Cited in sermons
Leo the Great
5 sermons · All people cited
Late in Time Behold Him Come
Galatians 4:4–5 declares that the Son of God entered history at the precise moment determined in the eternal covenant of redemption — not a moment early or late, but at the fullness of the times. The sermon works through four heads: the moment of Christ's coming as the convergence of eternal decree, prophetic anticipation, typological terminus, and Old Covenant tutelage's completion; the mission of the sent Son as the assumption of humanity by the omnipresent divine Word; the mystery of His humiliation in being born of a woman and born under the law as last Adam, obedient servant, and satisfier of the law's penal demands; and the meaning of the Incarnation as the redemption of law-breakers and their adoption as sons of God. The sermon calls believers to daily joy in so great a salvation and urges unbelievers to repent and believe before the day of forced submission.
The Anatomy of a Letter's Main Content
Hebrews 10:19–25 grounds three congregational exhortations in the finished work of Christ as the new covenant's great high priest. The once-for-all sacrifice of Christ gives believers boldness to enter the holiest, the faithfulness of the God who promises gives ground for an unwavering confession, and the special presence of Christ among his gathered people makes the assembling of the saints the highest privilege available in this world. The sermon calls believers to reflect constantly on the person and work of Christ, to hold fast the confession of their hope without wavering, and to consider one another by refusing to forsake the assembly.
2LCF Chapter 8 - Of Christ the Mediator, Part 3
The incarnation of the Son of God — that the eternal, divine Son took to himself a true and complete human nature without ceasing to be God — stands at the centre of the Christian religion and is inseparable from the doctrine of salvation. This confession study works through 2LCF Chapter 8, paragraphs 2 and 7, first clearing away eight historical errors about what the incarnation is not (mutation, docetism, a heavenly body, a bodyless appearance, an animal soul without a human soul, a mixing of natures, a divestiture of divine attributes, and a Nestorian conjunction of persons), then positively establishing the language of assumption, union, and incarnation as the church's consistent witness from the apostolic era forward. The Son did not subtract from nor add to himself; he took to himself that which he was not while remaining fully what he eternally is, and the Trinity — Father, Son, and Spirit — acts undividedly in this work, though it terminates on the Son alone.
2LCF Chapter 2 - Of God and of the Holy Trinity
The doctrine of the Trinity is the capstone of the confession's treatment of God, asserting that the one divine and infinite being eternally exists as Father, Son, and Holy Spirit — three subsistences of one substance, power, and eternity, each possessing the whole divine essence undivided. This session works through six confessional affirmations: that Trinitarian monotheism excludes tritheism; that confessing one God in three persons is no contradiction; that the persons do not collectively comprise God in fractional parts; that the persons are distinguished solely by their eternal relations of origin; that Father, Son, and Holy Spirit are fully co-equal, co-eternal, and consubstantial; and that the doctrine of the Trinity is not a cold academic exercise but the very foundation of all communion with God and comfortable dependence on Him.
The Perfection of Christ as the Prompting of His People
Hebrews 10:19–25 marks the great hinge of the epistle, where doctrinal exposition gives way to exhortation. The perfection of Christ's sacrifice and priesthood — the absolute sufficiency of His once-for-all offering and His unceasing high-priestly office — forms the irreplaceable ground upon which three congregational imperatives rest: draw near to God in full assurance of faith, hold fast the confession of hope without wavering, and consider one another in order to stir up love and good works. Christians are not called to seek experiential novelty or emotional stimulation, but to the settled, corporate, and simple obedience of gathered worship, resting entirely upon the finished work of the One who consecrated a new and living way through His own flesh.