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Phillip Doddridge

(22 posts)

Lords Day 45, 2008

Sunday··2008·11·09 · 1 Comments
I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1) God Saying to the Soul, that He is its Salvation by Philip Doddridge (17021751) alvation, oh, melodious sound,  To wretched dying men; Salvation, that from God proceeds, And leads to God again. Rescued from hells eternal gloom, From fiends, and fires, and chains; Raised to the paradise of bliss, Where love and glory reigns. But, oh, may a degenerate soul, Sinful and weak as mine, Presume to raise a trembling eye To blessing so divine? The luster of so bright a bliss My feeble heart oer bears; And unbelief almost perverts The promise into tears. My Savior God, no voice but Thine, These dying hopes can raise; Speak Thy salvation so my soul, And turn its tears to praise. My Savior God, this broken voice, Transported shall proclaim; And call on the angelic harps, To sound so sweet a name. Worthy Is the Lamb (Soli Deo Gloria, 2004). Psalme 49 (Geneva Bible) To him that excelleth. A Psalme committed to the sonnes of Korah. 1 Heare this, all ye people: giue eare, all ye that dwell in the world, 2 As well lowe as hie, both rich and poore. 3 My mouth shall speake of wisdome, and the meditation of mine heart is of knowledge. 4 I will incline mine eare to a parable, and vtter my graue matter vpon the harpe. 5 Wherefore should I feare in the euil dayes, when iniquitie shall compasse me about, as at mine heeles? 6 They trust in their goods, and boast them selues in the multitude of their riches. 7 Yet a man can by no meanes redeeme his brother: he can not giue his raunsome to God, 8 (So precious is the redemption of their soules, and the continuance for euer) 9 That he may liue still for euer, and not see the graue. 10 For he seeth that wise men die, and also that the ignorant and foolish perish, and leaue their riches for others. 11 Yet they thinke, their houses, and their habitations shall continue for euer, euen from generation to generation, and call their lands by their names. 12 But man shall not continue in honour: he is like the beastes that die. 13 This their way vttereth their foolishnes: yet their posteritie delite in their talke. Selah. 14 Like sheepe they lie in graue: death deuoureth them, and the righteous shall haue domination ouer them in the morning: for their beautie shall consume, when they shall goe from their house to graue. 15 But God shall deliuer my soule from the power of the graue: for he will receiue me. Selah. 16 Be not thou afrayd when one is made rich, and when the glory of his house is increased. 17 For he shall take nothing away when he dieth, neither shall his pompe descende after him. 18 For while he liued, he reioyced himselfe: and men will prayse thee, when thou makest much of thy selfe. 19 He shall enter into the generation of his fathers, and they shall not liue for euer. 20 Man is in honour, and vnderstandeth not: he is like to beasts that perish. Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.
continue reading Lords Day 45, 2008

Lords Day 24, 2009

I was glad when they said to me, Let us go to the house of the Lord. Room at the Gospel Feast Philip Doddridge (17021751) The King of heaven His table spreads, And dainties crown the board; Not paradise with all its joys Could such delight afford. Pardon and peace to dying men, And endless life are given, And the rich blood that Jesus shed To raise the soul to heaven. Ye hungry poor, that long have strayed In sins dark mazes, come. Come from the hedges and highways, And grace shall find you room. Millions of souls, in glory now, Were fed and feasted here; And millions more, still on the way, Around the board appear. Yet is his house and heart so large, That millions more may come; Nor could the wide assembling world Overfill the spacious room. All things are ready; come away, Nor weak excuses frame. Crowd to your places at the feast, And bless the Founders name. Worthy Is the Lamb (Soli Deo Gloria, 2004). John 1:613    6 There came a man sent from God, whose name was John. 7 He came as a witness, to testify about the Light, so that all might believe through him. 8 He was not the Light, but he came to testify about the Light. 9 There was the true Light which, coming into the world, enlightens every man. 10 He was in the world, and the world was made through Him, and the world did not know Him. 11 He came to His own, and those who were His own did not receive Him. 12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. St. John, after beginning his gospel with a statement of our Lords nature as God, proceeds to speak of His forerunner, John the Baptist. The contrast between the language used about the Saviour, and that used about His forerunner, ought not to be overlooked. Of Christ we are told that He was the eternal God,the Creator of all things,the source of life and light. Of John the Baptist we are told simply, that there was a man sent from God, whose name was John. We see, firstly, in these verses, the true nature of a Christian ministers office. We have it in the description of John the Baptist: He came for a witness, to bear witness of the light, that all men through him might believe. Christian ministers are not priests, nor mediators between God and man. They are not agents into whose hands men may commit their souls, and carry on their religion by deputy. They are witnesses. They are intended to bear testimony to Gods truth, and specially to the great truth that Christ is the only Saviour and light of the world. This was St. Peters ministry on the day of Pentecost.with many other words did he testify. (Acts ii. 40.) This was the whole tenor of St. Pauls ministry.He testified both to the Jews and to the Greeks repentance towards God, and faith towards our Lord Jesus Christ. (Acts xx. 21.) Unless a Christian minister bears full testimony to Christ, he is not faithful in his office. So long as he does testify of Christ, he has done his part, and will receive his reward, although the hearers may not believe his testimony. Until a ministers hearers believe on that Christ of whom they are told, they receive no benefit from the ministry. They may be pleased and interested; but they are not profited until they believe. The great end of the ministers testimony is that through him, men may believe. We see, secondly, in these verses, one principal position which our Lord Jesus Christ occupies towards mankind. We have it in the words, He was the true light which lighteth every man that cometh into the world. Christ is to the souls of men what the sun is to the world. He is the centre and source of all spiritual light, warmth, life, health, growth, beauty, and fertility. Like the sun, He shines for the common benefit of all mankind,for high and for low, for rich and for poor, for Jew and for Greek. Like the sun, He is free to all. All may look at Him, and drink health out of His light. If millions of mankind were mad enough to dwell in caves underground, or to bandage their eyes, their darkness would be their own fault, and not the fault of the sun. So, likewise, if millions of men and women love spiritual darkness rather than light, the blame must be laid on their blind hearts, and not on Christ. Their foolish hearts are darkened. (John iii. 19; Rom. i. 21.) But whether men will see or not, Christ is the true sun, and the light of the world. There is no light for sinners except in the Lord Jesus. We see, thirdly, in these verses, the desperate wickedness of mans natural heart. We have it in the words, Christ was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. Christ was in the world invisibly, long before He was born of the Virgin Mary. He was there from the very beginning, ruling, ordering, and governing the whole creation. By Him all things are held together. (Coloss. i. 17.) He gave to all life and breath, rain from heaven, and fruitful seasons. By Him kings reigned, and nations were increased or diminished. Yet men knew Him not, and honoured Him not. They worshiped and served the creature more than the Creator. (Rom. i. 25.) Well may the natural heart be called wicked! But Christ came visibly into the world, when He was born at Bethlehem, and fared no better. He came to the very people whom He had brought out from Egypt, and purchased for His own. He came to the Jews, whom He had separated from other nations, and to whom He had revealed Himself by the prophets. He came to those very Jews who had read of Him in the Old Testament Scriptures,seen Him under types and figures in their temple services,and professed to be waiting for His coming. And yet, when He came, those very Jews received Him not. They even rejected Him, despised Him, and slew Him. Well may the natural heart be called desperately wicked! We see, lastly, in these verses, the vast privileges of all who receive Christ, and believe on Him. We are told that as many as received Him, to them gave He power to become you sons of God, even to those who believe on His name. Christ will never be without some servants. If the vast majority of the Jews did not receive Him as the Messiah, there were, at any rate, a few who did. To them He gave the privilege of being Gods children. He adopted them as members of His Fathers family. He reckoned them His own brethren and sisters, bone of His bone, and flesh of His flesh. He conferred on them a dignity which was ample recompense for the cross which they had to carry for His sake. He made them sons and daughters of the Lord Almighty. Privileges like these, be it remembered, are the possession of all, in every age, who receive Christ by faith, and follow Him as their Savour. They are children of God by faith in Christ Jesus. (Gal. iii. 26.) They are born again by a new and heavenly birth, and adopted into the family of the King of kings. Few in number, and despised by the world as they are, they are cared for with infinite love by a Father in heaven, who, for His Sons sake, is well pleased with them. In time He provides them with everything that is for their good. In eternity He will give them a crown of glory that fades not away. These are great things! But faith in Christ gives men an ample title to them. Good masters care for their servants, and Christ cares for His. Are we ourselves sons of God? Have we been born again? Have we the marks which always accompany the new birth,sense of sin, faith in Jesus, love of others, righteous living, separation from the world? Let us never be content until we can give a satisfactory answer to these questions. Do we desire to be sons of God? Then let us receive Christ as our Savour, and believe on Him with the heart. To every one that so receives Him, He will give the privilege of becoming a son of God. J. C. Ryle, Expository Thoughts on the Gospels (Banner of Truth, 2012), 3:1317 Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. Tweets about "sermon from:thethirstytheo" !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);;js.src=p+"://";fjs.parentNode.insertBefore(js,fjs);}}(document,"script","twitter-wjs");
continue reading Lords Day 24, 2009

Lords Day 8, 2010

I was glad when they said to me, Let us go to the house of the Lord. God Insensibly Withdrawn Philip Doddridge (17021751) A present God is all our strength, And all our joy and hope; When He withdraws, our comforts die, And every grace must droop. But flattring trifles charm our hearts To court their false embrace, Till justly this neglected Friend Averts His angry face. He leaves us, and we miss Him not, But go presumptuous on; Till baffled, wounded, and enslaved, We learn that God is gone. And what, my soul, can then remain, One ray of light to give? Severed from Him, their better life, How can His children live? Hence, all ye painted forms of joy, And leave my heart to mourn; I would devote these eyes to tears, Till cheered by His return. Look back, my Lord, and own the place, Where once Thy temple stood; For lo, its ruins bear the mark Of rich atoning blood. Worthy Is the Lamb (Soli Deo Gloria, 2004). John 8:1220I Am the Light of the World Then Jesus again spoke to them, saying, I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life. 13 So the Pharisees said to Him, You are testifying about Yourself; Your testimony is not true. 14 Jesus answered and said to them, Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I come from or where I am going. 15 You judge according to the flesh; I am not judging anyone. 16 But even if I do judge, My judgment is true; for I am not alone in it, but I and the Father who sent Me. 17 Even in your law it has been written that the testimony of two men is true. 18 I am He who testifies about Myself, and the Father who sent Me testifies about Me. 19 So they were saying to Him, Where is Your Father? Jesus answered, You know neither Me nor My Father; if you knew Me, you would know My Father also. 20 These words He spoke in the treasury, as He taught in the temple; and no one seized Him, because His hour had not yet come. The conversation between our Lord and the Jews, which begins with these verses, is full of difficulties. The connection between one part and another, and the precise meaning of some of the expressions which fell from our Lords lips, are things hard to be understood. In passages like this it is true wisdom to acknowledge the great imperfection of our spiritual vision, and to be thankful if we can glean a few handfuls of truth. Let us notice, for one thing, in these verses, what the Lord Jesus says of Himself. He proclaims, I am the light of the world. These words imply that the world needs light, and is naturally in a dark condition. It is so in a moral and spiritual point of view: and it has been so for nearly 6,000 years. In ancient Egypt, Greece, and Rome, in modern England, France, and Germany, the same report is true. The vast majority of men neither see nor understand the value of their souls, the true nature of God, nor the reality of a world to come! Notwithstanding all the discoveries of art and science, darkness still covers the earth, and gross darkness the people. (Isaiah. 60:2.) For this state of things, the Lord Jesus Christ declares Himself to be the only remedy. He has risen, like the sun, to diffuse light, and life, and peace, and salvation, in the midst of a dark world. He invites all who want spiritual help and guidance to turn to Him, and take Him for their leader. What the sun is to the whole solar systemthe center of light, and heat, and life, and fertilitythat He has come into the world to be to sinners. Let this saying sink down into our hearts. It is weighty and full of meaning. False lights on every side invite mans attention in the present day. Reason, philosophy, earnestness, liberalism, conscience, and the voice of the Church, are all, in their various ways, crying loudly that they have got the light to show us. Their advocates know not what they say. Wretched are those who believe their high professions! He only is the true light who came into the world to save sinners, who died as our substitute on the cross, and sits at Gods right hand to be our Friend. In His light we shall see light. (Psalm xxxvi. 9.) Let us notice, secondly, in these verses, what the Lord Jesus says of those who follow Him. He promises, He that followeth Me shall not walk in darkness, but shall have the light of life. To follow Christ is to commit ourselves wholly and entirely to Him as our only leader and Saviour, and to submit ourselves to Him in every matter, both of doctrine and practice. Following is only another word for believing. It is the same act of soul, only seen from a different point of view. As Israel followed the pillar of cloud and fire in all their journeyingsmoving whenever it moved, stopping whenever it tarried, asking no questions, marching on in faithso must a man deal with Christ. He must follow the Lamb wherever He goeth. (Rev. xiv. 4.) He that so follows Christ shall not walk in darkness. He shall not be left in ignorance, like the many around him. He shall not grope in doubt and uncertainty, but shall see the way to heaven, and know where he is going.He shall have the light of life. He shall feel within him the light of Gods countenance shining on him. He shall find in his conscience and understanding a living light, which nothing can altogether quench. The lights with which many please themselves shall go out in the valley of the shadow of death, and prove worse than useless. But the light that Christ gives to every one that follows Him shall never fail. Let us notice, lastly, in these verses, what the Lord Jesus says of His enemies. He tells the Pharisees that, with all their pretended wisdom, they were ignorant of God. Ye neither know Me nor my Father; if ye had known Me, ye would have known my Father also. Ignorance like this is only too common. There are thousands who are conversant with many branches of human learning, and can even argue and reason about religion, and yet know nothing really about God. That there is such a Being as God they fully admit. But His character and attributes revealed in Scripture, His holiness, His purity, His justice, His perfect knowledge, His unchangeableness, are things with which they are little acquainted. In fact, the subject of Gods nature and character makes them uncomfortable, and they do not like to dwell upon it. The grand secret of knowing God is to draw near to Him through Jesus Christ. Approached from this side, there is nothing that need make us afraid. Viewed from this standpoint, God is the sinners friend. God, out of Christ, may well fill us with alarm. How shall we dare to look at so high and holy a Being?God in Christ is full of mercy, grace, and peace. His laws demands are satisfied. His holiness need not make us afraid. Christ in one word is the way and door, by which we must ever draw near to the Father. If we know Christ, we shall know the Father. It is His own word,No man cometh unto the Father but by Me. (John xiv. 6.) Ignorance of Christ is the root of ignorance of God. Wrong at the starting-point, the whole sum of a mans religion is full of error. And now, where are we ourselves? Do we know? Many are living and dying in a kind of fog.Where are we going? Can we give a satisfactory answer? Hundreds go out of existence in utter uncertainty.Let us leave nothing uncertain that concerns our everlasting salvation. Christ, the light of the world, is for us as well as for others, if we humbly follow Him, cast our souls on Him, and become His disciples.Let us not, like thousands, waste our lives in doubting, and arguing, and reasoning, but simply follow. The child that saysI will not learn anything until I know something, will never learn at all. The man that saysI must first understand everything before I become a Christian, will die in his sins. Let us begin by following, and then we shall find light. J. C. Ryle, Expository Thoughts on the Gospels (Banner of Truth, 2012). Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. 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continue reading Lords Day 8, 2010

Lord’s Day 14, 2011

Sunday··2011·04·03 · 1 Comments
I was glad when they said to me, “Let us go to the house of the Lord.” Appeal to Christ for Sincerity of Love to Him Philip Doddridge (1702—1751) Do not I love Thee, O my Lord? Behold my heart and see; And turn each cursed idol out, That dares to rival Thee. Do not I love Thee, O my Lord? Then let me nothing love; Dead be my heart to every joy, When Jesus cannot move. Is not Thy Name melodious still To mine attentive ear? Doth not each pulse with pleasure bound My Savior’s voice to hear? Hast Thou a lamb in all Thy flock I would disdain to feed? Hast Thou a foe, before whose face I fear Thy cause to plead? Would not mine ardent spirit vie With angels round the throne, To execute Thy sacred will, And make Thy glory known? Would not my heart pour forth its blood In honor of Thy Name? And challenge the cold hand of death To damp the immortal flame? Thou knowest I love Thee, dearest Lord, But O, I long to soar Far from the sphere of mortal joys, And learn to love Thee more. —Worthy Is the Lamb (Soli Deo Gloria, 2004). The Gospel According to John 20 Now on the first day of the week Mary Magdalene came early to the tomb, while it was still dark, and saw the stone already taken away from the tomb. 2 So she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, “They have taken away the Lord out of the tomb, and we do not know where they have laid Him.” 3 So Peter and the other disciple went forth, and they were going to the tomb. 4 The two were running together; and the other disciple ran ahead faster than Peter and came to the tomb first; 5 and stooping and looking in, he saw the linen wrappings lying there; but he did not go in. 6 And so Simon Peter also came, following him, and entered the tomb; and he saw the linen wrappings lying there, 7 and the face-cloth which had been on His head, not lying with the linen wrappings, but rolled up in a place by itself. 8 So the other disciple who had first come to the tomb then also entered, and he saw and believed. 9 For as yet they did not understand the Scripture, that He must rise again from the dead. 10 So the disciples went away again to their own homes. The chapter we have now begun takes us from Christ’s death to Christ’s resurrection. Like Matthew, Mark, and Luke, John dwells on these two great events with peculiar fullness and particularity. And we need not wonder. The whole of saving Christianity hinges on the two facts, that Christ died for our sins, and rose again for our justification. The chapter before our eyes deserves special attention. Of all the four evangelists, none supplies such deeply interesting evidence of the resurrection, as the disciple whom Jesus loved. We are taught in the passage before us, that those who love Christ most are those who have received most benefit from him. The first whom St. John names among those who came to Christ’s sepulcher, is Mary Magdalene. The history of this faithful woman, no doubt, is hidden in much obscurity. A vast amount of needless ridicule has been heaped upon her memory, as if she was once an habitual sinner against the seventh commandment. Yet there is literally no evidence whatever that she was anything of the kind! But we are distinctly told that she was one out of whom the Lord had cast “seven devils” (Mark xvi. 9; Luke viii. 2),—one who had been subjected in a peculiar way to Satan’s possession,—and one whose gratitude to our Lord for deliverance was a gratitude that knew no bounds. In short, of all our Lord’s followers on earth, none seem to have loved Him so much as Mary Magdalene. None felt that they owed so much to Christ. None felt so strongly that there was nothing too great to do for Christ. Hence, as Andrews beautifully puts it,—“She was last at His cross, and first at His grave. She stayed longest there, and was soonest here. She could not rest until she was up to seek Him. She sought Him while it was yet dark, even before she had light to seek Him by.” In a word, having received much, she loved much; and loving much, she did much, in order to prove the reality of her love. The case before us throws broad and clear light on a question, which ought to be deeply interesting to every true-hearted servant of Christ. How is it that many who profess and call themselves Christians, do so little for the Saviour whose name they bear? How is it that many, whose faith and grace it would be uncharitable to deny, work so little, give so little, say so little, take so little pains, to promote Christ’s cause, and bring glory to Christ in the world? These questions admit of only one answer. It is a low sense of debt and obligation to Christ, which is the account of the whole matter. Where sin is not felt at all, nothing is done; and where sin is little felt, little is done. The man who is deeply conscious of his own guilt and corruption, and deeply convinced that without the death and intercession of Christ he would sink deservedly into the lowest hell, this is the man who will spend and be spent for Jesus, and think that he can never do enough to show forth His praise. Let us daily pray that we may see the sinfulness of sin, and the amazing grace of Christ, more clearly and distinctly. Then, and then only, shall we cease to be cool, and lukewarm, and slovenly in our work for Jesus. Then, and then only, shall we understand such burning zeal as that of Mary; and comprehend what Paul meant when he said, “The love of Christ constraineth us; because we thus judge that if One died for all, then were all dead: and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again.” (2 Cor. v. 14, 15.)We are taught, secondly, in these verses, that there are widely different temperaments in different believers. This is a point which is curiously brought out in the conduct of Peter and John, when Mary Magdalene told them that the Lord’s body was gone. We are told that they both ran to the sepulcher; but John, the disciple whom Jesus loved, outran Peter, and reached the empty grave first. Then comes out the difference between the two men. John, of the two more gentle, quiet, tender, reserved, retiring, deep-feeling, stooped down and looked in, but went no further. Peter, more hot, and zealous, and impulsive, and fervent, and forward, cannot be content without going down into the sepulcher, and actually seeing with his own eyes. Both, we may be sure, were deeply attached to our Lord. The hearts of both, at this critical juncture, were full of hopes, and fears, and anxieties, and expectations, all tangled together. Yet each behaves in his own characteristic fashion. We need not doubt that these things were intentionally written for our learning. Let us learn, from the case before us, to make allowances for wide varieties in the inward character of believers. To do so will save us much trouble in the journey of life, and prevent many an uncharitable thought. Let us not judge brethren harshly, and set them down in a low place, because they do not see or feel things exactly as we see and feel, and because things do not affect or strike them just as they affect and strike us. The flowers in the Lord’s garden are not all of one color and one scent, though they are all planted by one Spirit. The subjects of His kingdom are not all exactly of one tone and temperament, though they all love the same Saviour, and are written in the same book of life. The Church of Christ has some in its ranks who are like Peter, and some who are like John; and a place for all, and a work for all to do. Let us love all who love Christ in sincerity, and thank God that they love Him at all. The great thing is to love Jesus. We are taught, finally, in these verses, that there may be much ignorance even in true believers. This is a point which is brought out here with singular force and distinctness. John himself, the writer of this Gospel, records of himself and his companion Peter, “As yet they knew not the Scripture, that He must rise again from the dead.” How truly incredible this seems! For three long years these two leading Apostles had heard our Lord speak of His own resurrection as a fact, and yet they had not understood Him. Again and again He had staked the truth of His Messiahship on His rising from the dead, and yet they had never taken in His meaning. We little realize the power over the mind which is exercised by wrong teaching in childhood, and by early prejudices imbibed in our youth. Surely the Christian minister has little right to complain of ignorance among his hearers, when he marks the ignorance of Peter and John, under the teaching of Christ Himself. After all we must remember that true grace, and not head knowledge, is the one thing needful. We are in the hands of a merciful and compassionate Saviour, who passes by and pardons much ignorance, when He sees “a heart right in the sight of God.” Some things indeed we must know, and without knowing them we cannot be saved. Our own sinfulness and guilt, the office of Christ as a Saviour, the necessity of repentance and faith,—such things as these are essential to salvation. But he that knows these things may, in other respects, be a very ignorant man. In fact, the extent to which one man may have grace together with much ignorance, and another may have much knowledge and yet no grace, is one of the greatest mysteries in religion, and one which the last day alone will unfold. Let us then seek knowledge, and be ashamed of ignorance. But above all let us make sure that, like Peter and John, we have grace and right hearts. —J. C. Ryle, Expository Thoughts on the Gospels (Banner of Truth, 2012). Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. Tweets about "sermon from:thethirstytheo" !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);;js.src=p+"://";fjs.parentNode.insertBefore(js,fjs);}}(document,"script","twitter-wjs");
continue reading Lord’s Day 14, 2011

Lords Day 22, 2011

I was glad when they said to me, Let us go to the house of the Lord. The Means of Grace, which God Has Appointed Philip Doddridge (17021751) What kind provision God has made, That we may safe to heaven be led! For this the prophets preachd and wrote, For this the blessd apostles taught; Taught, as that Spirit did inspire, Who fell from heaven in tongues of fire, And gave them languages unknown, That distant lands his grace might own. His hand has kept the sacred page Secure from men and devils rage. For this, He ohurches did ordain, His truths and worship to maintain: For this, He pastors did provide, In those assemblies to preside: And from the round of common days Markd out our sabbaths to his praise. Delightful day, when Christians meet! To hear, and pray, and sing, how sweet! For this He gives, in solemn ways, Appointed tokens of his grace: In sacramental pledges there His soldiers to their General swear. Baptizd into one common Lord, They joyful meet around his board; Honour the orders of his house, And speak their love, and seal their vows. Worthy Is the Lamb (Soli Deo Gloria, 2004). If youve been following these Lords Day posts, you know that weve finished The Gospel of John with J. C. Ryle. Now I need to decide on something else to fill this space. Suggestions are welcome.
continue reading Lords Day 22, 2011

Lords Day 29, 2011

I was glad when they said to me, Let us go to the house of the Lord. The Assistance and Influence of the Blessed Spirit Philip Doddridge (17021751) Tis not in my weak powr alone, To melt this stubborn heart of stone, My soul to change, my life to mend, Or seek to Christ, that genrous friend. Tis Gods own Spirit from above Fixes our faith, inflames our love. And makes a life divine begin In wretched souls, long dead in sin. That most important gift of heaven To those that ask and seek is given; Then be it my immediate care With importunity of prayer, To seek it in a Saviors name, Who will not turn my hopes to shame. God from on high, His grace shall pour, My soul shall flourish more and more. Press on with speed from grace to grace, Till glory end and crown the race. Since then the Father and the Son, And Holy Spirit, three in one, Glorious beyond all speech and thought, Have jointly my salvation wrought; Ill join them in my songs of praise, Now and through heavens eternal days. Worthy Is the Lamb (Soli Deo Gloria, 2004). But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets Romans 3:21 It is of sin and righteousness that the apostle speaks so fully and so minutely throughout this whole epistle. Up to the verse from which our text is taken, he has been settling this point, that man is a sinner, and needs a righteousness, else he cannot stand before God. Circumcision cannot give a righteousness; it merely tells us that a righteousness is needed, no more. The law cannot give a righteousness; it is merely a declaration of what righteousness is, and that the unrighteous shall not stand before God. It condemns, it cannot justify. By the law is the knowledge of sin, and thus every mouth is stopped, and the whole world brought in guilty before God. But, notwithstanding this, there is a righteousness; a righteousness which meets the case of the unrighteous in every part; a righteousness which can reverse even the verdict of the law against the unrighteous; a righteousness on the footing of which we can stand with boldness in the presence of the holy God without either shame or fear. It is of this righteousness that he proceeds to speak in the words of our text. Let us hear what he affirms regarding it. I. First, it is the righteousness of God. It is a divine, not a human righteousness. That righteousness which we had lost in Adam was, after all, but a human thing, finite hike him who lost it; but that which we gain is a divine righteousness, and by being divine, forms an infinite compensation for that which Adam lost for us; and we, in receiving it, are made partakers of a most glorious exchange. It is called the righteousness of God, because it is a righteousness provided by Him; a righteousness which was conceived by Him, set on foot, and carried out in every part by Him, entirely and by Him alone; a righteousness, in the providing of which we had nothing to do, even in thought or in desire, far less in execution; a righteousness, the origin and accomplishment of which are wholly and purely Gods, not mans at all. Again, it is called the righteousness of God, because it is a righteousness founded on the sufferings of the Son of God. It behoved Him, who is the only-begotten of the Father to take flesh and suffer, ere the very first step towards the providing of that righteousness could be taken. And He has suffered, the Just for the unjust, that He might bring us to God; and thus the foundation of a divine righteousness has been laid. Again, it is called the righteousness of God, because it is a righteousness made up of time doings of the Son of God. It is not merely with His sufferings that this righteousness has to do, but it is with His doings as well. These two things enter into its composition, so that, without both of them, it would be imperfect. What He did on earth in magnifying the law and making it honourable; what He did on earth in obeying the Fathers will in every jot and tittle, makes up this righteousness. These doings of His were infinitely pleasing to the Father, infinitely glorifying to the Fathers holiness, and infinitely honouring to that law which our unrighteousness had violated and dishonoured. Further, it is called the righteousness of God, because it provides such a compensation for human unrighteousness, that it not only takes it all away, but brings in a new and far higher and surer footing for the sinner to rest on. It introduces a new standing of acceptance, so that the man who becomes a partaker of this provided righteousness becomes divinely accepted, divinely righteous, divinely blessed. It is not a mere simple righteousness that God sets forth; it is a super abounding one, an infinite one, one which can leave no room for doubt on our part at all, one that is most amply sufficient to meet our case were we the very guiltiest on whom the sun has ever shone. II. Secondly, it is a righteousness without the law. He does not mean that it is in any sense an unlawful righteousness,a righteousness not based on law,a righteousness, in providing which, law has been set aside in any sense; but it means a righteousness which, in so far as we are concerned, has nothing to do with law at all. It is not a righteousness which asks any doing, or working, or obeying, on our part, in order to complete it, in order to make it what it isthe righteousness of God; for did it require anything of this kind on our part, it would cease to be what it is here represented to be, the righteousness of God, and would become, to a large extent at least, the righteousness of man. This righteousness does not send us to the law in order to be justified; it does not throw us upon our own works, either in whole or in part; it proceeds from first to last upon such principles as these, announced elsewhere in this epistle, and in the Epistle to the Galatians: By time deeds of the law shall no flesh be justified. And again, as it is written To him that worketh not, but believeth in Him that justifieth the ungodly, his faith is counted for righteousness. In no sense, and at no time, does it say to us, Do this, and thou shalt live; do this, and thou shalt be saved. In no sense does it give us the idea of a thing far off, but of a thing nigh, at our very side; not of a thing to be toiled for, a thing to be waited for on our part. In no such sense has this righteousness anything to do with law, or with our doing of the law. For what is the whole of the Epistle to the Galatians but a protest against the idea that this righteousness of God has anything to do with the law, in so far as the sinner is concerned? In so far as God is concerned, in so far as the Son of God is concerned, it had everything to do with law; but in so far as we are concerned, it has nothing to do with it; it is a righteousness without the law. Let us, brethren, hold fast then this truth of the gospel, this foundation truth; righteousness without law, righteousness founded in no sense upon our keeping of the law; but wholly and absolutely upon this fact, that another has kept the law for us, and that other no less than the Son of God Himself. III. Thirdly, This righteousness has been manifested acceptance. Now, he says, the righteousness of God is manifested; it has been clearly brought to light, so that there can be no mistake concerning it, and no mystery in it. It is not a thing hidden, wrapped up, reserved, held back, veiled from our view. It is a thing clearly brought out today, and shone upon by Gods own light, so that the difficulty seems to be, not how to see it, but how to miss seeing it, how to keep ourselves from apprehending it. It has been clearly manifested. God has been at infinite pains to bring it forward to view, both on our own account, and on account of Him whose righteousness it is. In every way He has sought to guard it against the possibility of being mistaken by man. In every way has He taken precautions against this being hidden from view, or darkened by the words of mans wisdom. He has set this righteousness as a star in the firmament above us, that every eye may see it, that no mountains of earth may come between us and the heavenly vision; He has made it peculiarly bright, that every eye may be attracted to it. He has removed other stars from around it, that it may not be mistaken, but stand alone in its brilliance. It is to this star we point the eye of each sinner here; the Star of Bethlehem, the brightest in Gods firmament, the bright and morning star, the star which God has set there as His light to the world. He presents it to each one of you, that on recognizing it you may not walk in darkness, but have the light of life, and that, knowing it as it has been manifested, you may no longer stand in doubt as to your relationship with God, as to your personal acceptance. He so puts this righteousness at your disposal that you may come to Him in confidence, using it as if it were entirely your own. IV. Fourthly, This righteousness is a righteousness to which the law and the prophets bear witness. By this expression, we understand the whole of the Old Testament. It is not something (he means to tell us) now come to light for the first time, not understood in the ages gone by; it is something which has been proclaimed from the beginning hitherto. To these oracles the eye of every saint, from Abel downward, has been directed; on this righteousness the feet of every saint from the beginning have stood; of this righteousness every prophet has spoken; to this righteousness every type has borne witness; and this righteousness every sacrifice has set forth. It is this Star which shone down upon the pilgrimage of Old Testament worthies, and in the light of which they walked. It is this Star which sheds light on every page of their history; it was to this Star that they, with one consent, age after age, pointed the eye of all around. They knew none but this; they cared for none but this; to them, as to those who believe now, Christ was all and in all On this righteousness they rested, in it they rejoiced. It is no new righteousness which we preach. It is no new foundation of which we tell. It is the old one, the well-proved one. It has been abundantly sufficient in past ages, and it has lost none of its efficiency now in these last days. It was enough for the saints in former ages, it is enough for us now. They who found salvation, ages and generations ago, found it here; and he who finds salvation now finds it also here. V. Fifthly, This righteousness is a righteousness which is by the faith of Jesus Christ: Even the righteousness of God, which is by the faith of Jesus Christ, unto all, and upon all them that believe; for there is no difference. He means to say by this expression, that it is a righteousness which comes to us by believing in Jesus Christ. It is not our faith that is our righteousness; it is not our act of believing that justifies. If your faith were your righteousness, then faith would be just reduced to the level of all other works, and would be itself a work. If it were our faith, our act of faith, that justified, then should we be justified by our own acts, by our own deeds. The expression, then the righteousness of God, which is by faith of Jesus Christ, means simply that it is a righteousness which passes over to us, and becomes available for us, by believing in Him whose righteousness it is; that is, by believing the Fathers testimony concerning Jesus Christ. It is by believing that we are identified with Him, so that His doing becomes our doing in the eye of God, and in the eye of the law; His suffering becomes our suffering; His fulfilling of the law becomes our fulfilling of the law; His obedience to the Fathers will is our obedience to the Fathers will. Such is the position into which we are brought by being made, in believing, one with Him. Thus the righteousness of God which is by faith of Jesus Christ, is presented to us, that in believing on Him, He may become ours. Righteousness is here laid down at our feet. It is there, whether we receive it or not. It is there, whether we believe it or not; whether we reject it or receive it. Your receiving it does not create it; your receiving it does not complete it; it is all created, it is all completed, it is all free, it is all at our feet, whether we take it or thrust it away; and our condemnation hereafter, if we be lost, will be not that there was no righteousness, not that we refused to complete a righteousness which had been begun, but that we rejected the righteousness which was completed, and which was so presented to us by God himself. It is in believing, or, as the apostle expresses it, by faith in Jesus Christ, that this righteousness, with all its privileges, and with all its results, passes over to us. For in believing, what are we saying but just this: I have no works to bring to God; I am a sinner, but I take this work of the Son of God, and I ask to be dealt with by God according to its value, and just as if I had done the work, and not He. Or, it is just as if we were saying, I have no righteousness, seeing I am wholly a sinner; but I take this righteousness of the Son of God, and I draw near, expecting to be treated by God, just as if I and not He were the righteous person. I cannot present any suffering to Him in payment of penalty; bat I take this suffering of the Son of God, and I claim to have it reckoned to me as payment of my penalty. Thus it is, Christ is the end of the law, for righteousness to every one that believeth. VI. Sixthly, This righteousness is a righteousness for the unrighteous. It is by faith of Jesus Christ unto all, and upon all them that believe; for there is no difference: for all have sinned, and come short of the glory of God. It is righteousness for the unrighteous. It is not righteousness for the good, but for the evil. It is not righteousness for the worthy, but for the unworthy. It is our unrighteousness that fits us for this righteousness. It is the evil that is in us that fits us for the excellency that is found in it. How foolish, then, to say as men, when convinced of sin, or when going back into former iniquity, are sometimes found saying, I am too great a sinner to be for given. Why, if you were not such a sinner, you would not need such a righteousness. It is the extent of your unrighteousness that fits you for a righteousness so infinite, so divine. If the righteousness were not the righteousness of God, if it were a human and not a divine righteousness, if finite and not infinite, your fear would be natural; but seeing it is divine not human, infinite, not finite, can anything be more foolish, more presumptuous, more profane, than to say, My unrighteousness is too great for the righteousness of the Son of God? This righteousness for the unrighteous is said by the apostle to be unto all. It is a righteousness which is like the sun in the heavens. It is one sun; yet it is enough for every one, it is free to every one. God works out a righteousness, and then sets it down on this fallen earth, that every one may avail himself of it. We are, therefore, not to say, Is this righteousness provided for this one or for that one, for many or for few? but there it is, there is the righteousness, go and take it. That is the gospel. Looking at the natural sun, do you ever think of asking, Is it for me, for this man or for that, the many or the few? You open your eye and enjoy its beams without asking any questions. Your making such inquiries would indicate a very unhealthy state of body; and so your asking such questions regarding Gods intention as proposed in this righteousness, indicates an unhealthy state of mind. To every sinner here, we preach the good news of this righteousness; a righteousness not only suitable and sufficient, but glorious and free; righteousness for the unrighteous; righteousness for the most unrighteous of the children of men. Again, it is a righteousness which is upon all them that believe: It is unto all; but it is only upon them that believe. The moment that we believe through grace, we are accepted in the Beloved, redeemed from condemnation and from wrath. Till then the wrath of God abideth upon us. It is in believing that this righteousness is put upon us; and in believing what? In believing what God has testified concerning this righteousness, and concerning Him whose righteousness it is. Again, the apostle affirms regarding this righteousness for the unrighteous, that there is no difference, for all have sinned and come short of the glory of God. There is no difference as to its fitness for the sinner, whatever his sin may be; and there is no difference as to the fitness of the sinner for the righteousness. There is this twofold fitness: the fitness of the righteousness for the sinner, and the fitness of the sinner for the righteousness. There is no difference; there is no man more fit than another; all are equally fit or equally unfit, equally qualified or equally unqualified, for all have sinned; and it is this that brings down all to the same level, and down to this level it is that the righteousness comes. For it is not a righteousness which has only come down to a certain level,which has lighted upon earth, but only upon some of its highest peaks; it is a righteousness which has come down to the very lowest valleys, a righteousness which may be found out without climbing, and even beside our very dwellings. No one, then, can say, I deserve it, therefore it is for me; and no one, on the other hand, can say, I do not deserve it, therefore it is not for me. There is no difference, for all have sinned, and come short of the glory of God. Thus it suits the case of all; so that no one can put it away, and say, It does not suit my case, but it may suit others. Nay, friend, if you are not an unrighteous man it will not suit you, I grant; but if you are an unrighteous man it must suit you. There is no question as to the kind of your unrighteousness, the length of time, the amount or degree; there is no question about that, the simple question is, Are you an unrighteous man? Then it suits your case. And it is a righteousness near to each one of you; it is not afar off: it is not in heaven above, so that you have to climb to the seat of God to obtain it; and it is not down so low that you must dig to earths center to find it: it is near, it is at your very side; and if you reject it, it cannot be because of its distance. God has brought it near. He ells you it is near. I bring near my righteousness. God says that; and who are you that you should say, It is far off? Nay, more, it is free,Without money and without price. There is no payment asked; no payment can be taken. The very idea of payment is insulting to the righteousness, and insulting to Him whose righteousness it is. Yet many seek to buy it,not perhaps by their gold and silver, but by other things equally worthless. Some would buy it by their penances and fastings, some by their confessions; some would buy it by their repentance, some by their prayers, some by their self-mortification and privations, some by their fair lives and excellent deeds. It is righteousness for the unrighteous that we proclaim, the righteousness of God, a righteousness which has come down from heaven to earth on very purpose that it may be presented to you. It is Gods wish that you should take it. Do you refuse it? He hinders not. Where then lies the hindrance? In you, not in Him. The refusal will not be on His part; it must be on yours; and if you perish, you perish, not because He would not be reconciled to you, but because you would not be reconciled to Him; not because there was not a provided righteousness, but because you rejected it; not because there was not sufficient love in God to give you that righteousness, but because you willfully put away from you both the righteousness and the love. Horatius Bonar, Light & Truth: Bible Thoughts & Themes Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. Tweets about "sermon from:thethirstytheo" !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);;js.src=p+"://";fjs.parentNode.insertBefore(js,fjs);}}(document,"script","twitter-wjs");
continue reading Lords Day 29, 2011

Lords Day 40, 2011

I was glad when they said to me, Let us go to the house of the Lord. The Efficacy of Gods Word Philip Doddridge (17021751) With reverend awe, tremendous Lord, We hear the thunders of Thy Word; The pride of Lebanon it breaks; Swift the celestial fire descends, The flinty rock in pieces rends, And earth to its deep centre shakes. Arrayed in majesty divine, Here sanctity and justice shine, And horror strikes the rebel through, While loud this awful voice makes known The wonders which Thy sword hath done. And what Thy vengeance yet shall do. So spread the honors of Thy name; The terrors of a God proclaim; Thick let the pointed arrows fly, Till sinners, humbled in the dust, Shall own the execution just, And bless the hand by which they die. Then clear the dark tempestuous day. And radiant beams of love display; Each prostrate soul let mercy raise; So shall the bleeding captives feel, Thy word, which gave the wound, can heal, And change their notes to songs of praise. Worthy Is the Lamb (Soli Deo Gloria, 2004). 37  But in all these things we overwhelmingly conquer through Him who loved us. Romans 8 Within the six verses preceding this, we have no less than six most striking questions; some apparently abrupt, but all of them very expressive: (1.) What shall we say to these things? (2.) Who can be against us? (3.) How shall He not give us all things? (4.) Who shall lay anything to the charge of Gods elect? (5.) Who is he that condemneth? (6.) Who shall separate us from the love of Christ? At the close of these questions mention is made of seven evils, all which were more or less the portion of the saints: (1) tribulation; (2) distress; (3) persecution; (4) famine; (5) nakedness; (6) peril; (7) sword. And to shew that such was the lot of the saints even under the New Testament, Paul quotes a psalm referring to Old Testament saints, thus assuming the oneness of the church in all ages, even in suffering and in consolation; the oneness of the church in battle and in victory. One faith, one covenant, one blood, one church, from the beginning! Here are two things: (1) the victory; (2) How to win it. I. The victory. Our life is a warfare. (1.) The good fight. It is to battle that the church is called; not to a mere parade, or review, or display of arms; each saint is to war a good warfare; for the moment we take our stand on Christs side, our enemies gather to the assault. (2.) The victory. Conquerors! Yes; not merely warriors but conquerors. This verse links itself with the seven promises to the seven conquerors in the churches of Asia. To him that overcometh, is the message sent. (3.) The abundant victory. For this is the meaning of the word (Č???錺?). It corresponds to Peters expression as to the abundant entrance into the kingdom (2 Peter 1:2). It is not a mere victory, no morea bare overthrow of the enemies, but a complete and glorious victory. It is not being saved so as by fire,mere salvation and nothing beyond, but a marvelous and perfect salvation. Yes, that which we win is an abundant victory. (4.) The victory over all the sevenfold evils. We are made to triumph over them,every one of them. They assail us, we meet them face to face. Each is in itself an evil, a sorrow, a pang; or rather a series,a long series it may be of such,but over each of them in succession we triumph: Thou shall tread upon the lion and the adder, the young lion and the dragon shalt thou trample under foot (Psalm 91:13). Thus evil becomes good, and time bitter sweet. (5.) The victory through means of these sevenfold evils. For this I suppose to be the real point of the passage;Nay, it is in all these things (or rather by means of as ? very often signifies), that we win an abundant victory. We not only conquer these, but we take them up and make use of them as our weapons for overthrowing our other enemies. These seeming evils are the very instruments of victory. They seem dragswe make them ladders for ascending, wings for raising us above things seen and temporal. Thus we glory in tribulations (Romans 5:3). This is the last and noblest use of trial; which we are apt to lose sight of. It is not always easy thus to use tribulation, and to convert it into a means of triumph; yet certainly it is to this that we are called. Say not, I will submit, I will not murmur, I will try to fight. All this is right; but thou art called to much more than this. So use thy sorrows as to make them the very means of conquer; so use them, as that thou shalt say at last, Had it not been for these tribulations my victory had been a poor one,but half a victory; thus out of the eater there shall come forth meat, and out of the strong shall come forth sweetness. We must learn how to use affliction; not passively, but actively; nay, aggressively. II. The way in which it is won. Through Him that loved us,yes, Him that loved us, and washed us from our sins in His own blood. (1.) He provides the strength. Weakness is ours; and we begin time fight with the acknowledgment of this. But all power is given to Christ for us; and out of that fullness of power we receive. The power of Christ rests (pitches its tent over us), on us (2 Corinthians 12:9): My strength is made perfect in weakness; so that when we are weak then we are strong. Anothers strength, as well as anothers righteousness, is placed at our disposal. (2.) He provides the weapons. Our weapons are from a divine arsenal,the tower of David builded for an armory. Spear, sword, buckler, girdle, and helmet, are all of His making and bestowing. (Ephesians 6:11-15.) (3.) He provides the battlefield. The skillful general chooses his battlefield. So does our Captain. It is not the choice of the enemy; or of self; still less is it taken up at random, or by chance. It is carefully selected by Him that loved us. The time of battle, the nature of the battle, the duration of the battle, the intensity or peculiarity of the assault, all these are chosen by Him. Each sorrow, each tribulation, each peril, is of His appointment in every item and detail. (4.) He provides the battle cry. As at Trafalgar, the word that Nelson sent through each vessel and every heart, was, England expects every man to do his duty; so our Captain gives His battle words. They are such as these: The love of Christ constraineth us; Who is he that condemneth? fight the good fight of faith; behold I come quickly. (5.) He provides the rewards. Of these, seven are named in the epistles to the Asian churches. These are representative rewards, as the churches are representative churches. Each reward is glorious; and each corresponding with the battle and the victory. O Christian! fight bravely. Face every enemy, small or great. Turn the guns of the enemy against himself. Seize the hostile batteries, and man them. It is an evil day; a day of yielding and compromise. Stand fast in the faith, and in the Lord. Horatius Bonar, Light & Truth: Bible Thoughts & Themes Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. 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continue reading Lords Day 40, 2011

Lords Day 47, 2011

I was glad when they said to me, Let us go to the house of the Lord. Ministers a Sweet Savor, Whether of Life or Death Philip Doddridge (17021751) Praise to the Lord on high, who spreads his triumphs wide! While Jesus fragrant name is breathed on every side. Balmy and rich, the odors rise, And fill the earth, and reach the skies. Ten thousand dying souls, its influence feel and live; Sweeter than vital air, the incense they receive: They breathe anew and rise and sing Jesus the Lord, the conquering King. But sinners scorn the grace that brings salvation nigh; They turn their face away, and faint, and fall, and die. So sad a doom, ye saints, deplore, For, Oh, they fall to rise no more. Yet, wise and mighty God, shall all thy servants be, In those who live or die, A savour sweet to thee; Supremely bright, Thy grace shall shine, Guarded with flames of wrath divine. Worthy Is the Lamb (Soli Deo Gloria, 2004). 20  The God of peace will soon crush Satan under your feet. Romans 16 Let us note here, I. Satans overthrow. The whole history of the world is interwoven with the doings of him whom Scripture calls the serpent (2 Corinthians 11:3); the old serpent (Revelation 12:9); the God of this world (2 Corinthians 4:4); the great dragon (Revelation 12:9); the wicked one (Matthew 13:19, 1 John 5:18) ; the devil (Matthew 4:8); the prince of the power of the air (Ephesians 2:2); the accuser of the brethren (Revelation 12:10); the adversary (1 Peter 5:8). He is a living person,originally connected with heaven, now with earth, once associated with angels, now with men, full of malice, a murderer and a liar, a deceiver. His dealings first with Eve, and then with Christ, are the two great specimens of his nature, his tactics, and his aims. The first promise announced a battle between him and the seed of the woman. This battle has been going on without intermission, between him and Christ, and between him and the members of Christs body. With them it is warfare, with the rest of mankind it is friendship. The warfare has been fierce as well as long, open as well as secret, outward as well as inward. In all his assaults and stratagems he has to a certain extents succeeded, but always in the end been baffled. It is to this ultimate baffling or bruising that the apostle here alludes. In four ways has this final bruising been manifested, or is to be manifested: (1.) In Christ Himself. He seemed for a while to conquer; he succeeded in stirring up men against Him; Judas to betray Him, and His disciples to forsake Him. He specially seemed to triumph over Him on the cross. There He bruised his heel. But that was the means and commencement of his defeat. His bruising began at the cross. There he received his deadly wound, his death stroke, which is to be completed at His second coming. Christs personal victory over Satan by Himself and for Himself is yet to be manifested. (2.) In the Church. Satan has bruised the churchs heel, but the church is yet to bruise his head. Each age of the church has shewn this double process more or less; but the last age is to shew it fully; when Christ comes to deliver her from her oppressor forever. (3.) In each saint. We wrestle with principalities and powers. Each of us has a daily battle with Satan. In this we are often worsted, yet in the end we overcome. We resist, and he flees from us. We pursue, and the God of peace enables us to overtake him and to bruise him under our feet. (4.) In the world. He is prince of this world, and he has long exercised dominion therein. But the day is coming when he will be bound with the great chain and cast into the bottomless pit,and after that into the lake of fire. That shall be his final bruising and binding; that shall be earths deliverance from his power,the end of the reign of evil, and the beginning of the reign of good and righteousness. II. The saints deliverance. We have briefly alluded to this already; but let us notice still further the peculiar expression used in reference to this. It is evidently of individual Christians that He is speaking when He says, the God of peace shall bruise Satan under your feet shortly. (1.) He shall bruise, that is crush, grind to powder, overwhelm. (2.) Satan, as the adversary, as the tempter, as the inflicter of pain, and him who has the power of death,not merely his head, but himself. (3.) Under your feet. He shall place your feet upon his head and neck, as in the case of a conquered foe,as if you had won the whole battle yourself, and triumphed over the enemy. (4.) Shortly. It will not be a long warfare in any sense. A short work will God make of this. Thus shall the saint be delivered; thus shall he conquer; thus shall he triumph; thus shall all his enemies be put under his feet. It will not be long! Hold fast, O saint; hold out! Resist, contend, use the whole armor, smite with the sword of the Spirit; for no other weapon will avail in the conflict with such a foe. Fight! For God is on your side. III. The victory of the God of peace. It is as the God of peace that He wins the victory for us, and bruises Satan tinder our feet. It is as the bruised one that He bruises. He whom Satan smote, is He who smites Satan. The God of peace has made peace; and having made peace by the blood of His cross, He proceeds to destroy all that had once marred the peace,all His enemies and ours,giving us complete victory and triumph. It is on the basis of the reconciling blood, the peace-giving work on the cross, that the operations against Satan are carried on. It is under the banner of the God of peace that we fight. He is our captain, and the peace which He has made is that which secures the victory to us. We overcome by the blood of the Lamb,the blood that has made our peace. It is the righteous peace made on the cross that makes it a righteous thing in God to bruise Satan under our feet; for, to bruise (or punish) him is one thing, and to do so under our feet is another. It is one thing to triumph over him, and another to make us triumph over him,to make us conquerors,more than conquerors,to make us sharers of the honour and the spoils of victory; for with us He divides the spoil. In fighting for us and with us, God has respect to this blood made and blood bought peace. We in maintaining the fight have our eye constantly on it. We fight and conquer as men who know the God of peace, having believed His testimony to the work which has produced the peace. We fight and conquer as men who have obtained the peace, and by that peace are nerved and animated for the conflict, as men who know that God is with us. The peace within, and the consciousness of friendship with God, emboldens us and rouses usmakes us brave and invincible. What consolation, too, in that word shortly. It will not be long. Take the word as referring to the saints simply, or to the church, the victory is near. Behold I come quickly. Fight on. Resist the devil. Wrestle with the principalities and powers. Horatius Bonar, Light & Truth: Bible Thoughts & Themes Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. Tweets about "sermon from:thethirstytheo" !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);;js.src=p+"://";fjs.parentNode.insertBefore(js,fjs);}}(document,"script","twitter-wjs");
continue reading Lords Day 47, 2011

Lords Day 3, 2012

I was glad when they said to me, Let us go to the house of the Lord. A Song of Praise for Gospel ministry Philip Doddridge (16451694) Fair are the feet which bring the news of gladness unto me; What happy messengers are these, which my blessed eyes do see! These are the stars which God appoints for guides unto my way, To lead me into Bethlehem-town, where my dear Savior lay. These are my Gods ambassadors , by whom His mind I know; Gods angels in His lower heaven, Gods trumpeters below. The trumpet sounds, the dead arise, which fell by Adams hand; Again the trumpet sounds, and they set forth for Canaans land. The servants speak, but Thou, Lord, dost a hearing ear bestow; They smite the rock, but Thou, my God, dost make the waters flow. They shot the arrow, but Thy hand doth drive the arrow home; They call, but Lord, Thou doest compel and then Thy guests do come. Angels that fly and worms that creep are both alike to Thee; If Thou make worms Thine angels, Lord, they bring my God to me. As sons of thunder first they come, and I the lightning fear; But then they bring me to my home, and sons of comfort are. Lord, thou art in them of a truth, that I might never stray, The clouds and pillars march before, and show me Canaans way. I bless my God, who is my Guide; I sing in Zions ways; When shall I sing on Zions hill, Thine everlasting praise? Worthy Is the Lamb (Soli Deo Gloria, 2004). 17If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are. 1 Corinthians 3 The Holiness of Gods Temple. I do not dwell upon the figure or picture which these words suggest. The magnificent emblem here employed is no mere sentimentalism or transcendentalism, but thoroughly practical. It is not for description or painting, but for the guidance of our Christian life, in its common rounds as well as in its nobler elevations and aspirations. Mans symbols are often mere poetry or sentimentalism, Bible-symbols are all practical. These are words of weight and solemnity,Ye are the temple of God; the Spirit of God dwelleth in you; the temple of God is holy; ye are the temple of the living God; A habitation of God through the Spirit; Your body is the temple of the Holy Ghost; Ye are built up a spiritual house; I will dwell in them, and walk in them; We will come unto him, and make our abode with him; His Spirit that dwelleth in you; God dwelleth in him, and he in God. Take the figure in connection with any of the kinds of habitation spoken of in Scripture,(1) the home; (2) the tent; (3) the palace; (4) the temple,it exhibits a most comforting truth to us. To be Gods home or dwelling, His tent or tabernacle, His royal palace, His chosen temple, of which that on Moriah was a mere shadow, how solemn the admonition as to personal holiness conveyed to us by this! In Gods temple there is the blood, the fire, the smoke, the water, the lamps, the incense, the shew bread, the cherubim, the glory,all consecrated things, and all pertaining to what is heavenly! These symbols have gone, but the realities have come, the heavenly things themselves! If, then, we are Gods temple, if even our bodies are temples of the Holy Ghost, what manner of persons ought we to be in all holy conversation and godliness! It is this practical use of the inspired figure or symbol that I wish specially to bring before you. If you are Gods temples, what then? How searching and solemn the question! I. What intimacy with God. Acquaintanceship with Him who has made our heart His home is the least which could be expected. He must be no stranger to us. There must not merely be reconciliation,for that may consist with some degree of distance,but intimacy, peaceful friendship, loving acquaintanceship; He seeing into our heart with all its evil, and we into His with all its goodness, and longsuffering, and paternal, yet holy gentleness and love. If God be our inmate, how intimate ought we to be with Him in all respects; yet with a holy, reverend, solemn intimacy; an intimacy which expels fear, and which yet casts out all irreverent freedom. He asks for entrance, and He asks for intimacy: Behold I stand at the door and knock, &c; We will come unto him, and make our abode with him (John 14:23). Of an old Scottish minister it is said (as the finishing stroke in his character), He was one very intimate with God. So let it be said of us. II. What calmness of spirit. In all false religion there is excitement, in true religion calmness. The more of God, the more of the inner and abiding calm. The coming of the Spirit of God into a soul calms it. The indwelling of God preserves that calm. Man is never more truly and deeply calm than when filled with the Spirit of God. The tendency of much that is called religion in our day is to agitation, bustle, noise, unnatural fervor. In many revival-scenes there has been an amount of excitement which is of the flesh or of Satan; certainly not of God. The presence of Christ in the ship calmed the sea, so His presence in a human heart produces calm; and one evidence of His presence is the tranquility which reigns there. His words, His looks, His presence, all tend to calm, not to excite. The temple of God should be the calmest spot in the universe. No breath, no jar, no ruffle there. No storm, nor earthquake, nor war, nor tumult, can reach it. We see this in Stephen when before the council; his face was like that of an angel. God keeps His temple in perfect peace. III. What solemnity of soul. If God be inhabiting us as His temple we ought surely to be solemn men,called to a solemn life, speaking solemn words, manifesting a solemn deportment. We are not to be austere, sour, morose; these are Satans caricatures of holy solemnity; yet we are to shun flippancy, frivolity, levity in word or deed. Should the worlds rude laughter echo through the aisles of the divine temple? or its uproarious mirth ring through the holy of holies? Should the worlds idle or unhallowed songs be sung under the sacred roof of this living cathedral? Put off thy shoes from off thy feet, is Gods injunction, for the place whereon thou standest is holy ground. IV. What recollectedness of thought and feeling. With God dwelling in us, shall we allow wandering thoughts or forgetfulness of the divine presence to prevail. Let us gather up our thoughts, and keep them gathered. Let not the ashes of the sacrifice, or the water of the layer, or the incense of the altar, or the fragments of the shew bread, be scattered to the ends of the earth. Let us be self-recollected in the presence of the holy Inhabitant. V. What spirituality and unworldliness. God is a Spirit, and they who worship Him must worship Him in spirit and in truth. We need no rites, no dresses, no postures, no candles, no crosses,these are the mockeries and gew-gaws of a dark materialism. We need the spiritual heart, shutting out the world from a shrine which Jehovah has entered and made His own. If we are temples of the Holy Ghost, and if His temples are holy, then are not such things as the following shut out? (1.) Vanity. What! Vanity in Jehovahs temple! Vanity of life, or word, or dress, or ornament, or deportment! How inconsistent! If the Holy Spirit comes in, these must go out; if these come in, He must depart. (2.) Pleasure. Can a lover of pleasure be a temple of the Holy Ghost? Can a frequenter of the ballroom, a lover of the dance, a haunter of time theatre, a slave of lust or luxurya pleasure-seeker have God dwelling in him? How do the lusts of the flesh, the lusts of the eye, and the pride of life, suit the songs or the incense of the holy place? (3.) Politics. What have the poor party politics of this world to do with the worship of this glorious temple? Can the smoke and dust of the world commingle with the incense of the golden altar? Shall parties strive for majorities under the very shadow of the cherubim and the glory? (4.) Covetousness. Absorption even in lawful business is inconsistent with our being temples of God. We must have business, but let us take heed how we bring our merchandise into the house of God. Take these things hence, is Gods rebuke to the man who tries to be both a worshipper of mammon and a temple of the Holy Ghost. The Lord of the temple comes with His scourge, sooner or later, to drive the buyers and sellers from His courts. He will not allow it to be a market for merchants, any more than a den of thieves. We have a temple! As the apostle said, We have an altar, so we can say more, We have a temple; nay, we are a temple; nay, we are the temple of the Holy Ghost, the temple of the living God. Not some believers only, who are more advanced than others, but every one who has God for his God, who has credited the divine report to Jesus the Son of God; he becomes a son, an heir, a saint, a temple. Let us not grieve that Spirit whose temple we are. Let us allow Him to fill us wholly, and to cast out all that is unbefitting the holiness and glory of his habitation. If any man defile the temple of God, him will God destroy. Awful words! Let us stand in awe, and seek to live as men who know what it is to be temples of God. Horatius Bonar, Light & Truth: Bible Thoughts & Themes Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. Tweets about "sermon from:thethirstytheo" !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);;js.src=p+"://";fjs.parentNode.insertBefore(js,fjs);}}(document,"script","twitter-wjs");
continue reading Lords Day 3, 2012

Lords Day 46, 2012

I was glad when they said to me, Let us go to the house of the Lord. O Lord, you have searched me and known me! You know when I sit down and when I rise up; you discern my thoughts from afar. You search out my path and my lying down and are acquainted with all my ways. Even before a word is on my tongue, behold, O Lord, you know it altogether. You hem me in, behind and before, and lay your hand upon me. Such knowledge is too wonderful for me; it is high; I cannot attain it. Where shall I go from your Spirit? Or where shall I flee from your presence? If I ascend to heaven, you are there! If I make my bed in Sheol, you are there! If I take the wings of the morning and dwell in the uttermost parts of the sea, even there your hand shall lead me, and your right hand shall hold me. If I say, Surely the darkness shall cover me, and the light about me be night, even the darkness is not dark to you; the night is bright as the day, for darkness is as light with you. For you formed my inward parts; you knitted me together in my mothers womb. I praise you, for I am fearfully and wonderfully made. Wonderful are your works; my soul knows it very well. My frame was not hidden from you, when I was being made in secret, intricately woven in the depths of the earth. Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me, when as yet there was none of them. How precious to me are your thoughts, O God! How vast is the sum of them! If I would count them, they are more than the sand. I awake, and I am still with you. Oh that you would slay the wicked, O God! O men of blood, depart from me! They speak against you with malicious intent; your enemies take your name in vain. Do I not hate those who hate you, O Lord? And do I not loathe those who rise up against you? I hate them with complete hatred; I count them my enemies. Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting! Psalm 139 Searching and Trying Our Ways Philip Doddridge (16451694) Thy piercing Eye, O God, surveys The various Windings of our Ways; Teach us their tendency to know, And judge the paths in which we go. How wild, how crooked have they been, A Maze of foolishness and Sin! With all the light we vainly boast, Leaving our guide, our souls are lost. Had not Thy mercy been our aid, So fatally our feet had strayed; Stern justice had its prisoners led Down to the chambers of the dead. O turn us back to Thee again, Or we shall search our ways in vain; Shine, and the path of life reveal, And bear us on to Zions hill. Roll on, ye swift-revolving years, And end this round of sins and cares; No more a Wanderer would I roam, But near my Father fix a home. Worthy Is the Lamb (Soli Deo Gloria, 2004). Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. Tweets about "sermon from:thethirstytheo" !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);;js.src=p+"://";fjs.parentNode.insertBefore(js,fjs);}}(document,"script","twitter-wjs");
continue reading Lords Day 46, 2012

Lords Day 20, 2013

I was glad when they said to me, Let us go to the house of the Lord. But may all who seek you rejoice and be glad in you; may those who love your salvation say continually, Great is the Lord! Psalm 40:16 God Magnified by Those Who Love His Salvation Phillip Doddridge, (16451694) God of salvation, we adore Thy saving love, thy saving power; And to our utmost stretch of thought, Hail the redemption Thou hast wrought. We love the stroke that breaks our chain, The sword by which our sins are slain; And, while abased in dust we bow, We sing the grace that lays us low. Perish each thought of human pride; Let God alone be magnified. His glory let the heavens resound, Shouted from earths remotest bound. Saints, who His full salvation know, Saints, who but taste it here below, Join every angels voice to raise, Continued, never-ending praise. Worthy Is the Lamb (Soli Deo Gloria, 2004). Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. Tweets about "sermon from:thethirstytheo" !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);;js.src=p+"://";fjs.parentNode.insertBefore(js,fjs);}}(document,"script","twitter-wjs");
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Lord’s Day 44, 2013

I was glad when they said to me, “Let us go to the house of the Lord.” Tremble, and do not sin; Meditate in your heart upon your bed, and be still. —Psalm 4:4 Communing with Our Hearts Philip Doddridge (1702–1751) Return, my roving heart, return, And chase these shadowy forms no more; " />Seek out some solitude to mourn, And Thy forsaken God implore. Wisdom and pleasure dwell at home— Retired and silent seek them there; This is the way to overcome, The way to break the tempter’s snare. And Thou my God, whose piercing eye Distinct surveys each deep recess, In these abstracted hours draw nigh, And with Thy presence fill the place. Through the recesses of my heart My search let heavenly wisdom guide, And still its radiant beams impart, Till all be searched and purified. Then, with the visits of Thy love, Vouchsafe my inmost soul to cheer; Till every grace shall join to prove, That God hath fixed His dwelling there. —Worthy Is the Lamb (Soli Deo Gloria, 2004). Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. Tweets about "sermon from:thethirstytheo" !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);;js.src=p+"://";fjs.parentNode.insertBefore(js,fjs);}}(document,"script","twitter-wjs");
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Lord’s Day 37, 2014

I was glad when they said to me, “Let us go to the house of the Lord.” For to me, to live is Christ and to die is gain. —Philippians 1:21 The Eternal Sabbath Philip Doddridge (1702–1751) Lord of the Sabbath, hear our vows, On this Thy day, in this Thy house, And own, as grateful sacrifice, The songs which from the desert rise. Thine earthly Sabbaths, Lord, we love; But there’s a nobler rest above; To that our laboring souls aspire With earnest hope and strong desire. No more fatigue, no more distress; Nor sin nor hell shall reach the place; No groans to mingle with the songs, Which warble from immortal tongues. No rude alarms of raging foes; No cares to break the long repose; No midnight shade, no clouded sun, But sacred, high, eternal noon. Oh, long-expected day, begin; Dawn on these realms of woe and sin. Fain would we leave this weary road, And sleep in death, to rest with God. —Worthy Is the Lamb (Soli Deo Gloria, 2004). Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. Tweets about "sermon from:thethirstytheo" !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);;js.src=p+"://";fjs.parentNode.insertBefore(js,fjs);}}(document,"script","twitter-wjs");
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Lord’s Day 3, 2016

I was glad when they said to me, “Let us go to the house of the Lord.” The Lord’s lovingkindnesses indeed never cease, For His compassions never fail. They are new every morning; Great is Your faithfulness. —Lamentations 3:22–23 The Encouragement Young Persons Have to Seek and to Love Christ Philip Doddridge (1702–1751) Ye hearts, with youthful vigor warm, In smiling crowds draw near, And turn from every mortal charm, A Savior's voice to hear. He, Lord of all the worlds on high, Stoops to converse with you; And lays His radiant glories by, Your friendship to pursue. “The souls that longs to see My face, Is sure My love to gain; And those that early seek My grace, Shall never seek in vain.” What object, Lord, my soul should move, If once compared with Thee? What beauty should command my love, Like what in Christ I see? Away, ye false delusive toys, Vain tempters of the mind! ”Tis here I fix my lasting choice, And here true bliss I find. —Worthy Is the Lamb (Soli Deo Gloria, 2004). Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. Tweets about "sermon from:thethirstytheo" !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);;js.src=p+"://";fjs.parentNode.insertBefore(js,fjs);}}(document,"script","twitter-wjs");
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Lord’s Day 6, 2017

I was glad when they said to me, “Let us go to the house of the Lord.” But this I say, brethren, the time has been shortened, so that from now on those who have wives should be as though they had none; and those who weep, as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess; and those who use the world, as though they did not make full use of it; for the form of this world is passing away. —1 Corinthians 7:29–31 CCLXVIII. The transitory Nature of the World, an Argument for Christian Moderation. 1 Cor. vii. 29–31. Philip Doddridge (1702–1751) Spring up, my Soul, with ardent Flight, Nor let this Earth delude thy Sight With glitt’ring Trifles, gay and vain: Wisdom divine directs thy View To Objects ever grand and new, And Faith displays the shining Train. Be dead, my Hopes, to all below; Nor let unbounded Torrents flow, When mourning o’er my wither’d Joys: So this deceitful world is known: Possess’d, I call it not my own, Nor glory in its painted Toys. The empty Pageant rolls along; The giddy inexperienc’d Throng Pursue it with enchanted Eyes; It passeth in swift March away, Still more and more its Charms decay, Till the last gaudy Colour dies. My God, to Thee my Soul shall turn; For Thee my noblest Passions burn, And drink in Bliss from Thee alone: I fix on that unchanging Home, Where never-fading Pleasures bloom, Fresh-springing round Thy radiant Throne. —Philip Doddridge, Hymns Founded on Various Texts in the Holy Scriptures (Salop, 1755). Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. Tweets about "sermon from:thethirstytheo" !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);;js.src=p+"://";fjs.parentNode.insertBefore(js,fjs);}}(document,"script","twitter-wjs");
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Lord’s Day 13, 2017

I was glad when they said to me, “Let us go to the house of the Lord.” Enoch walked with God; and he was not, for God took him. —Genesis 5:24 By faith Enoch was taken up so that he would not see death; and he was not found because God took him up; for he obtained the witness that before his being taken up he was pleasing to God. —Hebrews 11:5 I. Enoch’s Piety and Translation. Genesis v. 24. Hebrews xi. 5. Philip Doddridge (1702–1751) Eternal God, our wond’ring Souls Admire thy matchless Grace; That Thou wilt walk, that Thou wilt dwell, With Adam’s worthless Race. O lead me to that happy Path, Where I my God may meet; Tho’ Hosts of Foes begird it round, Tho’ Briars wound my Feet. Chear’d with thy Converse, I can trace The Desart with Delight: Thro’ all the Gloom one Smile of thine Can dissipate the Night. Nor shall I thro’ eternal Days A restless Pilgrim roam; Thy Hand, that now directs my Course, Shall soon convey me home. I ask not Enoch’s rapt’rous Flight To Realms of heav’nly Day; Nor seek Elijah’s fiery Steeds, To bear this Flesh away. Joyful my Spirit will consent To drop its mortal Load, And hail the sharpest Pangs of Death, That break its Way to God. —Philip Doddridge, Hymns Founded on Various Texts in the Holy Scriptures (Salop, 1755). Grace to you and peace from God our Father and the Lord Jesus Christ. Please don’t miss worshiping with your local congregation if you can possibly help it. But if you’re in need of a good sermon, try these. Tweets about "sermon from:thethirstytheo" !function(d,s,id){var js,fjs=d.getElementsByTagName(s)[0],p=/^http:/.test(d.location)?'http':'https';if(!d.getElementById(id)){js=d.createElement(s);;js.src=p+"://";fjs.parentNode.insertBefore(js,fjs);}}(document,"script","twitter-wjs");
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These works of yours

Philip Doddridge replies to those who present their own morality and righteous works as justification before God. Had your obedience to the law of God been complete, the plea might be allowed as important and valid. . . . I add farther, had these works of yours, which you now urge, proceeded from a sincere love to God, and a genuine faith in the Lord Jesus Christ, you would not have thought of pleading them any otherwise than as an evidence of your interest in the gospel covenant and in the blessings of it, procured by the righteousness and blood of the Redeemer; and that faith, had it been sincere, would have been attended with such deep humility, and with such solemn apprehensions of the divine holiness and glory, that, instead of pleading any works of your own before God, you would rather have implored his pardon for the mixture of sinful imperfection attending the very best of them. Now, as you are a stranger to this humbling and sanctifying principle, (which here in this address I suppose my reader to be) it is absolutely necessary you should be plainly and faithfully told, that neither sobriety, nor honesty, nor humanity will justify you before the tribunal of God, when he “lays judgment to the line, and righteousness to the plummet, Isa. xxviii. 17.” and examines all your actions and all your thoughts with the strictest severity. You have not been a drunkard, an adulterer, or a robber. So far it is well. You stand before a righteous God, who will do you ample justice, and therefore will not condemn you for drunkenness, adultery, or robbery; but you have forgotten him, your Parent and your Benefactor; you have “cast off fear, and restrained prayer before him, Job xv. 4.” you have despised the blood of his Son, and all the immortal blessings that he purchased with it. For this, therefore, you are judged, and condemned. And as for any thing that has looked like virtue and humanity in your temper and conduct, the exercise of it has in great measure been its own reward, if there were any thing more than form and artifice in it; and the various bounties of divine Providence to you, amidst all your numberless provocations, have been a thousand times more than an equivalent for such defective and imperfect virtues as these. You remain therefore chargeable with the guilt of a thousand offences, for which you have no excuse, though there are some other instances in which you did not grossly offend. And those good works in which you have been so ready to trust, will no more vindicate you in his awful presence, than a man’s kindness to his poor neighbors would be allowed as a plea in arrest of judgment, when he stood convicted of high treason against his prince. —Philip Doddridge, The Rise and Progress of Religion in the Soul (Robert Porter, 1810), 52–53.
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The Preacher’s Motivation

One of the most important—if not the most important—qualities of a gospel preacher is the humility to apply every sermon to himself. Until he has first seen his own sin as the object of God’s righteous judgment, he is not fit to preach to others. And when he has, he will, as Philip Doddridge writes, be rightly motivated. And shall this sentence stand upon record in vain, Shall the law speak it, and the Gospel speak it? and shall it never be pronounced more audibly? and will God never require and execute the punishment? He will O sinner, require it; and he will execute it, though he may seem for a while to delay. For well dost thou know that “he hath appointed a day in which he will judge the” whole “world in righteousness, by that Man whom he hath ordained, of which he hath given assurance in having raised him from the dead, Acts xvii. 31.” And when God judgeth the world, O reader, whoever thou art, he will judge thee. And while I remind thee of it, I would also remember that he will judge me. And “knowing the terror of the Lord, 2 Cor. v. 11.” that I may “deliver my own soul, Ezek. xxxiii. 9.” I would, with all plainness and sincerity, labor to deliver thine. —Philip Doddridge, The Rise and Progress of Religion in the Soul (Robert Porter, 1810), 59.
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Do ye believe?

Look upon your dear Redeemer! look up to this mournful, dreadful, yet, in one view, delightful spectacle, and then ask thine own heart, Do ye believe that Jesus suffered and died thus? And why did he suffer and die? Let me answer in God’s own words, “He was wounded for our transgressions, he was bruised for our iniquities, and the chastisement of our peace was upon him, that by his stripes we might he healed: it pleased the Lord to bruise him, and put him to grief, when he made his soul an offering for sin; for the Lord laid on him the iniquity of us all, Isa. liii. 5, 6, 10.” So that I may address you in the words of the apostle, “Be it known unto you therefore, that through this man is preached unto you the forgiveness of sins; Acts xiii. 38.” as it was his command, just after he arose from the dead, “that repentance and remission of sins should be, preached in his name among all nations, beginning at Jerusalem, Luke xxiv. 47.” the very place, where his blood had so lately been shed in such a cruel manner. I do thereby testify to you, in the words of another inspired writer, that Christ was made sin, that is, a sin offering, “for; though he knew no sin, that we might be made the righteousness of God in him, 2 Cor. v. 21.” that is, that through the righteousness he has fulfilled, and the atonement he has made, we might be accepted by God as righteous, and be not only pardoned, but received into his favour. “To you is the word of this salvation sent, Acts xiii. 26.” and to you, O reader, are the blessings of it even now offered by God, sincerely offered; so that . . . it is not your having broken the law of God that shall prove your ruin, if you do not also reject his Gospel. It is not all those legions of sins which rise up in battle array against you that shall be able to destroy you, if unbelief do not lead them on, and final impenitency do not bring up the rear. I know that guilt is a timorous thing; I will therefore speak in the words of God himself; nor can any be more comfortable: “He that believeth on the Son hath everlasting life, John iii. 36. and he shall never come into condemnation, John v. 24. There is therefore now no condemnation,” no kind or degree of it, to them, to any one of them, “who are in Jesus Christ, who walk not after the flesh, but after the Spirit, Rom. viii. 1.” You have indeed been a very great sinner, and your offences have truly been attended with most heinous aggravations; nevertheless you may rejoice in the assurance, that “where sin hath abounded, there shall grace much more abound, Rom. v. 20.” “that where sin hath reigned unto death,” where it has had its most unlimited sway and most unresisted triumph, there shall “righteousness reign to eternal life, through Jesus Christ our Lord, Rom. v. 21.” That righteousness, to which on believing on him thou will be entitled, shall not only break those chains by which sin is (as it were) dragging thee at its chariot-wheels with a furious pace to eternal ruin, but it shall clothe thee with the robes of salvation, shall fix thee on a throne of glory, where thou shalt live and reign for ever among the princes of heaven, shalt reign in immortal beauty and joy, without one remaining scar of divine displeasure upon thee, without any single mark by which it could be known that thou hadst ever been obnoxious to wrath and a curse, except it be an anthem of praise to “the Lamb that was slain, and has washed thee from thy sins in his own blood, Rev. i. 5.” —Philip Doddridge, The Rise and Progress of Religion in the Soul (Robert Porter, 1810), 75–76.
continue reading Do ye believe?

Nothing in my hand I bring

God alone is the standard of goodness. No honest person, understanding that fact, can claim to be good. No matter how good we try to be, next to God’s holy standard, “all our righteous deeds are like a filthy garment” (Isaiah 64:6). The good news of the gospel is that God provides us with a perfect righteousness, which can be ours, through faith in Christ. For we maintain that a man is justified by faith apart from works of the Law. —Romans 3:28 Nor is it necessary, in order to thy being released from guilt, and entitled to this high and complete felicity, that thou shouldst, before thou wilt venture to apply to Jesus, bring any good works of thine own to recommend thee to his acceptance. It is indeed true, that, if thy faith be sincere, it will certainly produce them; but I have the authority of the word of God to tell thee that if thou this day sincerely believest in the name of the Son of God, thou shalt this day be taken under his care, and be numbered among those of his sheep to whom he hath graciously declared that “he will give eternal life, and that they shall never perish, John x. 28.” Thou hast no need therefore to say, “Who shall go up into heaven, or who shall descend into the deep for me? For the word is nigh thee, in thy mouth, and in thy heart, Rom. x. 6, 7, 8.” With this joyful message I leave thee; with this faithful saying, indeed “worthy of all acceptation; 1 Tim. i. 15.” with this Gospel, O sinner, which is my life; and which, if thou dost not reject, will be thine too. —Philip Doddridge, The Rise and Progress of Religion in the Soul (Robert Porter, 1810), 76. Not the labours of my hands, Can fulfil thy law’s demands: Could my zeal no respite know. Could my tears for ever flow; All for sin could not atone, Thou must save and thou alone. Nothing in my hand I bring, Simply to thy cross I cling; Naked come to thee for dress, Helpless, look to thee for grace: Foul I to the fountain fly, Wash me, Saviour, or I die. —Augustus Toplady
continue reading Nothing in my hand I bring

Apply to this glorious Redeemer

Philip Doddridge answers the sinner who is “convinced of your guilt and condemnation, and of your own inability to recover yourself.” Apply therefore to this glorious Redeemer, amiable as he will appear to every believing eye in the blood which he shed upon the cross, and in the wounds which he received there. Go to him, O sinner! this day, this moment, with all thy sins about thee. Go just as thou art; for if thou wilt never apply to him till thou art first righteous and holy, thou wilt never be righteous and holy at all; nor canst be so on this supposition, unless there were some way of being so without him; and then there would be no occasion for applying to him for righteousness and holiness. It were indeed as if it should be said that a sick man should defer his application to a physician till his health is recovered. Let me therefore repeat it without offence, go to him just as thou art, and say, (O that thou mayest this moment be enabled to say it from thy very soul!) “Blessed Jesus, I am surely one of the most sinful and one of the most miserable creatures that ever fell prostrate before thee; nevertheless I come, because I have heard that thou didst once say, “Come unto me all ye that labor and are heavy laden, and I will give you rest, Matt. xi. 28.” I come, because I have heard that thou didst graciously say, “Him that cometh unto me I will in no wise cast out, John vi. 37.” O thou Prince of Peace, O thou King of Glory! I am a condemned, miserable sinner; I have ruined my own soul, and am condemned forever, if thou dost not help me and save me. I have broken thy Father“s law and thine; for thou art “one with him, John x. 30.” I have deserved condemnation and wrath; and I am, even at this very moment, under a sentence of everlasting destruction, a destruction which will he aggravated by all the contempt that I have cast upon thee, O thou bleeding Lamb of God! for I cannot and will not dissemble it before thee, that I have wronged thee, most basely and ungratefully wronged thee, under the character of a Savior as well as or a Lord. But now I am willing to submit to thee; and I have brought my poor trembling soul to lodge it in thine hands, if thou wilt condescend to receive it; and if thou dost not, it must perish. O Lord, I lie at thy feet: stretch out “thy golden scepter that I may live, Esth. iv. 11.” “Yea, if it please the King, let the life of my soul be given me at my petition! Esth. viii. 3.” I have no treasure wherewith to purchase it, I have no equivalent to give thee for it; but if that compassionate heart of thine can find a pleasure in saving one of the most distressed creatures under heaven, that pleasure thou mayest here find. O Lord, I have foolishly attempted to be my own savior, but it will not do. I am sensible the attempt is vain, and therefore I give it over, and look unto thee. On thee, blessed Jesus, who art sure and steadfast, do I desire to fix my anchor. On thee, as the only sure foundation, would I build my eternal hopes. To thy teaching, O thou unerring Prophet of the Lord, would I submit: be thy doctrines ever so mysterious, it is enough for me that thou thyself hast said it. To thine atonement, obedience, and intercession, O thou holy and ever-acceptable High Priest, would I trust. And to thy government, O thou exalted Sovereign, would I yield a willing, delightful subjection: in token of reverence and love, “I kiss the Son: Psa. ii. 12.” I kiss the ground before his feet. I admit thee, O my Savior! and welcome thee, with unutterable joy, to the throne in my heart. Ascend it and reign there for ever! Subdue mine enemies, O Lord, for they are thine; and make me thy faithful and zealous servant: faithful to death, and zealous to eternity.” —Philip Doddridge, The Rise and Progress of Religion in the Soul (Robert Porter, 1810), 82–83.

Sorrow that Produces Repentance

Not all sorrow over sin is genuine repentance. Some is only motivated by self-interest. Inquire seriously, in the first place, “what views you have had of sin, and what sentiments you have felt in your soul with regard to it?” There was a time when it wore a flattering aspect, and made a fair, enchanting appearance, so that all your heart was charmed with it, and it was the very business of your life to practice it. But you have since been undeceived. You have felt it “bite like a serpent, and sting like an adder, Prov. xxiii. 32.” You have beheld it with an abhorrence far greater than the delight which it ever gave you. So far it is well it is thus with every true penitent, and with some, I fear, who are not of that number. Let me therefore inquire farther, whence arose this abhorrence? Was it merely from a principle of self-love? Was it merely because you had been wounded by it? Was it merely because you had thereby brought condemnation and ruin upon your own soul? Was there no sense of its deformity, of its baseness, of its malignity, as committed against the blessed God, considered as a glorious, a bountiful, and a merciful Being? Were you never pierced by the apprehension of its vile ingratitude? —Philip Doddridge, The Rise and Progress of Religion in the Soul (Robert Porter, 1810), 115. Worldly remorse sees sin only as a detriment to the sinner. Genuine repentance sees sin for what it really is: an offense against God. Worldly remorse prompts one to seek change in hope of a better life. Godly sorrow seeks reconciliation with God. For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death. —2 Corinthians 7:10


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