Test Popup Module
Ephesians 4:4-6
“There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.”
At one time, second only to the Bible in popularity, The Pilgrim’s Progress is the most famous Christian allegory still in print. The story chronicles the epic adventure of a man named Christian who leaves his home in the City of Destruction and begins a life-long quest to the Celestial City. Set against the backdrop of a hazardous journey, this powerful drama unfolds as Christian’s adventures lead him into fascinating lands and encounters with interesting people who either help or hinder his progress along a narrow way. With a gallery of memorable characters and visits to colorful places, Bunyan’s allegorical narrative describes one man’s extraordinary adventure on his journey to faith.
Grace Abounding to the Chief of Sinners is the spiritual autobiography of Bunyan, the traveling tinker who became an eminent preacher and author. It is in the genre of Augustine’s Confessions and Thomas a Kempis’s Imitation of Christ. Written in 1666, Grace Abounding chronicles Bunyan’s spiritual journey from a profane life filled with cursing, blasphemy, and Sabbath desecration to a new creation in Christ Jesus.
The Narrow Gate was written by John Bunyan and first published in 1676. This book is an in-depth investigation of Matthew 7:13-14.
Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
It is the author’s intent to prove plainly by scripture, that not only the corrupt and hostile but also many who have declared to have faith, will come short of entering heaven’s gate. No one can read this book and not be awakened to the fact that there is a narrow entrance into heaven; it will cause the reader to take a hard look into their own ideas of what is necessary to be saved. Few books can compare with this warning that narrow is the way, which leadeth unto life, and broad is the way, that leadeth to destruction.
“A description of the man that gets to Heaven: With directions how to run so as to obtain.” The Heavenly Footman is John Bunyan’s thundering description of how Heaven is to be pursued. Fought for. Run for with all our strength. This is a portrait of the faithful zeal that leads to the gates of glory. Modern man and the modern church would do well to read these words and be changed. “So run, that ye may obtain.”-1 Cor. 9:24
When Journey to Hell was first published in 1680, the original title was The Life and Death of Mr. Badman. Another book by John Bunyan, The Pilgrim’s Progress, has inspired many in their Christian walk. Now, you can follow another man. Mr. Badman, on his life journey, which leads him ultimately to hell. In this allegory, the wickedness, depravity, and carnality in the life and death of Mr. Badman are contrasted with biblical standards of living and the path that leads to heaven. The wisdom of Mr. Wiseman will strike you as he explains a godly life in all situations, including home, business, and relationships.
The Acceptable Sacrifice or The Excellency of a Broken Heart is a doctrinally-driven and spiritually-inspired book written by John Bunyan and published in 1688.
Charles Spurgeon once said, “I would quote John Bunyan as an instance of what I mean. Read anything of his, and you will see that it is almost like reading the Bible itself. He had read it till his very soul was saturated with Scripture; and though his writings are charmingly full of poetry, yet he cannot give us his Pilgrim’s Progress—that sweetest of all prose poems—without continually making us feel and say, ‘Why, this man is a living Bible!’ Prick him anywhere—his blood is Bibline, the very essence of the Bible flows from him. He cannot speak without quoting a text, for his very soul is full of the Word of God.” It is true that Bunyan possessed a very great love for the Word of God, which is evident in this comprehensive script on Psalm 51:17 The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. In this work the writer does not simply provide information to the reader but drives home the truth with precision and accuracy on what is acceptable to God, which is possessing a broken heart and contrite spirit before Him. To quote the preface, “The following treatise may be of great use to the people of God, through his blessing accompanying it, to keep their hearts tender and broken, when so many, after their hardness and impenitent heart, are treasuring up wrath against the day of wrath (Rom 2:5).” Ultimately, the reader will be led to not only take a deeper look into the Word of God, but also a personal inspection of his own soul, to determine if his heart is, according to God’s Word, found acceptable in God’s sight.
Albert Barnes, a trusted theologian of the 19th century, published this compilation of sermons in 1855. The title The Way of Salvation was selected to indicate the ultimate purpose and scope of the book. Those Barnes had in mind while preparing these lectures were those who possessed honest questions about Christianity and the plan of salvation. Thus, it was written for any who hold genuine questions about the authenticity of the Bible, the Christian religion, God’s mercy, the value of faith, and the merits of Christ. For such persons as these, this book is a must-read. The chapters written hold relevancy to these great topics and will help to remove some obstacles or explain some difficulties concerning both the way and how of salvation.
While the world knows Matthew Henry best for his time-enduring Exposition of the Old and New Testaments, the cultivation of personal piety in himself and others was the great business of his practical life; and his treatises on the godly life, while little known today, are among the finest ever written. Rich in and alert to the things of the spirit, they reveal, as so impressively shown in this volume, a spiritual mind of preeminent degree in the full and deliberate worship of God. The author here pleads with us to avail ourselves of the “ornament of a meek and quiet spirit” and to apply this precious and comely grace in all our contacts in everyday living. No message could be more practical or fitting for this age, when the world, more than ever, is too much with us. This is a deep and tender, altogether winsome plea. Would you know the nature, excellence, and application of this meekness and quietness? Come then with the author to Him who said ” . . . learn of me, for I am meek and lowly” And all the world will see and know that we have been with Jesus. Living and dying, let us be found among the “quiet in the land” We all wish to see quiet families, and quiet churches, and quiet neighborhoods, and quiet nations; and it will be so if there be quiet hearts; and not otherwise.
One of the finest, but little known, treatises on the godly life ever written, by the author of the justly popular Matthew Henry’s Commentary. This little gem teaches how to begin the day with God, how to spend the day with God, and how to end the day with God. C.H. Spurgeon said, “Matthew Henry is most pious and pithy, sound and sensible, terse and trustworthy.”
This is a sermon given by Johnathan Edwards on July 8th, 1741, in Enfield, Connecticut. Edwards was invited by the minister to preach to this assembly because they were particularly stubborn to the message of the gospel. One minister characterized them as “thoughtless and vain.” The main text of this discourse was Deuteronomy 32:35.
To me belongeth vengeance and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste.
It is reported that the sermon was preached in level tones and that he did not try to rile up the crowd. And yet, before the end of the sermon, people were moaning, groaning, and crying out such things as, “What shall I do to be saved?” E.H. Cady points out, “the focus of the sermon is on the predicament of the sinner, how dreadfully he dangles just before he plunges into eternal agony, and while he has time to repent and be saved.”
Proverbs 4:23 says to keep thy heart with all diligence; for out of it are the issues of life. Our hearts are like fortresses under attack, and we must guard them accordingly. Most people will diligently guard their fortunes and homes, which are of temporal value, but they are very careless about guarding that which is of eternal value their very souls! In this work, originally titled A Saint Indeed or the Great Work of a Christian in Keeping the Heart, John Flavel looks at what it means to keep the heart, how to keep the heart, and why keeping the heart is the greatest business of every person.
John Flavel was an English Presbyterian clergyman, puritan and popular author. Flavel opens up Christ altogether lovely with Song of Songs 5:16 ” Yes, He is altogether lovely.”. He then goes on to marvel at all the ways Christ reveals himself to us. How Jesus Christ is beauty, majesty, righteousness, love, and total perfection.
The Practice of Piety is Lewis Bayly’s guide to living a more pious life. Inside he gives us a series of meditations on personal growth in God’s Grace. He offers meditations for the sick, the dying, fear and ways to begin the day. “Now let us see how happy a godly man is in his state of renovation, being reconciled to God in Christ. “The godly man whose corrupt nature is renewed by grace in Christ and become a new creature, is blessed in a threefold respect-First, in his life; Secondly, in his death; Thirdly, after death.”
In 1889 D. E. W. Bullinger wrote a series of articles in the magazine Things to Come on the church epistles. In 1902 the articles were published together as a book. The church Epistles contains a good overview of Romans, First and Second Corinthians, Galations, Ephesians, Colossians, and First and Second Thessalonians. Each book and its importance are discussed as well as the divine order of their inter-relationship, structure, scope, and interpretation.
Bullinger was a lifelong scholar and voluminous writer. His books are excellent study materials for ministers and students who alike desire a deeper knowledge of the seven epistles penned by the Apostle Paul to the churches throughout Asia Minor. Their doctrinal content is worthy of study, in order that a full view of the gospel of Jesus Christ is both known and believed. This book assists in that goal.
Great Cloud of Witnesses was written by Dr. E. W. Bullinger and published in 1911. It is a must-read for those who desire a greater understanding of faith as outlined in Hebrews 11. For by it (faith) the elders obtained a good report. (Heb. 11:2) This book is an exegetical commentary on these biblical heroes listed in Hebrews 11 and the faith that distinguished each of them. From Abel, Enoch, Moah, Abraham, Sara, Joseph, Moses, and others, critical lessons concerning faith are taught, including faith’s worship of God, faith’s walk with God, faith’s witness for God, and faith’s obedience to God.
Bullinger was a diligent and methodical student of the Word of God as well as a recognized and distinguished scholar in the field of Biblical languages. His books are best received by the serious-minded student willing to study and digest the material in a thoughtful and purposeful manner. Because of Bullinger’s love for the Word of God, those who study his works can do nothing but grow into a greater love for the Bible and its divine inspiration.
From the Introduction: The root of all evils which abound in the spiritual sphere at the present day lies in the fact that the Word and the words of God are not fed upon, digested, and assimilated, as they ought to be. If we ask the question, Why is this the case? the answer is, The Bible is not enjoyed because the Bible is not understood. The methods and rules by which alone such as understanding may be gained are not known or followed; hence the Bible is a neglected book.” – Book Preface
Arthur Dent was an English Puritan author and preacher that wrote The Plain Man’s Pathway to Heaven in 1601. This book is a dialogue that contains six principles; first, it shows man’s misery in nature with the means of recovery; second, it sharply inveighed against the iniquity of time and common corruptions of the world; thirdly, it shows the marks of the children of God, and the reprobates, together with the apparent signs of salvation and damnation; fourthly, it declareth how hard a thing it is to enter into life, and how few shall enter; fifthly, it layeth open the ignorance of the world, with the objections of the same; lastly, it publisheth and proclaims the sweet promises of the gospel, with the abundant mercy of God, to that repent, believe, and truly turn unto Him.
“In the classic Mere Christianity, C.S. Lewis, the most important writer of the 20th century, explores the common ground upon which all of those of Christian faith stand together. Bringing together Lewis’ legendary broadcast talks during World War Two from his three previous books The Case for Christianity, Christian Behavior, and Beyond Personality, Mere Christianity provides an unequaled opportunity for believers and nonbelievers alike to hear this powerful apologetic for the Christian faith.” -C.S. Lewis Official Website.
C.S. Lewis wrote A Grief Observed after the passing of his wife. This book contains in-depth insight into C.S. Lewis’ grieving process and his turn to God. He states, “Nothing will shake a man–or at any rate a man like me–out of his merely verbal thinking and his merely notional beliefs. He has to be knocked silly before he comes to his senses. Only torture will bring out the truth. Only under torture does he discover it himself.”
Roger Steer is a British author and historian who put together the Spiritual Secrets of George Müller. This book was published in 1992 and distills the best of George Müller’s Godly principles; which are taken from his journals. Extracted from Müller’s journals, this book is composed of a mature insight on such topics as guidance, faith, the daily disciplines of spirituality, and methods for ordering one’s private world.
Christian and Hopeful Escaping Doubting Castle: Now, about midnight, the Pilgrims began to pray—and continued in prayer until almost the break of day. Then Christian, half-bewildered, broke out in this passionate speech: “What a fool I have been, to thus lie in this stinking dungeon—when I could have been free! I have a key called Promise in my bosom—which I am persuaded will open any lock in Doubting Castle!” Hopeful replied, “That is good news, my brother—pluck it out of your bosom, and try it!” Then Christian pulled it out of his bosom, and tried to unlock the dungeon door. As he turned the key, the bolt drew back and the door flew open! Christian and Hopeful quickly came out of the dungeon, and went to the outer door which led into the castle-yard. Using his key, Christian was able to open that door also. Next they went to the iron gate of the castle—which also needed to be unlocked. Though this lock was very difficult to turn—yet the key finally opened it. Then they pushed the gate open to make a quick escape—but the gate, as it opened, made such a creaking, that it awakened Giant Despair. Hastily rising to pursue his prisoners—the Giant fell into one of his fits, and felt his limbs fail him, so that he was unable to go after them. Then the Pilgrims found their way back to the King’s highway—and so were safe—being out of Giant Despair’s jurisdiction. Now, when they had gone back over the stile, they began to discuss what they should do to prevent others who would come after them, from falling into the hands of Giant Despair. So they agreed to erect a pillar there—and to engrave this warning upon it: “Over this stile is the way to Doubting Castle, which is kept by Giant Despair—who despises the King of the Celestial Country, and seeks to destroy His holy Pilgrims!”
The Narrow Gate Or The Great Difficulty of Getting to Heaven
By John Bunyan
In this, it is my intention to prove plainly by Scripture, that not only the course and profane, but many great who make a profession of faith, will come short of that kingdom.
Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it (Matt. 7:13-14).
To the reader
Courteous reader,
God, I hope, has put it into my hearth to write to you another time, and, at that, about matters of the greatest importance; for now we discourse not about things disputed amount the godly, but directly about the saving or damning of the soul. Yes, moreover, this discourse is about the few in number who shall be saved; and it proves that many a person making a great profession of faith will come short of eternal life. For this reason, the matter needs to be sharp and therefore disliked by some; but let it not be rejected by you. The text calls for sharpness; so do the times. Yes, the faithful discharge of my duty towards you has caused me to do it.
I do not now play a tune, but mourn; and it will be well for you if you can graciously lament (Matt. 11:17). Some, they say, make the gate of heaven too wide and some make it too narrow. For my part, I have here presented you with as true a measure of it as I can by the Word of God.
Read me, therefore, yes, read me, and compare me with the Bible. And if you find that my doctrine and that Book of God concur, embrace it, as you will answer for the contrary in the Day of Judgement. This awakening work – if God will make it so = was prepared for you; and if there be the need and it wounds, then get healing by the blood; if it disturbs you, then get peace by the blood; if it takes away all that you have because what you had was naught – for this book is not prepared to takeaway true grace from anyone – then ‘buy from Christ gold refined in the fire, that you may be rich; and white garments that you may be clothed, that the shame of your nakedness may not be revealed; and anoint your eyes with eye salve, that you my see’ (Rev. 3:18). Self-flatteries and self-deceptions are easy and pleasant, but damnable. The Lord give you a heart to judge rightly of yourself and of this book, and so to prepare yourself for eternity that you may not only expect to gain entrance, but be received into the kingdom of Christ and of God. Amen.
So prays your friend,
John Bunyan
The Heavenly Footman
By
John Bunyan
Or a description of the man who gets to heaven, together with an explanation of how he travels, the signs he follows, and some directions on how to travel in such a way as to be granted entrance into heaven.
So it came to pass, who they had brought then outside, that he said, ‘Escape for your life! Do not look behind you nor stay anywhere in the plain. Escape to the mountains, lest you be destroyed’ (Gen. 19:17).
A letter to all slothful and careless people
Friends,
Solomon said, ‘The desire of the lazy man kills him’ (Prov. 21:25); and if so, what will slothfulness do to those who entertain it? The proverb is: ‘He who sleeps in harvest is a son who causes shame’ (Prov. 10:5); and dare I be bold enough to say this: no greater shame can befall a man than to see that he has fooled away his soul and sinned away eternal life. And I am sure this is the best way to do it, namely, to be slothful, slothful, I say, in the work of salvation. The vineyard of the slothful man, with reference to the things of this life, has no more briars, nettles and stinking weeds than he who is slothful for heaven has his heart full of heart-choking and soul-damning sin.
Slothfulness hath these two evils: first, to neglect the
time in which it should be using to gain heaven, and thereby, in the second place, resulting in untimely repentance. I can assure you that he who looses his sould in this world through slothfulness will have no cause to be glad about it when he comes to hell. Slothfulness is usually accompanied by carelessness, and carelessness is, for the most part, cause by senses which are dulled to spiritual realities, and this, again, puts renewed strength into slothfulness, and by this means the soul is left without remedy. Slothfulness shuts out Christ; slothfulness shames the soul (S. of S. 5:2-4; Prov. 13:4).
Slothfulness is condemned even by the feeblest of all creatures: ‘Go to the ant, you sluggard! Consider her ways and be wise’ (Prov. 6:6). ‘The lazy man will no plough because of winter’ – that is, he will no break up the fallow ground of his heart, because there must be some effort made by him who would do it. Therefore, ‘he will beg during the harvest’ (Prov. 20:4) – that is, when the saints of God shall have their glorious heaven and happiness given to them. But the sluggard will ‘have nothing’ – that is, he will be none the better for all his crying for mercy, according to what is stated in Matthew 25:10-12.
If you would know who is a sluggard in the things of heaven, compare hin with one who is slothful in the things of this world. (1) He who is slothful is loath to set about the work he should pursue; and so is he who is slothful for heaven. (2) He who is slothful is one who is willing to make delays; and so is he who is slothful for heaven. (3) He who is a sluggard uses any small obstacle as an excuse to put off doing his work; and so is it with the man who is slothful for heaven. (4) He who is slothful does his work by halves; and so is it with the man who is slothful for heaven. He may almost, but shall never quite obtain complete deliverance from hell. He may almost, but shall never (unless he mends his ways) fully become a saint. (5) Thos who are slothful usually miss the season in which things are to be done; and so it is with those who are slothful for heaven. They miss the season for grace. And therefore (6) those who are slothful seldom if ever produce good fruit; and so it will also be with the soul-sluggard. (7) Those who are slothful are rebuked for it. So will Christ deal with those who are not working for him. ‘Out of your own mouth I will judge you, you wicked [or slothful] servant’ (Luke 19:22). ‘You said I was this or that. Why then did you not put my money in the bank?’ (v. 23). ‘Cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth’ (Matt.25:30).
1. What shall I say? Time is passing and will you be slothful?
2. Much of your lives has already passed, and will you be slothful?
3. Your souls are worth a thousand worlds, and will you be slothful?
4. The day of death and judgement is at the door, and will you be slothful?
5. The curse of God hangs over your head, and will you be slothful?
6. Besides this, the demons are in earnest, labouring and seeking by every means, every day, by every sin, to keep you out of heaven and to deprive you of salvation; and will you be slothful?
7. Your neighbors diligently see the things that will perish, and will you be slothful concerning the things that will endure for ever?
8. Will you be willing to be damned for slothfulness?
9. Would you be willing for the angles of God to neglect to carry your souls away to heaven when you lie dying, and rather for the demons to stand by ready to scramble for them?
10. Was Christ slothful in the work of your redemption?
11. Are his ministers slothful in making this known to you?
12. And lastly, if all this will not move you, I tell you, God will not be slothful or negligent to damn you, whose damnation has for a long time not been slumbering. The demons will not neglect to come and get you, nor will hell neglect to shut its mouth upon you.
Sluggard, are you still asleep? Are you resolved to sleep the sleep of death? Will neither tidings from heaven nor hell awaken you? Will you still say, ‘A little sleep, a little slumber, a little folding of the hands to sleep’? (Prov, 6:10). Will you yet turn yourself in your sloth, as a door turns itself upon its hinges? Oh, that I was one that was skilful in lamentation, and had a yearning heart for you, how I would pity you! How I would weep for you! Oh, that I could with Jeremiah let my eyes run down with rivers of tears for you! Poor soul, lost soul, dying soul, what a hard heart have I a child, or a friend, it would not be so much; but, poor man, it is your soul! If it were to lie in hell just for a day, just for a year, no, ten thousand years, it would, in comparison, be nothing. But, Oh, it is for ever! Oh, this cutting word ever! Hat terrifying words for the soul will those be which say, ‘Depart from me, you cursed, into the everlasting fire!’ (Matt. 25:41).
Objection:
But if I were to get started, and run as you would have me, then I must run from all my friends, for none of them are running that way.
Answer:
And if you do, you will run into the bosom of Christ and of God, and what harm will that do you?
Objection:
But if I run this way, then I must run from all my sins.
Answer:
That is true indeed. Yet if you do not, you will run into hell-fire.
Objection:
But if I run this way, I shall be hated and lose the love of my friends and relations, and of those that I expect to benefit from, or am reliant upon, and I shall also be mocked by all my neighbours.
Answer:
If you do not, then you are sure to lose the love and favour of God and of Christ, the benefit of heaven and glory, and to be mocked by God for your folly: ‘I also will laugh at your calamity; I will mock when your terror comes’ (Prov. 1:26). And if you would not want to be hated and mocked, then take heed that by your folly you do not procure the displeasure and mocking of the great God; for his mocking and hatred will be terrible because they will fall upon you in terrible times, even when tribulation and anguish take hold of you, which will be when death and judgement comes, when all the men on earth and all the angels in heaven will not be ablet o help you (Prov. 1:26-28).
Objection:
But surely I may begin this at some future time, a year or two from now, may I not?
Answer:
First, do you know the length of your days? Did God ever tell you that you would live halfa year, or even two months longer? No, it may be you might not live even that long. And therefore second, will you be so foolish and unwise as to risk your soul upon a little time which is uncertain? Third, do you know whether the day of grace will last another week longer or not> For the day of grace has passed with some before their life has ended; and if it should be so with you, would you not say, ‘Oh, if only I had begun to run before the day of grace had passed and the gates of heaven were shut against me!’? But, fourth, if you saw any of your neighbours neglecting to make certain the possession of either house or land, if these were offered to them, saying, ‘There’s time enough for that later,’ when the time is uncertain, and besides, when they do not know whether or not it will ever be offered to them again; would you not call them fools? And if so, do you then think that you are a wise man to let your immortal soul hang over hell by a thread of uncertain time, which may soon be cut asunder by death?
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; for the crown is at the end of the race, where also stands the loving Forerunner, even Jesus, who has prepared heavenly provision to make your soul welcome. And he will give it to you with a heart more willing than ever you could desire it from him. Oh, therefore do not delay any longer, but put into practice the words of the men of Dan to their brothers after they had seen the goodness of the land of Canaan, ‘Arise… for we have seen the land, and indeed it is very good. Would you do nothing? Do not hesitate to go, and enter to possess the land’ (Judge. 18:9).
Farewell.
I hope our souls meet in comfort at the Journeys end.
John Bunyan
The Acceptable Sacrifice
The Excellency of a Broken Heart:
Showing the Nature, Signs, & Proper Effects of a Contrite Spirit
By John Bunyan
‘The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise.’ Psalm 51:17
This psalm is David’s penitential psalm. It may be fitly so called, because it is a psalm by which is manifest the unfeigned sorrow which he had for his horrible sin, in defiling of Bathsheba, and slaying Uriah her husband; a relation at large of which you have in the 11th and 12th of the Second of Samuel. Many workings of the heart, as this psalm showeth, this poor man had, so soon as conviction did fall upon his spirit. One while he cries for mercy, then he confesses his heinous offences, then he bewails the depravity of his nature; sometimes he cries out to be washed and sanctified, and then again he is afraid that God will cast him away from his presence, and take his Holy Spirit utterly from him. And thus he goes on till he comes to the text, that there he slayeth his mind, finding in himself that heart and spirit which God does not dislike; ‘The sacrifices of God,’ says he, ‘are a broken spirit’; as if he should say, I thank God I have that. ‘A broken and contrite heart,’ says he, ‘O God, thou wilt not despise’; as if he should say, I thank God I have that.