John Lothrop Motley - "History of the United Netherlands, 1602 03"

Dillon Wallace - "The Long Labrador Trail"

Harold Bell Wright - "That Printer of Udell's"

Charlotte M. Yonge - "The Lances Of Lynwood"

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




'And the length is as large as the breadth.' This explaineth the
matter yet more fully and distinctly; for as to the things that I
made mention of before, though they were to be made four square,
and that their perfection lay exactly in that form, yet these
squares did not lie in their height and depth, but in their length
and breadth, just as you read here of the square of this city. As
to instance: The altars, though they were five cubits long, and
five cubits broad, yet but three high (Exo 27:1; 33:1; 1 Kings
7). So the bases, they were a cubit and an half broad, and a cubit
and an half long, yet but half a cubit high; the tables also on
which they slew the sacrifices, they were a cubit and a half long,
and a cubit and a half broad, yet but one cubit high (Eze 40:42).
Which things being thus, you see the reason of his saying 'the
length is as large as the breadth.'

Now by length and breadth here, we may yet observe another mystery
held forth unto us; for by the breadth is held forth the perfection
of the rule, or law to which all Christians ought to yield their
hearty obedience: his commandment is exceeding broad (Psa 119:96).
The breadth of which is signified, I say, by the breadth of those
things that before you see to be the instruments of the worship of
God. Now, as by breadth we are to understand the perfect latitude
and compass of the commandment; so by length we are to understand
the answerableness of the obedience of the inhabitants of this
city; for indeed the perfection of Christian obedience lieth in
an answerableness to the will of God; as it is said of the father
and mother of John the Baptist, they walked in all the commandments
of the Lord blameless (Luke 1:6). And of Anna, that she continued
without ceasing in the service of God in the temple day and night
(Luke 2:37). This is to be as long in our obedience, as the law
is broad in commanding. The law commands right obedience, and the
Christian giveth it; the law commands continual obedience, and
the Christian giveth it; the law commands universal obedience, and
the Christian giveth it. He giveth it all these sorts of obedience,
1. By the person of Christ, for he is his righteousness (1 Cor
1:30). He giveth it all these, 2. With the consent of the mind
(Rom 7:16). And 3. He giveth it all these obediences in the love
of the Spirit, which the apostle calleth the fulfilling of the law,
that is, an answering the breadth of its command by the length of
obedience (Rom 13:10). Wherefore when he saith the length is as
large as the breadth, he would have us understand how perfect in
holiness these blessed souls will be at this day; and indeed, this
is it that is by God expected to be in this city at this day. As
the angel with his measuring-line said to Zechariah, I am going 'to
measure Jerusalem, to see what is the breadth thereof, and what
is the length thereof' (Zech 2:2). To see whether their doctrine
be pure, and whether their obedience be answerable.

'And he measured the city with the reed, twelve thousand furlongs.'
These latter words do refer us to a distinct measure from that
which went before; the former measure pointing at the breadth of
her commandment and the length of her obedience, but this at the
glory and fulness of her mansions and portions; for after he had
said the city lieth four square, and that the length is as large as
the breadth, which is the full and complete effect of that first
measure, he comes over again with another measuring, saying, 'And
he measured the city,--twelve thousand furlongs'; as who should
say, he measured the city, gates and wall first, and found them
all exact, and according to the golden reed; and after he had so
done, he measured the city with the reed twelve thousand furlongs.

'He measured the city with the reed'; that is, he measured out to
the city, he measured for the city, for its lot and portion, twelve
thousand furlongs. Which very thing you find in the vision of the
prophet Ezekiel; for after ha had measured the city, the vessels,
with the instruments of worship, I say, when he had done this, he
comes again with an afterwards, to measure the city, her portions
and mansions (Eze 47:1, &c.). Wherefore I say, these words do refer
to her portion that she is to enjoy of her God, as the former
referreth to her duty and obedience.

Now that which maketh me conclude that this latter measure is
a measure distinct from the former, and that it relateth neither
to the exactness of rule, nor the completeness of obedience, but
only to the largeness of the portions that God will allot for thy
sons and daughters, thou city of God; it is,

First, Because this is the biggest measure. For I find, by considering
the Scripture, that as the persons and things pertaining to the
worship of God were to go according to the rule of this golden
reed, so also the portions that pertained to the persons worshipping
were to go by rule and measure also, as here he saith he measured
also the city, or to it, with the reed, twelve thousand furlongs.
And hence it is that our grace is called the measure of grace,
and that our glory is called a weight of glory (Rom 12:3; Eph 4:7;
2 Cor 4:17).

Now I say, I find that our portions do go always under the biggest
measure; the spoons, cups, flagons, snuffers, basons, candlesticks,
and pans, which were the instruments of worship, were not so large
as the chambers in the temple, and the compass of the holy land,
which were the mansions and [the] portions of the church. See
Joshua 15-16; John 14:1-3.

Secondly, I take the twelve thousand furlongs to signify portions,
rather than worship or worshippers; because, as to the nature of
it, it most exactly agrees with the portions that are measured
out to this city by the angel before Ezekiel, which is a measuring
forth so much land for the portion of the prince, so much for the
portion of the priest, and so much for the portion of the twelve
tribes. Yea, the very phrase, twelve thousand furlongs, also
implieth such a compass of ground, by which we find the holy land
hath been measured (Eze 45-47; Luke 24:13; John 6:18).

Lastly, I take it to be this also; because I find not in all this
description of this holy city that any place doth give us that
ground to speak to her measure of portion as this; and it would seem
strange to me that the description of this city given by Ezekiel
should be more complete than this that is given by our prophet
John; for Ezekiel doth most amply set forth her portions, even
distinctly, for prince, priest, and the tribes in particular. This
therefore is to be understood of the portions of the city which
John did see were measured out unto her immediately after he saw
the breadth of her rule and the length of her obedience. Only
consider that Ezekiel measureth by reeds, not counting by furlongs;
but John, though he measureth by reeds, yet counteth by furlongs.

But now, though the Holy Ghost is thus pleased to speak of the
portions of the saints in the New Jerusalem, as if he intended
chiefly that their portion should consist in outward happiness,
and in the enjoyment of such and such a portion or compass of
ground: yet consider that these are but metaphorical and borrowed
expressions, spoken to our capacities, under which is indeed included
the nature of our blessed and spiritual food and nourishment.
You know it is usual for the Holy Ghost in Scripture to call the
saints sheep, lambs, heifers, cows, rams, doves, swallows, pelicans,
and the like; and also to call their food, their spiritual and
heavenly food, grass, provender, wheat, wine, oil, grapes, apples,
figs, nuts, and the like also; all which are but shadowish and
figurative expressions, even as this of the measure of the twelve
thousand furlongs (John 10:15,16; Amos 4:3; Jer 31:18; Cant 2:5;
Eze 34:14; Zech 10:1; Isa 30:24; Micah 4:4). And observe it, that
which John saith here is twelve thousand furlongs, Ezekiel tells
us it lieth on this side and on that side of the bank of the river
of the water of life (Eze 47:8,9). Now I think there is none so much
void of understanding as to think this water of life is anything
else but the precious grace of God, in and through the Lord Jesus.
Wherefore the ground or measure for portions, it is nothing else
but our spiritual and heavenly food, even spiritual grace, and
gifts, and comforts, that the holy ones of this city shall most
plentifully partake of and enjoy. And so indeed the prophet also
saith, speaking of the portions of the holy land for this city.
'The increase thereof,' saith he, 'shall be for food unto them
that serve the city, and they that serve the city shall serve it
out of all the twelve tribes of Israel' (Eze 48:18,19). Out of
the twelve tribes, that is, out of the twelve thousand furlongs,
which is the portion of the tribes. This is according to the
saying of the prophet David, 'He maketh me to lie down in green
pastures, he leadeth me beside the still waters' (Psa 23:2). And
again, 'For the Lamb which is in the midst of the throne shall feed
them, and shall lead them unto living fountains of waters' (Rev
7:17). 'For your shame, ye shall have double; and for confusion,
they shall rejoice in their portion: therefore in their land they
shall possess the double; everlasting joy shall be unto them' (Isa
61:7).

Thus you see the measure of the city, gates, and wall, and the
effect of that; and thus you see also the measure of the portion
for the city, with what it is: wherefore it remaineth that we see
what is to be the effect of that also.

'And he measured the city with a reed, twelve thousand furlongs,
the length and the breadth and the height of it are equal.' Before
he told us that the length was as large as the breadth, which I
then told you did signify the nature of her rule and the measure
of her obedience. But now he adds and saith, that both in length
and breadth and in height she is equal. Wherefore in that he adds
at last a squareness of height to her squareness of length and
breadth; and also in that he adds it not before he had told us of
the measure of her portions, he would have us to understand that
as the rule in which this city shall walk shall be complete, and
as her obedience to that rule shall be complete, so her enjoyment
of God and his grace at that day shall be proportionable also. She
is square in her rule, square in her obedience, and square in her
enjoyment of God and his goodness: the length and the breadth and
the height of it are equal. Indeed the Scripture saith, that in
keeping his commandments there is great reward (Psa 19:11). And
again, 'This man shall be blessed in his deed' (James 1:25). This
showeth unto us then what glorious days these will be to the house
and city of God, even days in which saints shall see the mind of
God clearly, have hearts to do it completely, and have continually
the answerable enjoyment of God and spiritual happiness. Now will
his paths drop fatness with a witness! (Psa 65:11). And now will
he meet 'him that rejoiceth and worketh righteousness, those that
remember thee in thy ways' (Isa 64:5). And the length and the breadth
and the height of it are equal. Wherefore the prophet in the vision
of the measures of the portions doth observe that there was a
squareness in them, as well as in their ordinances and obedience:
and hence it is that he tells us that every little chamber was one
reed broad and one reed long (Eze 40:7). And again, the oblation,
that is, the portion for the tribes, shall be five and twenty
thousand (Eze 48:20). By five and twenty thousand ye shall offer
the holy oblation FOUR SQUARE, with the portion of the city.

Again, In that he saith the length and the breadth, and the height
of it are equal, he showeth us how fit this city at this day will
be even for the kingdom of heaven and glory. For observe, that
as the rule, obedience, and comforts of God, do make this city
a square city, both in height, and length, and breadth; so the
holiest of all, which was a type of heaven (Heb 9:24), was of the
same fashion also. It was twenty cubits high, and twenty cubits
long, and twenty cubits broad: the length, and the breadth, and
the height of it were equal (1 Kings 6:20; 2 Chron 3:8: Eze 41:4).

Wherefore, as now the will of God will be done, according to the
petition, 'on earth as it is in heaven' (Matt 6:10); so will this
city be at this day fit to enter into the holiest place; even as
fit as one four square is to shut into another. Here is a four square
city for a four square heaven; and the length and the breadth of
it are equal. Wherefore it is upon this account that this city,
at her appearing, is said to be adorned and prepared as a bride
is for her husband, which we all know is the most perfect and
completest attire that is possible to be got. And therefore it
is, again, that at the coming of the Lord those that go in with
him to the marriage are said to be ready beforehand (Rev 21:2;
Matt 25:10).

Ver. 17. 'And he measured the wall thereof, an hundred and forty
and four cubits.' This measure of the wall that here he maketh
mention of is also distinct from the former measure, where he is
said to measure the city, gates, and wall; and it refers to such
a wall, or to such a part of the wall in such a place. For I find
that though the wall of this city in general is that which shall
encompass the New Jerusalem round, yet this wall is in some place,
and for some reason, of another manner and measure than the wall
is in general, as it compasseth round the city, which part of the
wall is called the broad wall, the wall upon which even half of
the people might walk complete at once (Neh 3:8; 12:38).

But to trace out the business in the type, and so to come to its
answer in the antitype; I find that a little distance from Jerusalem
there was a place called Tophet, which place was counted profane,
unholy, or defiled (2 Kings 23:10). I find also that this unclean,
unholy place, was a figure of hell itself (Isa 30:33). Now mark, I
find by the Scripture that against this Tophet, this unholy and
profane place, was the broad wall of the city for the defence of the
sanctuary erected, and reared up. He measured, saith the prophet,
by the four sides, and it had a wall round about, five hundred
reeds long, and five hundred reeds broad, 'TO MAKE A SEPARATION
BETWEEN THE SANCTUARY AND THE PROFANE PLACES' (Eze 42:20). Which
wall could not be that wall which compasseth the city, because it
was but five hundred reeds long: for take the measure of this wall
in its largest measure, and it is, if you count a reed for that
which we count a pole, but twelve furlongs, which compass will
scarce go round many market towns; especially if, together with
this, you consider the breadth of the wall, whose breadth is as
large as its length; wherefore now there is not room enough for a
city so big as a cottage to stand in the midst thereof. I speak
this, to show you that the wall in this place is not the wall that
goeth round about the city, but the wall that is placed just between
the sanctuary and Tophet, or hell itself. Now though Ezekiel and
John do differ touching their count about the thickness of this
wall, it is not so much to signify the walls are not one and the
same, as to show us that the one, to wit, Ezekiel's wall, was to
encompass a worldly sanctuary, but John's to encompass a spiritual
and heavenly; wherefore Ezekiel's must be of so many reeds long
to go round about the material sanctuary, as a type; but John
comes more to the spirit of the matter, and showeth us what the
sanctuary, wall, and the like should mean; for by sanctuary we
are to understand, even in the Old Testament, a place of safety
and security, which was a type of Christ (Eze 11:16; Heb 6:18).
Now in that Tophet did stand against the sanctuary in the letter,
it signifies that hell itself is bent against all those that take
shelter in Christ; but to no purpose, for in the very face of
Tophet, even between it and our place of sanctuary, is fixed an
invincible and impregnable mighty wall, to keep in safety those
that have fled to Christ for shelter. Now I say, in that John tells
us this wall is an hundred and forty-four cubits, and waives the
manner of the measure of Ezekiel, it is to show us that this wall
is for the safety of the hundred and forty-four thousand that have
taken sanctuary in Christ, that is, all the holy and truly gracious
souls that are with him on the Mount Zion, having his Father's name
written in their foreheads (Rev 7; 14:1-3). Both numbers, I say,
being twelve times twelve, implying a sufficient safety for all
that are sincerely and truly gracious.

And now to bring down the matter to our New Jerusalem state: for
though it be true in all ages, that there is between those that have
taken sanctuary in Christ, and the bottomless pit, an invincible
and mighty wall of grace and heavenly power, and of the merits of
Christ, to save to the uttermost all and every one that are thus
fled to him for safety (Heb 7:25,26), yet there is something in
it more than this, for those that come into the days and state of
the New Jerusalem. For, I say, this wall being it that makes a
separation between the sanctuary and the profane place in general,
and yet being spoken of as a thing extraordinary, and accompanying
the state of this new city only, it implieth that at this day the
saints shall have that shelter by this wall from all the force
of hell, and the damned spirits that now from Tophet afflict them,
that they never had before. And therefore you find at the beginning
of the thousand years, which, as I conceive, is the time of the
building of this city, a mighty angel is said to come down from
heaven to lay hold of the dragon, that old serpent, called the
devil and Satan, and to bind him a thousand years; which done, he
casts him into the bottomless pit, and there shuts him up, to the
end he should deceive the nations no more (Rev 20:1-3). The effect
of which will be not only a delivering of the saints from outward
persecution, but also from being any more assailed with either
wicked and erroneous doctrine, or fierce and fiery darts from the
prince of darkness, which now many of them are so much annoyed
and afflicted with; now the church will be free from those hellish
suggestions to blaspheme, to despair, and the like, that her members
do yet most dreadfully and sadly meet with. For observe, this old
tempter is said to be tied up, or to be cast into the bottomless
pit, first as he is a dragon, under which name he goeth in this
book, in his persecuting the church (Rev 12). Secondly, he is
said to be shut up, as he goeth under the name of a serpent, under
which name he went when he fomented his devilish and damning seducing
doctrine to our first parents; the which the Spirit expressly
seems to relate unto, and therefore calls him that old serpent;
that old serpent that deceived us at the first (Gen 3:1-5). Thirdly,
he is said to be shut up also, as he goeth under the name of the
devil, and Satan, under which name he goeth commonly in the New
Testament, when he provoketh and stirreth up our lusts, and when
he labours to drive us into all manner of unbelief, distrust,
despair, and so consequently into murmurings and blasphemy against
God (Matt 4:1,5,8; Luke 4:2-6; Acts 5:1-3; Eph 6:11; 2 Cor 2:7,11).
Wherefore, I say, that at the day that this wall is set up in all
its glory, and when it performs every part and piece of its office
to the full, then shall Satan be bruised under our feet indeed,
and then shall Jerusalem be called the joyous city, and her people
a joy; for her former sorrows shall be past and forgot (Rom 16:20:
Rev 21:4).

If thou still objectest: But I have yet an evil heart, and therefore
if I be not rid of that at that day, should I live till then, why
though there should be no devil to afflict me, I shall feel and
meet with sorrow and trouble enough. I answer thee: First, I dare
not say that at this day thou shalt be in every sense without thy
evil heart in the midst of all this glory, tempted soul. Yet I say
thus much to thee-

First. Where there is no devil to tempt, though the saints will
yet be imperfect, and come short of a glorified state, yet they,
by his absence, will be delivered from many dreadful, vexing,
and burning, and hellish darts, that will otherwise confound and
afflict the soul like arrows whose heads are poisoned. Christians
have a great deal of ease, when God doth, even at this day, withhold
the devil for a season, though yet they have their own lusts, over
they have when the devil and their own lusts are suffered to meet
and work together. Yea, the Lord Jesus himself, who had no sin,
yet in the temptation was fearfully handled and afflicted with
the devil, though all the while, I say, he kept him at staves
end,[13] and did not suffer him in the least to annoy his person;
and therefore it is said that when he was in the wilderness, in
the conflict, the angels came to minister to him (Mark 1:12,13; Col
2:14,15). At the time of his agony also-in which agony, doubtless,
Satan had a great hand to afflict him-you see his complaint, how
that he was sore amazed, and exceeding sorrowful, even unto death,
being so laden with heaviness and sorrow that he was scarce able to
stand or wag under the burden of it (Luke 23:44; Mark 14:33,34).
Satan, even from himself, besides the workings of our own lust,
doth do us wonderful injury, and hits our souls with many a fiery
dart that we think comes either from ourselves, or from heaven,
and God himself; but not by this wall, this broad wall, this sorrow
will be cut off.

Secondly. Again, when Satan is thus tied up, we shall, together
with this mercy, receive such a plentiful pouring forth of the
Holy Ghost, that though there will remain in us still remainders
of our corruptions, yet, by the plentiful indwelling of the Holy
Ghost, and the joy and peace and heavenly sweetness thereof, these
things shall lie like lean, withered, blasted things. The reason
of that power and that strength, that our lusts have to this day
in our hearts, it is because they are so lean, and thin, and weak
in the things of God. Strong grace makes corruptions weak, and
strikes them thorough, laying them at the point of death, always
gasping for life. Thus it was with Moses, he had such grace in his
soul, and such communion with God, that though he had yet a body of
sin within him, it was a rare thing for him to see his wretchedness
(Num 11:14,15); that is, to see it pert, lively, and powerful
in him. Indeed God saith, that upon the land of his people shall
come up briars and thorns; 'yea, upon all the houses of joy in the
joyous city; because the palaces shall be forsaken, the multitude
of the city shall be left, the forts and towers shall be for dens
for ever, a joy of wild asses, a pasture of flocks; until the Spirit
be poured upon us from on high, and the wilderness be a fruitful
field,' &c. (Isa 32:13-15). And then 'the Lord shall defend the
inhabitants of Jerusalem, and he that is feeble among them at that
day shall be as David, and the house of David shall be as God, as
the angel of the Lord before them' (Zech 12:8). 'The inhabitant
shall not say, I am sick; the people that dwell therein shall be
forgiven their iniquity' (Isa 33:24).

'And he measured the wall thereof, an hundred and forty and four
cubits, according to the measure of a man, that is, of the angel.'
'According to the measure of a man.' The man Christ Jesus. For the
measure of this city, or the golden reed with which this city is
thus measured, it is his, his word and law of the New Testament.
All judgment is committed into the hand of the Son; and God 'hath
given him authority to execute judgment also, because he is the
Son of man' (John 5:27; 12:48).

'According to the measure of a man, that is, of the angel.' This
angel is one of the seven that had the seven last plagues to execute
upon the man of sin (Rev 21:9), and yet he saith the measure is
according to the measure of a man; the meaning is that the city,
the New Jerusalem, is to be built according to the word of Christ;
but yet by his word as it is in the hand of his angels, that is,
his messengers and servants; of which servants, the chief will be
those that are his instruments to pour forth the seven vials full
of the seven last plagues upon the Antichristian harlot. For they,
with their plagues, will both destroy what standeth in implacable
opposition, and will subject the rest, and bring them into
a correspondency with the word and will of God, as I have showed.
Whence note, that they of his servants that God shall use to pour
forth his last and most dreadful plagues upon the whore, they are
they that God will use to show us the pattern of this holy city.
Or thus, they that can tell how to plague the whore, they can tell
how to measure this city. 'The righteous men, they shall judge
them,' that is, the Antichristian harlot, with her wicked and
adulterous daughters, 'after the manner of adulteresses, and after
the manner of women that shed blood; because they are adulteresses,
and blood is in their hands' (Eze 23:45).