Robert Louis Stevenson - "Records of a Family of Engineers"

E. A. Allen - "The Prehistoric World: or, Vanished Races"

Christopher Morley - "Kathleen"

Jane Austen - "Pride and Prejudice"

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 secondly, The twelve foundations that here you read of, they
are the same with those twelve stones that long before were set
in the breastplate of judgment, in which were engraven the names
of the twelve tribes of the children of Israel, the names of
which tribes did comprehend the whole body of the house of their
fathers (Exo 28:16-21,29; 39:14). Now then, seeing these twelve
are the same with those on the breastplate of judgment; and seeing
also, that those on the breastplate did comprehend the whole of
the twelve tribes, I conclude that for these foundations to be
garnished with all manner of precious stones, it is as much as to
say, they shall be garnished with abundance of converts; multitudes,
and that of all sorts, both of Jews and Gentiles, Moors, Tartars,
Turks, and those in the utmost parts of the world, shall now be
entangled with the light and truth, with the glory and goodness
of the doctrine of the twelve. And I the rather take it thus, 1.
Because, as the foundations themselves are said to be precious
stones; so also the saints in general, they go under the same
names too. As Jeremiah saith, the precious stones of the sanctuary
are the precious sons of Zion (Lam 4:1-3). As Peter also saith,
in alluding to the precious stones of the temple; the saints are
lively, or living precious stones, built up a spiritual house,
&c. (1 Peter 2:5). And the foundations of the wall were garnished
with all manner of precious stones (1 Chron 29:2). That is, the
doctrine of the twelve was garnished with all manner of precious
souls; that is, converted by it, by which they become a glory
and a garnishing to it. 2. I take it to be the conversion of the
precious ones of God; because that thus to understand it, is most
like the phrase of the apostle Paul himself, saying, 'What is
our hope, or joy, or crown of rejoicing? Are not even ye in the
presence of our Lord Jesus Christ at his coming? For ye are our
glory and joy' (1 Thess 2:19,20). Mark, in the text he saith, The
foundations were garnished with all manner of precious stones,
and here those precious stones, Paul accounts to be those that
are converted by the Word: for what is our hope, or joy, or crown?
are not even ye that have been converted by us? Ye are our joy,
ye are our crown, ye are our glory; it is with you that we shall
be crowned, adorned, and garnished in the presence of our Lord
Jesus. Mark, John saith, They are garnished, Paul saith, they are
crowned; John saith, they are garnished with precious stones, and
Paul saith, they are crowned with the conversion of sinners. Thus
therefore as God will lay these stones with fair colours, so also
he will lay these foundations with sapphires (Isa 54:11). That is,
as he will beautify the doctrine of the twelve with its former
glory, sweetness, and authority; so he will crown and garnish it
with the conversion of many sinners. The elect are the jewels of
God, and this is the day of his binding them up, even then when
the antichrist falls, and the gospel breaks out in its primitive
glory (Mal 3:16-18).

'And the foundations of the wall were garnished with all manner
of precious stones.' In these words, there are yet two things
considerable.

First Consideration. That all who go to the adorning of these
foundations, they must be precious stones, not a common stone
shall here be owned. And indeed what should pebbles do among the
pearls and the diamonds of New Jerusalem; or the stones of blackness
and emptiness, among the saints of light (Job 28:3). I tell you,
that those which God doth reckon the adorning-stones, they are all
and every one, precious stone; they must be all lively, glistering,
and curious stones, though stones of divers colours (1 Peter 2:5;
1 Chron 29:2). Antichrist counts anything sufficient enough to
garnish his apostles with, even the empty stones of confusion,
the sinners that have no more grace in their souls then there is
sap in a post that hath been this twenty years without either sap
or water (Isa 34:11). But God will not count such for the beauty
of his word, nor for the garnishing and beautifying of the doctrine
of the twelve, they are garnished with PRECIOUS STONES.

Second Consideration. As he saith the foundations are garnished
with precious stones only, so he saith it is with ALL MANNER of
precious stones: by which he would have us understand that all
saints have not the same degree either of precious grace or gifts
and virtue in them. There are some that excel and differ from
the rest, even as one star differeth from another in glory (1 Cor
14:12). Some saints, as they have both more grace and also gifts
than others; so too they are more laborious and painful in the work
of God than their fellows, and therefore he saith, ALL MANNER of
precious stones (Pro 31:29; 1 Cor 15:10,41).

[The Foundations, what they are, with their order of placing.]

Ver. 20. 'The first foundation was jasper; the second, sapphire; the
third, a chalcedony; the fourth, an emerald; the fifth, sardonyx;
the sixth, sardius; the seventh, chrysolite'; &c. Thus having showed
you the garnishing and beautifying of the twelve foundations, he
now comes to discover the foundations themselves, with reference
to their order of placing and lying.

[The First Foundation.] Touching which order, he saith the first
and bottom foundation is a jasper.

I have hitherto said that this jasper in both the two afore-mentioned
places, both as to the light of this city, and also of the wall,
it was Jesus Christ: Christ illuminating, and Christ defending.
But here the jasper is said to be one of the twelve foundations,
even one of those foundations in which are writ the names of the
twelve apostles of the Lamb, which one would think did put this
jasper now into another state, even to be a representation of one
of the twelve apostles, and not of the Lord and Saviour Jesus
Christ himself. To which I shall yet say, that the jasper here in
the order of the foundations, is to be understood of Christ, as
well as in the other two places in this discourse; I say it is
yet to be understood of representing the Lord Jesus, though it also
doth bear the name of one of the twelve apostles of the Lamb. And
in this very thing there is an infolding mystery wrapped up and
inclosed. For,

First. In that the name of an apostle is writ in this stone, and
yet that this jasper should represent Christ, it showeth unto us
the agreement that is between the doctrine of the apostles and
Christ himself, to wit, that they are one and the very same; and
hence it is that the apostle saith, 'We preach Christ crucified'
(1 Cor 1:23,24). Christ in all his benefits is the very marrow,
life, and sum of all their teaching. 'Other foundation can no
man lay than that is laid, which is Jesus Christ' (1 Cor 3:11).
Wherefore the doctrine of the apostles being Christ itself, no
marvel though the name of an apostle be writ upon this jasper; and
again, no marvel though this jasper go yet under that name that
represents him.

Second. In that it is said the names of the twelve are in these
twelve foundations, and yet that the first of them should be the
jasper, Christ; it argueth also, that whosoever receiveth the
doctrine of the twelve, they must needs with that receive the Lord
Christ himself. Receive the doctrine of the gospel, as it is held
forth by the twelve in the word, and thou canst not miss of the
Lord Jesus Christ himself; he will be found in the bottom of their
doctrine. Ye 'are built upon the foundation of the apostles and
prophets, Jesus Christ himself being the chief corner stone' (Eph
1:19,20).

Third. In that he saith in these twelve stones are the names of
the twelve apostles, and yet that the first should be the jasper,
Christ; it argueth also that wherever the doctrine of the twelve
is preached, there is therewith the presence of Christ: the presence
of his Spirit to teach and enlighten the ignorant and blind hearts
of the unconverted; the presence also of his power to overcome
them, and to make them fall under the glory and truth of his heavenly
word. 'Lo,' saith he, 'I am with you alway, even unto the end of
the world.' 'And they went forth and preached everywhere the Lord
working with them, and confirming the word with signs following'
(Matt 28:20; Mark 16:20).

Fourth. In that he saith the names of the twelve are in
the foundations, and yet that Christ should be one of the twelve
himself; it showeth to us the union that is between Christ and his
holy people. Mark in the twelve foundations are placed all, even
all manner of precious stones. Again, in the twelve is placed the
jasper, Christ; by which we may see the nearness that is between
Christ and his whole body. 'I in them, and thou in me,' saith
Christ, 'that they may be made perfect in one' (John 17:23). Christ
and his saints make but one temple, one man; being but one flesh,
one nature, &c. (1 Cor 12:12).

Fifth. In that this jasper is said to be one of the foundations, and
that too the first and undermost; he showeth farther, that Christ
is the foundation of them before God, that are the foundation of
him before men. The twelve do bear up Christ before the world, as
the twelve brazen oxen did hold up the molten sea in the temple (1
Kings 7:25). And Christ doth bear up the twelve before his Father,
as the high priests did carry the twelve stones on their breastplate
of judgment, when they went to make an atonement for the sins of
the people, into the holiest (Exo 28:29).

Sixth. It showed us further, that though the apostles shall
be adorned with the conversion of those that they shall win to
the Lord Christ; yet they will never be able to stand under that
glory and honour unless they are supported and upheld by Christ,
as their foundation. Sirs, as Christ is the strength of his people
in their work for him in this world, so he must be their strength
by which they must stand under the reward they shall have for
their labour when this world is ended. And hence it is, that the
prophet saith, 'They shall hang upon him all the glory of his
Father's house, the offspring and the issue; all vessels of small
quantity, from the vessels of cups, even to all the vessels of
flagons' (Is 22:24), and again, 'He shall build the temple of the
Lord, and he shall bear the glory' (Zech 6:13). He shall bear the
glory of our salvation from sin, preservation in the midst of all
temptations, and of our going to glory; also he shall bear the
glory of our labour in the gospel, of our gifts and abilities,
of making our labour and work effectual to the saving of sinners,
'that in all things he might have the pre-eminence' (Col 1:18).

Seventh. In that the foundations are twelve, and Christ the
undermost of them; it signifieth, that all that are converted by
the twelve, as they shall be for the garnishing of the twelve,
so also both the twelve, with all that they are garnished with,
shall be for garnishing of Christ. We shall stick like perarls in
the crowns of the twelve apostles, and they again with all their
glory shall stick in the crown of Christ. And hence it is that
you find the four and twenty elders, which four and twenty do,
as I conceive, hold for the twelve, both in the first and second
Jerusalem. I say, hence it is that you find them take their crowns
from off their heads, and cat them down before the throne of God
and of the Lamb, crying, 'Blessing, and honour, and glory and
power be unto him that sitteth upon the throne, and unto the Lamb
for ever and ever' (Rev 4:9-11; 5:11-14).

Eighth. One thing more of this goodly jasper, and then to the
rest; which thing is this, that jasper that here you find to be
the first in the twelve foundations, even that jasper you find to
be the last of all among the stones in the breastplate of judgment
(Exo 28:20). From whence you may note, 1. That Christ, as he is
to be the author, or first of our faith, so also he is to be the
finisher, or last of our faith (Heb 12:2). 2. That as he is to be
the captain and leader of his people, so he is to be the rereward
and bringer up of his people (Heb 2:10; Isa 52:12). He is to go
before them to lead them the way; and to come behind them to bring
them all up (Isa 58:8; Exo 14:19). 3. Again, forasmuch as he is
said to be last before he is first; that is, last in Exodus, and
after that, first in the Revelation, it may be to show us, that Christ
was first to be least, lowest, and last, and then to be greatest,
highest, and first. He first humbled himself to the death, even
to the shameful death of the cross; and then was by God his Father
exalted and placed above every name; as he also himself doth
witness, saying, 'Ought not Christ to have suffered these things,
and to enter into his glory?' (Luke 24:26; Phil 2:6-11).

[The other foundations.] 'The first foundation was jasper; the
second, sapphire; the third, a chalcedony; the fourth, an emerald;
the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite;
the eighth, beryl; the ninth, a topaz,' &c. Touching the jasper
you see what I have said. Now all I have to say to the rest of
them, it is in general these three things.

First, In that the foundations are all and every one of them
precious stones, it signifieth that all the doctrines of the New
Jerusalem will be only the precious doctrine of the twelve apostles,
not common stuff, not raked out of the dunghills and muck-heaps of
this world, and from among the toys of antichrist, but spiritual,
heavenly, and glorious. He that hath his word shall then speak it
faithfully, for 'what is the chaff to the wheat? saith the Lord'
(Jer 23:28,32).

Second, In that they are called after the names of precious stones,
it signifieth also that at that day none shall be used or put into
the ministry but these that have received spiritual and heavenly
gifts from above. It is not every babbling fellow, not those that
look for their abilities from the rudiments of the world, that
then shall be of any value or account. He must be a costly stone,
a stone about which the Lord Jesus hath bestowed the cost of
his heavenly abilities, even he whom the Lord Jesus shall appear
unto for that very purpose, to make him a minister. HE shall be a
minister, and none else at that day. The other shall be ashamed every
one of his vision; yea, and shall in those days be so contemptible,
that their father and their mother shall reprove them, and count
them liars; yea, and shall be ready to run them through while they
are prophesying in their rough garments to deceive (Zech 13:3-5).

Third, In that these precious stones are not all of one and the
same nature, but every one of them several, and diverse one from
another; it argueth that the gifts of the apostles, and so of
the ministers of the New Jerusalem, shall be differing one from
another in glory and operation; yet mark, as in these stones, so
in every one of them shall be perfect glory, according to the nature
of God's working by his Spirit; as the nature of the jasper is
perfect in his kind, and the nature of the sapphire is perfect in
his. These stones, some of them are of greater light and clearness
than others; and so some of the apostles are chiefest (2 Cor 11:5).
Some of these stones, again, they are of a more fiery and burning
colour than others, they being bright also, but of a more mild
brightness. Therefore some of the ministry are called the sons
of thunder, when others are styled by the name of the sons of
consolation (Mark 3:17; Acts 4:36). The gifts are differing, being
diverse, their administrations are differing, and the operations
of them also are differing, though all those things are from that
one and the self-same Spirit, working in every one severally as he
pleases (Rom 12:6; 1 Cor 12:4-6). All these things will spangle
in the New Jerusalem, and carry their full breadth and sway as in
the days of old.

To conclude this, in that he here saith, that the foundations
of the wall are these twelve stones, he doth it to show that now
also the former ministration that was in the apostles' days will
be the same and in full force again. For their gifts of knowledge,
judgment, and authority, they are such as have to this day lain
buried, as it were with the apostles themselves. But now they shall
show themselves again, even these foundation-stones, stones that
are great stones, stones of ten cubits, and stones of eight cubits
(1 Kings 7:10). Thus much of the glory of the foundations.

[The glory of the gates.]

Ver. 21. 'And the twelve gates were twelve pearls, every several
gate was of one pearl; and the street of the city was pure gold,
as it were transparent glass.' Having thus showed us the glory
of this city, wall, and foundations, he now comes to show us the
glory of the gates and of the street of the city.

'And the twelve gates are twelve pearls.' The gates, I told you
before, they signify Christ, both as he is the way to communion
with the God of this city, and with the inhabitants thereof, that
so they may have a share in the privileges of the same. I told
you also then, that though he tells us exactly of the measure both
of city and wall, yet he tells us nothing of the measure of these
twelve gates and goings in thereat, and the reason is, because
Christ, as he is the way to grace, he is beyond all measure both
as to fulness and freeness (Eph 3:8). And now again he puts us to
the same plunge with the unsearchable riches of the Lord Christ;
for who can count the worth of pearl as big as the gates of a city?
As, indeed, when Christ himself doth speak of the parable of the
pearl in the field, he only telleth us that there is such a one,
but never valueth the worth thereof, only he saith, a pearl of
great price, and so leaveth it (Matt 13:35,36). Now, when he saith
that the gates are pearls, he thereby insinuates several things.
As,

First. To show us how rich a treasure Christ Jesus our Lord is,
and will be to all those that by him shall enter in through the
gates into this city, 'riches and honour are with me,' saith he,
even 'durable riches and righteousness. My fruit [or the fruit of
entering in by me] is better than gold, and my revenue than choice
silver. I lead in the way of righteousness, in the midst of the
paths of judgment; that I may cause those that love me to inherit
substance, and I will fill their treasures' (Pro 8:18-21; Eph
3:8).

Christ is rich indeed, both in his blood, resurrection, intercession,
and all his offices, together with his relations and all his
benefits; all which he bestoweth upon every one that receiveth
him, and maketh them unspeakably wealthy.

Second. The pearl, as it is rich, and so worth much, so again it
is beautiful and amiable, even to take the eyes of all beholders.
It hath, I say, a very sweet and sparkling light and glory in
it, enough to take the eye and affect the heart of all those that
look upon it. And thus is Christ to all that come to him, and by
him to the Father, &c. 'My beloved,' saith she, 'is white and ruddy,
the chiefest among ten thousand.' 'His mouth is most sweet, yea,
he is altogether lovely' (Cant 5:10,16).

The mother of harlots had some knowledge of the beauty and glory of
this stone, and knew that it had a very taking and drawing glory
in it, and therefore she gets it for some time to adorn herself
withal; she was decked with gold and precious stones and pearls
(Eze 16:17), and was therefore called 'the well-favoured harlot'
(Nahum 3:4; Rev 18:4). By which means she hath drawn into her
lewdness the kings and kingdom of the world; who have in such sort
been entangled with her beauty, and with her fornication, that
they have been adulterated from God and their own salvation. For
indeed she used this pearl but for to get them to drink of her
fornication, that they might drink and spew, and fall and never
rise more. But now when he saith, the gates are pearl, it is as
if he had said, this woman is stript of her beauty and delicate
ornaments; the pearl is taken from her, and is set in its right
place, even to be for the gates of Jerusalem (Rev 18:12,22,23).
Wherefore it is to be expected, that many should be taken with the
way of entrance into this beloved city in the day that she shall
be set up and appear in her heavenly beauty (Pro 8:35; 3:35). The
glory of that city must needs be great whose wall is jasper and
gates are pearl (1 Cor 2:9; John 17:24).

'And the twelve gates were twelve pearls.' Not pearls and other
precious stones commixed, but pearl only. To signify that Christ
only can let in souls into this city, that they may partake of the
goodness and privileges thereof. It is not he and saints together,
neither is it all the saints and angels in heaven without him, he
alone 'hath the key of David, and that openeth, and no man shutteth;
and that shutteth, and no man openeth' (Rev 3:7; 22:12).

Secondly, As he saith, the several gates are each of them pearls, so
he saith that every several gate was of one pearl, of one entire
pearl. By which he would have us to understand also, that as none
can enter in but by Christ, so none can enter in but by whole
Christ. Christ must be helpful to thee every way, or he will be
helpful to thee no way; thou must enter in by every whit of Christ,
or thou shalt enter in by never a whit of him. Wherefore look not
to have him thy Saviour, if thou take him not for king and prophet;
nay, thou shalt not have him in any one, if thou dost not take him
in every one of these. Wherefore the prophet saith, 'He shall build
the temple of the Lord [that is, by his prophetical office]--and
shall sit and rule upon his throne, and he shall be a priest upon
his throne, and the counsel of peace shall be between them both'
(Zech 6:13).

[The glory of the street.]

'And the street of the city was pure gold, as it were transparent
glass.' In these words there are four things to be enquired into.
First. What this street is? Second. Why he saith not streets, but
street, as of one? Third. Why this street is called by the term of
pure gold? Fourth. And why it should look like transparent glass.
For the

First, A street ordinarily is the place of common concourse, and
the place of continual open salutation, and taking acquaintance one
of another; and as touching this street, we are also to understand
it of the open and common place or way of God's worship, in which
saints salute each other and acquaint themselves together; also
here the world are converted, saints built up and edified, &c.
'Wisdom crieth without; she uttereth her voice in the streets,'
saith Solomon; 'she crieth in the chief place of concourse, in the
openings of the gates; in the city she uttereth her words' (Pro
1:20,21). That is, in the public and righteous ordinances of the
Lord Jesus, which he hat ordained in his church, for men to travel
and trade in,[16] for the good and wholesome merchandize of heaven,
as the men of this world do for the things thereof in the streets
and open places of their cities and places of privilege (Pro 8:1-3;
9:1-3).

Thus it was in the figure when the city Jerusalem was built after
the captivity, as ours shall be at and after the overthrow and
downfall of antichrist, for then it is said that the people, to
hear the law, were gathered together in the street, even in the
water street; there they heard the sense given, and there they were
convinced of their wickedness; also thee they received the knowledge
of God's goodness to them, and there they received power to eat
the fat and drink the sweet, to eat and drink and be merry, and
to cast away sadness and fear (Neh 8). This, by way of allegory,
is called the way for the wayfaring men, even the way of holiness,
over which the unclean shall not in anywise pass. The way in which
they learn to know God and themselves, and the way of newness of
life, in which every one walks that entereth in by the gates of New
Jerusalem. And it is most suitable to the matter that went before
to understand the street to be the way of God, the way of holiness
and newness of life; because as it is natural for the stranger, so
soon as ever he is entered the gates of a city, to have his feet
in the streets of the city, so it is natural for the sinner, so soon
as ever he is entered into the church by Christ, to have his feet
treading in the way and paths of holiness. Wherefore it is usual
in the Holy Scripture to call the transformation of the sinner
from Satan to God a holy way, and also to admonish him that is so
transformed to walk in that way, saying, Walk in the faith, love,
spirit, and newness of life, and walk in the truth, ways, statutes,
and judgments of God (Psa 86:11; 143:8; Eze 11:20; 37:24; Gal 5:25;
Rom 4:12).

He that entereth not by these gates into the city, he cannot walk
in newness of life; but he that entered in by them, he cannot but
walk in newness of life. The next thing then that a man passeth
into when he is entered into the New Jerusalem, is to walk in the
STREET thereof, the way of holiness, even the way in which men
learn to fear God, and to believe in and love the Lord Jesus, &c.
(Eph 5:1,2; 2 John 4; Rom 6:4).