Cited in sermons
Samuel Renahan
6 sermons · All people cited
CTF 2025 10 - Optional Pre-Read Materials
A brief informal exchange offering pre-reading recommendations for a conference on the doctrine of God, focusing on 1689 LBCF Chapter 2. The discussion orients listeners toward classical theism, the historical consensus on the Trinity, and modern departures from that consensus in the 20th century. Recommended works address divine simplicity, the eternal relations of origin among the Trinitarian persons, and divine impassibility, providing theological grounding before the conference sessions begin.
CTF 2024 Session 7 - Q&A Panel Discussion
A conference Q&A panel addresses a wide range of confessional, theological, and pastoral questions arising from lectures on the 1689 Second London Baptist Confession and its relationship to broader Reformed orthodoxy. Topics range from the nature of creedal subscription and what it means to be Reformed, to the hermeneutics of typology, the mystery language of Ephesians 3, the humanity and knowledge of Christ, divine immutability and impassibility, and the differences between the Second London Confession and the Three Forms of Unity. The panel consistently grounds its answers in the churchly authority of confessions over individual interpretation, the centrality of the means of grace for generational faithfulness, and the necessity of theological humility before the accumulated witness of the church.
The Promise of Blessings and Curses (Part 1)
Leviticus 26:1–13 opens with a promise of blessing conditioned on Israel's obedience — a structure that raises the question of how the Old Covenant relates to the New. This study expounds the covenantal framework underlying Leviticus 26, arguing that the Old Covenant operated as a covenant of works at the national level, distinct from the covenant of grace realized in Christ. The blessings of rain, peace, and God's presence promised to Israel find their fulfillment in the New Covenant, where the obedience that secures blessing is Christ's own, imputed to his people by faith alone.
The Ratification of the Covenant, Part I
Exodus 24:1–8 records the formal ratification of the old covenant at Sinai, and this expository study examines three elements the text presents: God's instructions structuring nearness and distance on the mountain, Moses' compliance in writing the covenant words and erecting the altar and twelve pillars, and the blood-sprinkling ceremony that sealed the covenant between Yahweh and Israel. The sermon argues that the old covenant, far from being a mere administration of the covenant of grace, is a republication of the covenant of works — a position the 1689 LBCF reflects in distinction from the Westminster Confession. The blood of the ratification ceremony finds its antitype in the blood of Christ, whose once-for-all sacrifice inaugurates the new covenant in which believers stand accepted not by their own obedience but by that of their covenant head.
Of Baptism (2LCF29)
Baptism, as confessed in chapter 29 of the Second London Baptist Confession of Faith (2LCF), is examined here as a divine and mediatorial ordinance instituted by Jesus Christ for the New Testament church. The exposition grounds the doctrine of baptism in a web of interconnected doctrines — Scripture, the covenant of grace, effectual calling, union with Christ, and the regulative principle of worship — demonstrating that believers' baptism by immersion is the necessary conclusion of consistently applied Reformed theology. The confession's fourfold structure is traced: what baptism is, to whom it is properly administered, in what element, and by what mode, with sustained argument from Romans 6, Galatians 3, Mark 16, and Matthew 28 that only professing believers are lawful recipients of the ordinance.
2LCF Chapter 28 - Of Baptism and the Lord's Supper
The two ordinances of baptism and the Lord's Supper are positive and sovereign institutions of the Lord Jesus Christ, the only lawgiver, to be administered in His church until He returns. This study of 2LCF Chapter 28 traces the confessional and biblical foundations of these ordinances across multiple chapters of the 1689 London Baptist Confession, demonstrating how doctrines of Scripture, Christology, sanctification, saving faith, and ecclesiology together undergird their proper observance. The sermon distinguishes the Baptist use of 'ordinance' from both Roman Catholic sacramentalism and the Paedo-Baptist covenantal framework, while insisting that these are not optional ceremonies but dominical injunctions binding the conscience of every believer. Christians are called not merely to be informed about baptism and the Lord's Supper, but to obey and rejoice in them as holy appointments given for the strengthening of faith and the glory of Christ.