MARY E. BAMFORD - "OUT OF THE TRIANGLE"

Elizabeth Gaskell - "The Poor Clare"

Carolyn Wells - "Patty's Suitors"

E. Louise Smythe - "A Primary Reader"

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




But to speak plainly, all these are the words of a slothful spirit.
Arise man, be slothful no longer; set foot, and heart, and all
into the way of God, and run, the crown is at the end of the race;
there also standeth the loving fore-runner, even Jesus, who hath
prepared heavenly provision to make thy soul welcome, and he will
give it thee with a willinger heart than ever thou canst desire it
of him. O therefore do not delay the time any longer, but put into
practice the words of the men of Dan to their brethren, after they
had seen the goodness of the land of Canaan: 'Arise,' say they,
&c., 'for we have seen the land, and behold it is very good; and
are ye still,' or do you forbear running? 'Be not slothful to go,
and to enter to possess the land' (Judg 18:9). Farewell.

I wish our souls may meet with comfort at the journey's end.

JOHN BUNYAN



THE HEAVENLY FOOTMAN

'So run, that ye may obtain.'--1 Corinthians 9:24.

Heaven and happiness is that which every one desireth, insomuch that
wicked Balaam could say, 'Let me die the death of the righteous,
and let my last end be like his' (Num 23:10). Yet for all this,
there are but very few that do obtain that ever-to-be-desired glory,
insomuch that many eminent professors drop short of a welcome from
God into his pleasant place.

The apostle, therefore, because he did desire the salvation of the
souls of the Corinthians, to whom he writes this epistle, layeth
them down in these words, such counsel, which if taken, would be
for their help and advantage. First, Not to be wicked, and sit
still, and wish for heaven; but TO RUN for it. Second, Not to
content themselves with every kind of running; but, saith he, 'So
RUN, that ye may obtain.' As if he should say, Some, because they
would not lose their souls, they begin to run betimes (Eccl 12:1),
they run apace, they run with patience (Heb 12:1), they run the
right way (Matt 14:26). Do you so run? Some run from both father
and mother, friends and companions, and thus, that they may have
the crown. Do you so run? Some run through temptations, afflictions,
good report, evil report, that they may win the pearl (1 Cor 4:13;
2 Cor 6). Do you so run? 'So run that ye may obtain.'

These words, they are taken from men's running for a wager: a very
apt similitude to set before the eyes of the saints of the Lord.
'Know ye not that they which run in a race run all, but one
receiveth the prize? So run, that ye may obtain.' That is, do not
only run, but be sure you win as well as run. 'So run, that ye
may obtain.'

I shall not need to make any great ado in opening the words at
this time, but shall rather lay down one doctrine that I do find
in them; and in prosecuting that, I shall show you, in some measure,
the scope of the words.

[I. THE DOCTRINE OF THE TEXT.]

The doctrine is this: THEY THAT WILL HAVE HEAVEN, MUST RUN FOR
IT; I say, they that will have heaven, they must run for it. I
beseech you to heed it well. 'Know ye not that they which run in
a race run all, but one receiveth the prize? So run ye.' The prize
is heaven, and if you will have it, you must run for it. You have
another scripture for this in the 12th of the Hebrews, the 1st,
2d, and 3rd verses: 'Wherefore seeing we also,' saith the apostle,
'are compassed about with so great a cloud of witnesses, let us
lay aside every weight, and the sin which doth so easily beset
us, and let us run with patience the race that is set before us.'
And LET US RUN, saith he. Again, saith Paul, 'I therefore so run,
not as uncertainly, so fight I,' &c.

[II. THE WORD RUN OPENED.]

But before I go any further, observe,

First--FLYING--That this running is not an ordinary, or any sort
of running, but it is to be understood of the swiftest sort of
running; and therefore in the 6th of the Hebrews it is called 'a
fleeing'; that 'we might have a strong consolation, who have fled
for refuge, to lay hold upon the hope set before us.' Mark, 'who
have fled.' It is taken from that 20th of Joshua, concerning
the man that was to flee to the city of refuge, when the avenger
of blood was hard at his heels, to take vengeance on him for the
offence he had committed; therefore it is a RUNNING or FLYING for
one's life. A running with all might and main, as we use to say.
So run!

Second--PRESSING--this running in another place is called a
pressing. 'I press toward the mark' (Phil 3:14); which signifieth,
that they that will have heaven, they must not stick at any
difficulties they meet with; but press, crowd, and thrust through
all that may stand between heaven and their souls. So run!

Third--CONTINUING--this running is called in another place, 'a
continuing in the way of life. If ye continue in the faith grounded,
and settled, and be not moved away from the hope of the gospel'
of Christ (Col 1:23). Not to run a little now and then, by fits
and starts, or half-way, or almost thither; but to run for my life,
to run through all difficulties, and to continue therein to the
end of the race, which must be to the end of my life. 'So run,
that ye may obtain.'

[III. SEVERAL REASONS FOR CLEARING THIS DOCTRINE.]

And the reasons for this point are these,

First. Because all or every one that runneth doth not obtain the
prize; there be many that do run, yea, and run far too, who yet
miss of the crown that standeth at the end of the race. You know
that all that run in a race do not obtain the victory; they all
run, but one wins. And so it is here; it is not every one that
runneth, nor every one that seeketh, nor every one that striveth
for the mastery, that hath it (Luke 13). Though a man do strive
for the mastery, saith Paul, 'yet he is not crowned, except he
strive lawfully'; that is, unless he so run, and so strive, as to
have God's approbation (2 Tim 2:5). What, do you think that every
heavy-heeled professor will have heaven? What, every lazy one; every
wanton and foolish professor, that will be stopped by anything,
kept back by anything, that scarce runneth so fast heaven-ward
as a snail creepeth on the ground? Nay, there are some professors
do not go on so fast in the way of God as a snail doth go on the
wall; and yet these think, that heaven and happiness is for them.
But stay, there are many more that run than there be that obtain;
therefore he that will have heaven must RUN for it.

Second, Because you know that though a man do run, yet if he do not
overcome, or win, as well as run, what will he be the better for
his running? He will get nothing. You know the man that runneth,
he doth do it that he may win the prize; but if he doth not obtain,
he doth lose his labour, spend his pains and time, and that to no
purpose; I say, he getteth nothing. And ah! how many such runners
will there be found at the day of judgment! Even multitudes,
multitudes that have run, yea, run so far as to come to heaven
gates, and not able to get any further, but there stand knocking,
when it is too late, crying, Lord, Lord, when they have nothing
but rebukes for their pains. Depart from me, you come not here,
you come too late, you run too lazily; the door is shut.[3] 'When
once the master of the house is risen up,' saith Christ, 'and hath
shut to the door, and ye begin to stand without, and to knock at
the door, saying, Lord, Lord, open unto us, I will say, I know ye
not, Depart,' &c. (Luke 13:25). O sad will the estate of those be
that run and miss; therefore, if you will have heaven, you must
run for it; and 'so run that ye may obtain.'

Third, Because the way is long (I speak metaphorically), and there
is many a dirty step, many a high hill, much work to do, a wicked
heart, world, and devil, to overcome; I say, there are many steps to
be taken by those that intend to be saved, by running or walking,
in the steps of that faith of our father Abraham. Out of Egypt
thou must go through the Red Sea; thou must run a long and tedious
journey, through the vast howling wilderness, before thou come to
the land of promise.

Fourth, They that will go to heaven they must run for it; because,
as the way is long, so the time in which they are to get to the
end of it is very uncertain; the time present is the only time;
thou hast no more time allotted thee than that thou now enjoyest.
'Boast not thyself of tomorrow, for thou knowest not what a day
may bring forth' (Prov 27:1). Do not say, I have time enough to
get to heaven seven years hence; for I tell thee, the bell may
toll for thee before seven days more be ended;[4] and when death
comes, away thou must go, whether thou art provided or not; and
therefore look to it; make no delays; it is not good dallying
with things of so great concernment as the salvation or damnation
of thy soul. You know he that hath a great way to go in a little
time, and less by half than he thinks of, he had need RUN for it.

Fifth, They that will have heaven they must run for it; because the
devil, the law, sin, death, and hell, follow them. There is never
a poor soul that is going to heaven, but the devil, the law, sin,
death, and hell, make after that soul. 'Your adversary, the devil,
as a roaring lion, walketh about, seeking whom he may devour' (1
Peter 5:8). And I will assure you, the devil is nimble, he can
run apace, he is light of foot, he hath overtaken many, he hath
turned up their heels, and hath given them an everlasting fall.
Also the law, that can shoot a great way, have a care thou keep
out of the reach of those great guns, the ten commandments. Hell
also hath a wide mouth; it can stretch itself further than you are
aware of. And as the angel said to Lot, Take heed, 'look not behind
thee, neither tarry thou in all the plain,' that is, any where
between this and heaven, 'lest thou be consumed' (Gen 19:17).[5]
So say I to thee, Take heed, tarry not, lest either the devil,
hell, death, or the fearful curses of the law of God, do overtake
thee, and throw thee down in the midst of thy sins, so as never to
rise and recover again. If this were well considered, then thou,
as well as I, wouldst say, They that will have heaven must run
for it.

Sixth, They that will go to heaven must run for it; because perchance
the gates of heaven may be shut shortly. Sometimes sinners have
not heaven-gates open to them so long as they suppose; and if
they be once shut against a man, they are so heavy, that all the
men in the world, nor all the angels in heaven, are not able to
open them. I shut, 'and no man openeth,' saith Christ. And how
if thou shouldst come but one quarter of an hour too late? I tell
thee, it will cost thee an eternity to bewail thy misery in. Francis
Spira can tell thee what it is to stay till the gate of mercy be
quite shut; or to run so lazily, that they be shut before thou
get within them.[6] What, to be shut out! what, out of heaven!
Sinner, rather than lose it, run for it; yea, and 'so run that
thou mayst obtain.'

Seventh, Lastly, Because if thou lose, thou losest all, thou losest
soul, God, Christ, heaven, ease, peace, &c. Besides, thou layest
thyself open to all the shame, contempt, and reproach, that either
God, Christ, saints, the world, sin, the devil, and all, can lay
upon thee. As Christ saith of the foolish builder, so will I say
of thee, if thou be such a one who runs and missest; I say, even
all that go by will begin to mock at thee, saying, This man began
to run well, but was not able to finish (Luke 14:28-30). But more
of this anon.

Quest. But how should a poor soul do to run? For this very thing
is that which afflicteth me sore, as you say, to think that I may
run, and yet fall short. Methinks to fall short at last, O, it
fears me greatly. Pray tell me, therefore, how I should run.

Answ. That thou mightest indeed be satisfied in this particular,
consider these following things.

[IV. NINE DIRECTIONS HOW TO RUN]

The First Direction. If thou wouldst so run as to obtain the kingdom
of heaven, then be sure that thou get into the way that leadeth
thither. For it is a vain thing to think that ever thou shalt have
the prize, though thou runnest never so fast, unless thou art in
the way that leads to it. Set the case, that there should be a man
in London that was to run to York for a wager; now, though he run
never so swiftly, yet if he run full south, he might run himself
quickly out of breath, and be never the nearer the prize, but
rather the further off. Just so is it here; it is not simply the
runner, nor yet the hasty runner, that winneth the crown, unless
he be in the way that leadeth thereto.[7] I have observed, that
little time which I have been a professor, that there is a great
running to and fro, some this way, and some that way, yet it is
to be feared most of them are out of the way, and then, though
they run as swift as the eagle can fly, they are benefitted nothing
at all.

Here is one runs a-quaking, another a-ranting; one again runs after
the Baptism, and another after the Independency. Here is one for
free-will, and another for Presbytery; and yet possibly most of
all these sects run quite the wrong way, and yet every one is for
his life, his soul, either for heaven or hell.[8]

If thou now say, Which is the way? I tell thee it is CHRIST, THE
SON OF MARY, THE SON OF GOD, Jesus saith, 'I am the way, and the
truth, and the life; no man cometh unto the Father but by me' (John
14:6). So then thy business is, if thou wouldst have salvation,
to see if Christ be thine, with all his benefits; whether he hath
covered thee with his righteousness, whether he hath showed thee
that thy sins are washed away with his heart-blood, whether thou
art planted into him, and whether thou have faith in him, so as
to make a life out of him, and to conform thee to him. That is,
such faith as to conclude that thou art righteous, because Christ
is thy righteousness, and so constrained to walk with him as the
joy of thy heart, because he saveth thy soul. And for the Lord's
sake take heed, and do not deceive thyself, and think thou art
in the way upon too slight grounds; for if thou miss of the way,
thou wilt miss of the prize; and if thou miss of that, I am sure
thou wilt lose thy soul, even that soul which is worth more than
the whole world.

But I have treated more largely on this in my book of the two
covenants, and therefore shall pass it now; only I beseech thee
to have a care of thy soul, and that thou mayest so do, take this
counsel: Mistrust thy own strength, and throw it away; down on
thy knees in prayer to the Lord for the spirit of truth; search
his word for direction; fly seducers' company; keep company with
the soundest Christians, that have most experience of Christ; and
be sure thou have a care of Quakers, Ranters, Freewillers; also
do not have too much company with some Anabaptists, though I go
under that name myself. I tell thee this is such a serious matter,
and I fear thou wilt so little regard it, that the thoughts of the
worth of the thing, and of thy too light regarding of it, doth
even make my heart ache whilst I am writing to thee. The Lord teach
thee the way by his Spirit, and then I am sure thou wilt know it.
SO RUN.

Only by the way, let me bid thee have a care of two things, and
so I shall pass to the next thing.

I. Have a care of relying on the outward obedience to any of God's
commands, or thinking thyself ever the better in the sight of God
for that. 2. Take heed of fetching peace for thy soul from any
inherent righteousness; but if thou canst believe that as thou
art a sinner, so thou art justified freely by the love of God,
through the redemption that is in Christ; and that God for Christ's
sake hath forgiven thee, not because he saw any thing done, or to
be done, in or by thee, to move him thereunto to do it; for that
is the right way; the Lord put thee into it, and keep thee in it.

The Second Direction. As thou shouldst get into the way so thou
shouldst also be much in studying and musing on the way. You
know men that would be expert in any thing, they are usually much
in studying of that thing, and so likewise is it with those that
quickly grow expert in any way. This therefore thou shouldst do;
let thy study be much exercised about Christ, which is the way;
what he is, what he hath done, and why he is what he is, and why
he hath done what is done; as, why 'He took upon him the form of
a servant,' why he 'was made in the likeness of men' (Phil 2:7).
Why he cried; why he died; why he bear the sin of the world; why
he was made sin, and why he was made righteousness; why he is in
heaven in the nature of man, and what he doth there? (2 Cor 5:21).
Be much in musing and considering of these things; be thinking
also enough of those places which thou must not come near, but
leave some on this hand, and some on that hand; as it is with those
that travel into other countries, they must leave such a gate on
this hand, and such a bush on that hand, and go by such a place,
where standeth such a thing. Thus, therefore, thou must do: Avoid
such things which are expressly forbidden in the Word of God.
'Withdraw thy foot far from her, and come not nigh the door of her
house, for her steps take hold on hell, going down to the chambers
of death' (Prov 5, 7). And so of every thing that is not in the
way, have a care of it, that thou go not by it; come not near it,
have nothing to do with it. SO RUN.

The Third Direction. Not only thus, but, in the next place, thou
must strip thyself of those things that may hang upon thee to the
hindering of thee in the way to the kingdom of heaven, as covetousness,
pride, lust, or whatever else thy heart may be inclining unto,
which may hinder thee in this heavenly race. Men that run for a
wager, if they intend to win as well as run, they do not use to
encumber themselves, or carry those things about them that may
be a hindrance to them in their running. 'Every man that striveth
for the mastery is temperate in all things' (1 Cor 9:25), that is,
he layeth aside every thing that would be any ways a disadvantage
to him; as saith the apostle, 'Let us lay aside every weight, and
the sin which doth so easily beset us, and let us run with patience
the race that is set before us' (Heb 12:1). It is but a vain thing
to talk of going to heaven, if thou let thy heart be encumbered
with those things that would hinder. Would you not say that such
a man would be in danger of losing, though he run, if he fill his
pockets with stones, hang heavy garments on his shoulders, and
great lumpish shoes on his feet?[9] So it is here; thou talkest of
going to heaven, and yet fillest thy pocket with stones, i.e.,
fillest thy heart with this world, lettest that hang on thy
shoulders, with its profits and pleasures. Alas, alas, thou art
widely mistaken! If thou intendest to win, thou must strip, thou
must lay aside every weight, thou must be temperate in all things.
Thou must SO RUN.

The Fourth Direction. Beware of by-paths; take heed thou dost not
turn into those lanes which lead out of the way. There are crooked
paths, paths in which men go astray, paths that lead to death and
damnation, but take heed of all those (Isa 59:8). Some of them
are dangerous because of practice (Prov 7:25); some because of
opinion, but mind them not; mind the path before thee, look right
before thee, turn neither to the right hand nor to the left, but
let thine eyes look right on, even right before thee (Prov 3:17).
'Ponder the path of thy feet, and let all thy ways be established.
Turn not to the right hand nor to the left. Remove thy foot far
from evil' (Prov 4:26,27). This counsel being not so seriously taken
as given, is the reason of that starting from opinion to opinion,
reeling this way and that way, out of this lane into that lane,
and so missing the way to the kingdom. Though the way to heaven
be but one, yet there are many crooked lanes and by-paths shoot
down upon it, as I may say. And again, notwithstanding the kingdom
of heaven be the biggest city, yet usually those by-paths are most
beaten, most travellers go those ways; and therefore the way to
heaven is hard to be found, and as hard to be kept in, by reason
of these. Yet, nevertheless, it is in this case as it was with the
harlot of Jericho; she had one scarlet thread tied in her window,
by which her house was known (John 2:18). So it is here, the
scarlet streams of Christ's blood run throughout the way to the
kingdom of heaven;[10] therefore mind that, see if thou do find
the besprinkling of the blood of Christ in the way, and if thou
do, be of good cheer, thou art in the right way; but have a care
thou beguile not thyself with a fancy, for then thou mayst light
into any lane or way; but that thou mayst not be mistaken, consider,
though it seem never so pleasant, yet if thou do not find that in
the very middle of the road there is writing with the heart-blood
of Christ, that he came into the world to save sinners, and that
we are justified, though we are ungodly; shun that way; for this
it is which the apostle meaneth when he saith, We have 'boldness
to enter into the holiest by the blood of Jesus, by a new and
living way which he hath consecrated for us, through the vail, that
is to say, his flesh' (Heb 10:19,20). How easy a matter is it in
this our day, for the devil to be too cunning for poor souls, by
calling his by-paths the way to the kingdom! If such an opinion
or fancy be but cried up by one or more, this inscription being
set upon it by the devil, 'This is the way of God,' how speedily,
greedily, and by heaps, do poor simple souls throw away themselves
upon it; especially if it be daubed over with a few external acts
of morality, if so good.[11] But this is because men do not know
painted by-paths from the plain way to the kingdom of heaven. They
have not yet learned the true Christ, and what his righteousness
is, neither have they a sense of their own insufficiency; but are
bold, proud, presumptuous, self-conceited. And therefore.

The Fifth Direction. Do not thou be too much in looking too high
in thy journey heavenwards. You know men that run in a race do
not use to stare and gaze this way and that, neither do they use
to cast up their eyes too high, lest happily,[12] through their
too too much gazing with their eyes after other things, they in
the meantime stumble and catch a fall. The very same case is this;
if thou gaze and stare after every opinion and way that comes
into the world; also if thou be prying overmuch into God's secret
decrees, or let thy heart too much entertain questions about some
nice foolish curiosities, thou mayst stumble and fall, as many
hundreds in England have done, both in Ranting and Quakery, to
their own eternal overthrow; without the marvellous operation of
God's grace be suddenly stretched forth to bring them back again.
Take heed therefore, follow not that proud and lofty spirit, that,
devil-like, cannot be content with his own station. David was of
an excellent spirit where he saith, 'Lord, my heart is not haughty,
nor mine eyes lofty, neither do I exercise myself in great matters,
or in things too high for me. Surely I have behaved and quieted
myself as a child that is weaned of his mother: my soul is even
as a weaned child' (Psa 131:1,2). Do thou SO RUN.

The Sixth Direction. Take heed that you have not an ear open to
every one that calleth after you as you are in your journey. Men
that run, you know, if any do call after them, saying, I would
speak with you, or go not too fast, and you shall have my company
with you, if they run for some great matter, they use to say, Alas,
I cannot stay, I am in haste, pray talk not to me now; neither can
I stay for you, I am running for a wager: if I win I am made, if
I lose I am undone, and therefore hinder me not. Thus wise are
men when they run for corruptible things, and thus should thou
do, and thou hast more cause to do so than they, forasmuch as they
run but for things that last not, but thou for an incorruptible
glory. I give thee notice of this betimes, knowing that thou shalt
have enough call after thee, even the devil, sin, this world, vain
company, pleasures, profits, esteem among men, ease, pomp, pride,
together with an innumerable company of such companions; one
crying, Stay for me; the other saying, Do not leave me behind; a
third saying, And take me along with you. What, will you go, saith
the devil, without your sins, pleasures, and profits? Are you so
hasty? Can you not stay and take these along with you? Will you
leave your friends and companions behind you? Can you not do as
your neighbours do, carry the world, sin, lust, pleasure, profit,
esteem among men, along with you? Have a care thou do not let
thine ear now be open to the tempting, enticing, alluring, and
soul-entangling flatteries of such sink-souls[13] as these are.
'My son,' saith Solomon, 'if sinners entice thee, consent thou
not' (Prov 1:10).

You know what it cost the young man which Solomon speaks of in
the 7th of the Proverbs, that was enticed by a harlot, 'With her
much fair speech she' won him, and 'caused him to yield, with the
flattering of her lips she forced him,' till he went after her
'as an ox to the slaughter, or as a fool to the correction of the
stocks'; even so far, 'till the dart struck through his liver, and
knew not that it was for his life. Hearken unto me now therefore,'
saith he, 'O ye children, and attend to the words of my mouth, let
not thine heart decline to her ways, go not astray in her paths,
for she hath cast down many wounded, yea, many strong men have been
slain by her,' that is, kept out of heaven by her, 'her house is
the way to hell, going down to the chambers of death.' Soul, take
this counsel and say, Satan, sin, lust, pleasure, profit, pride,
friends, companions, and everything else, let me alone, stand
off, come not nigh me, for I am running for heaven, for my soul,
for God, for Christ, from hell and everlasting damnation: if
I win, I win all, and if I lose, I lose all; let me alone, for I
will not hear. SO RUN.