Theological term
Mediation
9 sermons · All terms
Chapter 22 - Of Religious Worship and the Sabbath Day
What is the acceptable way to worship the triune God, and who determines it? Working through paragraphs 1–6 of chapter 22 of the Second London Baptist Confession of 1689, this study establishes that while the light of nature discloses that God exists and is owed reverence, only special revelation determines how he is to be worshiped — the regulative principle. Religious worship belongs to the triune God alone, comes through the sole mediation of Christ since the fall, and consists of elements appointed by God himself, not devised by men. The Roman Catholic errors of saint-veneration, Marian intercession, and priestly mediation are examined and refuted at length, with particular application to the first element of worship: prayer offered in a known tongue, in the name of Christ, by the help of the Spirit.
2LCF Chapter 16 - Of Good Works
Good works, as defined in chapter 16 of the 1689 London Baptist Confession of Faith, are only those things God has commanded in his holy word — not deeds devised by men from blind zeal or good intentions. They are not the ground or cause of justification, which is by faith alone through Christ alone; rather, they are the fruits and evidences of a true and lively faith, flowing from hearts purified by that faith and enabled wholly by the Spirit of Christ. The confession targets both the Roman Catholic doctrine of supererogation and any merit-based soteriology, insisting that even the believer's best works, mingled with weakness and imperfection, are acceptable before God only through the mediation of Christ. Believers are therefore called to freely and cheerfully perform good works — including proper worship — not to secure salvation but as the grateful and Spirit-enabled response of those already justified by Christ's perfect obedience imputed to them.
The Example of the Savior, Part 1
Philippians 2:5–6 presents both a profound Christological confession and a direct ethical demand: the church is to pursue unity and love by imitating the mind of Christ. This sermon expounds the divinity of the Son — his eternal existence in the form of God and his equality with the Father — as the theological foundation for Paul's call to selflessness and others-mindedness in the local church. Christ's equality with God was not seized by usurpation, as Adam and Lucifer attempted, but was his by eternal generation and consubstantiality with the Father. Because the superior condescended to serve the inferior, those who are inferior to one another have every reason to renounce selfish ambition and conceit.
The High Priestly Prayer, Part 3
Jesus intercedes for his apostles in John 17:6–11a, and this sermon examines who those men are, what qualifies them as objects of his high priestly prayer, and why he prays for them rather than for the world. The exposition grounds the disciples' identity in the Father's sovereign, electing gift of them to the Son within the eternal covenant of redemption, their reception of the words the Father gave to the Son, and their growing recognition that the Son is one in being with the Father. The preacher draws out the implication that faithful gospel ministry, like the ministry of Christ himself, must declare only what has been received from God, without accommodation to cultural pressure or the demand for entertainment.
The Anatomy of a Benediction
The closing verses of Hebrews unfold one of the most theologically dense benedictions in the New Testament, packed with titles, covenantal language, and christological weight. This exposition works through six elements of the apostolic blessing in Hebrews 13:20–21: the divine title 'God of peace,' the mediatorial title 'great shepherd of the sheep,' the covenantal foundation of Christ's blood, the petition for completeness in obedience, the doxology rendered to Christ, and the necessity of divine enabling for every good work. The sermon draws together the covenant of grace, the resurrection as the divine vindication of Christ's atoning work, and the believer's dependence on God's working in them both to will and to do — all to the end that glory be given to Christ forever.
The Denial of Christ by Peter
Peter's threefold denial of Christ in Matthew 26:69–75 exposes both the anatomy of a disciple's fall and the magnitude of divine grace that restores the fallen. The sermon traces Peter's descent from evasive mumbling to sworn denial, showing how self-confidence, prayerlessness, and neglect of the Word prepared him for catastrophic failure before a servant girl. The contrasting thread throughout is the mercy of Christ — his look of 'sorrow, pity, love, and forgiveness' — which, together with the remembered word, brought Peter to godly repentance and eventual restoration. Hearers are exhorted to watch and pray, to hide the Word in their hearts, and to flee to the Christ who does not cast out those who come to him.
The Day of Atonement
Leviticus 16, the Day of Atonement, stands at the literary and theological center of the Pentateuch, resolving the tension left at the close of Exodus 40 where God dwells among Israel but cannot be approached. The ceremony instructs Israel — and the church — in four realities: the holiness of God, the pervasive power of sin, the necessity of blood for atonement, and the blessing that flows from expiation. Every element of the ritual — the high priest's own sin offering, the two goats, the blood sprinkled on the mercy seat, and the scapegoat driven into the wilderness — is a type pointing forward to the once-for-all sacrifice of Christ, whose atoning work alone renders sinful men fit for communion with a thrice-holy God.
The Revelation of God's Glory
Exodus 34:6–7 reveals the attributes of God not in the abstract but in the wake of the catastrophic covenant-breaking of the golden calf — making the declaration of divine mercy, grace, long-suffering, and forgiveness all the more staggering. This sermon works through the context of Exodus 32–33 to show that God meets great sin with greater grace, and that sovereign grace is not a theological concession but the very content of the divine name. The same passage that grounds Moses' intercession grounds the call to flee to Christ, who accomplishes what Moses could only typify: atonement for covenant-breakers.
The Blood of the New Covenant
Matthew 26:28 records Jesus declaring that his blood is 'the blood of the new covenant, which is shed for many for the remission of sins.' This sermon traces the New Covenant from its prophetic anticipation in Jeremiah 31 and Ezekiel 36, through its inauguration in Christ's atoning death, to its final consummation in the eternal state. The means of ratification is not the blood of bulls and goats but Christ's own blood, which alone secures forgiveness, regeneration, and union with God. Believers are called to come to the Lord's Supper not with cold formality but with the solemn joy of those whose sins are fully and finally remitted by sovereign grace.