Saturday, August 26, 2006
"The Fountain of Life" by John Flavel
"DOCTRINE —THAT THERE IS NO DOCTRINE MORE EXCELLENT IN ITSELF OR MORE NECESSARY TO BE
PREACHED AND, STUDIED, THAN THE DOCTRINE OF JESUS CHRIST, AND HIM CRUCIFIED.
ALL other knowledge, how much soever it be magnified in the world, is, and ought to be esteemed but dross, in comparison of the excellency of the knowledge of Jesus Christ,
Philippians 3:8. “In him are hid all the treasures of wisdom and knowledge,”
Colossians 2:3.
FIRST, Let it be considered absolutely, and then these lovely properties with which it is naturally clothed, will render it superior to all other sciences and studies.
The knowledge of Jesus Christ is the very marrow and kernel of all the scriptures; the scope and center of all divine revelations: both Testaments meet in Christ. The ceremonial law is full of Christ, and all the gospel is full of Christ: the blessed lines of both Testaments meet in him; and how they both harmonise, and sweetly concentre in Jesus Christ, is the chief scope of that excellent epistle to the Hebrews, to discover; for we may call that epistle the sweet harmony of both Testaments. This argues the unspeakable excellency of this doctrine, the knowledge whereof must needs therefore be a key to unlock the greatest part of the sacred scriptures. For it is in the understanding of scripture, much as it is in the knowledge men have in logic and philosophy: if a scholar once come to understand the bottom-principle, upon which, as upon its hinge, the controversy turns the true
knowledge of that principle shall carry him through the whole controversy, and furnish him with a solution to every argument. Even so the right knowledge of Jesus Christ, like a clue, leads you through the whole labyrinth of the scriptures.
The knowledge of Jesus Christ is a fundamental knowledge; and foundations are most useful, though least seen. The knowledge of Christ is fundamental to all graces, duties, comforts, and happiness. (1.) It is fundamental to all graces; they all begin in knowledge; Colossians 3:10. “The new man is renewed in knowledge.”
As the old, so the new creation begins in light; the opening of the eyes is the first work of the Spirit; and as the beginnings of grace, so all the after-improvements thereof depend upon this increasing knowledge, 2 Peter 3:18.
“But grow in grace, and in the knowledge of our Lord and Savior.”
See how these two, grace and knowledge, keep equal pace in the soul of a Christian in what degree the one increases, the other increases answerable.
The knowledge of Christ is fundamental to all duties; the duties, as well as the graces of all Christians, are all founded in the knowledge of Christ, Must a Christian believe?"
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PREACHED AND, STUDIED, THAN THE DOCTRINE OF JESUS CHRIST, AND HIM CRUCIFIED.
ALL other knowledge, how much soever it be magnified in the world, is, and ought to be esteemed but dross, in comparison of the excellency of the knowledge of Jesus Christ,
Philippians 3:8. “In him are hid all the treasures of wisdom and knowledge,”
Colossians 2:3.
FIRST, Let it be considered absolutely, and then these lovely properties with which it is naturally clothed, will render it superior to all other sciences and studies.
The knowledge of Jesus Christ is the very marrow and kernel of all the scriptures; the scope and center of all divine revelations: both Testaments meet in Christ. The ceremonial law is full of Christ, and all the gospel is full of Christ: the blessed lines of both Testaments meet in him; and how they both harmonise, and sweetly concentre in Jesus Christ, is the chief scope of that excellent epistle to the Hebrews, to discover; for we may call that epistle the sweet harmony of both Testaments. This argues the unspeakable excellency of this doctrine, the knowledge whereof must needs therefore be a key to unlock the greatest part of the sacred scriptures. For it is in the understanding of scripture, much as it is in the knowledge men have in logic and philosophy: if a scholar once come to understand the bottom-principle, upon which, as upon its hinge, the controversy turns the true
knowledge of that principle shall carry him through the whole controversy, and furnish him with a solution to every argument. Even so the right knowledge of Jesus Christ, like a clue, leads you through the whole labyrinth of the scriptures.
The knowledge of Jesus Christ is a fundamental knowledge; and foundations are most useful, though least seen. The knowledge of Christ is fundamental to all graces, duties, comforts, and happiness. (1.) It is fundamental to all graces; they all begin in knowledge; Colossians 3:10. “The new man is renewed in knowledge.”
As the old, so the new creation begins in light; the opening of the eyes is the first work of the Spirit; and as the beginnings of grace, so all the after-improvements thereof depend upon this increasing knowledge, 2 Peter 3:18.
“But grow in grace, and in the knowledge of our Lord and Savior.”
See how these two, grace and knowledge, keep equal pace in the soul of a Christian in what degree the one increases, the other increases answerable.
The knowledge of Christ is fundamental to all duties; the duties, as well as the graces of all Christians, are all founded in the knowledge of Christ, Must a Christian believe?"
Related Tags: John Flavel, The Fountain of Life, sermon series, doctrine, knowledge of Jesus Christ, scriptures, epistle to the Hebrews, gospel
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"Institutes of the Christian Religion" by John Calvin
"For if we reflect how prone the human mind is to lapse into forgetfulness of God, how readily inclined to every kind of error, how bent every now and then on devising new and fictitious religions, it will be easy to understand how necessary it was to make such a depository of doctrine as would secure it from either perishing by the neglect, vanishing away amid the errors, or being corrupted by the presumptuous audacity of men. It being thus manifest that God, foreseeing the inefficiency of his image imprinted on the fair form of the universe, has given the assistance of his
Word to all whom he has ever been pleased to instruct effectually, we, too, must pursue this straight path, if we aspire in earnest to a genuine contemplation of God; — we must go, I say, to the Word, where the character of God, drawn from his works is described accurately and to the life; these works being estimated, not by our depraved judgment, but by the standard of eternal truth. If, as I lately said, we turn aside from it, how great soever the speed with which we move, we shall never reach the goal, because we are off the course. We should consider that the brightness of the Divine countenance, which even an apostle declares to be inaccessible,
(1 Timothy 6:16,) is a kind of labyrinth, — a labyrinth to us inextricable, if the Word do not serve us as a thread to guide our path; and that it is better to limp in the way, than run with the greatest swiftness out of it. Hence the Psalmist, after repeatedly declaring (Psalm 93, 96, 97, 99, etc.) that superstition should be banished from the world in order that pure religion may flourish, introduces God as reigning; meaning by the term, not
the power which he possesses and which he exerts in the government of universal nature, but the doctrine by which he maintains his due supremacy: because error never can be eradicated from the heart of man until the true knowledge of God has been implanted in it."
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Word to all whom he has ever been pleased to instruct effectually, we, too, must pursue this straight path, if we aspire in earnest to a genuine contemplation of God; — we must go, I say, to the Word, where the character of God, drawn from his works is described accurately and to the life; these works being estimated, not by our depraved judgment, but by the standard of eternal truth. If, as I lately said, we turn aside from it, how great soever the speed with which we move, we shall never reach the goal, because we are off the course. We should consider that the brightness of the Divine countenance, which even an apostle declares to be inaccessible,
(1 Timothy 6:16,) is a kind of labyrinth, — a labyrinth to us inextricable, if the Word do not serve us as a thread to guide our path; and that it is better to limp in the way, than run with the greatest swiftness out of it. Hence the Psalmist, after repeatedly declaring (Psalm 93, 96, 97, 99, etc.) that superstition should be banished from the world in order that pure religion may flourish, introduces God as reigning; meaning by the term, not
the power which he possesses and which he exerts in the government of universal nature, but the doctrine by which he maintains his due supremacy: because error never can be eradicated from the heart of man until the true knowledge of God has been implanted in it."
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Friday, August 25, 2006
"The acceptable sacrifice" by John Bunyan
"A broken heart is the handiwork of God; a heart of his own preparing, for his own service. It is a sacrifice of his own providing, of his providing for himself; as Abraham said in another case, “God will provide himself a lamb.” Hence it is said, “The preparation of the heart of man,” etc., “is from the Lord.” And again, “God maketh my heart soft, and the Almighty troubleth me.”
The heart, as it is by nature hard, stupid and impenetrable, so it remains, and so will remain, until God, as was said, bruise it with his hammer and melt it with his fire. The stony nature of it is therefore said to be taken away of God. “I will
take away the stony heart out of your flesh, and will give you,” saith he, “a
heart of flesh.” ‘I will take away the stony heart, or the hardness of your heart, and I will give you a heart of flesh;’ that is, ‘I will make your heart sensible, soft, yielding, governable, and penitent.’ Sometimes he bids men to rend their hearts, not because they can, but to convince them rather, that though it must be so, they cannot do it. So he bids them make themselves a new heart, and a new spirit, for the same purpose also. For if God doth not rend it, it remains unrent; if God makes it not new, it abides an old one still. This is that that is meant, by his bending men for himself, and his working in them that which is pleasing in his sight.
Zechariah 9:13.
The heart, (soul, or spirit,) as in itself, as it came from God’s fingers, is a precious thing, a thing in God’s account worth more than all the world. This heart, (soul or spirit,) sin has hardened, the devil has bewitched, the world has deceived. This heart, thus beguiled, God coveteth and desireth: “My son,” saith he, “give me thy heart, and let thine eyes observe my ways.” Proverbs 23:26.
This man cannot do this thing: for his heart has the mastery of him, and will not but carry him after all manner of vanity. What now must be done? Why, God must take the heart, by storm, by power, and bring it to compliance with the word; but the heart of itself will not; it is deluded, carried away to another than God. Wherefore God now betakes him to his sword, and brings down the heart with labor; opens it, and drives out the strong man armed that did keep it; wounds it; and makes it smart for its
rebellion, that it may cry; so he rectifies it for himself. “He maketh sore, and bindeth up; he woundeth, and his hands make whole.” Job 5:18. Thus having wrought it for himself, it becomes his habitation, his dwelling-place: “That Christ may dwell in your hearts by faith.” Ephesians 3."
Man needs for God to give us a new heart. With our sinful nature we do not desire to do what God wants us to do.
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The heart, as it is by nature hard, stupid and impenetrable, so it remains, and so will remain, until God, as was said, bruise it with his hammer and melt it with his fire. The stony nature of it is therefore said to be taken away of God. “I will
take away the stony heart out of your flesh, and will give you,” saith he, “a
heart of flesh.” ‘I will take away the stony heart, or the hardness of your heart, and I will give you a heart of flesh;’ that is, ‘I will make your heart sensible, soft, yielding, governable, and penitent.’ Sometimes he bids men to rend their hearts, not because they can, but to convince them rather, that though it must be so, they cannot do it. So he bids them make themselves a new heart, and a new spirit, for the same purpose also. For if God doth not rend it, it remains unrent; if God makes it not new, it abides an old one still. This is that that is meant, by his bending men for himself, and his working in them that which is pleasing in his sight.
Zechariah 9:13.
The heart, (soul, or spirit,) as in itself, as it came from God’s fingers, is a precious thing, a thing in God’s account worth more than all the world. This heart, (soul or spirit,) sin has hardened, the devil has bewitched, the world has deceived. This heart, thus beguiled, God coveteth and desireth: “My son,” saith he, “give me thy heart, and let thine eyes observe my ways.” Proverbs 23:26.
This man cannot do this thing: for his heart has the mastery of him, and will not but carry him after all manner of vanity. What now must be done? Why, God must take the heart, by storm, by power, and bring it to compliance with the word; but the heart of itself will not; it is deluded, carried away to another than God. Wherefore God now betakes him to his sword, and brings down the heart with labor; opens it, and drives out the strong man armed that did keep it; wounds it; and makes it smart for its
rebellion, that it may cry; so he rectifies it for himself. “He maketh sore, and bindeth up; he woundeth, and his hands make whole.” Job 5:18. Thus having wrought it for himself, it becomes his habitation, his dwelling-place: “That Christ may dwell in your hearts by faith.” Ephesians 3."
Man needs for God to give us a new heart. With our sinful nature we do not desire to do what God wants us to do.
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Wednesday, August 23, 2006
"The existence and attributes of God" by Stephen Charnock
"No desire for the remembrance of him. How delightful are other things in our minds! How burdensome the memorials of God, from which we have our being! With what pleasure do we contemplate the nature of creatures, even of flies and toads, while our minds tire in the search of him, who hath bestowed upon us our knowing and meditating faculties! Though God shows himself to us in every creature, in the meanest weed as well as the highest heavens, and is more apparent in them to our reasons than themselves can be to our sense; yet though we see them, we will not behold God in them: we will view them to please our sense, to improve our reason in their natural perfections; but pass by the consideration of God's perfections so visibly beaming from them. Thus we play the beasts and atheists in the very exercise of reason, and neglect our Creator to gratify our sense, as though the pleasure of that were more desirable than the knowledge of God. The desire of our souls is not towards his name and the rembrance of him, when we set not ourselves in a posture to feast our souls with deep and serious meditations of him; have a thought of him, only by the bye and away, as if we were afraid of too intimate acquaintance with him. Are not the thoughts of God rather our invaders than our guests; seldom invited to reside and take up our homes in our hearts? Have we not, when they have broke in upon us, bid them depart from us, and warned them to come no more upon our ground; sent them packing as soon as we could, and were glad when they were gone? And when they have departed, have we not often been afraid they should return again upon us, and therefore looked about for other inmates, things, not good, or if good, infinitely below God, to possess the room of our hearts before any thoughts of him should appear again? Have we not often been glad of excuses to shake off present thoughts of him, ane when we have wanted real ones, found our pretences to keep God and our hearts at a distance? Is not this a part of atheism, to be so unwilling to employ our faculties about the giver of them, to refuse to exercise them in a way of grateful remembrance of him; as though God that truly gave them had no right to them, and he that thinks on us every day in a way of providence, were not worthy to be thought on by us in a way of special rembrance? Do not the best, that love the remembrance of him, and abhor this natural averseness, find that when they would think of God, many things tempt them and turn them to think eleswhere? Do they not find their apprehensions too feeble, their motions too dull, and their impressions too slight? This natural atheism is spread over human nature." p. 159-160
I think Charnock would be surprised at how atheism has grown since his days. A lot of the big thinkers would be considered atheist. Man does not want to think about God. For to do so we show how far we have gone from Him.
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I think Charnock would be surprised at how atheism has grown since his days. A lot of the big thinkers would be considered atheist. Man does not want to think about God. For to do so we show how far we have gone from Him.
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Tuesday, August 22, 2006
"Institutes of the Christian Religion" by John Calvin
"But God, in vindicating his own right, first proclaims that he is a jealous God, and will be a stern avenger if he is confounded with any false god; and thereafter defines what due worship is, in order that the human race may be kept in obedience. Both of these he embraces in his Law when he first binds the faithful in allegiance to him as their only Lawgiver, and then prescribes a rule for worshipping him in accordance with his will. The Law, with its manifold uses and objects, I will consider in its own place; at present I only advert to this one, that it is designed as a bridle to curb men, and prevent them from turning aside to spurious worship. But it is necessary to attend to the observation with which I set out, viz., that unless everything peculiar to divinity is confined to God alone, he is robbed of his honour, and his worship is violated.
It may be proper here more particularly to attend to the subtleties which superstition employs. In revolting to strange gods, it avoids the appearance of abandoning the Supreme God, or reducing him to the same rank with others. It gives him the highest place, but at the same time surrounds him with a tribe of minor deities, among whom it portions out his peculiar offices. In this way, though in a dissembling and crafty manner, the glory of the Godhead is dissected, and not allowed to remain entire. In the same way the people of old, both Jews and Gentiles, placed an immense crowd in subordination to the father and ruler of the gods, and gave them, according to their rank, to share with the supreme God in the government of heaven and earth. In the same way, too, for some ages past, departed saints have been exalted to partnership with God, to be worshipped, invoked, and lauded in his stead. And yet we do not even think that the majesty of God is obscured by this abomination, whereas it is in a great measure suppressed and extinguished - all that we retain being a frigid opinion of his supreme power. At the same time, being deluded by these entanglements, we go astray after divers gods."
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It may be proper here more particularly to attend to the subtleties which superstition employs. In revolting to strange gods, it avoids the appearance of abandoning the Supreme God, or reducing him to the same rank with others. It gives him the highest place, but at the same time surrounds him with a tribe of minor deities, among whom it portions out his peculiar offices. In this way, though in a dissembling and crafty manner, the glory of the Godhead is dissected, and not allowed to remain entire. In the same way the people of old, both Jews and Gentiles, placed an immense crowd in subordination to the father and ruler of the gods, and gave them, according to their rank, to share with the supreme God in the government of heaven and earth. In the same way, too, for some ages past, departed saints have been exalted to partnership with God, to be worshipped, invoked, and lauded in his stead. And yet we do not even think that the majesty of God is obscured by this abomination, whereas it is in a great measure suppressed and extinguished - all that we retain being a frigid opinion of his supreme power. At the same time, being deluded by these entanglements, we go astray after divers gods."
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"The Scriptures:: the only guide in matters of religion" by John Gill
"Nor are the traditions of men to be regarded; the Pharisees were very tenacious of the traditions of the elders, by which they transgressed the commandments of God, and made his word of no effect; and the apostle Paul, in his state of unregeneracy, was zealous of the same; but neither of them are to be imitated by us: it is right to observe the exhortation which the apostle gives, when a christian; (Colossians 2:8) beware lest any man spoil you through philosophy and vain deceit, after the traditions of men, after the rudiments of the world, and not after Christ.
Nor do the decrees of popes and councils demand our attention and regard; it matters not what such a pope has determined, or what canons such a council under his influence has made; what have we to do with the man of sin, that exalts himself above all that is called God; who sits in the temple of God, shewing himself as if he was God? we know what will be his fate, and that of his followers. (2 Thessalonians 2:4, 5, Revelation 20:30, Revelation 13:8, and Revelation 14:11.)
Nor are the examples of men, no not of the best of men, in all things to be copied after by us; we should indeed be followers of all good men as such, of those who through faith and patience inherit the promises; and especially of such, who are or have been spiritual guides and governors in the church; who have made the scriptures their study, and have labored in the word and doctrine; their faith we should follow, considering the end of their conversation; how that issues, and when it terminates in Christ, his person, truths and ordinances, the same to-day, yesterday and for ever:
(Hebrews 6:12, and 13:7)"
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Nor do the decrees of popes and councils demand our attention and regard; it matters not what such a pope has determined, or what canons such a council under his influence has made; what have we to do with the man of sin, that exalts himself above all that is called God; who sits in the temple of God, shewing himself as if he was God? we know what will be his fate, and that of his followers. (2 Thessalonians 2:4, 5, Revelation 20:30, Revelation 13:8, and Revelation 14:11.)
Nor are the examples of men, no not of the best of men, in all things to be copied after by us; we should indeed be followers of all good men as such, of those who through faith and patience inherit the promises; and especially of such, who are or have been spiritual guides and governors in the church; who have made the scriptures their study, and have labored in the word and doctrine; their faith we should follow, considering the end of their conversation; how that issues, and when it terminates in Christ, his person, truths and ordinances, the same to-day, yesterday and for ever:
(Hebrews 6:12, and 13:7)"
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Monday, August 21, 2006
"The Good Shepherd" by George Whitefield
"If you ask me why Christ’s people are called sheep, as God shall enable me, I will give you a short, and I hope it will be to you an answer of peace. Sheep, you know, generally love to be together; we say a flock of sheep, we do not say a herd of sheep; sheep are little creatures, and Christ’s people may be called sheep, because they are little in the eyes of the world, and they are yet less in their own eyes. O, some people think, if the great men were on our side, if we had king, lords, and commons on our side, I mean if they were all true believers, O if we had all the kings upon the earth on our side! Suppose you had: alas! alas! do you think the church would go on the better? Why, if it were fashionable to be a Methodist at court, if it were fashionable to be a Methodist abroad, they would go with
a Bible or a hymn-book, instead of a novel; but religion never thrives under
too much sun-shine. ‘Not many mighty, not many noble, are called, but God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty.’ Dr. Watts says, Here and there I see a king, and here and there a great man, in heaven, but their number is but small.
Sheep are looked upon to be the most harmless, quiet creatures that God hath made: O may God, of his infinite mercy, give us to know that we are his sheep, by our having this blessed temper infused into our hearts by the Holy Ghost. ‘Learn of me,’ saith our blessed Lord; what to do? To work miracles? No; ‘Learn of me, for I am meek and lowly in heart.’ A very good man, now living, said once, if there be any particular temper I desire more than another, it is the grace of MEEKNESS, quietly to bear bad
treatment, to forget and to forgive: and at the same time that I am sensible I am injured, not to be overcome of evil, but to have grace given me to overcome evil with good. To the honor of Moses, it is declared, that he was the meekest man upon earth. Meekness is necessary for people in power; a man that is passionate is dangerous. Every governor should have a warm temper, but a man of an unrelenting, unforgiving temper, is no more fit for government than Phaethon to drive the chariot of the sun; he only sets the world on fire."
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a Bible or a hymn-book, instead of a novel; but religion never thrives under
too much sun-shine. ‘Not many mighty, not many noble, are called, but God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty.’ Dr. Watts says, Here and there I see a king, and here and there a great man, in heaven, but their number is but small.
Sheep are looked upon to be the most harmless, quiet creatures that God hath made: O may God, of his infinite mercy, give us to know that we are his sheep, by our having this blessed temper infused into our hearts by the Holy Ghost. ‘Learn of me,’ saith our blessed Lord; what to do? To work miracles? No; ‘Learn of me, for I am meek and lowly in heart.’ A very good man, now living, said once, if there be any particular temper I desire more than another, it is the grace of MEEKNESS, quietly to bear bad
treatment, to forget and to forgive: and at the same time that I am sensible I am injured, not to be overcome of evil, but to have grace given me to overcome evil with good. To the honor of Moses, it is declared, that he was the meekest man upon earth. Meekness is necessary for people in power; a man that is passionate is dangerous. Every governor should have a warm temper, but a man of an unrelenting, unforgiving temper, is no more fit for government than Phaethon to drive the chariot of the sun; he only sets the world on fire."
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"The Heavenly footman" by John Bunyan
"1. The saints of old, they being willing and resolved for heaven, what could stop them? Could fire and faggot, sword or halter, filthy dungeons, whips, bears, bulls, lions, cruel rackings, stoning, starving, nakedness, etc.? “And in all these things they were more than conquerors, through Him that loved them,” who had also made them “willing in the day of his power.”
2. See again, on the other side, the children of the devil, because they are not willing, how many shifts and starting-holes they will have: I have married a wife, I have a farm, I shall offend my landlord, I shall offend my master, I shall lose my trading, I shall lose my pride, my pleasures, I shall be mocked and scoffed; therefore I dare not come. I, saith another, will stay till I am older, till my children are out, till I am got a little aforehand in the world, till I have done this and that and the other business; but, alas! the thing is, they are not willing; for were they but soundly willing, these, and a thousand such as these, would hold them no faster than the cords held Samson when he broke them like burnt flax; I tell you the will is all: that is one of the chief things which turns the wheel either backwards or forwards; and God knoweth that full well, and so likewise doth the devil, and therefore they both endeavor very much to strengthen the will of their
servants. God, he is for making of his a willing people to serve him; and the devil, he doth what he can to possess the will and affection of those that are his with love to sin; and therefore when Christ comes close to the matter, indeed, saith he, “You will not come to me.” “How often would I have gathered you as a hen doth her chickens, but you would not!” The devil had possessed their wills, and so long he was sure enough of them. Oh therefore cry hard to God to inflame thy will for heaven and Christ — thy will, I say: if that be rightly set for heaven, thou wilt not be beat off with discouragements; and this was the reason that when Jacob wrestled with the angel, though he lost a limb as it were, and the hollow of his thigh was put out of joint as he wrestled with him, yet, saith he, “I will not” —mark, I will not — ”let thee go except thou bless me.” Get thy will tipped with the heavenly grace and resolution against all thy discouragements, and then thou goest full speed for leaven; but if thou falter in thy will and be not sound there, thou wilt run hobbling and halting all the way’ thou runnest, and ‘also to be sure thou wilt fall short at last. The Lord give thee a will and courage! Thus base I done with directing’ thee how to run to the kingdom; be sure thou keep in memory what I have said unto thee, lest thou lose thy way. But because I would have thee 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 too 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 meet-est with as
thou goest.
8. Take heed of stumbling at the cross.
9. Cry hard to God for an enlightened heart and willing mind, and God
give thee a prosperous journey!"
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2. See again, on the other side, the children of the devil, because they are not willing, how many shifts and starting-holes they will have: I have married a wife, I have a farm, I shall offend my landlord, I shall offend my master, I shall lose my trading, I shall lose my pride, my pleasures, I shall be mocked and scoffed; therefore I dare not come. I, saith another, will stay till I am older, till my children are out, till I am got a little aforehand in the world, till I have done this and that and the other business; but, alas! the thing is, they are not willing; for were they but soundly willing, these, and a thousand such as these, would hold them no faster than the cords held Samson when he broke them like burnt flax; I tell you the will is all: that is one of the chief things which turns the wheel either backwards or forwards; and God knoweth that full well, and so likewise doth the devil, and therefore they both endeavor very much to strengthen the will of their
servants. God, he is for making of his a willing people to serve him; and the devil, he doth what he can to possess the will and affection of those that are his with love to sin; and therefore when Christ comes close to the matter, indeed, saith he, “You will not come to me.” “How often would I have gathered you as a hen doth her chickens, but you would not!” The devil had possessed their wills, and so long he was sure enough of them. Oh therefore cry hard to God to inflame thy will for heaven and Christ — thy will, I say: if that be rightly set for heaven, thou wilt not be beat off with discouragements; and this was the reason that when Jacob wrestled with the angel, though he lost a limb as it were, and the hollow of his thigh was put out of joint as he wrestled with him, yet, saith he, “I will not” —mark, I will not — ”let thee go except thou bless me.” Get thy will tipped with the heavenly grace and resolution against all thy discouragements, and then thou goest full speed for leaven; but if thou falter in thy will and be not sound there, thou wilt run hobbling and halting all the way’ thou runnest, and ‘also to be sure thou wilt fall short at last. The Lord give thee a will and courage! Thus base I done with directing’ thee how to run to the kingdom; be sure thou keep in memory what I have said unto thee, lest thou lose thy way. But because I would have thee 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 too 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 meet-est with as
thou goest.
8. Take heed of stumbling at the cross.
9. Cry hard to God for an enlightened heart and willing mind, and God
give thee a prosperous journey!"
Related Tags: John Bunyan, The Heavenly footman, saints of old, children of the devil
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