Ready Or Knot (12 Conversations Every Couple Needs To Have Before Marriage) Order Printed Copy
- Author: Scott Kedersha
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About the Book
"Ready or Knot" by Scott Kedersha is a guidebook for engaged couples, offering practical advice on 12 important conversations every couple should have before getting married. The book explores topics such as communication, finances, conflict resolution, and more, helping couples build a strong foundation for a successful marriage.
William Booth
General William Booth’s early life
William Booth was born in Nottingham in 1829 of well-bred parents who had become poor. He was a lively lad nicknamed Wilful Wil. At the age of fifteen he was converted in the Methodist chapel and became the leader of a band of teenage evangelists who called him Captain and held street meetings with remarkable success.
In 1851 he began full-time Christian work among the Methodist Reformers in London and later in Lincolnshire. After a period in a theological college he became a minister of the Methodist New Connexion. His heart however was with the poor people unreached by his church, and in 1861 he left the Methodists to give himself freely to the work of evangelism. Joined by Catherine, his devoted wife, they saw their ministry break out into real revival, which in Cornwall spread far and wide.
One memorable day in July 1865, after exploring the streets in an East End district where he was to conduct a mission, the terrible poverty, vice and degradation of these needy people struck home to his heart. He arrived at his Hammersmith home just before midnight and greeted his waiting Catherine with these words: “Darling, I have found my destiny!” She understood him. Together they had ministered God’s grace to God’s poor in many places.
Now they were to spend their lives bringing deliverance to Satan”s captives in the evil jungle of London”s slums. One day William took Bramwell, his son, into an East End pub which was crammed full of dirty, intoxicated creatures. Seeing the appalled look on his son”s face, he said gently, “Bramwell, these are our people—the people I want you to live for.”
William and Catherine loved each other passionately all their lives. And no less passionately did they love their Lord together. Now, although penniless, together with their dedicated children, they moved out in great faith to bring Christ”s abundant life to London”s poverty-stricken, devil-oppressed millions.
At first their organisation was called the Christian Mission. In spite of brutal opposition and much cruel hardship, the Lord blessed this work, and it spread rapidly.
William Booth was the dynamic leader who called young men and women to join him in this full-time crusade. With enthusiastic abandon, hundreds gave up all to follow him.
“Make your will, pack your box, kiss your girl and be ready in a week”, he told one young volunteer.
Salvation Army born
One day as William was dictating a report on the work to George Railton, his secretary, he said, “We are a volunteer army,”
“No”, said Bramwell, “I am a regular or nothing.”
His father stopped in his stride, bent over Railton, took the pen from his hand, and crossing out the word “volunteer”, wrote “salvation”. The two young men stared at the phrase “a salvation army”, then both exclaimed “Hallelujah”. So the Salvation Army was born.
As these dedicated, Spirit-filled soldiers of the cross flung themselves into the battle against evil under their blood and fire banner, amazing miracles of deliverance occurred. Alcoholics, prostitutes and criminals were set free and changed into workaday saints.
Cecil Rhodes once visited the Salvation Army farm colony for men at Hadleigh, Essex, and asked after a notorious criminal who had been converted and rehabilitated there.
“Oh”, was the answer, “He has left the colony and has had a regular job outside now for twelve months.”
“Well” said Rhodes in astonishment, “if you have kept that man working for a year, I will believe in miracles.”
Slave traffic
The power that changed and delivered was the power of the Holy Spirit. Bramwell Booth in his book Echoes and Memories describes how this power operated, especially after whole nights of prayer. Persons hostile to the Army would come under deep conviction and fall prostrate to the ground, afterward to rise penitent, forgiven and changed. Healings often occurred and all the gifts of the Spirit were manifested as the Lord operated through His revived Body under William Booth’s leadership.
Terrible evils lay hidden under the curtain of Victorian social life in the nineteenth century. The Salvation Army unmasked and fought them. Its work among prostitutes soon revealed the appalling wickedness of the white slave traffic, in which girls of thirteen were sold by their parents to the pimps who used them in their profitable brothels, or who traded them on the Continent.
“Thousands of innocent girls, most of them under sixteen, were shipped as regularly as cattle to the state-regulated brothels of Brussels and Antwerp.” (Collier).
Imprisoned
In order to expose this vile trade, W. T. Stead (editor of The Pall Mall Gazette) and Bramwell Booth plotted to buy such a child in order to shock the Victorians into facing the fact of this hidden moral cancer in their society. This thirteen-year-old girl, Eliza Armstrong, was bought from her mother for ÂŁ5 and placed in the care of Salvationists in France.
W. T. Stead told the story in a series of explosive articles in The Pall Mall Gazette which raised such a furore that Parliament passed a law raising the age of consent from thirteen to sixteen. However, Booth and Stead were prosecuted for abduction, and Stead was imprisoned for three months.
William Booth always believed the essential cause of social evil and suffering was sin, and that salvation from sin was its essential cure. But as his work progressed, he became increasingly convinced that social redemption and reform should be an integral part of Christian mission.
So at the age of sixty he startled England with the publication of the massive volume entitled In Darkest England, and the Way Out. It was packed with facts and statistics concerning Britain’s submerged corruption, and proved that a large proportion of her population was homeless, destitute and starving. It also outlined Booth’s answer to the problem — his own attempt to begin to build the welfare state.
All this was the result of two years” laborious research by many people, including the loyal W. T. Stead. On the day the volume was finished and ready for publication, Stead was conning its final pages in the home of the Booths. At last he said, “That work will echo round the world. I rejoice with an exceeding great joy.”
“And I”, whispered Catherine, dying of cancer in a corner of the room, “And I most of all thank God. Thank God!” As the work of the Salvation Army spread throughout Britain and into many countries overseas, it met with brutal hostility. In many places Skeleton Armies were organised to sabotage this work of God. Hundreds of officers were attacked and injured (some for life). Halls and offices were smashed and fired. Meetings were broken up by gangs organised by brothel keepers and hostile publicans.
One sympathiser in Worthing defended his life and property with a revolver. But Booth’s soldiers endured the persecution for many years, often winning over their opponents by their own offensive of Christian love.
The Army that William Booth created under God was an extension of his own dedicated personality. It expressed his own resolve in his words which Collier places on the first page of his book:
“While women weep as they do now, I’ll fight; while little children go hungry as they do now, I’ll fight; while men go to prison, in and out, in and out, as they do now, I’ll fight—I’ll fight to the very end!”
Toward the end of his life, he became blind. When he heard the doctor’s verdict that he would never see again, he said to his son: “Bramwell, I have done what I could for God and the people with my eyes. Now I shall see what I can do for God and the people without my eyes.”
But the old warrior had finally laid down his sword. His daughter, Eva, head of the Army’s work in America, came home to say her last farewell. Standing at the window she described to her father the glory of that evening’s sunset.
“I cannot see it,” said the General, “but I shall see the dawn.”
you can’t fake what you love
The soul is measured by its flights, Some low and others high, The heart is known by its delights, And pleasures never lie. I was 25 years old when John Piper’s book The Pleasures of God  was first released in 1991. My wife and I had been attending Bethlehem Baptist for two years and had read John’s book Desiring God , which unpacked what he called Christian Hedonism. His fresh emphasis on the truth that God is most glorified in us when we are most satisfied in him  was working its way into our spiritual bones. But as I read the introduction to The Pleasures of God , the one-sentence poem above crystalized the truth of Christian Hedonism for me, opening my mind to the role delight plays in the Christian life. One Sentence Begets Another John wrote that life-changing sentence as a kind of exposition of another  life-changing sentence he had read four years earlier. In fact, the whole sermon series that birthed the book was born of his meditation on that sentence written in the seventeenth century by a young Professor of Divinity in Scotland named Henry Scougal. Scougal had actually penned the sentence in a personal letter of spiritual counsel to a friend, but it was so profound that others copied and passed it around. Eventually Scougal gave permission for it to be published in 1677 as The Life of God in the Soul of Man . A year later, Scougal died of tuberculosis before he had reached his twenty-eighth birthday. John Piper describes what gripped him so powerfully: One sentence riveted my attention. It took hold of my thought life in early 1987 and became the center of my meditation for about three months. What Scougal said in this sentence was the key that opened for me the treasure house of the pleasures of God. He said, “ The worth and excellency of a soul is to be measured by the object of its love .” (18) John realized that this statement is as true of God as it was of man. The worth and excellency of God’s  soul is measured by the object of its love. This object must, then, be God himself, since nothing of greater value exists than God. John previously devoted a whole chapter in Desiring God  to God’s happiness in himself — the God-centeredness of God. Scougal’s sentence, however, opened glorious new dimensions of this truth for John as he contemplated how the excellency of God’s soul is measured. And John’s sentence opened glorious new dimensions for me as I began to contemplate that a heart, whether human or divine, is known by its delights. Pleasures Never Lie It was the last line of John’s poem that hit me hardest: The heart is known by its delights, And pleasures never lie. Pleasures never lie.  This phrase cut through a lot of my confusion and self-deceit to the very heart of the matter: what really matters to my heart. “Our lips can lie about what we love, but our pleasures never lie.” “Pleasures never lie” doesn’t mean things we find pleasurable are never deceitful. We all know, from personal experience as well as the testimony of Scripture, that many worldly pleasures lie to us (Hebrews 11:25). Rather, it means that pleasure is the whistle-blower of the heart. Pleasure is our heart’s way of telling us what we treasure (Matthew 6:21). When we take pleasure in something evil, we don’t have a pleasure problem ; we have a treasure problem . Our heart’s pleasure gauge is working just like it’s supposed to. What’s wrong is what our heart loves. Our lips can lie about what we love, but our pleasures never lie . And we can’t keep our pleasure-giving treasures hidden, whether good or evil, at least not for long. What we truly love always ends up working its way out of the unseen heart into the plain view of what we say and don’t say, and what we do and don’t do. My heart, like God’s heart, is known by its delights. I found this wonderfully clarifying. It resonated deeply; all my experience bore out its truth. And I saw it woven throughout the Bible. The more I contemplated it, however, the more devastating this truth became. Devastated by Delight It’s devastating because if the worth and excellency of my soul is measured by the heights of its flights of delights in God, I find myself “naked and exposed” before God, without embellishment or disguise (Hebrews 4:13). No professed theology, however robust and historically orthodox, no amount of giftedness I possess, no “reputation of being alive” (Revelation 3:1) can compensate if I have a deficit of delight in God. And to make sure I understand what is and isn’t allowed on the affectional scale, John says, You don’t judge the glory of a soul by what it wills to do with lukewarm interest, or with mere teeth-gritting determination. To know a soul’s proportions you need to know its passions. The true dimensions of a soul are seen in its delights. Not what we dutifully will but what we passionately want reveals our excellence or evil. (18) As I place my passions on God’s soul-scale, my deficits become clear. I’m a mixed bag when it comes to my passion for God. I can savor God like Psalm 63 and yet still sin against him like Psalm 51. I have treasured God like Psalm 73:25–26, and questioned him like Psalm 73:2–3. Sometimes I sweetly sing Psalm 23:1–3, and sometimes I bitterly cry Psalm 10:1. At times I keenly feel the wretchedness of Romans 7:24, and at times the wonder of Romans 8:1. I have known the light of Psalm 119:105 and the darkness of Psalm 88:1–3. I’ve known the fervency of Romans 12:11 and the lukewarmness of Revelation 3:15. Many times I need Jesus’s exhortation in Matthew 26:41. “We must know our spiritual poverty before we will earnestly seek true spiritual wealth.” It is devastating to stand before God with only what we passionately want revealing the state of our hearts, measuring the worth of our souls. But it is a merciful devastation we desperately need. For we must know our spiritual poverty before we will earnestly seek true spiritual wealth. We must see our miserable idolatries before we will repent and forsake them. We must feel our spiritual deadness before we will cry out, “Will you not revive us again, that your people may rejoice in you?” (Psalm 85:6) That’s all true. However, the longer I contemplated John’s sentence over time, the more I realized the devastating exposure of my spiritual poverty is meant to be a door into an eternal world of delight-filled love. Pleasures Forevermore I made this discovery in the story of the rich young man (Mark 10:17–22). When Jesus helped this man see his heart’s true passions (when he exposed his spiritual poverty), the exposure wasn’t Jesus’s primary purpose. Jesus wanted the man to have “treasure in heaven,” to give this man eternal joy (Mark 10:21). And Jesus knew the man would never joyfully sell everything he had to obtain the treasure that is God unless he saw God as his supreme treasure (Matthew 13:44). So he tried to show him by calling the man to the devastating door of exposure and knocking on it. And he grieved when the man wouldn’t open it, because the door led to a far greater treasure than the one he would leave behind. God created pleasure because he is a happy God and wants his joy to be in us and our joy to be full (John 15:11). When he designed pleasure as the measure of our treasure, his ultimate purpose was that we would experience maximal joy in the Treasure. And that the Treasure would receive maximal glory from the joy we experience in him. It is a marvelous, merciful, absolutely genius design: God is most glorified in us when we are most satisfied in him . If God has to expose our poverty to pursue our eternal joy, he will. But what he really wants for us is to experience “fullness of joy” in his presence and “pleasures forevermore” at his right hand (Psalm 16:11). And so it is a great mercy, even if at times devastating, that our pleasures never lie.