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To the Christian Reader

TO THE CHRISTIAN READER.

BELOVED, I thought it convenient, since many at this day are exposed to sufferings, to give my advice touching that to thee. Namely, that thou wouldest take heed to thyself, and keep thy soul diligently, and not suffer thyself to be entangled in those snares that God hath suffered to be laid in the world for some. Beware of “men” in the counsel of Christ “for they will deliver you up” (Matt 10:17). Keep thou therefore within the bounds of uprightness and integrity towards both God and man: for that will fortify, that will preserve thee, if not from, yet under the rage of men, in a comfortable and quiet frame of heart. Wherefore do that, and that only, that will justify thy innocency, and that will help thee, not with forced speech, but with good conscience, when oppressed, to make thy appeals to God, and to the consciences of all men.

This is the advice that, I thank God, I have taken myself: for I find that there is nothing, next to God and his grace by Christ, that can stand one in such stead, as will a good and harmless conscience.[2]

I hope I can say that God has made me a Christian: and a Christian must be a harmless man, and to that end, must embrace nothing but harmless principles. A Christian’s business, as a Christian, is to believe in Jesus Christ, and in God the Father by him; and to seek the good of all about him, according as his place, state and capacity in this world will admit, not meddling with other men’s matters, but ever following that which is good.

A Christian is a child of the kingdom of God, and that kingdom, take it as it begins in grace, or as it is perfected in glory, is not of this world but of that which is to come: and though men of old, as some may now, be afraid of that kingdom: yet that kingdom will hurt no man, neither with its principles, nor by itself. To instance somewhat, Faith in Christ: what harm can that do? A life regulated by a moral law, what hurt is in that? Rejoicing in spirit for the hope of the life to come by Christ, who will that harm? Nor is the instituted worship of our Lord of any evil tendency, Christianity teaches us also to do our enemies good, to “Bless them that hate us, and to pray for them that despitefully use us and persecute us,” and what evil can be in that? This is the sum of the Christian religion, as by the word may be plainly made appear: wherefore I counsel thee to keep close to these things, and touch with nothing that jostleth therewith.

Nor do thou marvel, thou living thus, if some should be so foolish as to seek thy hurt, and to afflict thee, because thy works are good (1 John 3:12,13). For there is need that thou shouldest at sometimes be in manifold temptations, thy good and innocent life notwithstanding (1 Peter 1:6). For, to omit other things, there are some of the graces of God that are in thee, that as to some of their acts, cannot shew themselves, nor their excellency, nor their power, nor what they can do: but as thou art in a suffering state. Faith and patience, in persecution, has that to do, that to shew, and that to perform, that cannot be done, shewed, nor performed any where else but there. There is also a patience of hope; a rejoicing in hope, when we are in tribulation, that is, over and above that which we have when we are at ease and quiet. That also that all graces can endure, and triumph over, shall not be known, but when, and as we are in a state of affliction. Now these acts of our graces are of that worth and esteem with God, also he so much delighteth in them: that occasion through his righteous judgment, must be ministered for them to shew their beauty, and what bravery[3] there is in them.

It is also to be considered that those acts of our graces, that cannot be put forth, or shew themselves in their splendour, but when we Christianly suffer, will yield such fruit to those whose trials call them to exercise, that will, in the day of God, abound to their comfort, and tend to their perfection in glory (1 Peter 1:7; 2 Cor 4:17).

Why then should we think that our innocent lives will exempt us from sufferings, or that troubles shall do us such harm? For verily it is for our present and future good that our God doth send them upon us. I count therefore, that such things are necessary for the health of our souls, as bodily[4] pains and labour are for [the health of] the body. People that live high, and in idleness, bring diseases upon the body: and they that live in all fullness of gospel-ordinances, and are not exercised with trials, grow gross, are diseased and full of bad humours in their souls. And though this may to some seem strange: yet our day has given us such an experimental proof of the truth thereof, as has not been known for some ages past.

Alas! we have need of those bitter pills, at which we so winch and shuck:[5] and it will be well if at last we be purged as we should thereby. I am sure we are but little the better as yet, though the physician has had us so long in hand. Some bad humours may possibly ere long be driven out: but at present the disease is so high, that it makes some professors fear more a consumption will be made in their purses by these doses, than they desire to be made better in their souls thereby. I see that I still have need of these trials; and if God will by these judge me as he judges his saints, that I may not be condemned with the world, I will cry, Grace, grace for ever.

The consideration also that we have deserved these things, much[6] silences me as to what may yet happen unto me. I say, to think that we have deserved them of God, though against men we have done nothing, makes me lay my hand upon my mouth, and causes me to hold my tongue. Shall we deserve correction? And be angry because we have it! Or shall it come to save us? and shall we be offended with the hand that brings it! Our sickness is so great that our enemies take notice of it; let them know too that we also take our purges patiently. We are willing to pay for those potions that are given us for the health of our body, how sick soever they make us: and if God will have us pay too for that which is to better our souls, why should we grudge thereat? Those that bring us these medicines have little enough for their pains: for my part, I profess, I would not for a great deal, be bound, for their wages, to do their work. True, physicians are for the most part chargeable, and the niggards are too loth to part with their money to them: but when necessity says they must either take physic, or die: of two evils they desire to choose the least. Why, affliction is better than sin, and if God sends the one to cleanse us from the other, let us thank him, and be also content to pay the messenger.

And thou that art so loth to pay for thy sinning, and for the means that puts thee upon that exercise of thy graces, as will be for thy good hereafter: take heed of tempting of God lest he doubleth this potion unto thee. The child, by eating of raw fruit, stands in need of physic, but the child of a childish humour refuseth to take the potion, what follows but a doubling of the affliction, to wit, frowns, chides, and further threatenings and a forcing of the bitter pills upon him. But let me, to persuade thee to lie down and take thy potion, tell thee, it is of absolute necessity, to wit, for thy spiritual and internal health. For,

First, Is it better that thou receive judgment in this world, or that thou stay for it to be condemned with the ungodly in the next?

Second, Is it better that thou shouldest, as to some acts of thy graces, be foreign, and a stranger, and consequently that thou shouldest lose that far more exceeding, and eternal weight of glory that is prepared as the reward thereof? or that thou shouldest receive it at the hand of God, when the day shall come that every man shall have praise of him for their doings?

Third, And I say again, since chastisements are a sign of sonship, a token of love: and the contrary a sign of bastardy, and a token of hatred (Heb 12:6-8; Hosea 4:14). Is it not better that we bear those tokens and marks in our flesh that bespeak us to belong to Christ, than those that declare us to be none of his? For my part, God help me to choose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: and God of his mercy prepare me for his will. I am not for running myself into sufferings, but if godliness will expose me to them, the Lord God make me more godly still: for I believe there is a world to come.

But, Christian reader, I would not detain thee from a sight of those sheets in thy hand: only let me beg of thee, that thou wilt not be offended either with God, or men, if the cross is laid heavy upon thee. Not with God, for he doth nothing without a cause, nor with men, for they are the hand of God: and will they, nill they;[7] they are the servants of God to thee for good (Psa 17:14; Jer 24:5). Take therefore what comes to thee from God by them, thankfully. If the messenger that brings it is glad that it is in his power to do thee hurt, and to afflict thee; if he skips for joy at thy calamity: be sorry for him; pity him, and pray to thy Father for him: he is ignorant and understandeth not the judgment of thy God, yea he sheweth by this his behavior, that though he, as God’s ordinance, serveth thee by afflicting of thee: yet means he nothing less than to destroy thee: by the which also he prognosticates before thee that he is working out his own damnation by doing of thee good. Lay therefore the woeful state of such to heart, and render him that which is good for his evil; and love for his hatred to thee; then shalt thou shew that thou art acted by a spirit of holiness, and art like thy heavenly Father. And be it so, that thy pity and prayers can do such an one no good, yet they must light some where, or return again, as ships come loaden from the Indies, full of blessings into thine own bosom.

And besides all this, is there nothing in dark providences, for the sake of the sight and observation of which, such a day may be rendered lovely, when it is upon us? Is there nothing of God, of his wisdom and power and goodness to be seen in thunder, and lightning, in hailstones? in storms? and darkness and tempests? Why then is it said, he “hath his way in the whirlwind and in the storm” (Nahum 1:3). And why have God’s servants of old made such notes, and observed from them such excellent and wonderful things. There is that of God to be seen in such a day as cannot be seen in another. His power in holding up some, his wrath in leaving of others; his making of shrubs to stand, and his suffering of cedars to fall; his infatuating of the counsels of men, and his making of the devil to outwit himself; his giving of his presence to his people, and his leaving of his foes in the dark; his discovering the uprightness of the hearts of his sanctified ones, and laying open the hypocrisy of others, is a working of spiritual wonders in the day of his wrath, and of the whirlwind and storm. These days! these days are the days that do most aptly give an occasion to Christians, of any, to take the exactest measures and scantlings of ourselves. We are apt to overshoot, in days that are calm, and to think ourselves far higher, and more strong than we find we be, when the trying day is upon us. The mouth of Gaal and the boasts of Peter were great and high before the trial came, but when that came, they found themselves to fall far short of the courage they thought they had (Judg 9:38).

We also, before the temptation comes, think we can walk upon the sea, but when the winds blow, we feel ourselves begin to sink. Hence such a time is rightly said to be a time to try us, or to find out what we are, and is there no good in this? Is it not this that rightly rectifies our judgment about ourselves, that makes us to know ourselves, that tends to cut off those superfluous sprigs of pride and self-conceitedness, wherewith we are subject to be overcome? Is not such a day, the day that bends us, humbleth us, and that makes us bow before God, for our faults committed in our prosperity? and yet doth it yield no good unto us? we cold not live without such turnings of the hand of God upon us. We should be overgrown with flesh, if we had not our seasonable winters. It is said that in some countries trees will grow, but will bear no fruit, because there is no winter there. The Lord bless all seasons to his people, and help them rightly to behave themselves, under all the times that go over them.

Farewell. I am thine to serve thee in the gospel,

JOHN BUNYAN.

John Bunyan- Seasonable Counsel or Advise to Sufferers

[2.] “A good and harmless conscience”; not as the procuring cause of confidence in God’s tender care of us, but as the strong evidence of our election and regeneration.-Ed.

[3.] “Bravery”; magnificence or excellence. “Like a stately ship, with all her bravery on, and tackle trim, sails filled,” &c.-Samson Agonistes.-Ed.

[4.] “Bodily pains”; bodily industry or painstaking.-Ed.

[5.] “Winch”; to wince or kick with impatience. “Shuck”; to shrug up the shoulders, expressive of dislike or aversion.-Ed.

[6.] “Much”; in a great degree.

[7.] “Will they, nill they”; nillan, a Saxon word, meaning “not will” or contrary to the will-whether with or against their will. “Need hath no law; will I, or nill I, it must be done.”-Damon and Pathias, 1571.

If now to man and wife to will and nill

The self-same thing, a note of concord be,

I know no couple better can agree.”-Ben Johnson.-Ed.

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THIS valuable treatise was first published in a pocket volume in 1684, and has only been reprinted in Whitfield’s edition of Bunyan’s works, 2 vols. folio, 1767.

No man could have been better qualified to give advice to sufferers for righteousness’ sake, than John Bunyan: and this work is exclusively devoted to that object. Shut up in a noisome jail, under the iron hand of persecution, for nearly thirteen years, in the constant fear of being hanged as a malefactor, for refusing conformity to the national liturgy, he well knew what sufferings were, and equally well did he know the sources of consolation. It was wisely ordered by Divine Providence, that before the king pardoned him, he had a legal return under the hand and seal of the sheriff of Bedfordshire, certifying the reasons of this frightful imprisonment. This is entered in the minutes of the Privy Council on the 8th and 15th of May, 1672; and it proves that he was thus cruelly punished for “being at conventicles for nonconformity” and for no other cause. In this “Advice” we find his opinion on the origin of persecution-the instruments-the motives-its cruelty-with cautions, counsels, and support to the persecuted. He considers persecution a strange anomaly,-“The reason is that Christianity is a harmless thing-that be it never so openly professed it hurts no man.” Simple-hearted, honest John, thou dreamest. What wouldest thou have thought of a system by which all would have been taught to tag their laces and mend their own pots and kettles? What would have become of thy trade as a brazier? Christianity teaches all mankind not to trust in those empirics who profess to cure souls for Peter’s pence, tithes, mortuaries, and profits; but to go by themselves to the Great Physician, and he will pour in his wine and oil, his infallible remedies for a sin-sick soul, without money and without price. To Bunyan this was not only harmless to others, but the most boundless mercy that God could bestow upon man. What could be more destructive to the hierarchy of popes, cardinals, and papal nuncios of the Latin, with the patriarchs, archimandrites, and papas of the Greek churches? A system by which all their services are dispensed with, and priestly and prelatic pride is leveled with the dust. Can we wonder that those who preached the holy, humbling, self-denying doctrines of the cross, were persecuted to the death? Bunyan’s opinion is, that Satan is the author of persecution, by which he intended to root out Christianity. The whirlwind and the tempest drives away those who are not rooted and grounded in the faith, some of whom may have stood like stately cedars until the trying time of trial came. But the humble Christian in such a season takes deeper root-a stronger grasp. Faith, his anchor, is sure and steadfast; it enters eternity and heaven, where Satan can find no entrance to disturb its hold. In persecution, men are but the devil’s tools, and little think that they are doing his drudgery.

The man of God declares the truth in plain terms, “No one is a Christian except he is born of God by the anointing of the Holy One.” Carnal men cannot endure this; and then “the game begins,” how such troublesome fellows may be put out of the way, and their families be robbed of their possessions to enrich the persecutors. “The holy places, vestures, gestures-the shows and outward greatness of false religion, are in danger.” Their sumptuous ceremonies, glorious ornaments, new-fashioned carriages,[1] “will fall before the simplicity and majesty of truth.” The Christian falls out with sin at home, and then with sinful ceremonies in divine worship. With him all that is not prescribed in the word of God is forbidden. Sentiments like these are a blow at the root of superstition with all its fraudful emoluments. Hence the storms of persecution which fall on the faithful followers of Christ. Antichrist declares the excellency of human inventions to supply what he considers defects in God’s system.

Such is the mad folly of the human heart! Dust and ashes find fault with a system which is the perfection of wisdom, mercy, and love. And such their infatuation, that “none must be suffered to live and breathe that refuseth conformity thereto.” Mr. Bunyan’s cautions and counsels are full of peace-“submission to the powers that be.” Pray for the persecutor-return good for his evil. He is in the hand of God, who will soon level him with the dust, and call his soul to solemn judgment. Although the sufferer’s cause is good, do not run yourself into trouble-Christ withdrew himself-Paul escaped by being lowered down the city wall in a basket. If they persecute you in one city, flee to another. “A minister can quickly pack up and carry his religion with him, and offer what he knows of his God to another people.” God is the support of his persecuted ones. “His power in holding up some, his wrath in leaving of others; his making of shrubs to stand, and his suffering of cedars to fall; his infatuating of the counsels of men, and his making of the devil to outwit himself; his giving of his presence to his people, and his leaving of his foes in the dark; his discovering the uprightness of the hearts of his sanctified ones, and laying open the hypocrisy of others, is a working of spiritual wonders in the day of his wrath, and of the whirlwind and storm.” “Alas! we have need of these bitter pills at which we so much winch and shuck. The physician has us in hand. May God by these try and judge us as he judges his saints, that we may not be condemned with the world.” Such were the feelings of John Bunyan after his long sufferings; they are the fruits of a sanctified mind. Reader, great are our mercies-the arm of the persecutor is paralysed by the extension of the knowledge of Christ. Still we have to pass through taunts and revilings, and sometimes the loss of goods; but we are saved from those awful trials through which our pilgrim forefathers passed. May our mercies be sanctified, and may grace be bestowed upon us in rich abundance, to enable us to pity and forgive those sects who, in a bye-gone age, were the tools of Satan, and whose habitations were full of cruelty.

GEO. OFFOR.

John Bunyan- Seasonable Counsel or Advise to Sufferers

[1.] Not equipages to ride, but dainty formalities.-Ed.

Seasonable Counsel or Advice to Sufferers

SEASONABLE COUNSEL:

OR,

ADVICE TO SUFFERERS.

BY JOHN BUNYAN.

London: Printed for Benjamin Alsop,

at the Angel and Bible in the Poultry, 1684.

C. H. Spurgeon’s Prayers-Prayer 21

January 8, 2015 1 comment

BOLDNESS AT THE THRONE OF GRACE

O GOD! we would not speak to Thee as from a distance, nor stand like trembling Israel under the law at a distance from the burning mount, for we have not come unto Mount Sinai, but unto Mount Sion, and that is a place for holy joy and thankfulness, and not for terror and bondage. Blessed be Thy name, O Lord! We have learnt to call Thee “Our Father, which art in heaven”; so there is reverence, for Thou art in heaven; but there is sweet familiarity, for Thou art our Father.

We would draw very near to Thee now through Jesus Christ the Mediator, and we would make bold to speak to Thee as a man speaketh with his friend, for hast Thou not said by Thy Spirit, “Let us come boldly unto the throne of the heavenly grace.” We might well start away and flee from Thy face if we only remembered our sinfulness. Lord! we do remember it with shame and sorrow; we are grieved to think we should have offended Thee, should have neglected so long Thy sweet love and tender mercy; but we have now returned unto the “shepherd and bishop of our souls.” Led by such grace, we look to Him whom we crucified, and we have mourned for Him and then have mourned for our sin.

Now, Lord, we confess our guilt before Thee with tenderness of heart, and we pray Thee seal home to every believer here that full and free, that perfect and irreversible charter of forgiveness which Thou gavest to all them that put their trust in Jesus Christ. Lord! Thou hast said it: “If we confess our sins, Thou art merciful and just to forgive us our sins and to save us from all unrighteousness.” There is the sin confessed: there is the ransom accepted: we therefore know we have peace with God, and we bless that glorious one who hath come “to finish transgression, to make an end of sin,” to bring in everlasting righteousness, which righteousness by faith we take unto ourselves and Thou dost impute, unto us.

Now, Lord, wilt Thou be pleased to cause all Thy children’s hearts to dance within them for joy? Oh! help Thy people to come to Jesus again today. May we be looking unto Him today as we did at the first. May we never take off our eyes from His Divine person, from His infinite merit, from His finished work, from His living power, or from the expectancy of His speedy coming to “judge the world in righteousness and the. People with His truth.”

Bless all Thy people with some special gift, and if we might make a choice of one it would be this: “Quicken us, O Lord, according to Thy Word.” We have life; give it to us more, abundantly. Oh, that we might have so much life that out of the midst of us there might flow rivers of living water. The Lord make us useful. Do, dear Savior, use the very least among us; take the one talent and let it be put out to interest for the great Father. May it please Thee to show each one of us what Thou wouldest have us to do. In our families, in our business, in the walks of ordinary life may we be serving the Lord, and may we often speak a word for His name, and help in some way to scatter the light amongst the ever growing darkness; and ere we go hence may we have sown some seed which we shall bring with us on our shoulders in the form of sheaves of blessing.

O God! bless our Sunday schools, and give a greater interest in such work, that there may be no lack of men and women who shall be glad and happy in the work of teaching the young. Do impress this, we pray Thee, upon Thy people just now. Move men who have gifts and ability also to preach the Gospel. There are many that live in villages, and there is no gospel preaching near them. Lord! set them preaching themselves. Wilt Thou move some hearts so powerfully that their tongues cannot be quiet any longer, and may they attempt in some way, either personally or by supporting some one, to bring the gospel into dark benighted hamlets that the people may know the truth.

O Lord! stir up the dwellers in this great, great city. Oh! arouse us to the spiritual destitution of the masses O God, help us all by some means, by any means, by every means to get at the ears of men for Christ’s sake that so we may reach their hearts. We would send up an exceeding great and bitter cry to Thee on behalf of the millions that: enter no place of worship, but rather violate its sanctity and despise its blessed message. Lord! Wake up London, we beseech Thee. Send us another Jonah; send us another John the Baptist. Oh! that the Christ Himself would send forth multitudes of laborers amongst this thick standing corn, for the harvest truly is plenteous, but the laborers are few. O God! save this city; save this country; save all countries; and let Thy kingdom come; may every knee bow and confess that Jesus Christ is Lord.

Our most earnest prayers go up to heaven to Thee now for great sinners, for men and women that are polluted and depraved by the filthiest of sins With sovereign mercy make a raid amongst them. Come and capture some of these that they may become great lovers of Him that shall forgive them, and may they become great champions for the cross.

Lord, look upon the multitudes of rich people in this city that know nothing about the gospel and do not wish to know. Oh! that somehow the poor rich might be rich with the gospel of Jesus Christ. And then, Lord, look upon the multitude of the poor and the working classes that think religion to be a perfectly unnecessary thing for them. Do, by some means we pray Thee, get them to think and bring them to listen that faith may come by hearing, and hearing by the Word of God.

Above all, O Holy Spirit, descend more mightily. Would, God, Thou wouldest flood the land till there should be streams of righteousness; for is there not a promise, “I will pour water upon him that is thirsty and floods upon the dry ground.” Lord, set Thy people praying; stir up the Church to greater prayerfulness.

Now, as Thou hast bidden ‘us, we pray for the people among whom we dwell. We pray for those in authority in the land, asking every blessing for the Sovereign, and Thy guidance and direction to the Parliament, Thy benediction to all judges and rulers as also upon the poorest of the poor and the lowest of the low. Lord, bless the people; let the people praise Thee, O God! yea, let all the people praise Thee, for Jesus Christ’s sake. Amen and Amen.

C. H. Spurgeon’s Prayers

The Wednesday Word: Love, Worship and Approaching God

Genesis 22:1-14

Have you ever heard of ‘The Law of First Mention’? It’s a rule of biblical interpretation which states that the first mention of something in the Scriptures is especially significant and sets the stage for how it is to be understood in the rest of the Word. It is of great interest, therefore, to notice that in this passage (Genesis 22:1-14), we get the first mention of the word “Love” in the Bible. It is found in verse 2 (“Take now thy son, thine only son Isaac, whom thou lovest”) and appears in the context of Abraham’s blood sacrifice of Isaac. Love was not mentioned in the Garden of Eden where we would expect it to be, but rather, first mentioned in the story whose central truth is that of substitution. Thus, we are, once again, pointed towards Calvary. It is there, at the cross, that we see the greatest proof of God’s love for us. God so loved that He substituted His Son for us upon a gruesome and ghastly cross.

May every believer’s conscience embrace, with gladness, the love of the Lord revealed in this substitutionary work; “Christ died for our sins.” “He was wounded for our transgressions, He was bruised for our iniquities.” “Christ was once offered to bear the sins of many.” “He gave himself for us.” “He was delivered for our offences.” “Christ died for the ungodly.” “He hath appeared to put away sin by the sacrifice of himself.” “Christ hath suffered for us in the flesh.” “Christ hath once suffered for sins, the just for the unjust.” “His own self bare our sins in his own body on the tree.”

Praise God for our substitute, the Lord Jesus Christ! May every one of us come to know the assurance and embrace of His love, demonstrated so vividly in Christ Jesus.

But back to the Law of First Mention; in this Genesis passage we also find the first mention of ‘Worship’ (Genesis 22:5 “I and the lad will go yonder and worship”). This surely tells us that the only foundation of worship is the blood of Christ. Worship is more than singing; it is a lifestyle that incorporates all that we do (Romans 12:1-2).

However, our only approach to the Father is through the blood. If we believe that living a good life qualifies us as worshipers, the gospel has not yet grasped us. Access and right of approach to God comes only through the doing, dying and rising again of the Lord Jesus! Acceptable worship, therefore, comes only from worshipers who have been made acceptable through the blood! Only those who by faith know the unearned covenant blessings of Christ’s righteousness can be counted as true worshipers.

The truth is, none of us has any right to life and, had it not been for God’s plan and purpose in the cross, the whole of the universe would have imploded and fallen in upon the heads of rebel man when Adam sinned. I like the words of the old hymn;

 

“All the worth I have before Thee.

Is the value of the blood;

I present when I adore Thee,

Christ the first-fruit unto God”.

 

We can never bring our merit to the Throne of Grace. It is, after all, the Throne of Grace, not the Throne of Works! We can never approach God on the basis of how righteous we are in ourselves. To do so would be sheer folly since God has already brought His guilty verdict against man’s supposed goodness saying; “There is none righteous, no not one” (See Romans 3:10 and following verses). Our only access and qualification for a life of worship and approach to the Father remains the shed blood of Jesus Christ.

 

“My faith has found a resting place,

Not in device or creed;

I trust the ever-living One,

His wounds for me shall plead;

I need no other argument,

I need no other plea,

It is enough that Jesus died,

And that He died for me.”

 

And that’s the Gospel Truth!

Miles McKee

 

Minister of the Gospel

The Grace Centre,

6 Quay Street, New Ross,

County Wexford, Ireland.

www.milesmckee.com 

For free sermons and teachings from Miles McKee http://www.sermonaudio.com/milesmckee

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Chapter XII : Of Adoption

1. All those that are justified, God vouchsafed, in, and for the sake of his only Son Jesus Christ, to make partakers of the Grace (a) of Adoption; by which they are taken into the number, and enjoy the Liberties, and (b) Priveledges of Children of God; have his (c) name put upon them, (d) receive the Spirit of Adoption, (e) have access to the throne of Grace with boldness, are enabled to cry Abba, Father, are (f) pitied, (g) protected, (i) provided for, and (k) chastened by him, as by a Father; yet never (l) cast off; but sealed (m) to the day of Redemption, and inherit the promises, (n) as heirs, of everlasting Salvation.

a Eph. 1.5. Gal. 4.4,5.

b Joh. 1.12 Rom. 8.17

c 2 Cor. 6.18. Rev. 3.12.

d Rom. 8.15.

e Gal. 4.6. Eph. 2.18

f Ps. 103.13.

g Prov. 14 26.

i 1 Pet. 5.7.

k Heb. 12.6.

l Is. 54.8,9. Lam. 3.31.

m Eph. 4.30.

n Heb. 1.14. ch. 6.12.

The 1677/89 London Baptist Confession