Podcasts about see christ

The pure in heart will see God. That's not poetry. That's fact, from the lips of Jesus.

Long to see Christ proclaimed – Philippians 1:12-18a 1) Paul's ____________ served to advance the gospel – vv12-14. a. b. 2) Paul cared more about the gospel advancing than _______________ – vv15-18a. -How might your present difficulties be used to advance the gospel? Pray for God to work in you and through you at this time. -Who do you know who, like Paul, is willing to suffer for the gospel and rejoice in adversity? Pray for God to use their example in your life. -How does one believer on fire embolden many more to witness for Christ? Pray for God to embolden you and others around you. -Are you willing to have your own reputation damaged if it meant advancing the gospel? How does your identity in Christ equip you to do that? For further study: Mt 5:11-16; Jn 3:30; Acts 26:19-29; 28:17-31; Eph 4:1; 6:19-20; Phil 4:22; Col 4:3-4.

Colossians 1:15-23 See Christ, Continue in the Faith Jason Crigler Download Video Recording Permalink

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View this sermon (with video and/or audio recording) on our website: https://www.lordoflords.org/sermons/blind-and-deaf-polytheistic-believers/Joseph was a farmer near Hebron in the hill country of Judea. He heard the prophet Isaiah was traveling through the Judean countryside sharing God's message of judgment and promise.When Isaiah stopped in Hebron, Joseph invited Isaiah to have dinner with his family in his home. After their meal, they sat together in Joseph's family room to talk.As Isaiah looked around the room, he noticed the polished stone idol set prominently on the mantle. It had been cut and shaped and polished in the shape of a man. Earlier, Isaiah had noticed there was a wooden statue of a woman that had been carved and sanded and stained out of a wooden log.Joseph had seen Isaiah's eyes drift toward his stone and wooden idols. Joseph had carefully done the work himself to create these icons for his household. He believed his stone male deity protected his home from disease and enemies. He believed his wooden female deity blessed his crops with productivity and his herds with fertility.Though Joseph believed in the Lord, he kept his other deities around, too. He prayed to the Lord for salvation, but he prayed to his other gods for good weather and bountiful harvests. He trusted his Creator for everything ... mostly. He reserved some trust for the idols he created out of one of the rocks he picked in his wheat field and out of one of the logs he cut to build his barn. ... Just in case.But Joseph's prayers and priorities changed as soon as Isaiah began speaking.Isaiah had never been shy about sharing God's message. He boldly told his host, "Thank you for inviting me into your home and offering me dinner with your family. I couldn't help but notice your wooden and stone icons. You seem very proud of them. ... But God humbles the proud."Isaiah continued, "You shared your generosity with me. I want to share God's generosity with you. That generosity comes in a gentle, but stern warning. Please take it to heart. The Lord will not give his glory to another or share his praise with idols" (Isaiah 42:8).Then Isaiah gave a brief history lesson, "God blessed our ancestors by keeping them safe from the famine by bringing them out of Canaan into Egypt. Four hundred years later, he rescued them from slavery in Egypt and brought them back to the Promised Land of Canaan. The Lord expanded Israel's kingdom through David and Solomon. Those blessings were visible to everyone. If that wasn't enough, the Lord spoke clearly his message of judgment and grace through prophets like Elijah, Jeremiah and myself.""But the people became deaf to the Lord's words. They became blind to his blessings. They didn't see. They didn't listen. Because of this, this is what the Lord says to all Israel, 'You see many things, but you do not observe. He opens his ears, but he does not hear' (Isaiah 42:20). They fashioned their own gods."Isaiah pointed directly at Joseph and said, "You, Joseph, fashioned your own gods!""This is what the Lord says to you and all Israel, 'They will be turned back and be completely disgraced--- those who trust in an idol, those who say to molten images, 'You are our gods.' You deaf ones, listen! You blind ones, watch carefully so you can see' (Isaiah 42:17-18)! With your false gods, you have blinded yourself to the one true God."Then Isaiah's voice softened, "Still the Lord is gracious. He is merciful. He continues to reveal his salvation in the coming Messiah. Because of his righteousness, the Lord is pleased to share his Word with you, which is always great and glorious" (Isaiah 42:21).Isaiah paused to take a breath. Joseph used that time to get up and walk around the room. He sheepishly removed the stone statue off the mantle and the wooden carving from the kitchen counter.After he returned, Isaiah continued speaking, "Blind, deaf Israel will not return to the Lord on his own. So the Lord sends his prophets to open your ears. He renews his promises to open your eyes. The Messiah is coming. He will be the Light of the world that shines salvation in the darkness. He is the Word of the Lord that called the world into existence. The coming Messiah will rescue you, Joseph, the nation of Israel, and all nations. He will rescue you from the dark and deafening dungeon you have created for yourselves."Isaiah is preaching to blind and deaf polytheistic believers. Joseph and the Old Testament Israelites were polytheists. Polytheism is the worship of many gods. "Poly" means "many." "Theism" is "the worship of a god." The Israelites put their faith in the Lord, plus other deities of their own making. They had faith in the one true God. He was God 1A in their hearts. But they also put their faith in numerous false gods. These became gods 1B, 1C, and so on in their hearts.Generations later, we are no different. We, too, are blind and deaf polytheistic believers.Who are these gods? Martin Luther wrote in his Large Catechism: "That to which we look for all good and in which we are to find refuge in all need. Therefore, to have a god is nothing else than to trust and believe in that one with your whole heart."Sunday mornings we might recline ourselves before the great and comfortable pillow god. On the weekends, we will set up our collapsible thrones before the altar of our children's and grandchildren's athletics. Every day, each of us spends an average of over 3 hours exalting the deity of social media, games, and time-wasting on our phones.Work, overtime pay, recreation -- wherever we spend our time away from God and his Word -- these can become gods. When things interrupt our time fulfilling our Christian vocations as parents, grandparents, spouses, children, students, citizens, employers or employees, then these things become gods 1B, 1C, and so on in our hearts.Money, work, video games, TV binging, music, vacations -- these are our gods. These are the deities we have fashioned with our own hands. They are the idols we can hold in our own hands. These are the polytheistic gods we still worship and hold dear.At our Super Bowl party, one of the Teens asked me, "Pastor, what is your biggest sin?" That's a big question to contemplate. Thankfully, I could concentrate on it since the football game was boring. I told him, "My biggest sin is breaking God's First Commandment. It's not putting God first in my life." Luther says something similar, "Anything on which your heart relies and depends, that is really your God."God has given us his Ten Commandments. But there is really only one commandment and only one sin. That one commandment is, "You shall have no other gods." That one sin is idolatry. If we could keep this one commandment, if we could fear, love and trust in God above all things -- then we would never break the other commandments. But because we do fear, love and trust in things above God -- because we are blind and deaf idolaters -- we break every other commandment. Because our hearts are idol factories whose doors never close, our lives are full of repercussions from other gods. For they will always bring disappointment.Isaiah warns that judgment will come on those who have been blind and deaf to the true God. "Those who trust in an idol ... will be turned back and be completely disgraced" (Isaiah 42:17). Because the Israelites had been carried away by their spiritual blindness and deafness, they would be literally carried away by the Babylonians.Is it possible that things are happening right now as a result of our country's and our world's collective spiritual blindness and deafness? Unrest in our cities' streets, terrorist attacks in New York City, Austin, Old Dominion University, and a Michigan synagogue, plus military strikes on Iran. Could these things be a result of God's judgment on peoples and nations who have forsaken the Lord as the one true God?Isaiah describes the Lord as a woman in labor. "I have been silent for a long time. I have kept still. I have restrained myself. Like a woman giving birth, I will scream. I will gasp and pant" (Isaiah 42:14). This is bold imagery where the Lord compares himself to a pregnant woman about to give birth. This verse means that God has been silent and patient for a long time. He restrained himself. But there will come a time when he allows the judgment he's been holding back to come upon people in full screaming force.God allowed his judgment to come upon his people in various times in their history. The Assyrians carried away the ten northern tribes of Israel in a diaspora of the Jews. The Babylonians carried away the remaining two tribes of Judah into captivity for 70 years. The Romans destroyed and dismantled Herod's Temple in 70 A.D. God may allow his judgment to fall upon people who have become blind to his graces and deaf to his mercies.The Lord may allow calamities like job loss, car accident or health issues. The Lord may permit catastrophes like damage from severe winds, terrorist attacks here in our homeland or war away from our homeland. These may happen to get our attention. So we stop what we are doing. So we break our bad habits. So we reexamine our priorities.So our spiritual blindness is discovered by us. Our spiritual deafness is heard by us. We see the false gods we have created for ourselves. We hear the praise we have offered to our idols. Our polytheistic tendencies are revealed to us. Our gods 1B, 1C, and so on can be smashed into oblivion. Then we repent of our polytheistic worship. We see the true God with the eyes of faith. We hear God's voice in worship and his Word. We pay attention to the Lord alone.Imagine hiking the Bridle Trail. That's a tough, steep trail. Now, imagine hiking it while being blind ... and deaf! Could you hike that trail safely without sight or hearing? Not a chance! God steps in to act. God leads you up and down the trail. He does even more for us as we attempt to hike through the trail of life.The Lord says, "I will lead the blind on a way they do not know. Along paths they do not know I will direct them. Ahead of them I will turn darkness into light and rough places into level ground. These are the promises I will accomplish for them. I will not abandon them" (Isaiah 42:16). God leads his people on a path that is unfamiliar to them because it is a path only God can lead them through. He guides us spiritually blind sinners down the path of salvation using his Word and Sacraments.God did not remain silent or turn a blind eye to the plight of this world. Nor did he sit in heaven and bark down orders that we must trust him. God entered this dark, noisy world of sin as the Christ.On a dark, spring Friday afternoon, it appeared as if the darkness had won. It looked like the Light of the world had been extinguished on the cross and buried in the tomb. But the Light of the world defeated the darkness of sin and Satan on that dark cross. The Light of the World shattered the darkness of death when it burst forth from the tomb on Easter dawn.It seemed as if the Word of the Lord had been silenced on Good Friday. But the voice of the Lord was never stronger or bolder then when Christ comforted the thief, "Today you will be with me in paradise," or when he breathed his last calling out, "It is finished!"By his life, death, and resurrection, Jesus has proven that he is the Light of the world. He is the Word incarnate. He is the one true God. Put him as God 1A in your life. He doesn't want to share any of his glory with any other gods. Destroy them.Fellow blind and deaf polytheistic believers, open your eyes. See Christ as your only Savior. Open your ears. Hear the voice of the Lord in his Word. Amen.

Joseph was a farmer near Hebron in the hill country of Judea. He heard the prophet Isaiah was traveling through the Judean countryside sharing God's message of judgment and promise.When Isaiah stopped in Hebron, Joseph invited Isaiah to have dinner with his family in his home. After their meal, they sat together in Joseph's family room to talk.As Isaiah looked around the room, he noticed the polished stone idol set prominently on the mantle. It had been cut and shaped and polished in the shape of a man. Earlier, Isaiah had noticed there was a wooden statue of a woman that had been carved and sanded and stained out of a wooden log.Joseph had seen Isaiah's eyes drift toward his stone and wooden idols. Joseph had carefully done the work himself to create these icons for his household. He believed his stone male deity protected his home from disease and enemies. He believed his wooden female deity blessed his crops with productivity and his herds with fertility.Though Joseph believed in the Lord, he kept his other deities around, too. He prayed to the Lord for salvation, but he prayed to his other gods for good weather and bountiful harvests. He trusted his Creator for everything ... mostly. He reserved some trust for the idols he created out of one of the rocks he picked in his wheat field and out of one of the logs he cut to build his barn. ... Just in case.But Joseph's prayers and priorities changed as soon as Isaiah began speaking.Isaiah had never been shy about sharing God's message. He boldly told his host, "Thank you for inviting me into your home and offering me dinner with your family. I couldn't help but notice your wooden and stone icons. You seem very proud of them. ... But God humbles the proud."Isaiah continued, "You shared your generosity with me. I want to share God's generosity with you. That generosity comes in a gentle, but stern warning. Please take it to heart. The Lord will not give his glory to another or share his praise with idols" (Isaiah 42:8).Then Isaiah gave a brief history lesson, "God blessed our ancestors by keeping them safe from the famine by bringing them out of Canaan into Egypt. Four hundred years later, he rescued them from slavery in Egypt and brought them back to the Promised Land of Canaan. The Lord expanded Israel's kingdom through David and Solomon. Those blessings were visible to everyone. If that wasn't enough, the Lord spoke clearly his message of judgment and grace through prophets like Elijah, Jeremiah and myself.""But the people became deaf to the Lord's words. They became blind to his blessings. They didn't see. They didn't listen. Because of this, this is what the Lord says to all Israel, 'You see many things, but you do not observe. He opens his ears, but he does not hear' (Isaiah 42:20). They fashioned their own gods."Isaiah pointed directly at Joseph and said, "You, Joseph, fashioned your own gods!""This is what the Lord says to you and all Israel, 'They will be turned back and be completely disgraced--- those who trust in an idol, those who say to molten images, 'You are our gods.' You deaf ones, listen! You blind ones, watch carefully so you can see' (Isaiah 42:17-18)! With your false gods, you have blinded yourself to the one true God."Then Isaiah's voice softened, "Still the Lord is gracious. He is merciful. He continues to reveal his salvation in the coming Messiah. Because of his righteousness, the Lord is pleased to share his Word with you, which is always great and glorious" (Isaiah 42:21).Isaiah paused to take a breath. Joseph used that time to get up and walk around the room. He sheepishly removed the stone statue off the mantle and the wooden carving from the kitchen counter.After he returned, Isaiah continued speaking, "Blind, deaf Israel will not return to the Lord on his own. So the Lord sends his prophets to open your ears. He renews his promises to open your eyes. The Messiah is coming. He will be the Light of the world that shines salvation in the darkness. He is the Word of the Lord that called the world into existence. The coming Messiah will rescue you, Joseph, the nation of Israel, and all nations. He will rescue you from the dark and deafening dungeon you have created for yourselves."Isaiah is preaching to blind and deaf polytheistic believers. Joseph and the Old Testament Israelites were polytheists. Polytheism is the worship of many gods. "Poly" means "many." "Theism" is "the worship of a god." The Israelites put their faith in the Lord, plus other deities of their own making. They had faith in the one true God. He was God 1A in their hearts. But they also put their faith in numerous false gods. These became gods 1B, 1C, and so on in their hearts.Generations later, we are no different. We, too, are blind and deaf polytheistic believers.Who are these gods? Martin Luther wrote in his Large Catechism: "That to which we look for all good and in which we are to find refuge in all need. Therefore, to have a god is nothing else than to trust and believe in that one with your whole heart."Sunday mornings we might recline ourselves before the great and comfortable pillow god. On the weekends, we will set up our collapsible thrones before the altar of our children's and grandchildren's athletics. Every day, each of us spends an average of over 3 hours exalting the deity of social media, games, and time-wasting on our phones.Work, overtime pay, recreation -- wherever we spend our time away from God and his Word -- these can become gods. When things interrupt our time fulfilling our Christian vocations as parents, grandparents, spouses, children, students, citizens, employers or employees, then these things become gods 1B, 1C, and so on in our hearts.Money, work, video games, TV binging, music, vacations -- these are our gods. These are the deities we have fashioned with our own hands. They are the idols we can hold in our own hands. These are the polytheistic gods we still worship and hold dear.At our Super Bowl party, one of the Teens asked me, "Pastor, what is your biggest sin?" That's a big question to contemplate. Thankfully, I could concentrate on it since the football game was boring. I told him, "My biggest sin is breaking God's First Commandment. It's not putting God first in my life." Luther says something similar, "Anything on which your heart relies and depends, that is really your God."God has given us his Ten Commandments. But there is really only one commandment and only one sin. That one commandment is, "You shall have no other gods." That one sin is idolatry. If we could keep this one commandment, if we could fear, love and trust in God above all things -- then we would never break the other commandments. But because we do fear, love and trust in things above God -- because we are blind and deaf idolaters -- we break every other commandment. Because our hearts are idol factories whose doors never close, our lives are full of repercussions from other gods. For they will always bring disappointment.Isaiah warns that judgment will come on those who have been blind and deaf to the true God. "Those who trust in an idol ... will be turned back and be completely disgraced" (Isaiah 42:17). Because the Israelites had been carried away by their spiritual blindness and deafness, they would be literally carried away by the Babylonians.Is it possible that things are happening right now as a result of our country's and our world's collective spiritual blindness and deafness? Unrest in our cities' streets, terrorist attacks in New York City, Austin, Old Dominion University, and a Michigan synagogue, plus military strikes on Iran. Could these things be a result of God's judgment on peoples and nations who have forsaken the Lord as the one true God?Isaiah describes the Lord as a woman in labor. "I have been silent for a long time. I have kept still. I have restrained myself. Like a woman giving birth, I will scream. I will gasp and pant" (Isaiah 42:14). This is bold imagery where the Lord compares himself to a pregnant woman about to give birth. This verse means that God has been silent and patient for a long time. He restrained himself. But there will come a time when he allows the judgment he's been holding back to come upon people in full screaming force.God allowed his judgment to come upon his people in various times in their history. The Assyrians carried away the ten northern tribes of Israel in a diaspora of the Jews. The Babylonians carried away the remaining two tribes of Judah into captivity for 70 years. The Romans destroyed and dismantled Herod's Temple in 70 A.D. God may allow his judgment to fall upon people who have become blind to his graces and deaf to his mercies.The Lord may allow calamities like job loss, car accident or health issues. The Lord may permit catastrophes like damage from severe winds, terrorist attacks here in our homeland or war away from our homeland. These may happen to get our attention. So we stop what we are doing. So we break our bad habits. So we reexamine our priorities.So our spiritual blindness is discovered by us. Our spiritual deafness is heard by us. We see the false gods we have created for ourselves. We hear the praise we have offered to our idols. Our polytheistic tendencies are revealed to us. Our gods 1B, 1C, and so on can be smashed into oblivion. Then we repent of our polytheistic worship. We see the true God with the eyes of faith. We hear God's voice in worship and his Word. We pay attention to the Lord alone.Imagine hiking the Bridle Trail. That's a tough, steep trail. Now, imagine hiking it while being blind ... and deaf! Could you hike that trail safely without sight or hearing? Not a chance! God steps in to act. God leads you up and down the trail. He does even more for us as we attempt to hike through the trail of life.The Lord says, "I will lead the blind on a way they do not know. Along paths they do not know I will direct them. Ahead of them I will turn darkness into light and rough places into level ground. These are the promises I will accomplish for them. I will not abandon them" (Isaiah 42:16). God leads his people on a path that is unfamiliar to them because it is a path only God can lead them through. He guides us spiritually blind sinners down the path of salvation using his Word and Sacraments.God did not remain silent or turn a blind eye to the plight of this world. Nor did he sit in heaven and bark down orders that we must trust him. God entered this dark, noisy world of sin as the Christ.On a dark, spring Friday afternoon, it appeared as if the darkness had won. It looked like the Light of the world had been extinguished on the cross and buried in the tomb. But the Light of the world defeated the darkness of sin and Satan on that dark cross. The Light of the World shattered the darkness of death when it burst forth from the tomb on Easter dawn.It seemed as if the Word of the Lord had been silenced on Good Friday. But the voice of the Lord was never stronger or bolder then when Christ comforted the thief, "Today you will be with me in paradise," or when he breathed his last calling out, "It is finished!"By his life, death, and resurrection, Jesus has proven that he is the Light of the world. He is the Word incarnate. He is the one true God. Put him as God 1A in your life. He doesn't want to share any of his glory with any other gods. Destroy them.Fellow blind and deaf polytheistic believers, open your eyes. See Christ as your only Savior. Open your ears. Hear the voice of the Lord in his Word. Amen.View this sermon (with video and/or audio recording) on our website: https://www.casperwels.com/sermons/blind-and-deaf-polytheistic-believers/

March 8th, 2026 - Acts 21:1-36 - Please Let Them See Christ, Hopefully in MePoint 1 – V.1-16 – Let the will of the Lord be donePoint 2 – V.17-26 – An offering presented for every one of themPoint 3 – V.27-36 – A disciple is not above their teacher

Luke 2:22-38 |What are you ultimately waiting for with eager anticipation? We may eagerly anticipate many good things, but only one can be ultimate: the day our faith becomes sight. The day we see our Savior face to face. In Luke 2 we are introduced to Simeon and Anna, two aged saints waiting and longing for their faith to become sight. Though we now live between the two comings of Christ, we can learn much from these two saints about what it looks like to wait and worship until our faith becomes sight.

We can see and serve Christ in the ordinary matters of fellowship with one another. Let us honour Christ, as we see him at work in others. Let us honour him above all. Philippians 2:19-30 Watch here on Youtube: https://youtube.com/live/YX3rIdrAm6w and https://youtube.com/live/Lxzp2dZl_9E

Luke 2:8-20Series: Advent: See Christ ComingSermon: Shepherds & Angels

Series: AdventSermon: See Christ Coming: ElizabethScripture: Luke 1:39-45Pastor: Spencer Smith

See Christ Coming: WisemenSeries: AdventSermon: See Christ Coming: WisemenScripture: Matthew 2:1-12Pastor: Brandon Smith

Series: AdventSermon: See Christ Coming: JosephScripture: Matthew 1:18-25Pastor: Brandon Smith

“The Supremacy & Humility of Christ,” invites us to look closely at the incredible mystery of who Jesus is: fully divine and fully human. From the angel's announcement to Mary in Luke 1, to the simplicity of Christ's birth in Bethlehem, we see both the majesty and the meekness of our Savior on full display. In this message we'll explore the depth of why Jesus, the Lord over all, chose to humbly enter our world. And not only that, He chooses to know us deeply even now. See Christ clearly, trust Him deeply, and draw close to Him in a real and personal way. Join us as we celebrate the glory of Jesus and the nearness of His presence in our lives. Download the message guide for this sermon at the link below: https://chicocommunity.church/wp-content/uploads/2025/12/Online-Message-Guide-12-14-2025-_-The-Supremacy-Humility-of-Christ-_-O-What-A-God.pdf Download the message guide and watch the most recent sermon at the link below: https://chicocommunity.church/watch

let your light so shine

11/30/2025 Morning Service – “Be Ready To See Christ” by Jon Kile. Mark 13:32-37

[Slide 1] Today, I'd like to do something a little different. Today I'll preach a message that has already been preached at least one time before. Although we aren't sure when this sermon was preached originally, I do know that it is over 300 years old. The original composer was Dr. Thomas Manton. I have preached a sermon from the past before. Why do I do this? For several reasons actually but the most important reason is that every time I've preached a message like this, it has been abundantly relevant to our time even though it is separated from us by centuries. This proves not the wisdom of the man, but the living nature of the Word of God and how it transcends through all generations. [Slide 2] But let me tell you a bit about Dr. Thomas Manton… Born in Somerset in 1620 from a long line of ministers. He was ordained by Bishop Hall at the age of nineteen. He served as a chaplain to the Lord Protector, Oliver Cromwell. Yet Manton was firmly opposed to the execution of Charles I, causing considerable offence by preaching against it before Parliament. Later he was instrumental in the restoration of Charles II and became a Royal Chaplain. But when offered the Deanery of Rochester he chose rather to suffer with his Puritan brethren in the Great Ejection of 1662. Preaching afterward in his own home he was imprisoned for his ministry. Manton died in 1677, after a lifetime of rich and practical biblical ministry. [Slide 3] The following sermon “Sermon LXX (70)” is included in Several Sermons upon Psalm 119, which contains 190 sermons and was his crowning achievement as a pastor. One quick note. I haven't abridged and translated very little of this sermon. Therefore, it is necessary for you to pay extra close attention as the language will be understandable – but challenging. Keep your eyes on the screen since the outline of the sermon will appear there. It should help you stay with me. But you must be extra attentive listeners today if you are to understand Dr. Manton's sermon. From this point on, all the words I say until the prayer at the end, will be Thomas Manton's Words with few alterations. [Slide 4] At midnight I will rise to give thanks unto thee, because of thy righteous judgments.—Ver. 62. In these words observe three things:— 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word… [Slide 5] [Which establishes 3 doctrines] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. [Slide 6] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. 13:15, ‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. 14:2, ‘calves of our lips,' is in the Septuagint, ‘the fruit of our lips;' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. 2:1, 2, ‘I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. 1:11, ‘You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. 12:15, ‘Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. 5:20, where we are bidden to ‘give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. 5:18, ‘In everything give thanks, for this is the will of God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey by the insight of the will. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. [Slide 7] I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. [Slide 8] 1. The necessity of being much and often in thanksgiving will appear by these two considerations:— [1.] [Slide 9] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. 68:19, ‘Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] [Slide 10] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. 111:4, ‘He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. 9:15, ‘Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. [Slide 11] It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] [Slide 12] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. 56:4, ‘In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me;' and ver. 10, ‘In God I will praise his word, in the Lord I will praise his word.' His word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanksgiving, because of God's grant and the future possession in his posterity. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases God will give gifts. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, ‘I will call upon him as long as I live,' Ps. 116:2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] [Slide 13] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. 71:14, ‘I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. 18:1, ‘I will love thee, O Lord, my strength;' Ps. 116:1, ‘I will love the Lord, who hath heard the voice of my supplications;' Deut. 30:20, ‘That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] [Slide 14] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. 5:14, 15, ‘For 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.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John 5:3, ‘His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job 1:21, ‘The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job 2:10, ‘Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. [Slide 15] 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. 147:1, ‘Praise ye the Lord, for it is pleasant;' and Ps. 135:3, ‘Sing praises unto his name, for it is pleasant.' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him: that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. [Slide 16] Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? [Slide 17] 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke 17:15–19, Christ healed ten lepers, and but one of them ‘returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. 96:8, ‘Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. [Slide 18] 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. 4:6, ‘In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God. Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratitude. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. [Slide 19] 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea 2:8, 9, ‘I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? ‘She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. 2:2, ‘And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified if it cometh from God and leadeth us to God: 1 Cor. 3:21–23, ‘All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. [Slide 20] 4. Bless him for favours received, and you shall have more. Thanksgiving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. 67:5, 6, ‘Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' It is not only true of outward increase, but of spiritual also: Col. 2:7, ‘Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. [Slide 21] 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers—Luke 17:19, ‘Thy faith hath made thee whole,'—he met not only with a bodily cure, but a soul cure: Luke 16:11, ‘If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. [Slide 22] Means or directions:— [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'—Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke 10:20, ‘Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' [Slide 23] Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. [Slide 24] Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. 113:6, ‘He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. [Slide 25] Consider the person receiving; so unworthy: Gen. 32:10, ‘I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. 7:18, ‘Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' [Slide 26] Consider the season; our greatest extremity is God's opportunity: Gen. 22:14, ‘In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. 1:9, 10, ‘We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' [Slide 27] Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. 38:17, ‘Thou hast in love to my soul delivered it from the pit of corruption,' or ‘thou hast loved me from the grave;' otherwise God may give things in anger. [Slide 28] Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. 139:17, ‘How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances granted. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [Slide 29] [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. 50:23, ‘He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. [Slide 30] Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that ‘the bands of the wicked had robbed him,' yet even then would he give thanks to God. [Slide 31] 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. 73:17, ‘I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. [Slide 32] 2. That when any divine dispensation goeth against our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so against but we may see the hand of God in it working for good. [Slide 33] [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. 43:5, ‘Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [Slide 34] [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet ‘hitherto he hath helped us,' 1 Sam. 7:12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [Slide 35] [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter 4:13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. 5:1, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. 5:4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [Slide 36] [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. 1:29, ‘To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [Slide 37] [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra 9:13, ‘And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [Slide 38] [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. 8:28, ‘All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. 50:20, ‘Ye thought evil, but God meant it for good;' or good spiritual: Ps. 119:75, ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. 4:17, ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' [Slide 39] Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. 16:5, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. 135:3, ‘Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate; notwithstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. 1:2, ‘I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. [Slide 40] Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. [Slide 41] 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter 2:9, ‘But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. [Slide 42] 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. 4:2, ‘in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. [Slide 43] 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas ‘sang praises at midnight,', though then in the stocks, and they had been scourged the day before. And it is said, Job 35:10, ‘None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. 42:8, ‘The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. [Slide 44] 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, ‘at midnight;' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer. It is said of the glorified saints in heaven, that they praise God continually: Rev. 7:17, ‘They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint in evening. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. 6:6, ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly;' his own practice: Mark 1:35, ‘Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he ‘watered his couch with his tears,' after the examination of his heart; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job 23:12, ‘I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. [Slide 45 (end)] Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, he gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks.

[Slide 1] Today, I'd like to do something a little different. Today I'll preach a message that has already been preached at least one time before. Although we aren't sure when this sermon was preached originally, I do know that it is over 300 years old. The original composer was Dr. Thomas Manton. I have preached a sermon from the past before. Why do I do this? For several reasons actually but the most important reason is that every time I've preached a message like this, it has been abundantly relevant to our time even though it is separated from us by centuries. This proves not the wisdom of the man, but the living nature of the Word of God and how it transcends through all generations. [Slide 2] But let me tell you a bit about Dr. Thomas Manton… Born in Somerset in 1620 from a long line of ministers. He was ordained by Bishop Hall at the age of nineteen. He served as a chaplain to the Lord Protector, Oliver Cromwell. Yet Manton was firmly opposed to the execution of Charles I, causing considerable offence by preaching against it before Parliament. Later he was instrumental in the restoration of Charles II and became a Royal Chaplain. But when offered the Deanery of Rochester he chose rather to suffer with his Puritan brethren in the Great Ejection of 1662. Preaching afterward in his own home he was imprisoned for his ministry. Manton died in 1677, after a lifetime of rich and practical biblical ministry. [Slide 3] The following sermon “Sermon LXX (70)” is included in Several Sermons upon Psalm 119, which contains 190 sermons and was his crowning achievement as a pastor. One quick note. I haven't abridged and translated very little of this sermon. Therefore, it is necessary for you to pay extra close attention as the language will be understandable – but challenging. Keep your eyes on the screen since the outline of the sermon will appear there. It should help you stay with me. But you must be extra attentive listeners today if you are to understand Dr. Manton's sermon. From this point on, all the words I say until the prayer at the end, will be Thomas Manton's Words with few alterations. [Slide 4] At midnight I will rise to give thanks unto thee, because of thy righteous judgments.—Ver. 62. In these words observe three things:— 1. David's holy employment, or the duty promised, giving thanks to God. 2. His earnestness and fervency, implied in the time mentioned, at midnight I will rise; rather interrupt his sleep and rest than God should want his praise. 3. The cause or matter of his thanksgiving, because of thy righteous judgments, whereby he meaneth the dispensations of his providence in delivering the godly and punishing the wicked according to his word… [Slide 5] [Which establishes 3 doctrines] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. Doct. 2. That, God's providence rightly considered, we shall in the worst times find much more cause to give thanks than to complain. Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise God and give thanks to his name, both in season and out of season. [Slide 6] Doct. 1. One special duty wherein the people of God should be much exercised is thanksgiving. This duty is often pressed upon us: Heb. 13:15, ‘Let us offer the sacrifice of praise continually, which is the fruit of our lips;' giving thanks unto his name. There are two words there used, praise and thanksgiving: generally taken, they are the same; strictly taken, thanksgiving differeth from praise. They agree that we use our voice in thanksgiving, as we do also in praise, for they are both said to be the fruit of our lips. What is in the prophet Hosea, chap. 14:2, ‘calves of our lips,' is in the Septuagint, ‘the fruit of our lips;' and they both agree that they are a sacrifice offered to our supreme benefactor, or that they belong to the thank-offerings of the gospel. But they differ in that thanksgiving belongeth to benefits bestowed on ourselves or others; but in relation to us, praise to any excellency whatsoever. Thanksgiving may be in word or deed; praise in words only. Well, then, thanksgiving is a sensible acknowledgment of favours received, or an expression of our sense of them, by word and work, to the praise of the bestower. The object of it is the works of God as beneficial unto us, or to those who are related to us, or in whose good or ill we are concerned. As public persons, as magistrates: 1 Tim. 2:1, 2, ‘I exhort, therefore, that, first of all, supplication, prayers, intercessions, and giving of thanks be made for all men; for kings, and for all that are in authority.' Pastors of the church: 2 Cor. 1:11, ‘You also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons, thanks may be given by many on our behalf.' Or our kindred according to the flesh, or some bond of Christian duty: Rom. 12:15, ‘Rejoice with them that do rejoice.' Another place where this duty is enforced is Eph. 5:20, where we are bidden to ‘give thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;' where you see it is a duty of a universal and perpetual use, and one wherein the honour of God and Christ is much concerned. A third place is 1 Thes. 5:18, ‘In everything give thanks, for this is the will of God in Christ Jesus concerning you.' See what reason he urgeth; the express will of God requiring this worship at our hands. We are to obey by the insight of the will. God's will is the fundamental reason of our obedience in every commandment; but here is a direct charge, now God hath made known the wonders of his love in Christ. [Slide 7] I shall prove to you that this is a necessary duty, a profitable duty, a pleasant and delightful duty. [Slide 8] 1. The necessity of being much and often in thanksgiving will appear by these two considerations:— [1.] [Slide 9] Because God is continually beneficial to us, blessing and delivering his people every day, and by new mercies giveth us new matter of praise and thanksgiving: Ps. 68:19, ‘Blessed be the God of our salvation, who loadeth us daily with his benefits, Selah.' He hath continually favoured us and preserved us, and poured his benefits upon us. The mercies of every day make way for songs which may sweeten our rest in the night; and his giving us rest by night, and preserving us in our sleep, when we could not help ourselves, giveth us songs in the morning. And all the day long we find new matter of praise: our whole work is divided between receiving and acknowledging. [2.] [Slide 10] Some mercies are so general and beneficial that they should never be forgotten, but remembered before God every day. Such as redemption by Christ: Ps. 111:4, ‘He hath made his wonderful works to be remembered.' We must daily be blessing God for Jesus Christ: 2 Cor. 9:15, ‘Thanks be unto God for his unspeakable gift.' I understand it of his grace by Christ. We should ever be thus blessing and praising him; for the keeping of his great works in memory is the foundation of all love and service to God. 2. [Slide 11] It is a profitable duty. The usefulness of thanksgiving appeareth with respect to faith, love, and obedience. [1.] [Slide 12] With respect to faith. Faith and praise live and die together; if there be faith, there will be praise; and if there be praise, there will be faith. If faith, there will be praise, for faith is a bird that can sing in winter: Ps. 56:4, ‘In God will I praise his word, in God have I put my trust; I will not fear what flesh can do unto me;' and ver. 10, ‘In God I will praise his word, in the Lord I will praise his word.' His word is satisfaction enough to a gracious heart; if they have his word, they can praise him beforehand, for the grounds of hope before they have enjoyment. As Abraham, when he had not a foot in the land of Canaan, yet built an altar and offered sacrifices of thanksgiving, because of God's grant and the future possession in his posterity. Then, whether he punisheth or pitieth, we will praise him and glory in him. Faith entertaineth the promise before performance cometh, not only with confidence, but with delight and praise. The other part is, if praise, there will be faith; that is, supposing the praise real, for it raiseth our faith to expect the like again, having received so much grace already. All God's praises are the believer's advantage, the mercy is many times given as a pledge of more mercy. In many cases God will give gifts. If life, he will give food and bodily raiment. It holdeth good in spiritual things. If Christ, other things with Christ. One concession draweth another; if he spares me, he will feed me, clothe me. The attributes from whence the mercy cometh is the pillar of the believer's confidence and hope. If such a good, then a fit object of trust. If I have found him a God hearing prayer, ‘I will call upon him as long as I live,' Ps. 116:2. Praise doth but provide matter of trust, and represent God to us as a storehouse of all good things, and a sure foundation for dependence. [2.] [Slide 13] The great respect it hath to love. Praise and thanksgiving is an act of love, and then it cherisheth and feedeth love. It is an act of love to God, for if we love God we will praise him. Prayer is a work of necessity, but praise a mere work of duty and respect to God. We would exalt him more in our own hearts and in the hearts of others: Ps. 71:14, ‘I will hope continually, and will yet praise thee more and more.' We pray because we need God, and we praise him because we love him. Self-love will put us upon prayer, but the love of God upon praise and thanksgiving; then we return to give him the glory. Those that seek themselves will cry to him in their distress; but those that love God cannot endure that he should be without his due honour. In heaven, when other graces and duties cease, which belong to this imperfect state, as faith and repentance cease, yet love remaineth; and because love remaineth, praise remaineth, which is our great employment in the other world. So it feedeth and cherisheth love, for every benefit acknowledged is a new fuel to keep in the fire: Ps. 18:1, ‘I will love thee, O Lord, my strength;' Ps. 116:1, ‘I will love the Lord, who hath heard the voice of my supplications;' Deut. 30:20, ‘That thou mayest love the Lord, who is thy life, and the length of thy days.' The soul by praise is filled with a sense of the mercy and goodness of God, so that hereby he is made more amiable to us. [3.] [Slide 14] With respect to submission and obedience to his laws and providence. (1.) His laws. The greatest bond of duty upon the fallen creature is gratitude. Now grateful we cannot be without a sensible and explicit acknowledgment of his goodness to us: the more frequent and serious in that, the more doth our love constrain us to devote ourselves to God: Rom. 12:1, ‘I beseech you therefore, brethren, by the mercies of God, that you present yourselves a living sacrifice, holy, acceptable to God, which is your reasonable service.' To live to him: 2 Cor. 5:14, 15, ‘For 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.' And therefore praise and thanksgiving is a greater help to the spiritual life than we are usually aware of; for, working in us a sense of God's love, and an actual remembrance of his benefits (as it will do if rightly performed), it doth make us shy of sin, more careful and solicitous to do his will. Shall we offend so good a God? God's love to us is a love of bounty; our love to God is a love of duty, when we grudge not to live in subjection to him: 1 John 5:3, ‘His commandments are not grievous.' (2.) Submission to his providence. There is a querulous and sour spirit which is natural to us, always repining and murmuring at God's dealing, and wasting and vexing our spirits in heartless complaints. Now, this fretting, quarrelling, impatient humour, which often showeth itself against God even in our prayers and supplications, is quelled by nothing so much as by being frequent in praises and thanksgivings: Job 1:21, ‘The Lord hath given, and the Lord hath taken away; blessed be the name of the Lord.' It is an act of holy prudence in the saints, when they are under any trouble, to strain themselves to the quite contrary duty of what temptations and corruptions would drive them unto. When the temptation is laid to make us murmur and swell at God's dealings, we should on the contrary bless and give thanks. And therefore the Psalmist doth so frequently sing praises in the saddest condition. There is no perfect defeating the temptation but by studying matter of praise, and to set seriously about the duty. So Job 2:10, ‘Shall we receive good at the hand of God, and shall we not receive evil?' Shall we receive so many proofs of the love of God, and quarrel at a few afflictions that come from the same hand, and rebel against his providence when he bringeth on some needful trouble for our trial and exercise? and having tasted so much of his bounty and love, repine and fret at every change of dealing, though it be useful to purge out our corruptions, and promote our communion with God? Surely nothing can be extremely evil that cometh from this good hand. As we receive good things cheerfully and contentedly, so must we receive evil things submissively and patiently. [Slide 15] 3. It is a most delightful work to remember the many thousand mercies God hath bestowed on the church, ourselves, and friends. To remember his gracious word and all the passages of his providence; is this burdensome to us? Ps. 147:1, ‘Praise ye the Lord, for it is pleasant;' and Ps. 135:3, ‘Sing praises unto his name, for it is pleasant.' Next to necessity, profit; next to profit, pleasure. No necessity so great as spiritual necessity, because our eternal well-being or ill-being dependeth on it; and beggary is nothing to being found naked in the great day. No profit so great as spiritual; that is not to be measured by the good things of this world, or a little pelf, or the great mammon, which so many worship; but some spiritual and divine benefit, which tendeth to make us spiritually better, more like God, more capable of communion with him: that is true profit, it is an increase of faith, love, and obedience. So for pleasure and delight; that which truly exhilarateth the soul, begets upon us a solid impression of God's love, that is the true pleasure. Carnal pleasures are unwholesome for you, like luscious fruits, which make you sick. Nothing is so hard of digestion as carnal pleasures. This feedeth the flesh, warreth against the soul; but this holy delight that resulteth from the serious remembrance of God, and setting forth his excellences and benefits, is safe and healthful, and doth cheer us but not hurt us. [Slide 16] Use. Oh, then, let us be oftener in praising and giving thanks to God! Can you receive so much, and beg so much, and never think of a return or any expression of gratitude? Is there such a being as God, have you all your supplies from him, and will you not take some time to acknowledge what he hath done for your souls? Either you must deny his being, and then you are atheists; or you must deny his providence, and then you are epicureans, next door to atheism; or you must deny such a duty as praise and thanksgiving, and then you are anti-scripturists, for the scripture everywhere calleth for it at our hands; or else, if you neglect this duty, you live in flat contradiction to what you profess to believe, and then you are practical atheists, and practical epicureans, and practical anti-scripturists; and so your condemnation will be the greater, because you own the truth but deny the practice. I beseech you, therefore, to be often alone with God, and that in a way of thanksgiving, to increase your love, faith, and obedience, and delight in God. Shall I use arguments to you? [Slide 17] 1. Have you received nothing from God? I put this question to you, because great is our unthankfulness, not only for common benefits, but also for special deliverances—the one not noted and observed, the other not improved. Humble persons will find matter of praise in very common benefits, but we forget even signal mercies. Therefore, I say, have you received nothing? Now, consider, is there no return due? You know the story, Luke 17:15–19, Christ healed ten lepers, and but one of them ‘returned and with a loud voice glorified God, and fell down at his feet giving thanks, and he was a Samaritan. And Jesus answering said, Were there not ten cleansed, but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way; thy faith hath made thee whole.' All had received a like benefit, but one only returned, and he a Gentile and no Jew, to acknowledge the mercy. They were made whole by a miraculous providence, he was made whole by a more gracious dispensation: ‘Thy faith hath made thee whole;' he was dismissed with a special blessing. God scattereth his benefits upon all mankind, but how few own the supreme benefactor! Surely a sensible heart seeth always new occasions of praising God, and some old occasions that must always be remembered, always for life, and peace, and safety, and daily provision; and always for Christ, and the hopes of eternal life. Surely if we have the comfort, God should have the glory: Ps. 96:8, ‘Give unto the Lord the glory due unto his name, bring an offering, and come into his courts.' He that hath scattered his seed expecteth a crop from you. [Slide 18] 2. How disingenuous is it to be always craving, and never giving thanks! It is contrary to his directions in the word; for he showeth us there that all our prayers should be mingled with a thankful sense and acknowledgment of his mercies: Phil. 4:6, ‘In everything let your requests and supplications be made known with thanksgiving.' Do not come only in a complaining way: Col. 4:2, ‘Continue in prayer, and watch in the same with thanksgiving.' They are not holy requests unless we acknowledge what he hath done for us, as well as desire him to do more. Nothing more usual than to come in our necessities to seek help; but we do not return, when we have received help and relief, to give thanks. When our turn is served, we neglect God. Wants urge us more than blessings, our interest swayeth us more than duty. As a dog swalloweth every bit that is cast to him, and still looketh for more, we swallow whatever the bounty of God casteth out to us without thanks, and when we need again, we would have more, and though warm in petitions, yet cold, rare, infrequent in gratitude. It is not only against scripture, but against nature. Ethnics abhor the ungrateful, that were still receiving, but forgetting to give thanks. It is against justice to seek help of God, and when we have it to make no more mention of God than if we had it from ourselves. It is against truth; we make many promises in our affliction, but forget all when well at ease. [Slide 19] 3. God either takes away or blasts the mercies which we are not thankful for. Sometimes he taketh them from us: Hosea 2:8, 9, ‘I will take away my corn in the time thereof, and my wine in the season thereof, and I will recover my wool and flax.' Why? ‘She doth not know that I gave her corn, and wine, and oil, and gave her silver and gold.' Where his kindness is not taken notice of, nor his hand seen and acknowledged, he will take his benefits to himself again. We know not the value of mercies so much by their worth as by their want. God must set things at a distance to make us value them. If he take them not away, yet many times he blasts them as to their natural use: Mal. 2:2, ‘And if you will not hear, and if you will not lay it to heart to give glory to my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings; yea, I have cursed them already, because you do not lay it to heart.' The creature is a deaf-nut; when we come to crack it, we have not the natural blessing as to health, strength, and cheerfulness, or if food, yet not gladness of heart with it; or we have not the sanctified use, it is not a mercy that leadeth us to God. A thing is sanctified if it cometh from God and leadeth us to God: 1 Cor. 3:21–23, ‘All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come, all are yours, for you are Christ's, and Christ is God's.' You have a covenant right, a holy use. [Slide 20] 4. Bless him for favours received, and you shall have more. Thanksgiving is the kindly way of petitioning, and the more thankful for mercies, the more they are increased upon us. Vapours drawn up from the earth return in showers to the earth again. The sea poureth out its fulness into the rivers, and all rivers return to the sea from whence they came: Ps. 67:5, 6, ‘Let the people praise thee, O God; yea, let all the people praise thee: then shall the earth yield her increase, and God, even our own God, shall bless us.' It is not only true of outward increase, but of spiritual also: Col. 2:7, ‘Be ye rooted in the faith, and abound therein with thanksgiving.' If we give thanks for so much grace as we have already received, it is the way to increase our store. We thrive no more, get no more victory over our corruptions, because we do no more give thanks. [Slide 21] 5. When God's common mercies are well observed or well improved, it fits us for acts of more special kindness. In the story of the lepers—Luke 17:19, ‘Thy faith hath made thee whole,'—he met not only with a bodily cure, but a soul cure: Luke 16:11, ‘If, therefore, ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?' When we suspect a vessel leaketh, we try it with water before we fill it with wine. You are upon your trial; be thankful for less, God will give you more. [Slide 22] Means or directions:— [1.] Heighten all the mercies you have by all the circumstances necessary to be considered. By the nature and kind of them: spiritual eternal blessings first; the greatest mercies deserve greatest acknowledgment: Eph. 1:3, ‘Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ'—Christ's spirit, pardon of sins, heaven, the way of salvation known, accepted, and the things of the world as subordinate helps. Luke 10:20, ‘Notwithstanding in this rejoice not, that the spirits are subject to you, but rather rejoice because your names are written in heaven.' [Slide 23] Then consider your sense in the want of mercies; what high thoughts had you then of them? The mercies are the same when you have them and when you want them, only your apprehensions are greater. If affectionately begged they must be affectionately acknowledged, else you are a hypocrite either in the supplication or gratulation. [Slide 24] Consider the person giving, God, so high and glorious. A small remembrance from a great prince, no way obliged, no way needing me, to whom I can be no way profitable, a small kindness melts us, a gift of a few pounds, a little parcel of land. Do I court him and observe him? There is less reason why God should abase himself to look upon us or concern himself in us: Ps. 113:6, ‘He humbleth himself to behold the things that are in heaven and in the earth.' We have all things from him. [Slide 25] Consider the person receiving; so unworthy: Gen. 32:10, ‘I am not worthy of the least of all the mercies and of all the truth which thou hast showed unto thy servant;' 2 Sam. 7:18, ‘Who am I, O Lord God, and what is my house, that thou hast brought me hitherto?' [Slide 26] Consider the season; our greatest extremity is God's opportunity: Gen. 22:14, ‘In the mount of the Lord it shall be seen,' when the knife was at the throat of his son; 2 Cor. 1:9, 10, ‘We had the sentence of death in ourselves, that we should not trust in ourselves, but in God, which raiseth the dead, who delivered us from so great a death, and doth deliver; in whom we trust, that he will yet deliver us.' [Slide 27] Consider the end and fruit of his mercy; it is to manifest his special love to us, and engage our hearts to himself: Isa. 38:17, ‘Thou hast in love to my soul delivered it from the pit of corruption,' or ‘thou hast loved me from the grave;' otherwise God may give things in anger. [Slide 28] Consider the means by which he brought them about, when unlikely, unexpected in themselves, weak, insufficient. The greatest matters of providence hang many times upon small wires: a lie brought Joseph into prison, and a dream fetched him out, and he was advanced, and Jacob's family fed. Consider the number of his mercies: Ps. 139:17, ‘How precious also are thy thoughts unto me, O God! how great is the sum of them!' The many failings pardoned, comforts received, dangers prevented, deliverances granted. How he began with us before all time, conducted us in time, and hath been preparing for us a happiness which we shall enjoy when time shall be no more. [Slide 29] [2.] Satisfy yourselves with no praise and thanksgiving but what leaveth the impression of real effects upon the soul; for God is not flattered with empty praises and a little verbal commendation. There is a twofold praising of God—by expressive declaration or by objective impression. Now, neither expression nor impression must be excluded. Some platonical divines explode and scoff at the verbal praise more than becometh their reverence to the word of God: Ps. 50:23, ‘He that offereth praise glorifieth me.' But then the impression must be looked after too, that we be like that God whom we commend and extol, that we depend on him more, love him more fervently, serve him more cheerfully. [Slide 30] Doct. 2. That God's providence rightly considered, we shall find in the worst times much more cause to give thanks than to complain. I observe this because David was now under affliction. He had in the former verse complained that ‘the bands of the wicked had robbed him,' yet even then would he give thanks to God. [Slide 31] 1. Observe here, the matter of his thanksgiving was God's providence according to his word, seen in executing threatenings on the wicked, and performing his promises to the godly. God's word is one of the chiefest benefits bestowed on man, and therefore should be a subject of our praises. Now, when this is verified in his providence, and we see a faithful performance of those things in mercy to his servants, and in justice to his enemies, and the benefits and advantages of his law to them that are obedient, and the just punishment of the disobedient, and can discern not only a vein of righteousness but of truth in all God's dealings, this is a double benefit, which must be taken notice of, and acknowledged to God's praise. O Christians! how sweet is it to read his works by the light of the sanctuary, and to learn the interpretation of his providence from his Spirit by his word: Ps. 73:17, ‘I went into the sanctuary of God, then understood I their end;' by consulting the scriptures he see the end and close of them that walk not according to God's direction: his word and works do mutually explain one another. The sanctuary is the place where God's people meet, where his word is taught, where we may have satisfaction concerning all his dealings. [Slide 32] 2. That when any divine dispensation goeth against our affections, yea, our prayers and expectations, yet even then can faith bring meat out of the eater, and find many occasions of praise and thanksgiving to God; for nothing falleth out so against but we may see the hand of God in it working for good. [Slide 33] [1.] Though we have not the blessing we seek and pray for, yet we give thanks because God hath been sometimes entreated, he hath showed himself a God hearing prayer, and is only delaying now until a more fit time wherein he may give us that which is sought: Ps. 43:5, ‘Hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God.' Now we are mourning, but he is our God, and we are not left without hope of a blessed issue. God, that hath been gracious, will be gracious again. He is our gracious father when we are under his sharpest corrections, a father when he striketh or frowneth; therefore we are not without hope that he will give us opportunities again of glorifying his name. [Slide 34] [2.] We bless God for continuing so long the mercies which he hath taken from us. Former experiences must not be forgotten: ‘Ebenezer, hitherto the Lord hath helped us.' If he shall afflict us afterward, yet ‘hitherto he hath helped us,' 1 Sam. 7:12. If he take away life, it is a mercy that he spared it so long for his own service and glory; if liberty, that we had such a time of rest and intermission. [Slide 35] [3.] God is yet worthy of praise and thanksgiving for choicer mercies yet continued, notwithstanding all the afflictions laid upon us. That we have his Spirit supporting us under our trials, and enabling us to bear them: 1 Peter 4:13, 14, ‘Rejoice, inasmuch as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. For if ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth on you.' And that we have any peace of conscience: Rom. 5:1, ‘Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.' That the hope of eternal life is not diminished but increased by our afflictions: Rom. 5:4, 5, ‘We glory in tribulation, knowing that tribulation worketh patience, and patience experience, and experience hope, and hope maketh not ashamed: because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us.' That many of our natural comforts are yet left, and God will supply us by ways best known to himself. [Slide 36] [4.] That evils and afflictions which light upon us for the gospel's sake, or righteousness' sake, and Christ's name's sake, are to be reckoned among our privileges, and deserve praise rather than complaint: Phil. 1:29, ‘To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake.' If it be a gift, it is matter of praise. [Slide 37] [5.] Take these evils in the worst notion, they are less than we have deserved: Ezra 9:13, ‘And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve.' Babylon is not hell, and still that should be acknowledged. [Slide 38] [6.] That no evil hath befallen us but such as God can bring good out of them: Rom. 8:28, ‘All things shall work together for good to them that love God.' All things that befall a Christian are either good, or shall turn to good; either to good natural: Gen. 50:20, ‘Ye thought evil, but God meant it for good;' or good spiritual: Ps. 119:75, ‘I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me;' or good eternal: 2 Cor. 4:17, ‘For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.' [Slide 39] Use 1. For information, that God's righteous judgments are matter of praise and thanksgiving. An angel is brought in speaking, Rev. 16:5, ‘Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus.' Indeed, the formal object of thanksgiving and praise is some benefit: Ps. 135:3, ‘Praise the Lord, for the Lord is good.' We praise God for his judgments, because they are just and right; we praise God for his mercies, not only because they are just and equal, but comfortable and beneficial to us, and so a double ground of thanksgiving. Use 2. For reproof, that we make more noise of a little trouble than we do of a thousand benefits that remain with us. We fret and complain and manifest the impatiency of the flesh; like a great machine or carriage, if one pin be out of order, all stoppeth, or one member hurt, though all the rest of the body be sound; or as Haman, the favours of a great king, pleasures of a luxurious court, all this availeth him nothing as long as Mordecai was in the gate; notwithstanding his riches, honours, multitude of children, great offices, this damped all his joy: Mal. 1:2, ‘I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us?' Oh! let us check this complaining spirit; let us consider what is left, not what God hath taken away; what we may or shall have, not what we now want; what God is, and will be to his people, though we see little or nothing in the creature. [Slide 40] Doct. 3. That a heart deeply affected with God's providence will take all occasions to praise and give thanks. [Slide 41] 1. It is certain that our whole life should be a real expression of thankfulness to God. The life of a Christian is a life of love and praise, a hymn to God: 1 Peter 2:9, ‘But ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.' Christianity is a confession; the visible acting of godliness is a part of this confession; we are all saved as confessors or martyrs. Now the confession is made both in word and deed. [Slide 42] 2. There are special occasions of thanksgiving and praise to God, as the apostle bids Timothy preach: 2 Tim. 4:2, ‘in season, out of season,' meaning thereby that he should not only take ordinary occasions, but extraordinary; he should make an opportunity where he found none. So we should press Christians to praise God not only in solemn duties, when the saints meet together to praise, but extraordinarily redeem time for this blessed work; yea, interrupt our lawful sleep and repose, to find frequent vacancies for so necessary a duty as the lauding and magnifying of God's mercy. [Slide 43] 3. As for rising up at midnight, we can neither enforce it as a duty upon you, nor yet can we condemn it. It was an act of heroical zeal in David, who employed his time waking to the honour of God, which others spent in sleeping; and we read that Paul and Silas ‘sang praises at midnight,', though then in the stocks, and they had been scourged the day before. And it is said, Job 35:10, ‘None saith, Where is God my maker, who giveth songs in the night?' that is, giveth matter of praise if we wake in the night. And David saith elsewhere, Ps. 42:8, ‘The Lord will command his loving-kindness in the day-time, and in the night his song shall be with me;' day and night he would be filled with a sense of God's love, and with songs of praise. Therefore we cannot condemn this, but must highly commend it. Let men praise God at any time, and the more they deny themselves to do it, the more commendable is the action; yet we cannot enforce it upon you as a necessary duty, as the Papists build their nocturnal devotions upon it. That which we disapprove in them is, that those hours instituted by men they make necessary; that they direct their prayers to saints and angels which should only be to God, that they might mingle them with superstitious ceremonies and, observances; that they pray and sing in an unknown tongue without devotion, appropriating it to a certain sort of men, to clerks for their gain, with an opinion of merit. [Slide 44] 4. Though we cannot enforce the particular observance upon you, yet there are many notable lessons to be drawn from David's practice. [1.] The ardency of his devotion, or his earnest desire to praise God, ‘at midnight;' then, when sleep doth most invade us, then he would rise up. His heart was so set upon the praising of God, and the sense of his righteous providence did so affect him, and urge him, or excite him to this duty, that he would not only employ himself in this work in the day-time, and so show his love to God, but he would rise out of his bed to worship God and celebrate his praise. That which hindereth the sleep of ordinary men is either the cares of this world, the impatient resentment of injuries, or the sting of an evil conscience: these keep others waking, but David was awaked by a desire to praise God; no hour is unseasonable to a gracious heart; he is expressing his affection to God when others take their rest. Thus we read of our Lord Christ, that he spent whole nights in prayer. It is said of the glorified saints in heaven, that they praise God continually: Rev. 7:17, ‘They are before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them.' Now, holy men, though much hindered by their bodily necessities, yet they will come as near as present frailty will permit; we oftentimes begin the day with some fervency of prayer and praise, but we faint in evening. [2.] His sincerity, seen in his secrecy. David would profess his faith in God when he had no witness by him, at midnight, then no hazard of ostentation. It was a secret cheerfulness and delighting in God when alone; he could have no respect to the applause of men, but only to approve himself to God who seeth in secret. See Christ's direction, Mat. 6:6, ‘But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly;' his own practice: Mark 1:35, ‘Rising early in the morning, he went into a desert to pray.' Both time and place implied secrecy. [3.] We learn hence the preciousness of time. It was so to David. See how he spendeth the time of his life. We read of David, when he lay down at night, he ‘watered his couch with his tears,' after the examination of his heart; at midnight he rose to give thanks; in the morning he prevented the morning-watches, seven times a-day praising God, morning, noon, night. These are all acts of eminent piety. We should not content ourselves with so much grace as will merely serve to save us. Alas! we have much idle time hanging upon our hands; if we would give that to God it were well. [4.] The value of godly exercises above our natural refreshings; the word is sweeter than appointed food: Job 23:12, ‘I have esteemed the words of his mouth more than my necessary food.' David preferreth his praises of God before his sleep and rest in the night. Surely this should shame us for our sensuality. We can dispense with other things for our vain pleasures; we have done as much for sin, for vain sports, broken our rest for sin. Some monsters of mankind turn night into day, and day into night for their drunkenness, gaming, vain sports, &c., and shall we not deny ourselves for God? [5.] The reverence to be used in secret adoration. David did not only raise up his spirits to praise God, but rise up out of his bed to bow the knee to him. Secret duties should be performed with some solemnity, not slubbered over. Praise, a special act of adoration, requireth the worship of body and soul. [Slide 45 (end)] Use. Let David's example condemn our backwardness and sluggishness, who will not take those occasions which offer themselves. Mark, he gave thanks when we fret; at midnight he rose to do it with the more secrecy and fervency; this not to pray only, but to give thanks.

After weeks exploring Revelation's cosmic images, Patrick and Jonah turn to something far more intimate and immediate: the mystery of sleep and wakefulness. Drawing on Rudolf Steiner's research in spiritual science, they explore what actually happens when the human being enters and exits the body each day, and how these daily rhythms reveal deeper layers of consciousness.They outline seven distinct modes of human awareness—from the darkness of dreamless sleep to the clarity of waking thought, and further into the higher states Scripture hints at through the prophets: Imagination, Inspiration, and Intuition. Along the way, they reflect on why these thresholds matter, how they shape our moral development, and what it means to stay awake to the spiritual impulses being woven into human life.This episode sets the groundwork for understanding not just the “enemies” described in Scripture, but the spiritual helpers whose work continues in the background of every human soul.Support the showThe Light in Every Thing is a podcast of The Seminary of The Christian Community in North America. Learn more about the Seminary and its offerings at our website. This podcast is supported by our growing Patreon community. To learn more, go to www.patreon.com/ccseminary. Thanks to Elliott Chamberlin who composed our theme music, “Seeking Together."

In this episode, Dan Hugger speaks with John Pinheiro, director of research at the Acton Institute, and Caleb Whitmer, project manager at the Center for Social Flourishing, about Pope Leo XIV's first apostolic exhortation, Dilexi Te. This exhortation to all Christians encourages us to see Christ in the poor among us. How does Pope Leo use […]

We are one church with many locations across Sydney, united with a heart that people would know Jesus, find community and discover purpose. You can find more resources to this message on the Youversion Bible App, follow us on Instagram @c3.syd or reach out on our website c3syd.church/contact. We pray this message blesses you today!

Recorded on July 20, 2025

This is Christian Meditation for A Bigger Life – a time for you to relax your body and refocus your mind to experience the reality of God's presence. I'm Dave Cover. I want to help you with Christian meditation where you can break through all the distractions and experience God's presence through biblically guided imagination.  *Note: We will release just one episode per week on Tuesdays during the summer. 2 Corinthians 4:6 NIV For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of God's glory displayed in the face of Christ. Exodus 34:6 NIV And he passed in front of Moses, proclaiming, “The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness.” Matthew 9:36 NIV “When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd.” John 11:33-36 NIV 33 When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled. 34 “Where have you laid him?” he asked. “Come and see, Lord,” they replied. 35 Jesus wept. 36 Then the Jews said, “See how he loved him!” Luke 7:11-13 NIV Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. As he approached the town gate, a dead person was being carried out—the only son of his mother, and she was a widow. And a large crowd from the town was with her. 13 When the Lord saw her, his heart went out to her and he said, “Don't cry.” Matthew 20:32-34 NIV 32 Jesus stopped and called them. “What do you want me to do for you?” he asked. 33 “Lord,” they answered, “we want our sight.” 34 Jesus had compassion on them and touched their eyes. Immediately they received their sight and followed him. Who can you share this podcast with? If you found this episode helpful, consider sharing it on social media or texting it to a friend you think might benefit from it. Follow Dave Cover on X (Twitter) @davecover Follow A Bigger Life on X @ABiggerLifePod Our audio engineer is Matthew Matlack. This podcast is a ministry of The Crossing, a church in Columbia, Missouri, a college town where the flagship campus of the University of Missouri is located.

This is Christian Meditation for A Bigger Life – a time for you to relax your body and refocus your mind to experience the reality of God's presence. I'm Dave Cover. I want to help you with Christian meditation where you can break through all the distractions and experience God's presence through biblically guided imagination.  *Note: We will release just one episode per week on Tuesdays during the summer. 2 Corinthians 4:6 NIV For God, who said, “Let light shine out of darkness,” made his light shine in our hearts to give us the light of the knowledge of God's glory displayed in the face of Christ. Exodus 34:6 NIV And he passed in front of Moses, proclaiming, “The LORD, the LORD, the compassionate and gracious God, slow to anger, abounding in love and faithfulness.” Matthew 9:36 NIV “When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd.” John 11:33-36 NIV 33 When Jesus saw her weeping, and the Jews who had come along with her also weeping, he was deeply moved in spirit and troubled. 34 “Where have you laid him?” he asked. “Come and see, Lord,” they replied. 35 Jesus wept. 36 Then the Jews said, “See how he loved him!” Luke 7:11-13 NIV Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. As he approached the town gate, a dead person was being carried out—the only son of his mother, and she was a widow. And a large crowd from the town was with her. 13 When the Lord saw her, his heart went out to her and he said, “Don't cry.” Matthew 20:32-34 NIV 32 Jesus stopped and called them. “What do you want me to do for you?” he asked. 33 “Lord,” they answered, “we want our sight.” 34 Jesus had compassion on them and touched their eyes. Immediately they received their sight and followed him. Who can you share this podcast with? If you found this episode helpful, consider sharing it on social media or texting it to a friend you think might benefit from it. Follow Dave Cover on X (Twitter) @davecover Follow A Bigger Life on X @ABiggerLifePod Our audio engineer is Matthew Matlack. This podcast is a ministry of The Crossing, a church in Columbia, Missouri, a college town where the flagship campus of the University of Missouri is located.

Preached at Gospel Lighthouse in Bossier City, La.www.Churchlighthouse.com

Urban Hannon, Taylor Patrick O'Neill, and Matthew Dugandzic answer your questions about the beatific vision, Christ and the Trinity, and why theology does not divide into liberal and conservative.To submit your questions about whatever for a future episode, email us at thequodlibets@gmail.com.Be sure to follow the Sacra Doctrina Project on Facebook and Twitter as well.

War of the Messiah Part I is a study of the endtimes war taken from Revelation 19:11-16. In depth analysis of the text compared with Old Testament prophecy. Shows the true relationship of the Apocalypse, (Book of Revelation) and the coming of Christ at the end of the age.See Christ's power demonstrated in the defeat of his enemies. Discover the awesome power of the kingdom of God in rightoeuness. Understand the relationship of the first Exodus out of Egypt to the second exodus out of the Old Covenant.Experience the power of the Warrior King, crowned with a name above every name. Unlock the meaning of problem texts interpreters struggle with. See the timeline of prophecy fulfillment that no one can deny. Check out our book, Will Planet Earth Be Destroyed?, A study of the end of the world with special treatment of Second Peter 3. Become a supporter of this podcast: https://www.spreaker.com/podcast/all-bible-prophecy-fulfilled--2642968/support.

Pastor Danny Peterson's teaching titled "See Christ in His Glory" from Mark 9:1-10.

Pastor Danny Peterson's teaching titled "See Christ in His Glory" from Mark 9:1-10.

Do others actually see the Lord in me?

Acts 17:1–15 paints two powerful scenes that beautifully illustrate the centrality of Scripture in the life of every believer. The first shows Paul modeling how to engage others with God's Word—reasoning, explaining, proving, and persuading. The second shows the response of people examining, receiving, and believing the Word of God. Together, these scenes teach us that delighting in God and in his Word are essential for growing in the Christian faith. The example of these early believers invites us to follow their lead and: 1. Share Christ from Scripture, 2. See Christ in Scripture, and 3. Savor Christ in All Things.

everything about us should reflect christ.

A new MP3 sermon from Pilgrim Baptist Church is now available on SermonAudio with the following details: Title: See Through a Crisis, and See Christ Subtitle: 2024 Bible Conference Speaker: Jonathan Keeling Broadcaster: Pilgrim Baptist Church Event: Conference Date: 4/26/2024 Length: 21 min.

Homily for Good Shepherd Sunday (B)

When we want to be in Church, we plan in advance. When we want to see Christ, we also need to plan. Just like Zacchaeus planned in advance to see Christ, we need to clean our hearts, make plans for him, and be ready for Him. We do this by confessing our sins to the Church and restoring our broken relationships. There will be no room for Christ if our hearts are filled with bitterness and sin. Now is the time for us to plan to see Christ and welcome Him into our hearts.

Want More? Come and See Christ

We want to be the sole protector of our people and our circumstances, we want to be the guide of our life, we want to be the redeemer of hardships we face, and we want to act as Savior. - Chelsey DeMateis SUBSCRIBE to our sister podcasts: The Crosswalk Devotional: https://www.lifeaudio.com/crosswalk-devotional/Your Daily Bible Verse: https://www.lifeaudio.com/your-daily-bible-verse/ Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

Today we study the 2nd and 3rd reason that Moroni gives us for the Book of Mormon.

“From the days of John the Baptist until now, the Kingdom of heaven suffers violence, and the violent are taking it by force.” Matthew 11:12Are you among those who are “violent” and are taking the Kingdom of Heaven “by force?” Hopefully you are!From time to time, Jesus' words are difficult to understand. This passage above presents us with one of those situations. Of this passage, Saint Josemaría Escrivá states that the “violent” are Christians who have “fortitude” and “boldness” when the environment they find themselves in is hostile to the faith (See Christ is Passing By, 82). Saint Clement of Alexandria says that the Kingdom of Heaven belongs “to those who fight against themselves” (Quis dives salvetur, 21). In other words, the “violent” who are taking the Kingdom of Heaven are those who vigorously fight against the enemies of their soul so as to obtain the Kingdom of Heaven.What are the enemies of the soul? Traditionally, we speak of the world, the flesh and the devil. These three enemies have caused much violence within the souls of Christians who are striving to live within God's Kingdom. So how do we fight for the Kingdom? By force! Some translations say that the “attackers” are taking the Kingdom by force. This means that the Christian life cannot be one that is purely passive. We cannot simply smile our way into Heaven. The enemies of our soul are real, and they are aggressive. Therefore, we must also become aggressive in the sense that we must directly take on these enemies with the fortitude and boldness of Christ.How do we do this? We take on the enemy of the flesh by fasting and self-denial. We take on the world by remaining grounded in the Truth of Christ, the Truth of the Gospel, refusing to conform to the “wisdom” of the age. And we take on the devil by becoming aware of his malicious plans to deceive us, confuse us and mislead us in all things so as to rebuke him and reject his actions in our life.Reflect, today, upon your call to grow in fortitude and boldness so as to combat those enemies that attack within. Fear is useless in this battle. Confidence in the power and mercy of our Lord Jesus Christ is the only weapon we need. Rely upon Him and do not give in to the many ways that these enemies seek to rob you of the peace of Christ. My glorious and victorious Lord, I trust in You to pour forth Your grace so that I may stand strong against the world, the temptations of my flesh and the devil himself. Give me courage, boldness and fortitude so that I can fight the good fight of faith and never waver from seeking You and Your most holy will for my life. Jesus, I trust in You. Source of content: catholic-daily-reflections.comCopyright © 2023 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

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See Christ as He truly is so you can share His truth with others.

See Christ as He truly is so you can share His truth with others.

If you were asked what serves as the cornerstone of your testimony what would you say? Would it be Jesus Christ? Join Candis this week as she delves into 1 and 2 Peter through the timeless wisdom and inspiration of these two letters. We will discuss how Peter's words challenge us to embrace our uniqueness and live a life that reflects the principles of our faith, the importance of seeing Christ in our lives, and how great a blessing it is to be the "Chosen Generation".Go & Do Challenge Week 48Use Christ as your cornerstone, building all points of your life off Him, as your referenceLive up to what Peter taught about us about being a chosen generation, royal priesthood, and a peculiar peopleEpisode LinksCome, Follow Me—Week 48Our Responsibility as Priesthood Holders — Joseph Fielding SmithA Chosen Generation — Gordon B. Hinckley If you like what you hear don't forget to follow and leave us a review!We want to hear from you!Share your thoughts, experiences, etc with us at @goanddopodcast on IG or send us an email at thegoanddopodcast@gmail.com

“From the days of John the Baptist until now, the Kingdom of heaven suffers violence, and the violent are taking it by force.” Matthew 11:12Are you among those who are “violent” and are taking the Kingdom of Heaven “by force?” Hopefully you are!From time to time, Jesus' words are difficult to understand. This passage above presents us with one of those situations. Of this passage, Saint Josemaría Escrivá states that the “violent” are Christians who have “fortitude” and “boldness” when the environment they find themselves in is hostile to the faith (See Christ is Passing By, 82). Saint Clement of Alexandria says that the Kingdom of Heaven belongs “to those who fight against themselves” (Quis dives salvetur, 21). In other words, the “violent” who are taking the Kingdom of Heaven are those who vigorously fight against the enemies of their soul so as to obtain the Kingdom of Heaven.What are the enemies of the soul? Traditionally, we speak of the world, the flesh and the devil. These three enemies have caused much violence within the souls of Christians who are striving to live within God's Kingdom. So how do we fight for the Kingdom? By force! Some translations say that the “attackers” are taking the Kingdom by force. This means that the Christian life cannot be one that is purely passive. We cannot simply smile our way into Heaven. The enemies of our soul are real, and they are aggressive. Therefore, we must also become aggressive in the sense that we must directly take on these enemies with the fortitude and boldness of Christ.How do we do this? We take on the enemy of the flesh by fasting and self-denial. We take on the world by remaining grounded in the Truth of Christ, the Truth of the Gospel, refusing to conform to the “wisdom” of the age. And we take on the devil by becoming aware of his malicious plans to deceive us, confuse us and mislead us in all things so as to rebuke him and reject his actions in our life.Reflect, today, upon your call to grow in fortitude and boldness so as to combat those enemies that attack within. Fear is useless in this battle. Confidence in the power and mercy of our Lord Jesus Christ is the only weapon we need. Rely upon Him and do not give in to the many ways that these enemies seek to rob you of the peace of Christ. My glorious and victorious Lord, I trust in You to pour forth Your grace so that I may stand strong against the world, the temptations of my flesh and the devil himself. Give me courage, boldness and fortitude so that I can fight the good fight of faith and never waver from seeking You and Your most holy will for my life. Jesus, I trust in You. Source of content: catholic-daily-reflections.comCopyright © 2023 My Catholic Life! Inc. All rights reserved. Used with permission via RSS feed.

Speaking about Solomon and Jonah, Jesus reveals that his presence in the world changes everything, inviting us to respond to him with fervent faith. October 16, 2023 - Cathedral Rectory - Superior, WI Fr. Andrew Ricci - www.studyprayserve.com  

Homily of Fr. Michael O'Connor from Mass on July 2, 2023 at Our Lady of the Gulf Catholic Church in Bay St. Louis, MS Referenced Readings: 2 Kgs 4:8-11, 14-16a Rom 6:3-4, 8-11 Mt 10:37-42 https://www.olgchurch.net/ https://www.facebook.com/ourladyofthegulfchurchbsl

This sermon was preached by Pastor Lee McKinnon of Covenant Reformed Baptist Church, Bluefield, WA. Covenant Baptist Theological Seminary is a Confessional Reformed Baptist Seminary Providing affordable online theological education to help the Church in its calling to train faithful men. To learn more about CBTS, visit https://CBTSeminary.org. --- Send in a voice message: https://anchor.fm/cbtseminary/message Support this podcast: https://anchor.fm/cbtseminary/support

We want to be the sole protector of our people and our circumstances, we want to be the guide of our life, we want to be the redeemer of hardships we face, and we want to act as Savior. - Chelsey DeMateis SUBSCRIBE to our sister podcasts: The Crosswalk Devotional: https://www.lifeaudio.com/crosswalk-devotional/Your Daily Bible Verse: https://www.lifeaudio.com/your-daily-bible-verse/See omnystudio.com/listener for privacy information.