Cited in sermons
Eusebius
11 sermons · All people cited
2LCF Chapter 31 - Of the State of Man After Death, and of the Resurrection of the Dead
The 1689 London Baptist Confession of Faith, Chapter 31, addresses individual eschatology under two heads: the state of man at death and the resurrection of the dead at the last day. The chapter grounds its teaching in the biblical constitution of man as body and soul, affirming that at death the body returns to dust while the immortal soul immediately returns to God — the souls of the righteous received into paradise with Christ, made perfect in holiness, and the souls of the wicked cast into hell awaiting the judgment of the great day. Against soul sleep, purgatory, limbo, and Socinian denials of bodily resurrection, the confession insists that all the dead will be raised with the self-same bodies, the just by the Spirit unto honor conformed to Christ's glorious body, and the unjust by the power of Christ unto dishonor.
The Exhortation to Perseverance and Unity
Philippians 4:1–3 sets before the church two inseparable obligations: standing fast in the Lord and pursuing unity among the saints. Working through the apostle's affection for the Philippians, his call to perseverance, and the concrete dispute between Euodia and Syntyche, this sermon shows that the absence of unity both destroys the church and renders perseverance a near-impossible task. The biblical remedy for conflict — private confrontation, appeal to witnesses, and involvement of the church — is traced from Proverbs 18 and Matthew 18:15–20, with a complementarian reading of 1 Timothy 2 clarifying the nature of Euodia and Syntyche's gospel labor. Hearers are called to fasten their grips on Christ, his doctrines, and one another for the long haul of the Christian life.
The Apostle Paul, Part 3 - His Ministerial Character
Paul's ministerial character and doctrinal legacy in Philippians 3:1–11 are examined through four defining characteristics: his zeal for the centrality of Christ crucified, his ardent defense of the truth, his strong opposition to error, and his earnest desire for the salvation of both Jew and Gentile. The juxtaposition between Paul's former confidence in fleshly privilege and his post-conversion boast solely in Christ exposes the bankruptcy of all self-righteousness before the alien righteousness received through faith. The sermon closes with a Spurgeon quotation calling every Christian — not only ministers — to have the cross as their philosophy, tradition, gospel, and glory.
The Departure of Paul
Paul's farewell words in 2 Timothy 4:6–8 — poured out as a drink offering, having fought the good fight, finished the race, and kept the faith — are examined as a model of faithful perseverance unto death. The sermon argues that the confidence Paul expresses at the 11th hour of his life was inseparable from the faithfulness he exercised throughout every preceding hour, and that the crown of righteousness he anticipates is entirely a gift of God's grace, not a payment for services rendered. Believers are called to examine whether they are now fighting, running, and keeping the faith so that they may, by grace, make the same confession at the end of their days; and unbelievers are warned to consider the infinite worth of Christ, the certainty of judgment, and the righteousness the righteous Judge freely offers in the gospel.
The Ministry in Rome
Acts 28:11–31 records the Apostle Paul's arrival in Rome under house arrest and his sustained ministry to the Jewish leaders there, demonstrating that divine providence — not Roman law or Jewish opposition — governs the advance of the gospel. The sermon traces Paul's two meetings with the Roman Jews: his defence of his innocence and his grounding of the gospel in the hope of Israel, and then his full-day exposition of Christ from Moses and the prophets, which divides his hearers between belief and hardened unbelief. The open-endedness of Acts is shown to be deliberate fulfilment of Acts 1:8 — Christ's commission to witness from Jerusalem to the uttermost parts of the earth has been accomplished. Hearers are called to resist fear, to proclaim Christ from the Scriptures with confidence, and to rest in sovereign grace as the sole explanation for why any sinner believes.
The Olivet Discourse, Part 5
Matthew 24:15–20 presents Christ's command to flee Jerusalem when the abomination of desolation appears — a command the preterist interpretation locates in the first-century siege and destruction of the city by Rome in AD 70, not in a distant eschatological future. Working through the prophetic background in Daniel 9 and 12, the parallel account in Luke 21, and the covenant-curse framework of Deuteronomy 28 and Leviticus 26, this exposition argues that every detail in the passage — the reference to Judea, the architectural urgency, the concern for pregnant women, the prayer about winter and the Sabbath — is intelligible only as instruction addressed to first-century disciples facing a localized, historical judgment. The AD 70 destruction functions typologically, however, pressing every hearer to flee now to Christ, the only refuge when he comes in glory to judge the living and the dead.
The Olivet Discourse, Part 4
Matthew 24:14 declares that 'this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come.' Preaching from a preterist perspective, this exposition argues that the gospel proclamation described in verse 14 was fulfilled in the first century prior to the destruction of Jerusalem in A.D. 70, and that 'the end' in view is not the final judgment but the termination of the old covenant dispensation and the Jewish temple. The sermon develops a biblical-theological account of the temple — from Eden through the Mosaic tabernacle, Solomon's temple, and into Christ as the antitype who fulfills and renders obsolete the entire sacrificial system — drawing especially on Hebrews 8. The practical conclusion is an unqualified call for the church to maintain its unchanged mission of gospel proclamation regardless of external persecution, internal apostasy, or cultural pressure.
The Believer's Response to Trials
James 1:2–4 commands believers to count trials 'all joy' — a response so counterintuitive that James must ground it in theology before it can be practiced. This sermon works through four elements of the believer's response: the nature of the trials in view (external afflictions and hardships, not solicitations to sin), the settled expectation that trials are a normal feature of Christian life, the disposition of joy that must govern the believer under trial, and the recognition that God's purpose in trial is the production of endurance leading to spiritual maturity and completeness. The governing application is that Christians must be formed by passages like this one before trials arrive, so that when they do, the believer counts God as sovereign and purposeful rather than panicking, raging, or despairing.
The Hope of the Resurrection
Paul's closing words in 2 Timothy 4:6–8 set before the church three interlocking realities: his present situation as a condemned man being poured out as a drink offering, his past perseverance across the full course of Christian warfare, and his future hope — the crown of righteousness awarded by the righteous Judge on the day of resurrection. The sermon argues that the resurrection hope is not a passive consolation but the very engine of faithful Christian living: Paul fought, ran, and kept not as an ascetic but because of the surpassing worth of Christ and the certainty of what awaits. Believers are exhorted to examine whether they are presently fighting, running, and keeping — for what is said in the eleventh hour can only be said because of what was done faithfully in hours one through ten.
The Instruction on Celibacy and Children
Matthew 19:10–15 presents two closely linked teachings: Christ's instruction on celibacy and His reception of little children. Against Rome's doctrine of clerical celibacy and any Protestant tendency to exalt singleness above marriage, the sermon argues that celibacy is a sovereign gift of God given to some, not a spiritual superior state to be mandated or celebrated above the married estate. The blessing of the children exposes the disciples' failure to understand that Christ receives the weak and dependent, and the passage calls fathers to the concrete duty of bringing their children to Christ through prayer, Scripture, and faithful church attendance.
Paul's Departure
What does it look like to face death with settled confidence and undimmed gospel zeal? This exposition of 2 Timothy 4:6–8 examines Paul's final written words — his description of his impending martyrdom as a drink offering poured out, his retrospective claim to have fought, finished, and kept, and his forward-looking anticipation of the crown of righteousness. The sermon presses the point that the composure Paul displays in his prison cell is inseparable from the Christ-centered, gospel-saturated life he lived in every preceding hour, summoning hearers to the same persevering faith and eschatological hope.