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Spurgeon at age 23.
Spurgeon at age 23. (Photo credit: Wikipedia)

C. H. Spurgeon, "The Prince of Preachers&...

C. H. Spurgeon, “The Prince of Preachers” (Photo credit: Wikipedia)

 

Charles Spurgeon Sermon – Special Thanksgiving to the Father (audio video and transcript)

spurgeonCharles Haddon (C.H.) Spurgeon (June 19, 1834 January 31, 1892) was a British

Reformed Baptist preacher who remains highly influential among

Christians of different denominations, among whom he is still known as

the “Prince of Preachers.” In his lifetime, Spurgeon preached to around

10,000,000 people, often up to 10 times a week at different places. His

sermons have been translated into many languages. Spurgeon was the

pastor of the New Park Street Chapel in London for 38 years. In 1857, he

started a charity organization called Spurgeon’s which now works globally. He also founded Spurgeon’s College, which was named after him after his death.

Spurgeon was a prolific author of many types of works including sermons, an autobiography, a commentary, books on prayer,

a devotional, a magazine, and more. Many sermons were transcribed as he

spoke and were translated into many languages during his lifetime.

Arguably, no other author, Christian or otherwise, has more material in

print than C.H. Spurgeon.

Special Thanksgiving to the Father

This message was preached on February 15,

1860. The sermon is prefaced by a letter, which Mr. Spurgeon wrote in

June of that same year, as he was on the continent. This is the letter:

MY DEAR BRETHREN,

    I have journeyed happily to the borders of Switzerland, and already feel

that the removing of the yoke from the shoulder is one of the readiest

means of restoring the metal powers. Much of Popish superstition and

idolatry has passed under my observation, and if nothing else could make

me a Protestant, what I have seen would do so. One thing I have learned

anew, which I would have all my brethren learn, the power of a personal

Christ. We Protestants are too apt to make doctrine everything, and the

person of Christ is not held in sufficient remembrance; with the Roman

Catholic doctrine is nothing, but the person is ever kept in view. The

evil is, that the image of Christ before the eye of the Papist is carnal

and not spiritual; but could we always keep o’er Lord before our eyes,

his spiritual sense, we should be better men than any set of doctrines

can ever make us. The Lord give to us to abide in him and so to bring

forth much fruit.

Baden-Baden, June 15th, 1860                     C. H. Spurgeon

You can read the sermon, from Spurgeon.org below this video, or you can listen to the sermon being read here, on this VIDEO by Christian Praise and Worship in Songs, Sermons, and Audio Books

There is also a video playlist of Spurgeon sermons available here –

Charles Spurgeon Sermons Playlist 2: http://www.youtube.com/playlist?list=…

A Sermon(No. 319)

Delivered on Sabbath Evening, January 15th, 1860, by the

REV. C.H. SPURGEON

At New Park Street Chapel, Southwark.

Published on Nov 26, 2013

Charles Spurgeon Sermon – Special Thanksgiving to the Father

Charles Spurgeon Sermons Playlist 2: http://www.youtube.com/playlist?list=…

Link to my “Christian Devotional Readings” Facebook page: https://www.facebook.com/pages/Christ…

http://www.sermonaudio.com/main.asp

Colossians 1:12

Giving thanks unto the Father, which hath made us meet to be partakers

of the inheritance of the saints in light: 13 Who hath delivered us from

the power of darkness, and hath translated us into the kingdom of his

dear Son

Charles Haddon (C.H.) Spurgeon (June 19, 1834 January

31, 1892) was a British Reformed Baptist preacher who remains highly

influential among Christians of different denominations, among whom he

is still known as the “Prince of Preachers.” In his lifetime, Spurgeon

preached to around 10,000,000 people, often up to 10 times a week at

different places. His sermons have been translated into many languages.

Spurgeon was the pastor of the New Park Street Chapel in London for 38

years. In 1857, he started a charity organization called Spurgeon’s

which now works globally. He also founded Spurgeon’s College, which was

named after him after his death.

Spurgeon was a prolific author

of many types of works including sermons, an autobiography, a

commentary, books on prayer, a devotional, a magazine, and more. Many

sermons were transcribed as he spoke and were translated into many

languages during his lifetime. Arguably, no other author, Christian or

otherwise, has more material in print than C.H. Spurgeon.

https://www.youtube.com/user/stack45ny

“Giving thanks unto the Father, which hath made us meet

to be partakers of the inheritance of the saints in light: who hath

delivered us from the power of darkness, and hath translated us into the

kingdom of his dear Son.”—Colossians 1:12, 13.

THIS PASSAGE IS A MINE of riches. I can anticipate the difficulty in

preaching and the regret in concluding we shall experience this evening

because we are not able to dig out all the gold which lies in this

precious vein. We lack the power to grasp and the time to expatiate upon

that volume of truths which is here condensed into a few short

sentences.

    We are exhorted to “give thanks unto the Father.” This counsel is at once

needful and salutary. I think, my brethren, we scarcely need to be told

to give thanks unto the Son. The remembrance of that bleeding body

hanging upon the cross is ever present to our faith. The nails and the

spear, his griefs, the anguish of his soul, and his sweat of agony, make

ouch tender touching appeals to our gratitude—these will prevent us

always from ceasing our songs, and sometimes fire our hearts with

rekindling rapture in praise of the man Christ Jesus. Yes we will bless thee, dearest Lord; our souls are all on fire. As we survey the, wondrous cross, we cannot but shout—

“O for this love let rocks and hills

Their lasting silence break,

And all harmonious human tongues

The Savior’s praises speak.”

It is in a degree very much the same with the Holy Spirit. I think we

are compelled to feel every day our dependence upon his constant

influence. He abides with us as a present and personal Comforter and

Counsellor. We, therefore, do praise the Spirit of Grace, who hath made

our heart his temple, and who works in us all that is gracious,

virtuous, and well-pleasing in the sight of God. If there be any one

Person in the Trinity whom we are more apt to forget than another in our

praises, it is God the Father. In fact there are some who even get a

wrong idea of Him, a slanderous idea of that God whose name is LOVE.

They imagine that love dwelt in Christ, rather than in the Father, and

that our salvation is rather due to the Son and the Holy Spirit, than to

our Father God. Let us not be of the number of the ignorant, but let us

receive this truth. We are as much indebted to the Father as to any

other Person of the Sacred Three. He as much and as truly loves us as

any of the adorable Three Persons. He is as truly worthy of our highest

praise as either the Son or the Holy Spirit.

    A

remarkable fact, which we should always bear in mind, is this:—in the

Holy Scriptures most of the operations which are set down as being the

works of the Spirit, are in other Scriptures ascribed to God the Father.

Do we say it is God the Spirit that quickens the sinner who is dead in

sin? it is true; but you will find in another passage it is said “The

Father quickeneth whom he will.” Do we say that the Spirit is the

sanctifier, and that the sanctification of the soul is wrought by the

Holy Ghost? You will find a passage in the opening of the Epistle of St.

Jude, in which it is said, “Sanctified by God the Father.” Now, how are

we to account for this? I think it may be explained thus. God the

Spirit cometh from God the Father, and therefore whatever acts are

performed by the Spirit are truly done by the Father, because he sendeth

forth the Spirit. And again, the Spirit is often the instrument—though I

say not this in any way to derogate from his glory—he is often the

instrument with which the Father works. It is the Father who says to the

dry bones, live; it is the Spirit who, going forth with the divine

word, makes them live. The quickening is due as much to the word as to

the influence that went with the word; and as the word came with all the

bounty of free grace and goodwill from the Father, the quickening is

due to him. It is true that the seal on our hearts is the Holy Spirit,

he is the seal, hut it is the Eternal Father’s hand that stamps the

seal; the Father communicates the Spirit to seal our adoption. The works

of the Spirit are, many of them, I repeat it again, attributed to the

Father, because he worketh in, through, and by the Spirit.

    The

works of the Son of God, I ought to observe are every one of them in

intimate connection with the Father. If the Son comes into the world, it

is because the Father sends him; if the Son calls his people, it is

because his Father gave this people into his hands. If the Son redeems

the chosen race, is not the Son himself the Father’s gift, and doth not

God send his Son into the world that we may live through him? So that

the Father, the great Ancient of Days, is ever to be extolled; and we

must never omit the full homage of our hearts to him when we sing that

sacred doxology,

“Praise Father, Son, and Holy Ghost.”

    In order to excite your gratitude to God the Father to-night, I propose to

dilate a little upon this passage, as God the Holy Spirit shall enable

me. If you will look at the text, you will see two blessings in it. The

first has regard to the future; it is a meetness for the inheritance of

the saints in light. The second blessing, which must go with the first,

for indeed it is the cause of the first, the effective cause, has

relation to the past. Here we read of our deliverance from the

power of darkness. Let us meditate a little upon each of these

blessings, and then, in the third place, I will endeavor to show the relation which exists between the two.

    I.

The first blessing introduced to our notice is this—”God the Father has

made us meet to be partakers of the inheritance of the saints in

light.” It is a PRESENT BLESSING. Not a mercy laid up for us in the

covenant, which we have not yet received, but it is a blessing which

every true believer already has in his hand. Those mercies in the

covenant of which we have the earnest now while we wait for the full

possession, are just as rich, and just as certain as those which have

been already with abundant lovingkindness bestowed on us, but still they

are not so precious in our enjoyment. The mercy we have in store, and

in hand is after all, the main source of our present comfort. And oh

what a blessing this! “Made meet for the inheritance of the saints in

light.” The true believer is fit for heaven; he is meet to be a partaker

of the inheritance—and that now, at this very moment. What does this

mean? Does it mean that the believer is perfect; that he is free from

sin? No, my brethren, where shall you ever find such perfection in this

world? If no man can be a believer but the perfect man, then what has

the perfect man to believe? Could he not walk by sight? When he is

perfect, he may cease to be a believer. No, brethren, it is not such

perfection that is meant although perfection is implied, and assuredly

will be given as the result. Far less does this mean that we have a

right to eternal life from any doings of our own. We have a fitness for

eternal life, a meetness for it, but we have no desert of it. We deserve

nothing of God even now, in ourselves. but his eternal wrath and his

infinite displeasure. What, then, does It mean? Why, it means just this:

we are so far meet that we are accepted in the Beloved, adopted into

the family, and fitted by divine approbation to dwell with the saints in

light There is a woman chosen to be a bride; she is fitted to be

married, fitted to enter into the honorable state and condition of

matrimony; but at present she has not on the bridal garment, she is not

like the bride adorned for her husband. You do not see her yet robed in

her elegant attire, with her ornaments upon her, but you know she is

fitted to be a bride, she is received and welcomed as such in the family

of her destination. So Christ has chosen his Church to be married to

him; she has not yet put on her bridal garment, beautiful array in which

she shall stand before the father’s throne, but notwithstanding, there

is such a fitness in her to be the bride of Christ, when she shall have

bathed herself for a little while, and lain for a little while in the

bed of spices—there is such a fitness in her character, such a grace

given adaptation in her to become the royal bride of her glorious Lord,

and to become a partaker of the enjoyments of bliss—that it may be said

of the church as a whole, and of every member of it, that they are “meet

for the inheritance of the saints in light.”

    The Greek word, moreover, bears some such meaning as this though I cannot

give the exact idiom, it is always difficult when a word is not used

often. This word is only used twice that I am aware of, in the New

Testament. The word may be employed for “suitable,” or, I think,

“sufficient” “He hath made us meet”—sufficient—”to be partakers of the

inheritance of the saints in light.” But I cannot give my idea without

borrowing another figure. When a child is born, it is at once endowed

with all the faculties of humanity. If those powers are awanting at

first, they will not come afterwards. It has eyes, it has hands, it has

feet, and all its physical organs. These of course are as it were in

embryo. The senses though perfect at first, must be gradually developed,

and the understanding gradually matured. It can see but little, it

cannot discern distances. it can hear, but it cannot hear distinctly

enough at first to know from what direction the sound comes; but you

never find a new leg, a new arm, a new eye, or a new ear growing on that

child. Each of these powers will expand and enlarge, but still there is

the whole man there at first, and the child is sufficient for a man. Let but God in his infinite providence cause it to feed, and give it strength and increase, it has sufficient

for manhood. It does not want either arm or leg, nose or ear. you

cannot make it grow a new member; nor does it require a near member

either; all are there. In like manner, the moment a man is regenerated,

there is every faculty in his new creation that there shall be, even

when he gets to heaven. It only needs to be developed and brought out:

he will not have a new power, he will not have a new grace, he will have

those which he had before, developed and brought out. Just as we are

told by the careful observer, that in the acorn there is in embryo every

root and every bough and every leaf of the future tree, which only

requires to be developed and brought out in their fullness. So, in the

true believer, there is a sufficiency or meetness for the inheritance of

the saints in light. All that he requires is, not that a new thing

should be implanted, but that that which God has put there in the moment

of regeneration, shall be cherished and nurtured, and made to grow and

increase, till it comes unto perfection and he enters into “the

inheritance of the saints in light.” This is, as near as I can give it

to you, the exact meaning and literal interpretation of the text, as I

understand it.

    But

you may say to me, “In what sense is this meetness or fitness for

eternal life the work of God the Father? Are we already made meet for

heaven? How is this the rather’s work?” Look at the text a moment, and I

will answer you in three ways.

    What is heaven? We read it is an inheritance. Who are fit for an inheritance? Sons. Who makes us sons? “Behold what manner of love the Father

hath bestowed upon us, that we should be called the sons of God.” A son

is

fitted for an inheritance. The moment the son is born he is fitted

to be an heir. All that is wanted is that he shall grow up and be

capable of possession. But he is fit for an inheritance at first. If he

were not a son he could not inherit as an heir. Now as soon as ever we

become sons we are meet to inherit. There is in us an adaptation, a

power and possibility for us to have an inheritance. This is the

prerogative of the Father, to adopt us into his family, and to “beget us

again unto a lively hope by the resurrection of Jesus Christ from the

dead.” And do you not see, that as adoption is really the meetness for

inheritance, it is the Father who hath made us meet to be partakers of

the inheritance of the saints in light?”

    Again, heaven is an inheritance; but whose inheritance is it? It is an inheritance of the saints.

It is not an inheritance of sinners, but of saints—that is, of the holy

ones—of those who have been made saints by being sanctified. Turn then,

to the Epistle of Jude, and you will see at once who it is that

sanctified. You will observe the moment you fix your eye upon the

passage that it is God the Father. In the first verse you read, “Jude,

the servant of Jesus Christ, and brother of James, to them that are

sanctified by God the Father.” It is an inheritance for saints: and who

are saints? The moment a man believes in Christ, he may know himself to

have bean truly set apart in the covenant decree; and he finds

consecration, if I may so speak, verified in his own experience, for he

has now become “a new creature in Christ Jesus,” separated from the rest

of the world, and then it is manifest and made known that God has taken

him to be his son for ever. The meetness which I must have, in order to

enjoy the inheritance of the saints in light, is my becoming a son. God

hath made me and all believers sons, therefore we are meet for the

inheritance; so then that meetness has come from the Father. How meetly

therefore doth the Father claim our gratitude, our adoration and our

love!

    You will however observe, it is not merely said that heaven is the

inheritance of the saints, but that it is “the inheritance of the saints

in light.” So the saints dwell in light—the light of knowledge,

the light of purity, the light of joy, the light of love, pure ineffable

love, the light of everything that is glorious and ennobling. There

they dwell, and if I am to appear meet for that inheritance, what

evidence must I have? I must have light shining into my own soul. But

where can I get it? Do I not read that “every good gift and every

perfect gift is from above, and Cometh down”—yea verily, but from whom?

From the Spirit? No—”from the Father of lights, with whom is no

variableness, neither shadow of turning.” The preparation to enter into

the inheritance in light is light. and light comes from the Father of

lights; therefore, my meetness, if I have light in myself, is the work

of the Father, and I must give him praise. Do you see then, that as

there are three words used here—”the inheritance of the saints in light,”

so we have a threefold meetness? We are adopted and made sons. God hath

sanctified us and set us apart. And then, again, he hath put light into

our hearts. All this, I say, is the work of the Father, and in this

sense, we are “meet to be partakers of the inheritance of the saints in

light.”

    A few general observations here. Brethren, I am persuaded that if an

angel from heaven were to come to-night and single out any one believer

from the crowd here assembled, there is not one believer that is unfit

to be taken to heaven. You may not be ready to be taken to heaven now;

that is to say, if I foresaw that you were going to live, I would tell

you you were unfit to die, in a certain sense. But were you to die now

in your pew, if you believe in Christ, you are fit for heaven. You have a

meetness even now which would take you there at once, without being

committed to purgatory for a season. You are even now fit to be

“partakers of the inheritance of the saints in light.” You have but to

gasp out your last breath and you shall be in heaven, and there shall

not be one spirit in heaven more fit for heaven than you, nor one soul

more adapted for the place than you are. You shall be just as fitted for

its element as those who are nearest to the eternal throne.

    Ah! this makes the heirs of glory think much of God the Father. When we

reflect, my brethren, upon our state by nature, and how fit we are to be

fire-brands in the flames of hell—yet to think that we are this night,

at this very moment if Jehovah willed it, fit to sweep the golden harps

with joyful fingers, that this head is fit this very night to wear the

everlasting crown, that these loins are fit to be girded with that fair

white robe throughout eternity, I say, this makes us think gratefully of

God the Father; this makes us clap our hands with joy, and say, “thanks

be unto God the Father, who hath made us meet to be partakers of the

inheritance of the saints in light.” Do ye not remember the penitent

thief? It was but a few minutes before that he had been cursing Christ. I

doubt not that he had joined with the other, for it is said, “They that were crucified with him reviled him.” Not one, but both; they

did it. And then a gleam of supernatural glory lit up the face of

Christ, and the thief saw and believed. And Jesus said unto him, “Verily

I say unto thee, this day,” though the sun is setting, “this day

shalt thou be with me in Paradise.” No long preparation required, no

sweltering in purifying fires. And so shall it be with us. We may have

been in Christ Jesus to our own knowledge but three weeks, or we may

have been in him for ten years, or threescore years and ten—the date of

our conversion makes no difference in our meetness for heaven, in a

certain sense. True indeed the older we grow the more grace we have

tasted, the riper we are becoming, and the fitter to be housed in

heaven; but that is in another sense of the word,—the Spirit’s meetness

which he gives. But with regard to that meetness which the Father gives,

I repeat, the blade of corn, the blade of gracious wheat that has just

appeared above the surface of conviction, is as fit to be carried up to

heaven as the full-grown corn in the ear. The sanctification wherewith

we are sanctified by God the Father is not progressive, it Is complete

at once, we are now adapted for heaven, now fitted for it, and we shall

enter into the joy of our Lord.

    Into

this subject I might have entered more fully; but I have not time. I am

sure I have left some knots untied, and you must untie them if you can

yourselves; and let me recommend you to untie them on your knees—the

mysteries of the kingdom of God are studied much the best when you are

in prayer.

    II.

The second mercy is A MERCY THAT LOOKS BACK. We sometimes prefer the

mercies that look forward, because they unfold such a bright prospect.

“Sweet fields beyond the swelling flood.”

But here is a mercy that looks backward; turns its back, as it were,

on the heaven of our anticipation, and looks back on the gloomy past,

and the dangers from which we have escaped. Let us read the account of

it—”Who hath delivered us from the power of darkness, and hath

translated us into the kingdom of his dear Son.” This verse is an

explanation of the preceding, as we shall have to show in a few minutes.

But just now let us survey this mercy by itself. Ah! my brethren, what a

description have we here of what matter of men we used to be. We were

under “the power of darkness.” Since I have been musing on this text, I

have turned these words over and over in my mind—”the power of

darkness!” It seems to me one of the most awful expressions that man

ever attempted to expound. I think I could deliver a discourse from it,

if God the Spirit helped me, which might make every bone in your body

shake. “The power of darkness!” We all know that there is a moral

darkness which exercises its awful spell over the mind of the sinner.

Where God is unacknowledged the mind is void of judgment. Where God is

unworshipped the heart of man becomes a ruin. The chambers of that

dilapidated heart are haunted by ghostly fears and degraded

superstitions. The dark places of that reprobate mind are tenanted by

vile lusts and noxious passions, like vermin and reptiles, from which in

open daylight we turn with disgust. And even natural darkness is

tremendous. In the solitary confinement which is practiced in some of

our penitentiaries the very worst results would be produced if the

treatment were prolonged. If one of you were to be taken to-night and

led into some dark cavern, and left there, I can imagine that for a

moment, not knowing your fate, you might feel a child-like kind of

interest about it;—there might be, perhaps, a laugh as you found

yourselves in the dark; there might for the moment, from the novelty of

the position, be some kind of curiosity excited. There might, perhaps,

be a flush of silly joy. In a little time you might endeavor to compose

yourself to sleep; possibly you night sleep; but if you should awake,

and still find yourself down deep in the bowels of earth, where never a

ray of sun or candle light could reach you; do you know the next feeling

that would come over you? It would be a kind of idiotic

thoughtlessness. You would find it impossible to control your desperate

imagination. You heart would say, “O God I am alone, alone, alone, in

this dark place.” How would you cast your eyeballs all around, and never

catching a gleam of light, your mind would begin to fail. Your next

stage would be one of increasing terror. You would fancy that you saw

something, and then you would cry, “Ah! I would I could see something,

were it foe or fiend!” You would feel the dark sides of your dungeon.

You would begin to “scribble on the walls,” like David before king

Achish. Agitation would cease hold upon you, and it you were kept there

much longer, delirium and death would be the consequence. We have heard

of many who have been taken from the penitentiary to the lunatic asylum;

and the lunacy is produced partly by the solitary confinement, and

partly by the darkness in which they are placed. In a report lately

written by the Chaplain of Newgate, there are some striking reflections

upon the influence of darkness in a way of discipline. Its first

effect is to shut the culprit up to his own reflections, and make him

realize his true position in the iron grasp of the outraged law.

Methinks the man that has defied his keepers, and come in there cursing

and swearing, when he has found himself alone in darkness, where he

cannot even hear the rattling of carriages along the streets, and can

see no light whatever, is presently cowed; he gives in, he grows tame.

“The power of darkness” literally is something awful. If I had time, I

would enlarge upon this subject. We cannot properly describe what “the

power of darkness” is, even in this world. The sinner is plunged into

the darkness of his sins, and he sees nothing, he knows nothing. Let him

remain there a little longer, and that joy of curiosity, that hectic

joy which he now has in the path of sin, will die away, and there will

come over him a spirit of slumber. Sin will make him drowsy, so that he

will not hear the voice of the ministry, crying to him to escape for his

life. Let him continue in it, and it will by-and-bye make him

spiritually an idiot. He will become so in sin, that common reason will

be lost on him. All the arguments that a sensible man will receive, will

be only wasted on him. Let him go on, and he will proceed from bad to

worse, till he acquires the raving mania of a desperado in sin; and let

death step in, and the darkness will have produced its full effect; he

will come into the delirious madness of hell. Ah! it needs but the power

of sin to make a man more truly hideous than human thought can realize,

or language paint. Oh “the power of darkness!”

    Now, my brethren, all of us were under this power once. It is but a few

months—a few weeks with some of you—since you were under the power of

darkness and of sin. Some of you had only got as far as the curiosity of

it; others had got as far as the sleepiness of it; a good many of you

had got as far as the apathy of it; and I do not know but some of you

had got almost to the terror of it. You had so cursed and swore; so

yelled ye out your blasphemies, that you seemed to be ripening for hell;

but, praised and blessed be the name of the Father, he has “translated

you from the power of darkness, into the kingdom of his dear Son.”

    Having

thus explained this term, “the power of darkness,” to show you what you

were, let us take the next word, “and hath translated us.” Whet a

angular word this—”translated”—is. I dare say you think it means the

process by which a word is interpreted, when the sense is retained,

while the expression is rendered in another language. That is one

meaning of the word “translation,” but it is not the meaning here. The

word is used by Josephus in this sense—the taking away of a people who

have been dwelling in a certain country, and planting them in another

place. This is called a translation. We sometimes hear of a bishop being

translated or removed from one see to another. Now, if you want to have

the idea explained, give me your attention while I bring out an amazing

instance of a great translation. The children of Israel were in Egypt

under taskmasters that oppressed them very sorely, and brought them into

iron bondage. What did God do for these people? There were two millions

of them. He did not temper the tyranny of the tyrant; he did not

influence his mind, to give them a little more liberty; but he

translated his people; he took the whole two millions bodily, with a

high hand and outstretched arm, and led them through the wilderness, and

translated them into the kingdom of Canaan; and there they were

settled. What an achievement was that, when, with their flocks and their

Spurgeon near the end of his life.

Spurgeon near the end of his life. (Photo credit: Wikipedia)


herds, and their little ones, the whole host of Israel went out of

Egypt, crossed the Jordan, and came into Canaan! My dear brethren, the

whole of it was not equal to the achievement of God’s powerful grace,

when he! brings one poor sinner out of the region of sin into the

kingdom of holiness and peace. It was easier for God to bring Israel out

of Egypt, to split the Red Sea, to make a highway through the pathless

wilderness, to drop manna from heaven, to send the whirlwind to drive

out the kings; it was easier for Omnipotence to do all this, than to

translate a man from the power of darkness into the kingdom of his dear

Son. This is the grandest achievement of Omnipotence. The sustenance of

the whole universe, I do believe, is even less than this—the changing of

a bad heart, the subduing of an iron will. But thanks be unto the

Father, he has done all that for you and for me. He has brought us out

of darkness, he has translated us, taken up the old tree that has struck

its roots never so deep—taken it up, blessed be God, roots and all, and

planted it in a goodly soil. He had to cut the top off, it is true—the

high branches of our pride; but the tree has grown better in the near

soil than it ever did before. Who ever heard of moving so huge a plant

as a man who has grown fifty years old in sin? Oh! what wonders hath our

Father done for us I He has taken the wild leopard of the wood, tamed

it into a lamb, and purged away its spots. He has regenerated the poor

Ethiopian—oh, how black are were by nature—our blackness was more than

skin deep; it went to the center of our hearts; but, blessed be his

name, he hath washed us white, and is still carrying on the divine

operation, and he will yet completely deliver us from every taint of

sin, and will finally bring us into the kingdom of his dear son. Here,

then, in the second mercy, we discern from what we were delivered, and

how we were delivered—God the Father hath “translated” us.

    But

where are we now? Into what place is the believer brought, when he is

brought out of the power of darkness? He is brought into the kingdom of

God’s dear Son. Into what other kingdom would the Christian desire to be

brought? Brethren. a republic may sound very well in theory, but in

spiritual matters, the last thing we want is a republic. We want a

kingdom. I love to have Christ an absolute monarch in the heart. I do

not want to have a doubt about it. I want to give up all my liberty to

him. for I feel that I never shall be free till my self-control is all

gone; that I shall never have my will truly free till it is bound in the

golden fetters of his sweet love. We are brought into a kingdom—he is

Lord and Sovereign, and he has made us “kings and priests unto our God,”

and we shall reign with him. The proof that we are in this kingdom must

consist in our obedience to our King. Here, perhaps, we may raise many

causes and questions, but surely we can say after all, though we have

offended our King many times, yet our heart is loyal to him. “Oh, thou

precious Jesus! we would obey thee, and yield submission to every one of

thy laws, our sins are not wilful and beloved sins, but though we fall

we can truly say, that we would be holy as thou art holy, our heart is

true towards thy statutes; Lord, help us to run in the way of thy

commandments.”

    So,

you see, this mercy which God the Father hath given to us, this second

of these present mercies, is, that he hath “translated us out of the

power of darkness into the kingdom of his dear Son.” This is the

Father’s work. Shall we not love God the Father from this day forth?

Will we not give him thanks, and sing our hymns to him, and exalt and

triumph in his great name?

    III. Upon the third point, I shall be as brief as possible; it is to SHOW THE CONNECTION BETWEEN THE TWO VERSES.

    When

I get a passage of Scripture to meditate upon, I like, if I can, to see

its drift, then I like to examine its various parts, and see if I can

understand each separate clause; and then I want to go back again, and

see what one clause has to do with another. I looked and looked again at

this text, and wondered what connection there could be between the two

verses. “Giving thanks unto God the Father, who hath made us meet to be

partakers of the inheritance of the saints in light.” Well, that is

right enough; we can see how this is the work of God the Father, to make

us meet to go to heaven. But has the next verse, the 13th, anything to

do with our meetness?—”Who hath delivered us from the power of darkness,

and hath translated us into the kingdom of his dear Son.” Well, I

looked it over and I said I will read it in this way. I see the 12th

verse tells me that the inheritance of heaven is the inheritance of

light. Is heaven light? Then I can see my meetness for it as described

in the 13th verse.—He hath delivered me from the power of darkness. Is

not that the same thing? If I am delivered from the power of darkness,

is not that being made meet to dwell in light? If I am now brought out

of darkness into light, and am walking in the light, is not that the

very meetness which is spoken of in the verse before? Then I read again.

It says they are saints. Well, the saints are a people that obey the

Son. Here is my meetness then in the 13th verse, where it says “He hath

translated me from the power of darkness into the kingdom of his dear

Son.” So that I not only have the light, but the sonship too, for I am

in “the kingdom of his dear Son.” But how about the inheritance? Is

there anything about that in the 13th verse? It is an inheritance; shall

I find anything about a meetness for it there? Yes, I find that I am in

the kingdom of his dear Son. How came Christ to have a kingdom? Why, by

inheritance. Then it seems I am in his inheritance; and if I am in his

inheritance here, then I am meet to be in it above, for I am in it

already. I am even now part of it and partner of it, since I am in the

kingdom which he inherits from his Father, and therefore there is the

meetness.

    I

do not know whether I have put this plainly enough before you. If you

will be kind enough to look at your Bible, I will just recapitulate. You

see, heaven is a place of light; when we are brought out of darkness,

that, of course, is the meetness for light. It is a place for sons; when

we are brought into the kingdom of God’s dear Son, we are of course

made sons, so that there is the meetness for it. It is an inheritance;

and when we are brought into the inherited kingdom of God’s dear Son, we

enjoy the inheritance now, and consequently are fitted to enjoy it for

ever.

    Having

thus shown the connection between these verses, I propose now to close

with a few general observations. I like so to expound the Scripture,

that we can draw some practical inferences from it. Of course the first

inference is this: let us from this night forward never omit God the

Father in our praises. I think I have said this already six times over

in the sermon. Why I am repeating it so often, is that we may never

forget it. Martin Luther said he preached upon justification by faith

every day in the week and then the people would not understand. There

are some truths, I believe, that need to be said over and over again,

either because our silly hearse will not receive, or our treacherous

memories will not hold them. Sing, I beseech you, habitually, the

praises of the Father in heaven, as you do the praises of the Son

hanging upon the cross. Love as truly God, the ever-living God, as you

love Jesus the God-man, the Savior who once died for you. That is the

great inference.

    Yet

another inference arises. Brothers and sisters, are you conscious

to-night that you are not now what you once were? Are you sure that the

power of darkness does not now rest upon you, that you love divine

knowledge, that you are panting after heavenly joys? Are you sure that

you have been “translated into the kingdom of God’s dear Son?” Then

never be troubled about thoughts of death, because, come death whenever

it may, you are meet to be a “partaker of the inheritance of the saints

in light.” Let no thought distress you about death’s coming to you at an

unseasonable hour. Should it come to-morrow should it come now, if your

faith is fixed on nothing less than Jesu’s blood and righteousness, you

shall see the face of God with acceptance. I have that consciousness in

my soul, by the witness of the Holy Spirit, of my adoption into the

family of God, that I feel that though I should never preach again, but

should lay down my body and my charge together, ere I should reach my

home, and rest in my bed, “I know that my Redeemer liveth,” and more,

that I should be a “partaker of the inheritance of the saints in light.”

It is not always that one feels that but I would have you never rest

satisfied till you do, till you know your meetness, till you are

conscious of it; until, moreover, you are panting to be gone, because

you feel that you have powers which never can be satisfied short-of

heaven—powers which heaven only can employ.

    One

more reflection lingers behind. There are some of you here that cannot

be thought by the utmost charity of judgment, to be “meet for the

inheritance of the saints in light.” Ah! if a wicked man should go to

heaven without being converted, heaven would be no heaven to him. Heaven

is not adapted for sinners; it is not a place for them. If you were to

take a Hottentot who has long dwelt at the equator up to where the

Esquimaux are dwelling, and tell him that you would show him the aurora,

and all the glories of the North Pole, the poor wretch could not

appreciate them; he would say, “It is not the element for me; it is not

the place where I could rest happy! And if you were to take, on the

other hand, some dwarfish dweller in the north, down to the region where

trees grow to a stupendous height, and where the spices give their

balmy odours to the gale, and bid him live there under the torrid zone,

he could enjoy nothing; he would say, “This is not the place for me,

because it is not adapted to my nature.” Or if you were to take the

vulture, that has never fed on anything but carrion, and put it into the

noblest dwelling you could make for it, and feed it with the daintiest

meals, it would not be happy because it is not food that is adapted for

it. And you, sinner, you are nothing but a carrion vulture; nothing

makes you happy but sin, you do not want too much psalm singing, do you?

Sunday is a dull day to you; you like to get it over, you do not care

about your Bible; you would as soon there should be no Bible at all, You

find that going to a meeting-house or a church is very dull work

indeed. Oh then you will not be troubled with that in eternity; do not

agitate yourself. If you love not God, and die as you are, you shall go

to your own company, you shall go to your jolly mates, you shall go to

your good fellows; those who have been your mates on earth shall be your

mates for ever; but you shall go to the Prince of those good fellows,

unless you repent and be converted. Where God is you cannot come. It is

not an element suited to you. As well place a bird at the bottom of the

sea, or a fish in the air, as place an ungodly sinner in heaven. What is

to be done then? You must have a new nature. I pray God to give it to

you. Remember if now you feel your need of a Savior, that is the

beginning of the new nature. “Believe on the Lord Jesus Christ;” cast

yourselves simply on him, trust in nothing but his blood, and then the

new nature shall be expanded, and you shall be made meet by the Holy

Spirit’s operations to be a “partaker of the inheritance of the saints

in light.” There is many a man who has come into this house of prayer,

many a man is now present, who has come in here a rollicking fellow,

fearing neither God nor devil. Many a man has come from the ale house up

to this place. If he had died then, where would his soul have been? But

the Lord that very night met him, There are trophies of that grace

present here to-night. You can say, “Thanks be to the Father, who hath

brought us out of the power of darkness, and translated us into the

kingdom of his dear Son.” And if God has done that for some, why cannot

he do it for others? Why need you despair, O poor sinner? If thou art

here to-night, the worst sinner out of hell, remember, the gate of mercy

stands wide open, and Jesus bids thee come, Conscious of thy guilt,

flee, flee to him. Look to his cross, and thou shalt find pardon in his

veins, and life in his death.

 

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A PROMISE FOR US AND FOR OUR CHILDREN 

 

NO. 564 

 

 DELIVERED ON SUNDAY MORNING, APRIL 10, 1864, 

 

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BY THE REV. C. H. SPURGEON, 

 

AT THE METROPOLITAN TABERNACLE, NEWINGTON. 

 

 “Yet now hear, O Jacob, My servant; and Israel, whom I have chosen: thus says the Lord that made you, and formed  you from the womb, which will help you: Fear not, O Jacob, My servant; and you, Jesurun, whom I have chosen.  417991_2543266001210_769512934_n

 

For I will pour water upon him who is thirsty, and floods upon the dry ground: I will pour My Spirit upon your seed, and My blessing upon your offspring: and they shall spring up as among the  grass, as willows by the water courses. One shall say, I am the Lord’s; and another  shall call himself by the name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the name of Israel.” 

 

Isaiah 44:1-5. 282689_480223285325562_1534726117_n

 

  Brothers and Sisters, reach down for your biographies; turn over your diaries; go back with me a little while to that spot where you first knew the Savior, then march on along the way by which the Lord has led you, till you reach the day and hour which found you in the House of God, listening to His promise. 

 

  We were once the servants of sin, and the slaves of our own passions, but He who made us free has now taken us into His family and taught us obedience to His will. We can say with David, “I am Your servant; I am Your servant, and the son of Your handmaid: You have loosed my bonds.” 

 

 We do not serve our Master perfectly, but we would if we could. There are some of His Commandments which we forget, but there are none which we would despise. We do, through infirmity, turn aside unto crooked ways, but we find no comfort in them. Our meat and our drink is to do the will of Him who sent us, and our prayer is— “Make me to walk in Your commands,  It is a delightful road. Nor let my head, nor heart, nor hands,  Offend against my God.” 394882_10150872506818976_260836383975_12561480_2028311960_n

 

  Ah, my Savior is no fickle lover. He does not feel enchanted for a while with some gleams of beauty from His Church’s eyes, and then afterwards cast her off because of her unfaithfulness.

 

   Well then, here is His promise of what He will do, “I will help you.” 

 

You cannot pray this morning; you cannot wrestle as you desire—“I will help you.” You feel unable to overcome sin—“I will help you.” You are engaged in service too heavy for you—“I will help you.” Whether it is to suffer, to sacrifice, to labor, or to endure, take this comfort—“I will help you.” I love this promise! It is a very short one, but it is all the longer in meaning because it is short in expression. You may avail yourself of it in all cases. The promise turns every way, and blesses in every form. It is like a weapon which may be used for 50 purposes—it will be to you, if you will, a sword, and you may beat it into a plowshare; or it will prove a shield, a spear, a chariot, and I know not what besides. You cannot find any possible position into which the child of God can be brought in which this promise will fail to bless him! 

 

  O my Brothers and Sisters, when the Holy Spirit visits a man, what a difference it makes in him!

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  I know a preacher, once as dull and dead a man as ever misused a pulpit; under his slumbering ministrations there were few conversions, and the congregation grew thinner and thinner, good men sighed in secret, and the enemy said, “Aha, so would we have it!”

 

 The revival came—the Holy Spirit worked gloriously, the preacher felt the Divine Fire and suddenly woke up to energy and zeal. The man appeared to be transformed; his tongue seemed touched with fire; elaborate and written discourses were laid aside, and he began to talk out of his own glowing heart to the hearts of others! He preached as he had never done before; the place filled; the dry bones were stirred, and quickening began! They who knew him once so elegant, correct, passionless, dignified, cold, lifeless, and unprofitable, asked in amazement, “Is Saul also among the Prophets?” The Spirit of God is a great wonder-worker!421895_2543251000835_1840547792_1520311_2129492618_n

 

 You will notice certain Church members; they have never been good for much; we have had their names on the roll, and that is all—suddenly the Spirit of God has come upon them, and they have been honored among us for their zeal and usefulness! We have seen them here and there and everywhere diligent in the service of God, and foremost in all sorts of Christian labor, though before you could hardly get them to stir an inch.

 

 I would that the quickening Spirit would come down upon me and upon you—upon every one of us in abundance—to create us valiant men for Truth and mighty for the Lord! 

 

 O for some of the ancient valor of Apostolic times, that, like good Knights of the Cross we would dash forward against the foe, and with irresistible courage deal heavy blows against the adversary of souls and his vast host! We may do this; we have only to plead the promise! God will be inquired of, but the promise stands true, “I will pour water upon him who is thirsty, and floods upon the dry ground.” Do not lose the blessing through remissness, but ask and you shall receive. 429342_302604559803347_100001614176353_917614_941774501_n

 

 Brothers and Sisters, pray for me; for I need more Grace, and in return I will plead the Lord’s words on your behalf.  little-nell-and-her-grandfather

 

  As a very great comfort to His mourning people, the Lord now promises A BLESSING UPON THEIR CHILDREN. You will observe, dear Friends, that they must get the blessing for themselves first, for the third verse has it—“I 

 

will pour water upon him who is thirsty, and floods upon the dry ground”—that is first; and then afterwards—“I will pour My Spirit upon your seed.” 

 

 We must not expect to see our children blessed unless we ourselves grow in Grace. It is often the inconsistency of parents which is the obstacle—the outward obstacle to the conversion of their children.

legacymom 

 

 No doubt there have been multitudes of children of professing parents who have been damned instrumentally by the ungodliness and inconsistency of their parents at home. 

 

 The parents, let us hope, were Christians—but there has been so much of apparent inconsistency about them, that the ruin of their children has been the consequence. It is a notorious fact that some of the worst of men have been the children of godly parents.

 

 Do pray, dear Friends, for your children, that God will pour His Spirit upon them; and as to the rest, you may depend that all the fruits will come in due time.

 

 Tell the child that he is dead in trespasses and sins, let there be no doubt about his natural condition, and let this always be your prayer, “Almighty Grace, renew his heart; turn him from darkness to Light, and make him Yours!” 30-zuber-buhler_thumb

 

 Then you have in the promise in the third place, the plenty of Grace which God gives. He says, “I will pour My Spirit upon your seed”—not a little of it—but they shall have abundance.  You ought not, in the case of children, to look merely for life—you will find vigorous life! You may not expect a little surface-knowledge only, but you may expect to find in them a depth of knowledge in the things of God, for so God’s promise has it, “I will pour My Spirit upon your seed.”  407052_239200382836038_150145948408149_521670_1031671815_n

 

  For my part I am more and more persuaded that the study of a good 

 

Scriptural Catechism is of infinite value to our children,

 

 The promise upon which I have preached this morning needs to be pleaded before God, for God does not fulfill such promises as these without our bringing them before Him in earnest fervent prayer.P1140892

 

  Some of us, in looking back, can speak of a godly father and a godly grandfather; we can look for generations back, till as far as we can trace a line—Divine Grace has run in our family. O that the line may continue for years to come, till as long as generations are born, there shall be one of our kith and kin to carry the standard, and sound the trumpet, and fight for the Lord of Israel! 

 

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 “Wake, parents of Israel! O hasten to plead  

 

For the Spirit of Grace to descend!  

 

The Word has gone forth, and the faithful have need  

 

Of your prayers the great cause to defend.  

 

From the youth of our country shall armies arise,  

 

The Gospel of peace to proclaim; 

 

Over the land and the seas, the glad message that flies,  

 

Shall re-echo Immanuel’s name!  

 

Wake, parents in Israel! O, wrestle and pray  

 

That Grace to our youth may be given;  

 

For the hands that in faith are uplifted today  

 

Shall prevail with our Father in Heaven!”

 

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A Puritan Catechism

http://newdemonstration.com/catechisms/a-puritan-catechism

With Proofs

Compiled by
C. H. Spurgeon
“Heir of the Puritans”

I am persuaded that the use of a good Catechism in all our families will be a great safeguard against the increasing errors of the times, and therefore I have compiled this little manual from the Westminster Assembly’s and Baptist Catechisms, for the use of my own church and congregation. Those who use it in their families or classes must labour to explain the sense; but the words should be carefully learned by heart, for they will be understood better as years pass.

May the Lord bless my dear friends and their families evermore, is the prayer of their loving Pastor.

—C. H. Spurgeon

Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth (2 Tim. 2:15)

Published about Oct 14, 1855, when Spurgeon was 21 years old. On Oct. 14, Spurgeon preached Sermon No. 46 to several thousand who gathered to hear him at New Park Street Chapel. When the sermon was published it contained an announcement of this catechism. The text that morning was,

“Lord, thou hast been our dwelling place in all generations” (Ps. 90:1).

Questions

1 What is the chief end of man?
2 What rule has God given to direct us how we may glorify him?
3 What do the Scriptures principally teach?
4 What is God?
5 Are there more Gods than one?
6 How many persons are there in the Godhead?
7 What are the decrees of God?
8 How does God execute his decrees?
9 What is the work of creation?
10 How did God create man?
11 What are God’s works of providence?
12 What special act of providence did God exercise toward man in the state wherein he wascreated?
13 Did our parents continue in the state wherein they were created?
14 What is sin?
15 Did all mankind fall in Adam’s first transgression?
16 Into what estate did the fall bring mankind?
17 Wherein consists the sinfulness of that state whereinto man fell?
18 What is the misery of that state whereinto man fell?
19 Did God leave all mankind to perish in the state of sin and misery?
20 Who is the Redeemer of God’s elect?
21 How did Christ, being the Son of God, become man?
22 What offices does Christ execute as our Redeemer?
23 How does Christ execute the office of a prophet?
24 How does Christ execute the office of a priest?
25 How does Christ execute the office of a king?
26 Wherein did Christ’s humiliation consist?
27 Wherein consists Christ’s exaltation?
28 How are we made partakers of the redemption purchased by Christ?
29 How does the Spirit apply to us the redemption purchased by Christ?
30 What is effectual calling?
31 What benefits do they who are effectually called, partake of in this life?
32 What is justification?
33 What is adoption?
34 What is sanctification?
35 What are the benefits which in this life do either accompany or flow from justification, adoption, and sanctification?
36 What benefits do believers receive from Christ at their death?
37 What benefits do believers receive from Christ at the resurrection?
38 What shall be done to the wicked at their death?
39 What shall be done to the wicked at the day of judgment?
40 What did God reveal to man for the rule of his obedience?
41 What is the sum of the ten commandments?
42 Which is the first commandment?
43 What is required in the first commandment?
44 Which is the second commandment?
45 What is required in the second commandment?
46 What is forbidden in the second commandment?
47 Which is the third commandment?
48 What is required in the third commandment?
49 Which is the fourth commandment?
50 What is required in the fourth commandment?
51 How is the Sabbath to be sanctified?
52 Which is the fifth commandment?
53 What is required in the fifth commandment?
54 What is the reason annexed to the fifth commandment?
55 Which is the sixth commandment?
56 What is forbidden in the sixth commandment?
57 Which is the seventh commandment?
58 What is forbidden in the seventh commandment?
59 Which is the eighth commandment?
60 What is forbidden in the eighth commandment?
61 Which is the ninth commandment?
62 What is required in the ninth commandment?
63 Which is the tenth commandment?
64 What is forbidden in the tenth commandment?
65 Is any man able perfectly to keep the commandments of God?
66 Are all transgressions of the law equally heinous?
67 What does every sin deserve?
68 How may we escape his wrath and curse due to us for sin?
69 What is faith in Jesus Christ?
70 What is repentance to life?
71 What are the outward means whereby the Holy Spirit communicates to us the benefits ofredemption?
72 How is the Word made effectual to salvation?
73 How is the Word to be read and heard that it may become effectual to salvation?
74 How do Baptism and the Lord’s Supper become spiritually helpful?
75 What is baptism?
76 To whom is Baptism to be administered?
77 Are the infants of such as are professing believers to be baptised?
78 How is baptism rightly administered?
79 What is the duty of such as are rightly baptised?
80 What is the Lord’s Supper?
81 What is required to the worthy receiving of the Lord’s Supper?
82 What is meant by the words, “until he come,” which are used by the apostle Paul inreference to the the Lord’s Supper?

Questions & Answers

1 Q. What is the chief end of man?
A. Man’s chief end is to glorify God (1 Cor. 10:31), and to enjoy him for ever (Ps. 73:25-26).

2 Q. What rule has God given to direct us how we may glorify him?
A. The Word of God which is contained in the Scriptures of the Old and New Testaments (Eph. 2:20; 2 Tim. 3:16) is the only rule to direct us how we may glorify God and enjoy him (1 Jn. 1:3).

3 Q. What do the Scriptures principally teach?
A. The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man (2 Tim. 1:13; Eccl. 12:13).

4 Q. What is God?
A. God is Spirit (Jn. 4:24), infinite (Job 11:7), eternal (Ps. 90:2; 1 Tim. 1:17), and unchangeable (Jas. 1:17) in his being (Exod. 3:14), wisdom, power (Ps. 147:5), holiness (Rev. 4:8), justice, goodness and truth (Exod. 34:6-7).

5 Q. Are there more Gods than one?
A. There is but one only (Deut. 6:4), the living and true God (Jer. 10:10).

6 Q. How many persons are there in the Godhead?
A. There are three persons in the Godhead, the Father, the Son, and the Holy Spirit, and these three are one God, the same in essence, equal in power and glory (1 Jn. 5:7; Matt. 28:19).

7 Q. What are the decrees of God?
A. The decrees of God are his eternal purpose according to the counsel of his own will, whereby for his own glory he has foreordained whatever comes to pass (Eph. 1:11-12).

8 Q. How does God execute his decrees?
A. God executes his decrees in the works of creation (Rev. 4:11), and providence (Dan. 4:35).

9 Q. What is the work of creation?
A. The work of creation is God’s making all things (Gen. 1:1) of nothing, by the Word of his power (Heb. 11:3), in six normal consecutive days (Exod. 20:11), and all very good (Gen. 1:31).

10 Q. How did God create man?
A. God created man, male and female, after his own image (Gen. 1:27), in knowledge, righteousness, and holiness (Col 3:10; Eph. 4:24) with dominion over the creatures (Gen. 1:28).

11 Q. What are God’s works of providence?
A. God’s works of providence are his most holy (Ps. 145:17), wise, (Isa. 28:29) and powerful (Heb. 1:3), preserving and governing all his creatures, and all their actions (Ps. 103:19; Matt. 10:29).

12 Q. What special act of providence did God exercise toward man in the state wherein he was created?
A. When God had created man, he entered into a covenant of life with him, upon condition of perfect obedience; (Gal. 3:12) forbidding him to eat of the tree of the knowledge of good and evil, upon pain of death. (Gen. 2:17)

13 Q. Did our first parents continue in the state wherein they were created?
A. Our first parents being left to the freedom of their own will, fell from the state wherein they were created, by sinning against God, (Eccl. 7:29) by eating the forbidden fruit (Gen. 3:6-8).

14 Q. What is sin?
A. Sin is any want of conformity to, or transgression of the law of God (1 Jn. 3:4).

15 Q. Did all mankind fall in Adam’s first transgression?
A. The covenant being made with Adam, not only for himself but for his posterity, all mankind descending from him by ordinary generation, sinned in him, and fell with him in his first transgression (1 Cor. 15:22; Rom. 5:12).

Q. Into what estate did the fall bring mankind?
A. The fall brought mankind into a state of sin and misery (Rom. 5:18).

16 Q. Wherein consists the sinfulness of that state whereinto man fell?
A. The sinfulness of that state whereinto man fell, consists in the guilt of Adam’s first sin (Rom. 5:19), the want of original righteousness, (Rom. 3:10) and the corruption of his whole nature, which is commonly called original sin (Eph. 2:1; Ps. 51:5), together with all actual transgressions which proceed from it (Matt. 15:19).

17 Q. What is the misery of that state whereinto man fell?
A. All mankind, by their fall, lost communion with God (Gen. 3:8, 24), are under his wrath and curse (Eph. 2:3; Gal. 3:10), and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever (Rom. 6:23; Matt. 25:41).

18 Q. Did God leave all mankind to perish in the state of sin and misery?
A. God having, out of his good pleasure from all eternity, elected some to everlasting life (2 Thess. 2:13), did enter into a covenant of grace to deliver them out of the state of sin and misery, and to bring them into a state of salvation by a Redeemer (Rom. 5:21).

19 Q. Who is the Redeemer of God’s elect?
A. The only Redeemer of God’s elect is the Lord Jesus Christ (1 Tim. 2:5), who being the eternal Son of God, became man (Jn. 1:14), and so was and continues to be God and man, in two distinct natures and one person for ever (1 Tim. 3:16; Col. 2:9).

20 Q. How did Christ, being the Son of God, become man?
A. Christ, the son of God, became man by taking to himself a true body (Heb. 2:14), and a reasonable soul (Matt. 26:38; Heb. 4:15), being conceived by the power of the Holy Spirit in the Virgin Mary, and born of her (Lk. 1:31, 35), yet without sin (Heb. 7:26).

21 Q. What offices does Christ execute as our Redeemer?
A. Christ as our Redeemer executes the offices of a prophet (Acts 3:22), of a priest (Heb. 5:6), and of a king (Ps. 2:6), both in his state of humiliation and exaltation.

22 Q. How does Christ execute the office of a prophet?
A. Christ executes the office of a prophet, in revealing to us (Jn. 1:18), by his Word (Jn. 20:31), and Spirit (Jn. 14:26), the will of God for our salvation.

23 Q. How does Christ execute the office of a priest?
A. Christ executes the office of a priest, in his once offering up himself a sacrifice to satisfy divine justice (Heb. 9:28), and to reconcile us to God (Heb. 2:17), and in making continual intercession for us (Heb. 7:25).

24 Q. How does Christ execute the office of a king?
A. Christ executes the office of a king in subduing us to himself, (Ps. 110:3) in ruling and defending us (Matt. 2:6; 1 Cor. 15:25), and in restraining and conquering all his and our enemies.

25 Q. Wherein did Christ’s humiliation consist?
A. Christ’s humiliation consisted in his being born, and that in a low condition (Lk. 2:7), made under the law (Gal. 4:4), undergoing the miseries of this life (Isa. 53:3), the wrath of God (Matt. 27:46), and the cursed death of the cross; (Phil. 2:8) in being buried, and continuing under the power of death for a time (Matt. 12:40).

26 Q. Wherein consists Christ’s exaltation?
A. Christ’s exaltation consists in his rising again from the dead on the third day (1 Cor. 15:4), in ascending up into heaven, and sitting at the right hand of God the Father (Mk. 16:19), and in coming to judge the world at the last day (Acts 17:31).

27 Q. How are we made partakers of the redemption purchased by Christ?
A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us (Jn. 1:12) by his Holy Spirit. (Tit. 3:5-6)

28 Q. How does the Spirit apply to us the redemption purchased by Christ?
A. The Spirit applies to us the redemption purchased by Christ, by working faith in us (Eph. 2:8), and by it uniting us to Christ in our effectual calling (Eph. 3:17).

29 Q. What is effectual calling?
A. Effectual calling is the work of God’s Spirit (2 Tim. 1:9) whereby, convincing us of our sin and misery (Acts 2:37), enlightening our minds in the knowledge of Christ (Acts 26:18), and renewing our wills (Ezek. 36:26), he does persuade and enable us to embrace Jesus Christ freely offered to us in the gospel (Jn. 6:44-45).

30 Q. What benefits do they who are effectually called, partake of in this life?
A. They who are effectually called, do in this life partake of justification (Rom. 8:30), adoption (Eph. 1:5), sanctification, and the various benefits which in this life do either accompany, or flow from them (1 Cor. 1:30).

31 Q. What is justification?
A. Justification is an act of God’s free grace, wherein he pardons all our sins (Rom. 3:24; Eph. 1:7), and accepts us as righteous in his sight (2 Cor. 5:21) only for the righteousness of Christ imputed to us (Rom. 5:19), and received by faith alone (Gal. 2:16; Phil. 3:9).

32 Q. What is adoption?
A. Adoption is an act of God’s free grace (1 Jn. 3:1), whereby we are received into the number, and have a right to all the privileges of the sons of God (Jn. 1:12; Rom. 8:17).

33 Q. What is sanctification?
A. Sanctification is the work of God’s Spirit (2 Thess. 2:13), whereby we are renewed in the whole man after the image of God (Eph. 4:24), and are enabled more and more to die to sin, and live to righteousness (Rom. 6:11).

34 Q. What are the benefits which in this life do either accompany or flow from justification, adoption, and sanctification?
A. The benefits which in this life do accompany or flow from justification (Rom. 5:1-2, 5), are assurance of God’s love, peace of conscience, joy in the Holy Spirit (Rom. 14:17), increase of grace, perseverance in it to the end (Prov. 4:18; 1 Jn. 5:13; 1 Pet. 1:5).

35 Q. What benefits do believers receive from Christ at their death?
A. The souls of believers are at their death made perfect in holiness (Heb. 12:23 and do immediately pass into glory, (Phil. 1:23; 2 Cor. 5:8; Lk. 23:43), and their bodies, being still united to Christ (1 Thess. 4:14), do rest in their graves (Isa. 57:2) till the resurrection (Job 19:26).

36 Q. What benefits do believers receive from Christ at the resurrection?
A. At the resurrection, believers being raised up in glory (1 Cor. 15:43), shall be openly acknowledged and acquitted in the day of judgment (Matt. 10:32), and made perfectly blessed both in soul and body in the full enjoying of God (1 Jn. 3:2) to all eternity (1 Thess. 4:17).

37 Q. What shall be done to the wicked at their death?
A. The souls of the wicked shall at their death be cast into the torments of hell (Lk. 16:22-24), and their bodies lie in their graves till the resurrection, and judgement of the great day (Ps. 49:14).

38 Q. What shall be done to the wicked at the day of judgment?
A. At the day of judgment the bodies of the wicked being raised out of their graves, shall be sentenced, together with their souls, to unspeakable torments with the devil and his angels for ever (Dan. 12:2; Jn. 5:28-29; 2 Thess. 1:9; Matt. 25:41).

39 Q. What did God reveal to man for the rule of his obedience?
A. The rule which God first revealed to man for his obedience, is the moral law (Deut. 10:4; Matt. 19:17), which is summarised in the ten commandments.

40 Q. What is the sum of the ten commandments?
A. The sum of the ten commandments is to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as ourselves (Matt. 22:37-40).

41 Q. Which is the first commandment?
A. The first commandment is, “Thou shalt have no other gods before me.”

42 Q. What is required in the first commandment?
A. The first commandment requires us to know (1 Chron. 28:9) and acknowledge God to be the only true God, and our God (Deut. 26:17), and to worship and glorify him accordingly (Matt. 4:10).

43 Q. Which is the second commandment?
A. The second commandment is, “Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments.”

44 Q. What is required in the second commandment?
A. The second commandment requires the receiving, observing (Deut. 32:46; Matt. 28:20), and keeping pure and entire all such religious worship and ordinances as God has appointed in his Word (Deut. 12:32).

45 Q. What is forbidden in the second commandment?
A. The second commandment forbids the worshipping of God by images, (Deut. 4:15-16) or any other way not appointed in his Word (Col. 2:18).

46 Q. Which is the third commandment?
A. The third commandment is, “Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that takes his name in vain.”

47 Q. What is required in the third commandment?
A. The third commandment requires the holy and reverent use of God’s names (Ps. 29:2), titles, attributes (Rev. 15:3-4), ordinances (Eccl. 5:1), Word (Ps. 138:2), and works (Job 36:24; Deut. 28:58-59).

48 Q. Which is the fourth commandment?
A. The fourth commandment is, “Remember the Sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor they cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day and hallowed it.”

49 Q. What is required in the fourth commandment?
A. The fourth commandment requires the keeping holy to God such set times as he has appointed in his Word, expressly one whole day in seven, to be a holy Sabbath to himself (Lev. 19:30; Deut. 5:12).

50 Q. How is the Sabbath to be sanctified?
A. The Sabbath is to be sanctified by a holy resting all that day, even from such worldly employments and recreations as are lawful on other days (Lev. 23:3), and spending the whole time in the public and private exercises of God’s worship (Ps. 92:1-2; Isa. 58:13-14), except so much as is taken up in the works of necessity and mercy (Matt. 12:11-12).

51 Q. Which is the fifth commandment?
A. The fifth commandment is, “Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.”

52 Q. What is required in the fifth commandment?
A. The fifth commandment requires the preserving the honour, and performing the duties belonging to every one in their various positions and relationships as superiors (Eph. 5:21-22; Eph. 6:1, 5; Rom. 13:1), inferiors (Eph. 6:9), or equals (Rom. 12:10).

53 Q. What is the reason annexed to the fifth commandment?
A. The reason annexed to the fifth commandment is, a promise of long life and prosperity — as far as it shall serve for God’s glory, and their own good — to all such as keep this commandment (Eph. 6:2-3).

54 Q. Which is the sixth commandment?
A. The sixth commandment is, “Thou shalt not kill.”

55 Q. What is forbidden in the sixth commandment?
A. The sixth commandment forbids the taking away of our own life (Acts 16:28), or the life of our neighbour unjustly (Gen. 9:6), or whatever tends to it (Prov. 24:11-12).

56 Q. Which is the seventh commandment?
A. The seventh commandment is, “Thou shalt not commit adultery.”

57 Q. What is forbidden in the seventh commandment?
A. The seventh commandment forbids all unchaste thoughts (Matt. 5:28; Col. 4:6), words (Eph. 5:4; 2 Tim. 2:22), and actions (Eph. 5:3).

58 Q. Which is the eighth commandment?
A. The eighth commandment is, “Thou shalt not steal.”

59 Q. What is forbidden in the eighth commandment?
A. The eighth commandment forbids whatever does or may unjustly hinder our own (1 Tim. 5:8; Prov. 28:19; Prov. 21:6), or our neighbour’s wealth, or outward estate (Eph. 4:28).

60 Q. Which is the ninth commandment?
A. The ninth commandment is, “Thou shalt not bear false witness against thy neighbour.”

61 Q. What is required in the ninth commandment?
A. The ninth commandment requires the maintaining and promoting of truth between man and man (Zech. 8:16), and of our own (1 Pet. 3:16; Acts 25:10), and our neighbour’s good name (3 Jn. 1:12), especially in witness-bearing (Prov. 14:5, 25).

62 Q. What is the tenth commandment?
A. The tenth commandment is, “Thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his manservant, or his maidservant, nor his ox, nor his ass, nor anything that is thy neighbour’s.”

63 Q. What is forbidden in the tenth commandment?
A. The tenth commandment forbids all discontentment with our own estate (1 Cor. 10:10), envying or grieving at the good of our neighbour, (Gal. 5:26) and all inordinate emotions and affections to anything that is his (Col. 3:5).

64 Q. Is any man able perfectly to keep the commandments of God?
A. No mere man, since the fall, is able in his life perfectly to keep the commandments of God (Eccl. 7:20), but does daily break them in thought, (Gen. 8:21) word (Jas. 3:8), and deed (Jas. 3:2).

65 Q. Are all transgressions of the law equally heinous?
A. Some sins in themselves, and by reason of various aggravations, are more heinous in the sight of God than others (Jn. 19:11; 1 Jn. 5:15).

66 Q. What does every sin deserve?
A. Every sin deserves God’s wrath and curse, both in this life and that which is to come (Eph. 5:6; Ps. 11:6).

67 Q. How may we escape his wrath and curse due to us for sin?
A. To escape the wrath and curse of God due to us for sin, we must believe in the Lord Jesus Christ (Jn. 3:16), trusting alone to his blood and righteousness. This faith is attended by repentance for the past (Acts 20:21) and leads to holiness in the future.

68 Q. What is faith in Jesus Christ?
A. Faith in Jesus Christ is a saving grace (Heb. 10:39), whereby we receive (Jn. 1:12), and rest upon him alone for salvation (Phil. 3:9), as he is set forth in the gospel (Isa. 33:22).

69 Q. What is repentance to life?
A. Repentance to life is a saving grace (Acts 11:18), whereby a sinner, out of a true sense of his sins (Acts 2:37), and apprehension of the mercy of God in Christ (Joel 2:13), does with grief and hatred of his sin turn from it to God (Jer. 31:18-19), with full purpose to strive after new obedience (Ps. 119:59).

72 Q. What are the outward means whereby the Holy Spirit communicates to us the benefits of redemption?
A. The outward and ordinary means whereby the Holy Spirit communicates to us the benefits of Christ’s redemption, are the Word, by which souls are begotten to spiritual life; Baptism, the Lord’s Supper, Prayer, and Meditation, by all which believers are further edified in their most holy faith (Acts 2:41-42; Jas. 1:18).

73 Q. How is the Word made effectual to salvation?
A. The Spirit of God makes the reading, but especially the preaching of the Word, an effectual means of convicting and converting sinners, (Ps. 19:7) and of building them up in holiness and comfort (1 Thess. 1:6), through faith to salvation (Rom. 1:16).

74 Q. How is the Word to be read and heard that it may become effectual to salvation?
A. That the Word may become effectual to salvation, we must attend to it with diligence (Prov. 8:34), preparation (1 Pet. 2:1-2), and prayer (Ps 119:18), receive it with faith (Heb. 4:2), and love (2 Thess. 2:10), lay it up into our hearts (Ps. 119:11), and practise it in our lives (Jas. 1:25).

75 Q. How do Baptism and the Lord’s Supper become spiritually helpful?
A. Baptism and the Lord’s Supper become spiritually helpful, not from any virtue in them, or in him who does administer them (1 Cor. 3:7; 1 Pet. 3:21), but only by the blessing of Christ (1 Cor. 3:6), and the working of the Spirit in those who by faith receive them (1 Cor. 12:13).

76 Q. What is Baptism?
A. Baptism is an ordinance of the New Testament, instituted by Jesus Christ (Matt. 28:19), to be to the person baptised a sign of his fellowship with him, in his death, and burial, and resurrection (Rom. 6:3; Col. 2:12), of his being ingrafted into him (Gal. 3:27), of remission of sins (Mk. 1:4; Acts 22:16), and of his giving up himself to God through Jesus Christ, to live and walk in newness of life (Rom. 6:4-5).

77 Q. To whom is Baptism to be administered?
A. Baptism is to be administered to all those who actually profess repentance towards God (Acts 2:38; Matt. 3:6; Mk. 16:16; Acts 8:12, 36-37; Acts 10:47-48), and faith in our Lord Jesus Christ, and to none other.

78 Q. Are the infants of such as are professing to be baptised?
A. The infants of such as are professing believers are not to be baptised, because there is neither command nor example in the Holy Scriptures for their baptism (Exod. 23:13; Prov. 30:6).

79 Q. How is baptism rightly administered?
A. Baptism is rightly administered by immersion, or dipping the whole body of the person in water (Matt. 3:16; Jn. 3:23), in the name of the Father, and of the Son, and of the Holy Spirit, according to Christ’s institution, and the practice of the apostles (Matt. 28:19-20), and not by sprinkling or pouring of water, or dipping some part of the body, after the tradition of men (Jn. 4:1-2; Acts 8:38-39).

80 Q. What is the duty of such as are rightly baptized?
A. It is the duty of such as are rightly baptized, to give up themselves to some particular and orderly Church of Jesus Christ (Acts 2:47; 9:26; 1 Pet. 2:5), that they may walk in all the commandments and ordinances of the Lord blameless (Lk. 1:6).

81 Q. What is the Lord’s Supper?
A. The Lord’s Supper is an ordinance of the New Testament, instituted by Jesus Christ; wherein, by giving and receiving bread and wine, according to his appointment, his death is shown forth (1 Cor. 11:23-26), and the worthy receivers are, not after a corporeal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace (1 Cor. 10:16).

82 Q. What is required to the worthy receiving of the Lord’s Supper?
A. It is required of them who would worthily partake of the Lord’s Supper, that they examine themselves of their knowledge to discern the Lord’s body (1 Cor. 11:28-29), of their faith to feed upon him (2 Cor. 13:5), of their repentance (1 Cor. 11:31), love (1 Cor. 11:18-20), and new obedience, (1 Cor. 5:8) lest coming unworthily, they eat and drink judgment to themselves (1 Cor. 11:27-29).

83 Q. What is meant by the words, “until he come,” which are used by the apostle Paul in reference to the Lord’s Supper?
A. They plainly teach us that our Lord Jesus Christ will come a second time; which is the joy and hope of all believers (Acts 1:11 1 Thess. 4:16).

http://newdemonstration.com/catechisms/a-puritan-catechism

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IUBIRE DESĂVÂRŞITĂ-C.H.SPURGEON

 “… şi fiindcă iubea pe ai Săi, care erau în lume, i-a iubit până la capăt.

Ioan 13.1

Aici este un fapt care ajunge să fie pentru noi o făgăduinţă; cum a fost atunci Mântuitorul nostru, aşa este şi acum; şi ceea ce a făcut pentru prea iubiţii cu care El a trăit pe pământ, va face mai departe şi cu noi, şi cât va fi lumea. „Fiindcă a iubit pe ai Săi”, nu este ceva minunat? Că El a putut să îi iubească pe oameni aşa cum sunt, este o minune! Ce-a găsit El în bieţii Săi ucenici ca să-i iubească? Şi ce găseşte El în mine?

Dar când Isus a început să iubească, este în firea Sa să continue să iubească. Această iubire face din sfinţi „oamenii Săi”; ce nume minunat! El i-a câştigat cu sângele Său şi ei sunt comoara Sa. Cum ei sunt „ai Săi”, El nu-i va pierde. Ei sunt prea iubiţii Săi şi El nu va înceta să-i iubească mai departe. Suflete al meu, spune-ţi şi ţie că El nu va înceta niciodată să te iubească!

„El i-a iubit până la capăt”; iubirea cea mai mare care a umplut inima Mântuitorului, până la moartea Sa, a fost iubirea pentru ai Săi. El i-a iubit atât cât este cu putinţă, i-a iubit până acolo că S-a dat pe Sine însuşi la moarte pentru ei; El nu putea să facă mai mult. Aceasta este iubirea desăvârşită în care nu este nici nebunie, nici dare înapoi, nici necredincioşie, nici indiferenţă şi pe care a răspândit-o din belşug pentru toţi ai Săi.

Aşa este iubirea lui Isus pentru toţi aceia care fac parte din poporul Său. Să cântăm cu recunoştinţă o cântare Prea Iubitului nostru. C.H.Spurgeon.

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These are excerpts from Charles H. Spurgeon’s sermon entitled “Building the Church” (or “Additions to the Church”) concerning Acts 2 which he gave on April 5, 1874.

C H Spurgeon

I want you to notice this, that they were breaking bread from house to house, and ate their food with gladness and singleness of heart. They did not think that religion was meant only for Sundays, and for what men now-a-days call the House of God. Their own houses were houses of God, and their own meals were so mixed and mingled with the Lord’s Supper that to this day the most cautious student of the Bible cannot tell when they stopped eating their common meals, and when they began eating the Supper of the Lord. They elevated their meals into diets for worship: they so consecrated everything with prayer and praise that all around them was holiness to the Lord. I wish our houses were, in this way, dedicated to the Lord, so that we worshipped God all day long, and made our homes temples for the living God…

Does God need a house? He who made the heavens and the earth, does he dwell in temples made with hands? What crass ignorance this is! No house beneath the sky is more holy than the place where a Christian lives, and eats, and drinks, and sleeps, and praises the Lord in all that he does, and there is no worship more heavenly than that which is presented by holy families, devoted to the fear of the Lord.

To sacrifice home worship to public worship is a most evil course of action. Morning and evening devotion in a little home is infinitely more pleasing in the sight of God than all the cathedral pomp which delights the carnal eye and ear. Every truly Christian household is a church, and as such it is competent for the discharge of any function of divine worship, whatever it may be. Are we not all priests? Why do we need to call in others to make devotion a performance? Let every man be a priest in his own house. Are you not all kings if you love the Lord? Then make your houses palaces of joy and temples of holiness. One reason why the early church had such a blessing was because her members had such homes. When we are like them we will have added to the church those who were being saved.



Thanks to Alan Knox who found and accentuated this passage on his blog here.

See also the article:
A Dangerous Question- What is the Church?

The Most Ignored Words of Jesus by Guy Muse
The Secret Source of Unlimited Leaders by Neil Cole
Church Planting is Messy by J. Guy Muse

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