Sermon—“Degrees Of Reward In Heaven”

For the full order of service, including hymns and reading, please follow this link…

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Sermon—“Bible Testaments”

Some of the points covered in this sermon:
• The two major divisions of the Bible—Old and New Testaments
• A testament is another term for covenant
• Examining the covenants/testaments of the Old Testament
• Examining the covenants/testaments of the New Testament
• Showing how the labels “Old Testament/Covenant” and “New Testament/Covenant” refer to the same covenant—the covenant of grace
• The Old Testament/Covenant is God’s administration (dispensation) of the covenant of grace before Christ came into the world; the New Testament/Covenant is God’s administration (dispensation) of the covenant of grace after Christ came into the world
• The substance of the Old and New Testaments/Covenants therefore teach the same gospel—sinners have always and only been saved according to the terms and promises of the covenant of grace

For the full order of service, including hymns and reading, please follow this link…

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A Sermon Preached by Joseph Philpot at Providence Chapel, Eden Street, London, on Tuesday Evening, July 6, 1847

“Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me.” John 15:4

Have you ever considered the experience of the disciples when their Lord and Master was sojourning here below? To my mind, there is something very instructive, and, I may add, very encouraging in it.

On the one hand, observe how ignorant they were of the nature of Christ’s kingdom! Two of the most eminent of them besought him that they might sit, the one on his right hand, and the other on his left, in his glory. What ignorance did that request imply of the nature of his spiritual kingdom, as if there were a right and a left hand there! Observe, too, their unbelief. How continually the Lord had to chide them! “Where is your faith?” and “O ye of little faith!” Remark also, their carnality and worldly-mindedness. How, on one occasion, two of them asked their Master that fire might come down from heaven to destroy his enemies! and how, at the very first onset of danger, “they all forsook him and fled!” It is, to my mind, very instructive and encouraging, thus to see their weakness, ignorance, and unbelief.

We have taken a hasty glance at the dark side of the question; we have traced out what they were in self. Let us now take another view of their character, and mark something of the…

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According to some people, Christ died to give all a chance of being saved!

I do not know that I hate anything more in my soul than to hear that. It makes Jesus Christ so little that He should do so much, and after all only to get us a chance of being saved. Why, if a man is set up in business, you see how often it happens that he fails in it; and if man cannot manage the…

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Q. 1. Who is the only self-existent Being?

A. God is the only self-existent Being.

(Ex 3:14; Ps 90:2; Is 45:5, 22; Jn 8:58)

Q. 2. Ought everyone to believe that there is a God?

A. Everyone ought to believe that there is a God, and it is their great sin and folly who do not.

(Ps 9:17; Ecc 12:13; Mk 16:16; Jn 8:24 & 16:8-9; 2 Thess 2:11-12)

Q. 3. How may we know that there is a God?

A. The works of creation and providence plainly declare that there is a God, but His Word and Spirit only do it effectually to the salvation of His people.

(Job 38 & 39; Ps 19; Jn 16:8-14 & 17:8; 1 Cor 2:10)

Q. 4. What is the Word of God?

A. The Holy Scriptures of the Old and New Testament are the…

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These are notes of a sermon preached on Sunday 24 September 2017. They have not been proofread. This is the last part of a short series of sermons on the Bible compared to a plough. The subject of this sermon is the Gospel Law—the rule for the believer’s life is the Law of Christ, not the Heart Law or Moral Law (Ten Commandments).

An excerpt: “Given the importance of the subject, I will not rush through the teaching. I will therefore look only at the Province of Gospel Law in this study. What is the province of the Gospel Law? In a nutshell, there is a Heart Law and a Gospel Law—and each belongs to a restricted province. The Heart Law never trespasses into the province of the Gospel Law, and the Gospel Law never trespasses into the province of the Heart Law. To better explain this matter, I will gather my thoughts under four headings…”

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These are notes of a sermon preached on Sunday 8 October 2017. They have not been proofread. This is the last part of a short series of sermons on the Bible compared to a plough. The subject of this sermon is the principle of the Gospel Law explained by the Lord Jesus Christ.

It has been established by the teachings of the Apostle Paul, that the Principle of the Gospel Law can be reduced to three words—LIFE IN CHRIST. In Romans 8:2, the Apostle Paul called it “the law of the spirit [new nature] of life in Christ Jesus”. As the Gospel Law is called the “Law of Christ” (1 Cor 9:21; Gal 6:2), and since the Lord Jesus Christ is the Covenant Head for His people, it is appropriate to hear what Christ Himself says about His Law. To that end, I have selected three passages from the Gospel According to John. The golden thread woven throughout each text is LIFE IN CHRSIT. Jesus uses three analogies…

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Two Kingdoms

26 Sep 2017, by

These are notes of a portion of a sermon preached on Sunday 8 October 2017. They have not been proofread. The subject is that of the two kingdoms.

The first two studies on the Gospel Law were designed to show the dividing lines between the Covenant of Works and the Covenant of Grace. Unless these Covenants be clearly distinguished and the jurisdiction of each province be strictly applied, then all types of confusion ensues on many levels of doctrine and practice. Reference was then made in the previous study to the kingdom of God. Jesus told Nicodemus, “Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God…Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” (Jn 3:3,5) As the kingdom of God is one of the provinces I was speaking about in the first two studies, and Jesus distinguishes between it and the kingdom of this world, it seems appropriate to provide an overview of both kingdoms. There is a sharp division between these kingdoms:

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These are notes of a sermon preached on Sunday 15 October 2017. They have not been proofread. The subject is the precepts of the Gospel Law.

Having looked at the province and principle of the Gospel Law, we now turn to the precepts. A precept is “a general rule intended to regulate behavior or thought”. The Heart Law has two precepts (commandments)—to love God supremely and one’s neighbor as one’s self. The Moral Law (Ten Commandments) is a special application of the Heart Law for the nation of Israel, and it obviously has ten precepts. However, since the regenerate sinner’s rule for life is the Gospel Law, three questions arise—First, are the precepts of the Gospel Law in opposition to the Heart Law? Second, how many precepts are there in the Gospel Law? Third, what are the precepts of the Gospel Law?

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These are notes of a sermon preached on Sunday 22 October 2017. They have not been proofread. The subject is the personal precepts of the Gospel Law.

If the believer is to keep himself unspotted from the world (Js 1:27), then he must learn how to govern his own soul. Otherwise, he will be like a city that is broken down, and without walls (Prov 25:28). If the believer lacks the personal discipline to keep his own heart with all diligence (Prov 4:23), then he will experience spiritual declension and suffer a backslidden condition. It is for this reason we have been looking into the two natures that reside in the believer’s soul. Thus far, we have considered (1) the names given to the two natures; (2) the leading characteristics of the two natures; (3) the dividing lines between the two natures. In this study, I wish to open up (4) the bitter conflict between the two natures and (5) the prescribed treatment of the two natures.

However, before looking at the bitter conflict, allow me to answer a common objection that is brought against this teaching:

OBJECTION: If there are two natures residing in the soul, then doesn’t this mean the believer will suffer from a multiple personality disorder?

No, not at all. First, the scriptures distinguish…

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These are notes of a sermon preached on Sunday 29 October 2017. They have not been proofread. The subject is the God-ward precepts of the Gospel Law.

In a single statement, James reduces the precepts of the Gospel Law under three headings:

1. The God-ward Precepts of the Gospel Law—“Pure religion and undefiled before God and the Father…”

2. The Relational Precepts of the Gospel Law—“To visit the fatherless and widows in their affliction…”

3. The Personal Precepts of the Gospel Law—“To keep himself unspotted from the world.”

Having looked more closely at the personal precepts of the Gospel Law, we now turn our attention to the God-ward precepts.

When the precepts of the Gospel Law were introduced (see the seventh study), I enumerated several God-ward precepts without making further comment. My only purpose in that study was show that the believer is given certain responsibilities towards God. I wish now to expand the list, but as it is only my intention to highlight the precepts, I will not provide a commentary for each text. This I will leave for the believer to explore…

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These are notes of a sermon preached on Sunday 29 October 2017. They have not been proofread. The subject is the relational precepts of the Gospel Law. These notes are more than 14,000 words in length (Paul’s Epistle to the church in Rome is just under 10,000 words). The size is attributed to every scripture reference quoted in full. Although my commentary is relatively short, yet I have provided a fairly extensive outline for the various duties of the believer.

As pointed in the introduction to the Gospel precepts (seventh study), James appears to be establishing a baseline from which the believer’s pure and undefiled walk with God may be measured. He is not restricting pure and undefiled religion to visit ONLY the fatherless and widows in their affliction. Rather, he is showing that if the believer is ready to communicate with those in their worst condition, then that is the starting point that ensures he will communicate with others in their best condition. Henceforth, with one statement, James is able to show how the believer is responsible to walk with others on all levels of society. I have arranged the relational precepts within the context of four social circles—(1) The Believer’s Duty towards the World; (2) The Believer’s Duty towards the Government; (3) The Believer’s Duty Towards the Church; (4) The Believer’s Duty towards the Family. The first social circle is the widest, for it encompasses everyone the believer may come into contact with on a global level. The second social circle is the next widest, for it involves the believer’s duty towards those in authority within a specific country or region. The third social circle is more narrow, for it is restricted to those that belong as members to the same church. The fourth circle is the most narrow, for it includes only those belonging to the believer’s family. Let us begin with the widest social circle—the believer’s duty towards the world.

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As I understand you are frequently troubled, and put to unnecessary expense, with impertinent and unedifying letters, I humbly beg excuse for troubling you again at this time, hoping you will not have reason at least to complain of the impertinence of this letter, how much soever of its ignorance; and not at all of its expense. I had the happiness last night, as in the good providence of God I have often had before, to hear you at Monkwell Street Chapel, on the text “Stand fast in the liberty wherewith Christ hath made us free,” &c., with much satisfaction, and, I hope by the blessing of God, with some edification. I think, if, after such a sermon, and the doctrines contained in and enforced by it, your adversaries continue to…

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When the apostle came first into the regions of Galatia, he and his message were most cordially received. His personal deformity, which he calls the temptation in his flesh, they despised not, but received him as an angel of God, even as Christ Jesus. The weight and power of the message counter balanced all the unsightliness of the messenger. The joyful tidings that he brought so excited their gratitude, that they would have pulled out their own eyes, and given them to Paul. But love soonest hot is soonest cold.

Paul withdraws from these regions, to lengthen the cords of Zion, and to spread the curtains of her habitation a little farther; with an intent, in due time, to return and strengthen her stakes, which he had left in Galatia. But, as the enemy often sows tares while men sleep, so he often…

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There is a darkness upon all mankind that may be felt, which man by sin has brought upon himself. “Darkness has covered the earth, and gross darkness the people.” Under this dismal gloom Satan carries on his cursed works, and supports his infernal kingdom in the hearts of the children of men. “He rules in the hearts of the disobedient.” And mankind, being habituated to this darkness, and loving the works of it, hate the light, and will not come to it, because it discovers and brings to light their evil deeds; flashes convictions of sin, and gives cutting reproofs and rebukes for it. “All things that are reproved are made manifest by the light which doth appear, for whatsoever doth make manifest is light.” Hence it is that “men love darkness rather than light, because their deeds are evil.” And Satan, the enemy both of God and man labours hard to…

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By which I do not mean filial fear; for that is a grace of the Holy Spirit, planted in the heart by him, and has the goodness of God in Christ for its object. This fear is a reverential awe of a good and gracious God, that presents us under his watchful eye, and him always before our eyes. This fear is a little sentinel, one of the post army of grace, Song vi. 13. For the church is a company of two armies, grace and corruption, which war against each other. This fear is to keep us from departing from God, in which we are counselled to walk. “My son, be thou in the fear of the Lord all the day long.”

When any danger appears; when any error is advanced and presented to us by Satan or his hawkers; or when any trap is set by enemies, intended to be a future handle of reproach; or any temptations to sin; this little-watchman, called fear, is upon his tower. He sounds the alarm, awakens the little camp, and will not let us proceed without…

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This legal spirit closes the heart, and bars it up against every warm, cheerful, savoury, and unctuous Christian; yea, such an one will even shun their company and their sight; finding a heart to embrace none, to receive none, to commune with none, no, nor even to seek fellowship with any but those that are in shackles, bondage and slavery, as well as himself. “Like love its like.” Hence the Galatians received the Judaizing teachers and their companions, who crept into houses, cordially; they were zealously affected by them, and zealously attached to them; even to the danger of excluding Christ himself. But, as for Paul, he had no place in their hearts: no, not as a friend, nor as an apostle, nor even as a true witness for Christ; for they counted him…

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The Lord our God, “whose name is jealous, is a jealous God,” Exod. xxiv. 14. “How long, Lord, wilt thou be angry for ever; shall thy jealousy burn like fire?” Psalm lxxix. 5. The spirit of bondage brings a little of this ingredient with it. The spouse in the Song felt this pretty sharply; she refused to open to her beloved, and so he withdrew; she sought him, but found him not; she called him, but he gave her no answer. He then went down into the garden; that is, down among the more meek, humble, and lowly souls. This she knew, and begged these young daughters to stay her with flagons, and to comfort her with…

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Jonah is ordered to Nineveh. He rebels and goes to Joppa, in order to flee to Tarsus from the presence of God. He is thrown overboard, and sinks in the belly of hell. Then he is humbled, and prays heartily. God brings him up again, and repeats his command to Nineveh. Jonah goes, and delivers his message, which was all that God required of him. He might then have gone home again, if he would; but Jonah seeks another quarrel, like Lot’s wife, who looked back to see what became of Sodom: Jonah “makes a booth, and sits there to see what becomes of the city.” He had no orders…

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The operations of this spirit of bondage, and the sensible displeasure of God felt in it, bow the soul down. “I am bowed down greatly; I go mourning all the day long.” The Holy Spirit of God is grieved, and does not operate as a comforter; hence the complaint – “The comforter, that should relieve my soul, is far from me,” Lam. i. 16. “Thou hast removed my soul far off from peace; I forgat prosperity; and I said, My strength and my hope are perished from the Lord,” Lam. iii. 17, 18.

The sensible presence of God appears to be wholly withdrawn, and nothing left but a bitter sense of our loss, and the remembrance of former halcyon days, which the soul is ready to conclude are gone for ever. “O that I were…

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By the law God doth not communicate his Spirit, and without his influences there can be no fruit. Refreshings come from God’s presence; but in the law his presence can never be enjoyed; no good fruit, unless we abide in the vine; for under the legal yoke Christ profits us nothing, with respect to sensible union and communion; our joys withers, and love waxes cold. No blossoming like a rose, with divine enlargement; no heavenly-mindedness, no life and peace enjoyed; nothing felt within but God’s anger, man’s rebellion, and Satan’s assaults; nothing without but gloominess, fresh scenes of troubles, and dissatisfaction with…

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The scripture, in many places, speaks against such a soul, who cannot exercise faith on the promises. His heart is shut up, the Bible is a sealed book to him, and therefore it gets out of favour with him. “Repent, and do thy first works,” &c.

The ordinances are a dry breast. He cannot mix faith with the good tidings, and therefore comes with reluctance, rather driven with terror than drawn by love. “I have somewhat against thee; thou hast left thy first love.”

The cheerful countenances of lively saints are rather a grief and trouble to him than otherwise. He cannot help envying them even in the house of God; he looks at them with a jealous eye; and often concludes that he is like Saul, who, when left…

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He finds his soul bitter, and his temper peevish. He murmurs and inwardly frets, at everything that makes against him; and indeed nothing seems to go well with him; his spirit is stiff and stubborn; God, in a way of providence as well as grace, seems “to walk contrary to him, and he walks contrary to God. He is froward; and God shews himself froward.” His enmity against God is stirred up; and hard thoughts of God possess him, which at times are unadvisedly spoken with his lips; or, as the prophet says, “his tongue muttereth perverseness.” Against these corruptions he strives hard; but they stir not a whit the less for that. He goes forth in the morning, determined to watch his conduct more narrowly, and to be more…

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All his striving against sin in his own strength is like Peter’s resolution, only betrays him into sin, and into the sieve of Satan; for without Christ he can do nothing. And every time he sins there is something fresh for the wrath of the law to work on, and fresh matter for conscience to accuse of; both which awaken his fears, and summon all his terrors about him. “If I sin, then thou markest me, and wilt not acquit me from mine iniquity. Thou renewest thy witnesses against me, and increasest thine indignation upon me: changes and war are against me,” Job, x. 14, 17.

Hardness of heart always attends this labour in vain. The poor creature may groan till his breast-bone be sore, but his heart cannot melt; nor can he pour out either his soul, or one penitential tear, to God, without a ray from the sun…

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Notes of a Sermon preached on 11 April 1843

“I give unto my sheep eternal life, and they shall never perish.”—John 10:28

The Holy Ghost, in the canon of Scripture, has borrowed a variety of metaphors from natural things to show us what Christ is to his people, and what his people are to him. Here he calls them “sheep,” and himself the “Shepherd.”

Jesus has received his sheep from his Father’s hand as his portion, as the lot of his inheritance. He knows his sheep intimately and perfectly. When they are wandering on the mountains of the Adam fall, the shepherd has his eye upon them, and he seeks them out, and calls…

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“God with us.”—Matthew 1:23

There will be such a mystery unfolded, in “God in our nature,” as will fill the church of God with immortal wonder for ever and ever. When Christ speaks of it, he says, “Father, I pray for them; I pray not for the world, but for them which thou has given me; for they are thine,” and “that they may be one in us.” This blessed Redeemer, this Person of the Son, takes our nature, and is “God with us.” I believe that our blessed Christ really took soul and body, the whole of humanity. He was “God with us” in his weakness; “God with us” in his conflicts; “God with us” in his victories; “God with us” in his exaltation; “God with us” to strengthen us, to watch over us, to direct us, and to deliver us; completely to save us; to rule over us and in us; to defeat all…

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“Blessed are they which do hunger and thirst after righteousness; for they shall be filled.”—Matthew 5:6

The righteousness intended here is not creature-righteousness, worth, or worthiness; for that is as the morning cloud, and as the early dew it goeth away; nay, at best it is only filthy, and its fountain unclean. Eternal truth declares that all flesh is grass, and all the goodliness thereof is as the flower of the field, which withereth and fadeth away when the Spirit of the Lord bloweth upon it.! But the righteousness the dear Lord has in view in this text is that blessed righteousness which is unto all and upon all them that believe, even the glorious Person and obedience of the Lord Jesus Christ; for “Christ is the end of the law for…

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“Blessed are the pure in heart.”—Matthew 5:8

There may be some poor soul here to-night who is exclaiming, “Ah! That text cuts me up, root and branch; for, so far from my heart being pure, it seems to be the abode of every evil, rising up continually, causing me to groan and sigh, and cry to be delivered from it; but the more I groan and cry, the more those evils seem to rise up, until I am almost smothered.” Why, now, poor soul, you are just the character whose heart is pure. Every man’s heart is vile by nature, and it is…

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Preached on Tuesday Evening, May 25th, 1841, in Gower Street Chapel, London.

“For he that is dead is freed from sin.”—Romans 6:7

In the chapter preceding this, the apostle has been led by the Divine Author of the Word to take a view of the two Adams and their two seeds; that Adam the first, by his awful sin and apostasy, brought death and condemnation upon all his offspring, so that in him, in his very first act of transgression, they “all sinned and came short of the glory of God,” and thus, “by one man’s offence death reigned by one;” but that Adam the Second, “the Lord from Heaven,” represented an elect seed, and had them all in his loins, chosen by the Father and locked up safe in him. Though that seed fell with the rest in Adam the first, in Adam the Second they were preserved from the awful damnation that their sin had merited, and, by his obedience and the invincible power of the Spirit, all are brought to newness of life and to justification of life, and so are made the rich…

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Preached in Manchester, 9 Februay 1840.

“The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward; not willing that any should perish, but that all should come to repentance.”—2 Pet 3:9

To add to, or diminish from, the Word of God is a crime, though much employed in the frivolities of the world; and the office of a minister is a very responsible one. He is God’s steward, and he must one day give up his stewardship; and if he seeks to please men, he is not a true servant of God; nay, it is insulting God. Some say God is not willing that any creature should perish, but every one should come to repentance; but in our text we are told…

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