Asians should know better
A typical personal moment of repose spawned by the presence of a patrol car riding my bumper: I often reflect upon a delightful array of crimes that I could hypothetically be in the process of committing… and how guilty I could appear if sed officer actually pulled me over.
Because of this, I am certain that if cops could give tickets for rendering the form of a meek chop liver sandwich in extended winter hibernation, I’d get one every time.
The “superior” person will always be lost, take my word for it. The more superior he is, the more sure he is to be lost; I mean not that he is superior, but that he thinks himself so, superior to all teaching. He is not prepared to be a learner, he is ready to set up as a teacher, and a master of anything you like. He is not the kind of man to enter the gates of heaven; he carries his head too high for that.
Ours is a mission of grace and peace; we are not prosecutors who search out condemnatory evidence, but friends whose love would cover a multitude of offences. The peeping eyes of Canaan, the son of Ham, shall never be in our employ; we prefer the pious delicacy of Shem and Japheth, who went backward and covered the shame which the child of evil had published with glee.
I read a story the other day of an elder of a Scotch kirk, who at the elders’ meeting had angrily disputed with his minister, until he almost broke his heart. The night after, he had a dream which so impressed him, that his wife said to him in the morning, “Ye look very sad, Jan; what is the matter wi’ ye?” “And well I am,” said he, “for I have dreamed that I had hard words with our minister, and he went home and died, and soon after, I died too; and I dreamed that I went up to heaven, and when I got to the gate, out came the minister, and put out his hands to welcome me, saying, ‘Come along, Jan, there’s nae strife up here, I’m so glad to see ye.’” So the elder went down to the minister’s house to beg his pardon, and found in very truth that he was dead. He was so smitten by the blow, that within two weeks he followed his pastor to the skies; and I should not wonder but what his minister did meet him, and say, “Come along, Jan, there’s nae strife up here.” Brethren, why should there be strife below?
~ All of Grace, Charles H. Spurgeon
“If you cannot make yourself what you would wish to be, how can you bend others to your will? We want them to be perfect, yet we do not correct our own faults. We wish them to be severely corrected, yet we will not correct ourselves. Their great liberty displeases us, yet we would not be denied what we ask. We would have them bound by laws, yet we will allow ourselves to be restrained in nothing. Hence, it is clear how seldom we think of others as we do of ourselves.
If all were perfect, what should we have to suffer from others for God’s sake? But God has so ordained, that we may learn to bear with one another’s burdens, for there is no man without fault, no man without burden, no man sufficient to himself nor wise enough. Hence we must support one another, console one another, mutually help, counsel, and advise, for the measure of every man’s virtue is best revealed in time of adversity — adversity that does not weaken a man but rather shows what he is.”
~Imitation of Christ: Chapter 16, Thomas a Kempis
“Let us briefly consider this, lest we should suffer any thing most perniciously spoken, to pass by unnoticed. Here then, I observe, that if it be proved that our salvation is apart from our own strength and counsel, and depends on the working of God alone, (which I hope I shall clearly prove hereafter, in the course of this discussion,) does it not evidently follow, that when God is not present with us to work in us, every thing that we do is evil, and that we of necessity do those things which are of no avail unto salvation? For if it is not we ourselves, but God only, that works salvation in us, it must follow, whether or no, that we do nothing unto salvation before the working of God in us.
But, by necessity, I do not mean compulsion; but (as they term it) the necessity of immutability, not of compulsion; that is, a man void of the Spirit of God, does not evil against his will as by violence, or as if he were taken by the neck and forced to it, in the same way as a thief or cut-throat is dragged to punishment against his will; but he does it spontaneously, and with a desirous willingness. And this willingness and desire of doing evil he cannot, by his own power, leave off, restrain, or change; but it goes on still desiring and craving. And even if he should be compelled by force to do any thing outwardly to the contrary, yet the craving will within remains averse to, and rises in indignation against that which forces or resists it. But it would not rise in indignation, if it were changed, and made willing to yield to a constraining power. This is what we mean by the necessity of immutability: — that the will cannot change itself, nor give itself another bent; but rather the more it is resisted, the more it is irritated to crave; as is manifest from its indignation. This would not be the case if it were free, or had a “Free-will.” Ask experience, how hardened against all persuasion they are, whose inclinations are fixed upon any one thing. For if they yield at all, they yield through force, or through something attended with greater advantage; they never yield willingly. And if their inclinations be not thus fixed, they let all things pass and go on just as they will.
But again, on the other hand, when God works in us, the will, being changed and sweetly breathed on by the Spirit of God, desires and acts, not from compulsion, but responsively, from pure willingness, inclination, and accord; so that it cannot be turned another way by any thing contrary, nor be compelled or overcome even by the gates of hell; but it still goes on to desire, crave after, and love that which is good; even as before, it desired, craved after, and loved that which was evil. This, again, experience proves. How invincible and unshaken are holy men, when, by violence and other oppressions, they are only compelled and irritated the more to crave after good! Even as fire, is rather fanned into flames than extinguished, by the wind. So that neither is there here any willingness, or “Free-will,” to turn itself into another direction, or to desire any thing else, while the influence of the Spirit and grace of God remain in the man.
In a word, if we be under the god of this world, without the operation and Spirit of God, we are led captives by him at his will, as Paul saith. (2 Tim. ii. 26.) So that, we cannot will any thing but that which he wills. For he is that “strong man armed,” who so keepeth his palace, that those whom he holds captive are kept in peace, that they might not cause any motion or feeling against him; otherwise, the kingdom of Satan, being divided against itself, could not stand; whereas, Christ affirms it does stand. And all this we do willingly and desiringly, according to the nature of will: for if it were forced, it would be no longer will. For compulsion is (so to speak) unwillingness. But if the “stronger than he” come and overcome him, and take us as His spoils, then, through the Spirit, we are His servants and captives (which is the royal liberty) that we may desire and do, willingly, what He wills.
Thus the human will is, as it were, a beast between the two. If God sit thereon, it wills and goes where God will: as the Psalm saith, “I am become as it were a beast before thee, and I am continually with thee.” (Ps. lxxiii. 22-23.) If Satan sit thereon, it wills and goes as Satan will. Nor is it in the power of its own will to choose, to which rider it will run, nor which it will seek; but the riders themselves contend, which shall have and hold it.”
~Bondage of Will: Section XXV, Martin Luther