Nehemiah
Coxe.[174] Four of these were permitted to fulfil their course
without notoriety; the others were severely persecuted, fined and
imprisoned, but not forsaken.

Encouraged by the opinion of the church which had been so prayerfully
formed, that it was his duty to proclaim the glad tidings of
salvation, Bunyan entered upon his important work, and was soon
encouraged by a hope that his labours were useful to his fellow-men.
'About this time,' he narrates, 'I did evidently find in my mind
a secret pricking forward thereto, though, I bless God, not for
desire of vain glory, for at that time I was most sorely afflicted
with the fiery darts of the devil concerning my eternal state. But
yet I could not be content unless I was found in the exercise of
my gift; unto which also I was greatly animated, not only by the
continual desires of the godly, but also by that saying of Paul to
the Corinthians, "I beseech you, brethren [ye know the household
of Stephanas, that it is the first-fruits of Achaia, and that they
have addicted themselves to the ministry of the saints], that ye
submit yourselves unto such, and to every one that helpeth with
us, and laboureth" (1 Cor 16:15,16).

'By this text I was made to see that the Holy Ghost never intended
that men, who have gifts and abilities, should bury them in the
earth, but rather did command and stir up such to the exercise of
their gift, and also did commend those that were apt and ready so
to do.

'Wherefore, though of myself, of all the saints the most unworthy,
yet I, but with great fear and trembling at the sight of my own
weakness, did set upon the work, and did according to my gift, and
the proportion of my faith, preach that blessed gospel that God
had showed me in the holy Word of truth; which, when the country
understood, they came in to hear the Word by hundreds, and that from
all parts. And I thank God he gave unto me some measure of bowels
and pity for their souls, which did put me forward to labour with
great diligence and earnestness, to find out such a word as might,
if God would bless it, lay hold of and awaken the conscience, in
which also the good Lord had respect to the desire of his servant;
for I had not preached long before some began to be touched, and
be greatly afflicted in their minds at the apprehension of the
greatness of their sin, and of their need of Jesus Christ.

'But I at first could not believe that God should speak by me to
the heart of any man, still counting myself unworthy; yet those
who were thus touched would love me, and have a particular respect
for me; and though I did put it from me that they should be awakened
by me, still they would confess it, and affirm it before the saints
of God. They would also bless God for me, unworthy wretch that I
am! and count me God's instrument that showed to them the way of
salvation.