Maxim Gorky - "Mother"

Anthony Trollope - "The O'Conors of Castle Conor from Tales from all Countries"

Paul Leicester Ford - "Janice Meredith"

Steven Sills - "An American Papyrus: 25 Poems"

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

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

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

Books: The Works of John Bunyan Volume 3

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




[298] This inculcates the duty of constant attention to the precepts
and counsels of Scripture, as well as reliance on its promises;
and a habitual application to the Lord by prayer, to teach us the
true meaning of His Word, that we may learn the way of peace and
safety in the most difficult and doubtful cases--(Scott).

[299] The Word of God is compared to a map and a lantern; to these
we shall do well to take heed, as to light shining in a dark place.
Let this be the pilgrim's guide, when the light of spiritual joy
or sensible comfort is withdrawn--(Burder).


[300]--To follow Christ.
HE is to them instead of eyes,
HE must before them go in any wise;
And He must lead them by the water side,
This is the work of Him our faithful guide.
Since snares, and traps, and gins are for us set,
Since here's a hole, and there is spread a net,
O let nobody at my muse deride,
No man can travel here without a guide.
--(Bunyan's House of God, vol. 2, p. 582.)


[301] Ignorance and pride may long maintain a form of godliness,
though it be a weariness to them; but after a time they will be
gradually drawn back into the world, retaining nothing of their
religion except certain distorted doctrinal notions--(Scott).

[302] It is the duty, and will be the practice of pilgrims, to
strive to be instrumental to the good of others. But, at the same
time, it behooves them to take heed to themselves, and watch, lest
they catch harm from them and their conduct--(Mason).

[303] What a sound sleep of infatuation hath this enchanting world
cast many a professor into! They are proof against all warnings,
and dead as to any means of arousing them. When this sleep of death
seizes the soul, it destroys faith, infatuates reason, and causes
men to talk incoherently. They have lost the language of pilgrims.
Their state is awful; beware of it; pray against it. For 'if any
man love the world, the love of the Father is not in him' (1 John
2:15)--(Mason).

[304] This view of the Enchanted Ground seems to vary from that
which has been considered in the First Part. The circumstances of
believers who are deeply engaged in business, and constrained to
spend much of their time among worldly people, may here be
particularly intended. This may sometimes be unavoidable; but it is
enchanted ground. Many professors, fascinated by the advantages and
connections thus presented to them, fall asleep, and wake no more;
and others are entangled by those thorns and briers which 'choke the
Word, and render it unfruitful.' The more soothing the scene the
greater the danger, and the more urgent need is there for
watchfulness and circumspection--(Scott).

[305] This is a solemn period in the Christian's pilgrimage.
In the Heavenly Footman, Bunyan has given some admirable general
directions--'Because I would have you think of them, take all in
short in this little bit of paper--1. Get into the way. 2. Then
study on it. 3. Then strip and lay aside everything that would
hinder. 4. Beware of by-paths. 5. Do not gaze and stare much about
thee; but be sure to ponder the path of thy feet. 6. Do not stop
for any that call after thee, whether it be the world, the flesh,
or the devil; for all these will hinder thy journey if possible.
7. Be not daunted with any discouragements thou meetest with as
thou goest. 8. Take heed of stumbling at the Cross. And, 9. Cry
hard to God for an enlightened heart and a willing mind, and God
give thee a prosperous journey. Yet, before I do quite take my
leave of thee, a few motives. It may be they will be as good as a
pair of spurs, to prick on thy lumpish heart in this rich voyage.
If thou winnest, then Heaven, God, Christ, glory eternal is thine.
If thou lose, thou procurest eternal death.'--(ED).

[306] The Word of God is the only light to direct our steps. He who
neglects this is a fool. He who sets up and looks for any other
light to direct him is mad, and knows not what he does. As folly
and madness beset him, danger and distress will come upon him.
Trembling souls will attend closely to God's Word--(Mason).

[307] He who fears always, will pray evermore. The fear of the
heart will bring pilgrims on their knees. He who fears to be or go
wrong, will pray to be set right. The Lord will direct the heart,
and order the goings of all who cry to Him. Fear and prayer go
hand in hand. Joy shall attend them--(Mason).

[308] No more money than an owl loves light. 'The antiquarian,
who delights to solace himself in the benighted days of monkish
owl-light, sometimes passes for a divine.'--(Warburton)--(ED).


[309] My soul, what's lighter than a feather? Wind.
Than wind? The fire. And what than fire? The mind.
What's lighter than the mind? A thought. Than thought?
This bubble world. What than this bubble? Naught.
--(Quarles).
[310]--Prayer's arrow drawn
Down to the head by nervous penitence,
Or meek humility's compliant strings,
Wings to the destin'd mark its certain way,
And ne'er was shot in vain!
--(Dodd's Epiphany, p. 32, 4to).


[311] O pilgrims, beware of this Madam Bubble! Know and consider
well, that ye have a nature exactly suited to accept of her offers,
and to fall in love with her promises. The riches, honours, and
pleasures of this world, what mortal can withstand? or who can
forego them? No one but he who sees more charms in Jesus, more
glory in His Cross, and more comfort in the enjoyment of His love
and presence; and therefore, is continually looking and crying to
Him, 'Turn away mine eyes from beholding vanity.'--(Mason). Many,
indeed, are her fair promises and golden dreams. Many hath she
brought to the halter, and ten thousand times more to Hell. O for
precious faith, to overcome the world; and to pass through it, in
pursuit of a nobler portion, as strangers and pilgrims!--(Burder).

[312] Is she not rightly named Bubble? Art thou convinced that
she is nothing more? Why then dost thou not break loose from her
hold? I ask, Why has the world such hold of thee? Why dost thou
listen to her enchantments? For shame! Stir up thy strength, call
forth thy powers! What! be convinced that the world is a bubble,
and be led captive by her. Shake her off, you ought, you should,
it is your duty. Let Mr. Stand-fast answer these questions. His
earnest and solemn prayers plainly prove the sense he had of his own
weakness and inability to extricate himself from her enchantments.
Though some may appear to despise the dominion of sin, I am convinced
that it must be a Divine power to deliver me from it--(J.B.).

[313] It was amidst this Enchanted Ground that good Mr. Stand-fast,
whom the Pilgrims there found upon his knees, was so hard beset and
enticed by Madam Bubble; and indeed it is by her sorceries that
the ground itself is enchanted. Madam Bubble is the world, with
its allurements and vanities; and whosoever, as Mr. Great-heart
said, do lay their eyes upon her beauty are counted the enemies of
God; for God hath said that the friendship of the world is enmity
against God; and he hath said furthermore, 'Love not the world,
nor the things of the world; if any man love the world, the love
of the Father is not in him.' So Mr. Stand-fast did well to betake
him to his knees, praying to Him that could help him. So if all
pilgrims, when worldly proposals and enticements allure them,
and they feel the love of the world tempting them, and gaining
on them, would thus go to more earnest prayer, and be made more
vigilant against temptations, Madam Bubble would not gain so many
victories--(Cheever).

[314] The ensuing description represents the happy state of those
that live in places favoured with many lively Christians, united
in heart and judgment; and where instances of triumphant deathbed
scenes are often witnessed. Aged believers, in such circumstances,
have been remarkably delivered from fears and temptations, and
animated by the hopes and earnests of Heaven; so that, while death
seemed bitter to nature, it became pleasant to the soul to think
of the joy and glory that would immediately follow it--(Scott).


O scenes surpassing fable, and yet true!
Scenes of accomplished bliss, which who can see,
Though but in distant prospect, and not feel
His soul refresh'd with foretaste of the joy?
Bright as a sun the sacred City shines;
All kingdoms and all princes of the earth
Flock to that light, the glory of all lands
Flows into her; unbounded is her joy,
And endless her increase. Thy rams are there,
Nebaioth, and the flocks of Kellar there;
The looms of Ormus, and the mines of Ind,
And Saba's spicy groves pay tribute there.
Praise is in all her gates; upon her walls,
And in her streets, and in her spacious courts,
Is heard Salvation!


[315] These messengers are the diseases or decays by which the Lord
takes down the earthly tabernacle, when He sees good to receive
the souls of His people into His immediate presence. In plain
language, it was reported that Christiana was sick and near death,
and she herself became sensible of her situation. 'The arrow sharpened
by love' implies, that the time, manner, and circumstances of the
believer's death, are appointed by Him 'who loved us, and gave
Himself for us.' He, as it were, says to the dying saint, 'It is
I, be not afraid.'--(Scott).

[316] This is the faith and patience of this dying Christian
heroine, who began her pilgrimage with trembling steps, maintained
her journey with holy zeal, and thus finished her course with
joy--(Ivimey).

[317] O how blessed is the death of the righteous, who die in the
Lord! Even a wicked Balaam could wish for this. But it will be
granted to none but those who have lived in the Lord; whose souls
have been quickened by His Spirit to come unto Jesus, believe in
Him, and glory of Him as their righteousness and salvation--(Mason).

[318] Evident decays of natural powers as effectually convince the
observing person, as if a messenger had been sent to inform him.
But men in general cling to life, willfully overlook such tokens,
and try to keep up to the last the vain hope of recovering; those
around them, by a cruel compassion, soothe them in the delusion;
so that numbers die of chronic diseases as suddenly as if they had
been shot through the heart. Perhaps the author had some reference
to those inexplicable presages of death which some persons evidently
experience--(Scott).

[319] See the joyful end of one ready to halt at every step. Take
courage hence, ye lame, halting pilgrims--(Mason).

[320] The tokens are taken from that well-known portion of
Scripture, Ecclesiastes 12:1-7; in which the dealings of the Lord
are represented as uniformly gentle to the feeble, trembling, humble
believer; and the circumstances of their deaths comparatively
encouraging and easy--(Scott).

[321] In the Holy War, the doubters having been dispersed, three
or four thrust themselves into Mansoul. Now, to whose house should
these Diabolic doubters go, but to that of Old Evil-questioning.
So he made them welcome. Well, said he, be of what shire yon
will, you have the very length of my foot, are one with my heart.
So they thanked him. I, said one, am an election-doubter; I,
said another, am a vocation-doubter; then said the third, I am a
salvation-doubter; and the fourth said, I am a grace-doubter. I
am persuaded you are down boys, and are one with my heart, said
the old gentleman--(ED).

[322] Pilgrims, mind this. It is as much your duty to strive, in the
strength of the Lord, against unreasonable doubts and slavish fears,
as against sin; nay, are they not, in their own nature, the worst of
sins, as they spring from infidelity, and dishonour God's precious
truth, glorious grace, and everlasting salvation? Never, never,
then, cherish or give way to them, but resist, and shut the door of
your hearts against them--(Mason).

[323] How various is the experience of Christians in the hour of
death. Christian and Hopeful inquired 'if the waters were all of
a depth.' The answer was, 'You shall find it deeper or shallower,
as you believe in the King of the place.' 'What ailed thee, O
Jordan, that thou wast driven back?' The answer is, 'At the presence
of the Lord: at the presence of the God of Jacob.' In proportion
as a Christian can say, 'for me to live is Christ,' in that
proportion may he hope to find the water shallow, and feel support
to his feet in the trying passage--(ED).

[324] In the truth of Jesus is victory. He who is valiant for it
shall share most of its comforts in life, and in death. O Lord,
increase our faith in the never-failing Word of truth and grace,
for Thy glory and our soul's triumph!--(Mason).

[325] Such is the joy and blessedness of faith! How does it bring
near and realize the sight of Christ in glory! Do we indeed see
Christ by the eye of faith? Is He the one, the chief object of
our soul? Verily, then we shall count our days on earth toilsome
ones, and long for the full fruition of Him in glory. O it will
be our great glory to see that dear Man, whose blessed head was
crowned with thorns, and whose lovely face was spit upon, for us.
O that we may be living every day upon Him and to Him, till we
see Him as He is!--(Mason).

[326] This speech has been justly admired as one of the most
striking passages in the whole work; but it is so plain that it
only requires an attentive reader. It may, however, be worthy of
our observation, that, in all the instances before us, the pilgrims
are represented as resting their only dependence, at the closing
scene, on the mercy of God, through the righteousness and atonement of
His Son; and yet recollecting their conscious integrity, boldness
in professing and contending for the truth, love to the cause,
example, and words of Christ, obedience to His precepts, delight
in His ways, preservation from their own iniquities, and consistent
behaviour, as evidences that their faith was living, and their
hope warranted; and in this way the retrospect conduced to their
encouragement. Moreover, they all concur in declaring that,
while they left their infirmities behind them, they should take
their graces along with them, and that their works would follow
them.'--(Scott).

[327] O who is able to conceive the inexpressible, inconceivable
joys of Heaven! How will the heavens echo with joy, when the bride,
the Lamb's wife, shall come to dwell with her husband forever!
Christ, the desire of nations, the joy of angels, the delight of
the Father; what solace then must the soul be filled with, that
hath the possession of Him to all eternity! O what acclamations
of joy will there be, when all the children of God shall meet
together, without fear of being disturbed by the anti-Christian and
Cainish brood! If you would be better satisfied what the beatific
vision means, my request is, that you would live holily, and go
and see--(Bunyan's Dying Sayings, vol. 1, p. 65).

[328] It was not without design that our excellent author tells us,
that the four boys, with their wives and children, were suffered
to continue in life for a time, for the increase of the church in
the place where they dwelt. He doubtless intended to write a Third
Part of his 'Pilgrims Progress,' founded upon this circumstance,
with a design, probably to show the influence of real religion
and evangelical sentiments on persons in business and in domestic
life--(Ivimey).

[329] The view of the peaceful and joyful death of the pilgrims,
cannot but affect every reader; and many, perhaps, may be ready to
say, 'Let me die the death of the righteous, and let my last end
be like his'; but, except they make it their principal concern to
live the life of the righteous, such a wish will be frustrated. If
any man, therefore, doubt whether this allegory do indeed describe
the rise and progress of religion in the soul--the beginning,
continuance, and termination of the godly man's course to Heaven,
let him diligently search the Scriptures, and fervently pray to
God, from whom alone 'cometh every good and perfect gift,' to enable
him to determine this question. But let such as own themselves to
be satisfied that it does, beware lest they rest in the pleasure
of reading an ingenious work on the subject, or in the ability
of developing many of the author's emblems. Let them beware lest
they be fascinated, as it were, into a persuasion that they actually
accompany the pilgrims in the life of faith and walking with God,
in the same measure as they keep pace with the author in discovering
and approving the grand outlines of His plan. And let everyone
carefully examine his state, sentiments, experience, motives,
tempers, affections, and conduct, by the various characters,
incidents, and observations, that pass under his review--assured
that this is a matter of the greatest consequence. We ought not,
indeed, to call any man master, or subscribe absolutely to all
his sentiments; yet the diligent practical student of Scripture
can scarcely doubt that the warnings, counsels, and instructions
of this singular work agree with that sacred touchstone, or that
characters and actions will at last be approved or condemned by the
Judge of the world, in a great degree according to the sentence
passed on them in this wise and faithful book. The Lord grant
that both the writer and readers of these observations 'may find
mercy in that day,' and be addressed in these gracious words,
'Come, ye blessed of My Father, inherit the kingdom prepared for
you from the foundation of the world.'--(Scott).

***

THE HOLY WAR,

MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS
OF THE WORLD;

OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL.

THE AUTHOR OF 'THE PILGRIM'S PROGRESS.'

'I have used similitudes.'--Hosea 12:10.

London: Printed for Dorman Newman, at the King's Arms in the Poultry;
and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682.

ADVERTISEMENT BY THE EDITOR.

Bunyan's account of the Holy War is indeed an extraordinary book,
manifesting a degree of genius, research, and spiritual knowledge,
exceeding even that displayed in the 'Pilgrim's Progress.' To
use the words of Mr. J. Montgomery, 'It is a work of that master
intelligence, which was privileged to arouse kindred spirits from
torpor and inactivity, to zeal, diligence, and success.'

It was first published in 1682, in a small octavo volume, and,
like the first edition of the Pilgrim, it was printed in a very
superior manner to all the subsequent editions, to a recent period.
The portrait of the author, by White, which faced the title-page,
is without doubt the best likeness that has ever appeared of our
great allegorist.[1] In addition to this is a whole length figure
of the author, with a representation of Heart-castle on his left
breast; the town of Mansoul, behind, being partly seen through
him; Emmanuel and his army on the heart side, and Diabolus with
his dragons on his right. From the publication of this popular
book in 1682, it has been constantly kept in print, so that it is
impossible to calculate the numbers that have been circulated. As
time rolls on, the 'Holy War,' allegorized by John Bunyan, becomes
more and more popular; nor can there be a doubt, but that so long
as the internal conflict and spiritual warfare between the renewed
soul and its deadly enemies are maintained, this book will become
increasingly popular.

The 'Holy War,' although so very extraordinary an allegory, has not
been translated into so many languages, nor has it been so much
read in English, as the 'Pilgrim's Progress.' This would naturally
arise from the Pilgrimage being a more simple narrative. It is a
journey full of the most striking scenery and incidents, which is
read with the deepest interest by all classes, from the children
in a work-house to the profoundest Christian philosopher. The facts
which are intended to be impressed upon the mind by the force of
the allegory, are seen and appreciated by the Christian without
requiring much investigation; while the 'Holy War' is carried on
under an allegorical representation by no means so transparent.
Man's soul is figured under the simile of a town, which having
surrendered to an insidious and mortal enemy, is besieged by its
lawful Sovereign with all the 'pomp and circumstances' of war;
the arch-enemy is driven out, the town retaken, new-modelled, and
garrisoned by Emmanuel.

To the Christian, whose aim and end is peace, war presents a most
forbidding aspect. He loves not to see the garments rolled in blood,
nor to hear the dying groans of the wounded, nor the heart-rending
cries of the bereaved, especially those of the widow and the orphan.
Spoliation and robbery are not the pastimes of the child of God,
nor is cruelty the element of his happiness or peace. To read of
such scenes, produces painfully interesting sensations; but even
these are not so strong or intense as those delightful feelings which
pervade the mind while watching the poor pilgrim in his struggles
to get through the Slough of Despond, his terror under the flames
of Mount Sinai, his passing unhurt the darts from Beelzebub's
castle, and his finding refuge at the Wicket Gate. It is true, that
the most delicate Christian must become a stern warrior--the most
sensitive ear must be alarmed with the sound of Diabolus' drum, and
at times feel those inward groanings which cannot be uttered--pass
through 'the fiery trial,' and 'endure hardness, as a good soldier
of Jesus Christ'; while at other periods of his experience, flushed
with victory, he will cry out, 'Who shall separate us from the
love of Christ?' We must fight the good fight of faith, or we can
never lay hold on eternal life. We must be engaged in this holy
war, and FIGHT or PERISH. There is no neutrality, no excuse that
can be awaiting at the day of judgment. The servant of Christ is
therefore found trusting in the Captain of salvation, furnished
with the whole armour of God, with which his soul is clothed
by the Holy Spirit--having the shield of faith, the helmet, the
breastplate, the two-edged sword. It was being thus mysteriously,
invulnerably armed, that gave the delicate, learned, pious Lady
Anne Askew strength to triumph over her agonies, when the Papists
disjointed every bone and sinew of her body on the rack. Her
spiritual armour enabled her with patience to bless God at the
stake, when, for refusing to worship Antichrist, she was burned
in Smithfield, and her soul ascended to heaven in a flaming fiery
chariot. It is the same spiritual armour, the same Captain to
guide, the same Spirit to sanctify, the same Father to bless us,
by which alone we can become more than conquerors over our vigilant
and powerful enemies. The Holy War is in this volume presented to
us by an old, experienced, faithful warrior; it is an allegorical
narrative, written by a master hand, guided by deeply penetrating,
searching powers of mind. It is his own severe brunts with the
great enemy, who is aided by his army of pomps, vanities, lusts,
and allurements, many lurking within, disguised to appear like
angels, while under their masquerade dress they are very devils.
It is written by one who possessed almost boundless resources of
imagination. It is more profound, more deeply spiritual than the
pilgrimage from Destruction to the Celestial City; and to understand
its hidden meaning, requires the close and mature application
of the renewed mind. There are, alas! comparatively few that are
blessed with spiritual discernment; and even of these, there are
but few inclined to mental investigation and research. These are
reasons why it has not been so popular a book as the 'Pilgrim's
Progress.' To aid those whose time for reading is limited, notes
are given, by which obsolete words and customs are explained, and
the reader assisted to appreciate the beauties, and to understand
the meaning of this allegory. It is earnestly hoped that many
will richly enjoy the comforts, instructions, consolations, and
strength which the author ardently wished to convey to Zion's
warriors, by the study of this important subject.

I have already, in my long Introduction to the 'Pilgrim's Progress,'
noticed the peculiar genius and originality which are conspicuous
in all Bunyan's works, and which most resplendently appear in his
allegorical writings. That genius became hallowed and sanctified
by prison discipline, by an intense study of the Sacred Scriptures,
and by his controversies with great men of various sects and
parties. In the 'Holy War' Bunyan's peculiar genius shines forth
in its most beauteous lustre; the whole is new, genuine, flowing
forth from his own deep and rich experience. It is, in fact, the
same narrative that he had published under the title of 'Grace
Abounding to the Chief of Sinners, or a brief and faithful relation
of the exceeding mercy of God, in Christ, to his poor servant John
Bunyan.' This simple, heart-affecting narrative, is here related
under the allegorical representation of the 'Holy War.' In this,
all the circumstances of his conviction of sin, and his conversion
to God, are narrated with startling interest from the first
alarm--his being roused from a state of death-like lethargy, his
opposition to the grace of God, his refusals of the invitations of
Emmanuel, and his being at length conquered to become a monument
of divine mercy--a temple of the Holy Ghost. Then came his declension
by carnal security, and his misery in that state, until he was
finally reconquered; and his heart is permanently occupied by
Emmanuel. The 'Grace Abounding,' aided by the marginal notes of
the author to the 'Holy War,' forms a very valuable key to the
mysteries of this allegory; without their aid some passages would
be found deeply mysterious, and hard to be understood. Nor can
this be considered extraordinary, when it is recollected that the
whole of the allegory is a revelation of scenes, feelings, hopes,
fears, and enjoyments, which are unknown, unfelt, and invisible to
all except to those whose minds are enlightened by Divine truth;
and even of these, very few have had the deep and trying experience
with which the author was exercised.