Worship service 8/10/25.
Greetings and call to worship.
Greetings and good morning, saints, and beloved brethren. Grace, mercy and peace be multiplied unto you through the love of the Father and the obedience of the Son of God, Jesus Christ. It is good to gather together on the day he hath appointed for the blessing he hath ordained, even growth in grace through the word. Psalm 110:2-3 says, “The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning….” Truly God has wrought a mighty and effectual work in us, that which cannot be resisted or opposed by mortal flesh, and He hath done it in a way to give glory to His majesty and purity, changing our natures from darkness to light, and creating a new man, able and willing to worship Him with gladness. Therefore, let us worship with joy and thanksgiving, inasmuch as this is the end of our salvation. A Puritan minister writes, “Consider how serious and weighty the matters delivered to us are. Moses said, ‘I call heaven and earth to record this day, that I have set before you life and death.’ Deut 30: 19. Can men be regardless of the word, or drowsy when the weighty matters of eternity are set before them? We preach faith, and holiness of life, and the day of judgement and eternal retribution. Here life and death are set before you; and does not all this call for serious attention? If a letter were read to one of special business, wherein his life and estate were concerned, would he not be very serious in listening to it? In the preaching of the word your salvation is concerned; and if ever you would attend, it should be now. ‘It is not a vain thing for you; because it is your life.’ Deut 32: 47.”
Prayer unto the public reading of the Holy Scripture:
Our holy and righteous Father,
Eternal, immutable, and full of all glory justice and righteousness,
Merciful, compassionate, and faithful—The God who will by no means clear the guilty, Yet showing mercy to thousands that love thee with the whole heart and keep thy commandments:
We come before thee solemnly and sincerely, as those whom thou hast redeemed and purchased by the precious blood of thy Son, called out of darkness and into the marvellous light of the gospel and the kingdom of Jesus Christ. According to thy word, we are bid and commanded to draw near to thee humbly, with a single heart and upright affections; and therefore we ask thee to grant it unto us, that it may be even so—Acknowledging that thou art incomprehensibly great, holy, and excellent, Glorious in power, fearful in praises, doing wonders. We are therefore careful to approach thy altar, knowing the severity of thy law, the holy requirements of the gospel, as well as our own vileness and unworthiness to draw so near unto thee.
We freely confess, O Lord, that apart from the mediation of our Lord Jesus Christ, we are justly denied entrance into thy glory, and must be cast from thy presence as an abominable thing. For we are guilty and polluted, unable of ourselves to repent or return, and altogether unfit to render thee any service that is not defiled by sin. Yet we believe that thou art our God, and the rewarder of them that diligently seek thy face. Therefore, we boldly cry unto thee for the free gift of thy grace: For pardoning mercy to cover our iniquities, And sanctifying mercy to make us meet for thy presence. Hear our prayers, deliver us from all trouble, cleanse us, we pray, by the blood of Christ. Assist us by the power of thy Spirit. Defend us from all evil, Strengthen our faith, subdue the lusts of the flesh that swell within us, And enable us to perform this holy service, Not in our own strength, But in the virtue which thou dost supply of thine own free goodness. And now, O Lord, as we come to the reading of thy holy word, we pray for a special blessing upon this portion of Scripture, that it may be effectual to build up thy holy church, which thou hast called thy special possession, and thy little flock. Open our hearts to receive it with meekness; Give us eyes to see, ears to hear, and hearts to worship thee by it; And may the same Spirit who spake unto the fathers, apostles and prophets, the reformers and Puritans, so guide our whole lives, That we may grow up in Him in all things, even He who is the Bridegroom and Head of the Church, Jesus Christ, our Prophet, Priest and King. All this we ask in his most worthy name,
Amen.
Devotional and doctrinal exposition on the Psalms:
Psalm 26 [7] (Verse 4,5): 1 David oppressed with many injuries, finding no help in the world, calleth for aid from God: and assured of his integrity towards Saul, desireth God to be his judge, and to defend his innocence. 6 Finally he maketh mention of his sacrifice, which he will offer for his deliverance, and desireth to be in the company of the faithful in the Congregation of God, whence he was banished by Saul, promising integrity of life, and open praises and thanksgiving.
A Psalm of David.
1 Judge me, O Lord; for I have walked in mine integrity: I have trusted also in the Lord; therefore I shall not slide.
2 Examine me, O Lord, and prove me; try my reins and my heart.
3 For thy lovingkindness is before mine eyes: and I have walked in thy truth.
4 I have not sat with vain persons, neither will I go in with dissemblers.
5 I have hated the congregation of evil doers; and will not sit with the wicked.
6 I will wash mine hands in innocency: so will I compass thine altar, O Lord:
7 That I may declare with the voice of thanksgiving, and tell of all thy wondrous works.
8 O Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth.
9 Gather not my soul with sinners, nor my life with bloody men:
10 In whose hands is wickedness, and their right hand is full of bribes.
11 But I will walk in mine integrity: redeem me, and be merciful unto me.
12 My foot standeth in an even place: in the congregations will I bless the Lord.
Exposition:
We saw previously the nature and manner of a Christian’s separation from the world: that he departs willingly from their counsel and congregations, never to return. For inasmuch as the Spirit of God dwelleth in him and causeth him to be holy in his person and pursuit, he is thereby made willing and ready to withdraw from the wicked influences that plague this world and plunge men into perdition. As it is written, “The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity” (2 Tim. 2:19).
And if such separation is required from the world, then it is doubly required when it comes to heresy, which is not merely worldly but spiritual wickedness in high places (Eph. 6:12). Heresy is not error in passing, but a direct assault upon truth. It is to lay violent hands upon the Word of God, to twist the line of the plumb until the walls of Zion lean to ruin. It is the misinterpretation of sacred truth, the perversion of that which is upright, the trampling of the law, the violation of the gospel, the contempt of divine authority, and the wholesale rebellion against the express commandments of the Lord.
Therefore, as David declares, “I love thy law” (Ps. 119:97), so he also affirms, “I hate every false way” (Ps. 119:104). Love for truth and hatred of error are as inseparable as light and heat in the flame. This, then, is the stage of controversy and contestation we now seek to set forth—so that, being made aware of the standard in the Word of God, the necessity of conformity thereto, the blessing of uprightness, and the torment awaiting those who stray, we may be built upon the Rock and not fall beneath the rushing wind of unsound doctrine (Matt. 7:24–27).
Let us lay out the controversy in six plain heads.
I. We have a controversy with the false church.
We contend not only with Rome, but with those who bear the name Presbyterian and Calvinistic, and yet make league with heretics. These assemblies shelter Arminian doctrine in their pulpits, tolerate damnable error among their officers, and speak peace to the wicked where there is no peace. Their confessions are orthodox on paper, yet they sooner burn the pages than read them. Their fellowships are infected, their pulpits defiled, their tables open to devils.
II. This controversy is no small thing.
As John Owen declares, those who abet false teachers are unfit for church communion. One cannot wrap Calvin and Arminius in the same confession and be received of God. “What concord hath Christ with Belial?” (2 Cor. 6:15). Those who justify the wicked are an abomination to the Lord (Prov. 17:15). It is written, “Have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph. 5:11). Can free grace and free will ever embrace? The Calvinist who says, “Yes, though I know not how,” is blind and wandering in darkness with the damned.
III. This controversy is chiefly doctrinal.
Though their vanity, ambition, cowardice, and pride are evident, our quarrel is not merely with their conduct but with their doctrine. Historically, all departures from the sound words of the creeds and confessions—especially in matters touching the Person and Work of Christ, the law and gospel, predestination, justification, and the grace of God—have rightly been branded as heresy.
IV. Heresy is a great evil.
It is no question of preference or mere wording, but of life and death. As Turretin affirms, an error against the foundation either directly overturns a fundamental article of faith or indirectly, by necessary consequence, subverts it. The Papists do not openly deny the sufficiency of Christ’s satisfaction or justification by faith, but they destroy both by their doctrine of human merit, their Mass, their purgatory, and their satisfactions. The man who rests content in such contradictions is an enemy of the truth as surely as one who blasphemes it outright.
This word alone condemns all the modern day Calvinist churches, “They who quietly rest in the terms of an implied contradiction where there is opposition in apposition and a contradiction in the addition are to be regarded as overthrowing the foundation no less than those who directly attack it.”
V. Heresy draws with it other evils.
As with rot in the timber, it never lies idle. Lust, pride, ambition, and vain deceit gather to it like vultures to carrion. It springs of pride and the love of pleasure, and it breeds arrogance, lawlessness, and finally apostasy. Those who love the Lord must hate it (Ps. 97:10). Heretics do not seek to honour Christ, but to build kingdoms of their own upon the ruins of His Church. Legalism will breed antinomianism, and antinomianism will give birth to every form of idolatry, to devil worship and the persecution of the holy people of God.
VI. Those who do not hate heresy partake of its curse.
Any and all who welcome into their fellowship the maintainers of these false ways—whether it be the doctrine of free will, antinomian licentiousness, popish superstition, Baptist delusions, or dispensational nonsense—are under the same rebuke. “If I yet pleased men, I should not be the servant of Christ” (Gal. 1:10). “If any man… consent not to wholesome words… from such withdraw thyself” (1 Tim. 6:3–5). “A man that is an heretick after the first and second admonition reject” (Titus 3:10). “For he that biddeth him God speed is partaker of his evil deeds” (2 John 11).
Yet today’s ministers do not hate heresy, nor do they fear its effects. They speak of it gently, treat it as academic, politely debate the despisers of God, and open their pulpits to those who pervert the gospel of Christ. But heresy is an accursed and execrable thing, worthy of all abhorrence and detestation. It is not a mild reproach, but an open defiance of the living God (Gal. 1:8–9). These wicked men do not perceive that Christ’s glory is bound up with His holiness, His justice, and His truth—all of which are trampled and contemned by heretics. He that receiveth a false teacher is partaker of his evil deeds; he that fails to condemn, consents (2 John 10–11; Rom. 1:32).
They are unequipped for spiritual warfare.
They are unfit for the heavenly kingdom.
And they will perish with those whom they refuse to stand against. “Though hand join in hand, the wicked shall not be unpunished” (Prov. 11:21).
But as for us—we believe the Scriptures, and we are ready to defend them against the spurious opinions of men.
As David said, “I will walk in mine integrity… I have hated the congregation of evildoers, and will not sit with the wicked” (Ps. 26:1, 5). And again, “The Lord loveth the gates of Zion more than all the dwellings of Jacob” (Ps. 87:2). He will have a pure Church. And those who love Him must defend it as if it was their life, for it undoubtedly is.
But we must go farther than this. Do we separate from hypocrites only to partake in fornication? Do we flee idolatry only to become slaves to sensual appetite? Do we forsake the congregation of heretics only to join hands with atheists and blasphemers? God forbid.
If we are called to holiness, it is a full and complete work wrought in us by the Spirit of God. He does not deliver us from the false church merely to permit us to perish with the world (1 Thess. 4:7–8; 1 Pet. 1:15–16). What shall we then say of those given to drunkenness, whoredom, profane speech, contempt of religion, and open blasphemy? The Scripture is clear: “Have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph. 5:11).
It is vanity to escape one fire only to leap willingly into another. To depart from the pollution of legalism only to wallow in the mire of antinomianism. As it is written, “The sow that was washed has returned to her wallowing in the mire” (2 Pet. 2:22). Those swine who dally in the filth of the world and feed upon its dainties shall indeed fatten themselves- for the day of slaughter.
Yes, we are to escape the false churches of hypocrisy—but not so that we may sin as hypocrites. For it is worse to profess righteousness and turn from the holy commandment than never to have known it (2 Pet. 2:20–21). Worse still to flee the company of one hypocrite because thou thyself art one! This is double hypocrisy—to accuse others of the very evil wherein thou thyself art taken (Matt. 7:3–5).
If we are bid flee from idolatry and separate from hypocrisy, it is not so that we might sin freely and indulge in iniquity, but that we might be sanctified, consecrated, and separated unto purity.
Let us then consider the three primary channels through which worldly corruption flows: family, friends, and media.
And what a word is this—that we are to flee even from the company of family? Yes, indeed, if they be wicked, then as much as providence permits, we are to part from their counsel. Yet this is no mere outward separation, but a living principle wrought within the soul. We may dwell in their quarter, but we must not walk in their counsel. (Ps. 1:1) Those who are an offense to God ought not to be an influence to us. That venom which poisons the earth and brings death on its heels must not be taken into our cordial.* Those sinners enflamed with unlawful desire must not be taken into our bosom, lest we be burned by their fire (Prov. 6:27–28; Luke 14:26; Matt. 10:34–37).
Do we not see this same living principle in the example of Joseph and David? “Blessings upon him that was separate from his brethren” was said of Joseph. Mark it well: though he could not sever himself from his house and bloodline, he was altogether separate from their fellowship and spirit. They were cruel, brash, and reckless; he, meek, chaste, and faithful. And therefore they hated him. To sanctify him, the Lord removed him—thrust him into Egypt and into prison. Yet Joseph no doubt preferred the silence of the dungeon to the profane tumult of his brethren. There was suffering, but no seduction. There was temptation to doubt, but none to blaspheme. In the prison he retained his purity, though he had lost his liberty; in the court of Pharaoh he held fast his confession of faith, though surrounded by infidelity. He was alone, yet not lonely—for the Lord was with him.
David likewise, though bound to Saul by marriage, was heir to the spear, not the crown. Did he not nearly receive the javelin to the neck from the very hand that should have blessed him? Though of different tribes, yet well might Saul and David be reckoned kin—and yet who hated David more than Saul? David had done no evil against him, but was hunted by his envy. And David’s sons testify to the same bitter lesson: some were just, as Solomon and Nathan; others, monsters—Amnon, Absalom, Adonijah. Though of one house, their hearts were set to do evil. It was needful to avoid their counsel lest they partake in incest, conspiracy, or bloodshed.
Thus, though one be bone of our bone and flesh of our flesh, if he obey not the gospel of Christ, we must be separate from his ways. Warn him if you love him; reprove him, that he may be spared the judgment. But if he will not hear, depart from him, lest you fall into his snare and perish with him. For even the godly may, at times, become agents of temptation—Sarah, in urging Abraham to take Hagar; Peter, in opposing the cross. Yet we do not forsake the godly, but their faults. As Christ rebuked Peter, so must we restore with meekness those overtaken.
Did not Samson also find it so? He took a she-devil into his counsel, and made known unto her all his heart. He would sheath a Philistine dagger in his bosom—but it pierced him instead. Rather than a companion to comfort him, or a help meet to serve him, his Delilah became a harpy to cry on him, and a devil to torment him. He played with fire, and was consumed. Daniel’s friends were cast into the fire and were preserved, but there is no promise of safety for him that throws himself into this fire. He brought the unclean harlot into the holy temple and became defiled. “Who can bring a clean thing out of an unclean? Not one.” He tried to build his house on sinking sand, and fell in himself! He trusted in her flatteries until the dart struck through his liver. He was as a bird hastening to the snare, knowing not that it was for his life. Samson overcame the lion, but not his lust. The lioness he called lover fastened her claws upon the neck of his precious soul.
Those who will not use their eyes to discern friend from foe, shall soon have them put out! And that strength they wasted in dalliance will be used to grind for their enemies instead.
Unholy alliances are but Trojan horses: they seem as precious gifts, but bring ruin to the holy city. Let us, therefore not keep company with the wicked lest our end be sudden and shameful. Though a Christian may not lose his crown, he may yet lose his comfort. “Hold that fast which thou hast, that no man take thy crown” (Rev. 3:11). “Give all diligence” (2 Pet. 1:10)… “and having done all, to stand” (Eph. 6:13).
Lastly, we must guard our souls against the influence of the world’s vanities—its news, amusements, and digital spectacles. What they present is not neutral discourse, but the liturgy of the age, catechizing the soul in folly, lust, pride, and rebellion.
“I will set no wicked thing before mine eyes” (Ps. 101:3); “I made a covenant with mine eyes” (Job 31:1); “Be not conformed to this world” (Rom. 12:2). We do not hide under a rock—but we are, by God’s grace, made into one: “steadfast, unmoveable, always abounding in the work of the Lord” (1 Cor. 15:58). We do not conform to this world’s spirit, but stand apart, proving all things by the Word, and cleaving only to what is good (Phil. 4:8; Col. 2:8; 1 John 2:15–17; Jer. 10:2).
Entertainment today is not passive—it is propaganda. And the media is the blind guide of a blind generation. Truly may their wares be called the rotting of the brain; yet more, a corrosion of the soul, eating away at the usefulness of men and turning them into beasts, yea, into devils (Prov. 23:29–35). Let us therefore be sober and watchful, for the spectacle is bright, the speech is smooth, but “her house is the way to hell, going down to the chambers of death” (Prov. 7:27).
Thus are we shown in Scripture, that to be consecrated servants of the Most High—holy, wise, and just—we must, by sacred necessity, withdraw ourselves from family, friends, and all forms of amusement if they prove wicked, malicious, spurious, or unedifying. As Paul speaks concerning marriage to an unbeliever, so must we speak to the Christian in the world: though we live among them, we must not live like them. Though near in place, we must be far in principle—as far as the east is from the west.
A Christian is not to be influenced, but to influence. He must live above the world, lest the world drag him beneath. “Evil communications corrupt good manners” (1 Cor. 15:33). The bird in flight escapes the snare of the fowler. So in all thy goings, O believer, give thyself to the Word—study it, know it, meditate upon it day and night (Ps. 1:2). Be always found in a ready, diligent, and spiritual frame, that thou mayest walk unspotted from the world and remain unmoved by its daily snares, its cunning temptations, and its subtle lures (Jude 23).
Unreachable, as a bird in flight. Unmoveable, as a mountain anchored deep. For “your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour” (1 Pet. 5:8). And every path we walk in this fleeting life, each hour we rise to labour or to rest, carries some net or pit prepared to drag us into perdition. Watch, therefore. Be steadfast. And flee from all ungodliness—even when it cleaves to those nearest to thee (2 Thess. 3:6; 1 Tim. 5:22).
Opening Prayer.
Our holy and heavenly Father, glorious, faithful, and true—the just Judge of all the earth, and the righteous Lord:
Hear the prayer and the cry of thy people, who call unto thee with unfeigned lips.
Our hearts are thine to frame as thou wilt, in conformity to thy holy law.
Our wills are not our own, but instruments of righteousness, to accomplish thy purpose in the earth.
Though our enemies be many, and hate us with cruel hatred, yet thou, O Lord, arise and scatter them.
Let not the wicked rejoice over us; subdue the lusts of the flesh which cling to our nature through sin.
Wash us, and we shall be whiter than snow. Forsake not thine heritage, whom thou hast purchased with thine own blood.
We wait for thee, and our hope is in thy salvation. Day by day we see the vanity of this world, and the fleeting nature of all that is here below.
Unite our spirits unto thyself, and make us holy and pure, even as thou art holy—sanctified by thy truth and obedient to thy commandments.
Give us a humble and a meek spirit, that we might submit to thy holy and just providences, even unto death, O Lord—for this is our calling.
All men die, and all return to the dust. But thy saints await the resurrection unto life, and not the judgment unto damnation.
Preserve us holy unto that day. Prepare us for it, that we might give up our spirits freely into thy hand,
and commit ourselves unto thee—as did our Savior and Example, who came before us, and in whose holy and wonderful name we pray,
Amen.
Lesson 44. [1.2.19.] The Contents of Holy Scripture: The Histories: 2 Chronicles. Part 2.
Westminster Confession of Faith 1.2
Under the name of holy Scripture, or the Word of God written, are now contained all the books of the Old and New Testaments,
Genesis- 1 Chronicles…2 Chronicles
All which are given by inspiration of God, to be the rule of faith and life.
Intro.
John Calvin, The Necessity of Reforming the church. (1543)
August Emperor:
You have summoned this diet, that, in concert with the most illustrious princes and other orders of the empire, you may at length deliberate and decide upon the means of ameliorating the present condition of the church, which we all see to be very miserable, and almost desperate. Now, therefore, while you are seated at this consultation, I humbly beg and implore, first of your imperial majesty, and at the same time of you also, most illustrious princes and distinguished personages, that you will not decline to read, and diligently ponder, what I have to lay before you. The magnitude and weightiness of the cause may well excite in you an eagerness to hear, and I will set the matter so plainly in your view, that you can have no difficulty in determining what course to adopt.
Whoever I am, I here profess to plead in defense, both of sound doctrine and of the church. In this character I seem at all events entitled to expect that you will not deny me audience until such time as it may appear whether I falsely usurp the character, or whether I faithfully perform its duties, and make good what I profess. But though I feel that I am by no means equal to so great a task, I am not at all afraid that, after you have heard the nature of my office, I shall be accused either of folly or presumption in having ventured thus to appear before you. There are two circumstances by which men are wont to recommend, or at least to justify, their conduct. If a thing is done honestly, and from pious zeal, we deem it worthy of praise; if it is done under the pressure of public necessity, we at least deem it not unworthy of excuse. Since both of these apply here, I am confident, from your equity, that I shall easily obtain your approval of my design. For where can I exert myself to better purpose or more honestly where, too, in a matter at this time more necessary than in attempting, according to my ability, to aid the church of Christ? whose claims it is unlawful in any instance to deny, and which is now in grievous distress, and in extreme danger.
But there is no occasion for a long preface concerning myself. Receive what I say as you would do if it were pronounced by the united voice of all those who either have already taken care to restore the church, or are desirous that it should be restored to true order. In this situation are several princes, of not the humblest class, and not a few distinguished communities. For all these I speak, though as an individual, yet so that it is more truly they who at once, and with one mouth, speak through me. To these add the countless multitude of pious men, who, scattered over the various regions of the Christian world, still unanimously concur with me in this pleading. In short, regard this as the common address of all who so earnestly deplore the present corruption of the church, that they are unable to bear it longer, and are determined not to rest till they see some amendment. I am aware of the odious names with which we are branded; but, meanwhile, whatever be the name by which it is thought proper to designate us, hear our cause, and, after you have heard, judge what the place is which we are entitled to hold.
First, then, the question is not, whether the church labors under diseases both numerous and grievous (this is admitted even by all moderate judges), but whether the diseases are of a kind the cure of which admits not of longer delay, and as to which, therefore, it is neither useful nor becoming to await the result of slow remedies. We are accused of rash and impious innovation, for having ventured to propose any change at all on the former state of the church. What! Even if it has not been done either without cause or imperfectly? I hear there are persons who, even in this case, do not hesitate to condemn us; their opinion being that we were indeed right in desiring amendment, but not right in attempting it. From such persons, all I would ask at present is, that they will for a little [while] suspend their judgment until I shall have shown from fact that we have not been prematurely hasty have not attempted anything rashly, anything alien from our duty have, in fine, done nothing until compelled by the highest necessity. To enable me to prove this, it is necessary to attend to the matters in dispute.
We maintain, then, that at the commencement when God raised up Luther and others, who held forth a torch to light us into the way of salvation, and who, by their ministry, founded and reared our churches those heads of doctrine in which the truth of our religion, those in which the pure and legitimate worship of God, and those in which the salvation of men are comprehended, were in a great measure obsolete. We maintain that the use of the sacraments was in many ways vitiated and polluted. And we maintain that the government of the church was converted into a species of foul and insufferable tyranny. But, perhaps these averments have not force enough to move certain individuals until they are better explained. This, therefore, I will do, not as the subject demands, but as far as my ability will permit. Here, however, I have no intention to review and discuss all our controversies; that would require a long discourse, and this is not the place for it. I wish only to show how just and necessary the causes were which forced us to the changes for which we are blamed. To accomplish this, I must take up together the three following points.
First, I must briefly enumerate the evils which compelled us to seek for remedies.
Secondly, I must show that the particular remedies which our reformers employed were apt and salutary.
Thirdly, I must make it plain that we were not at liberty any longer to delay putting forth our hand, inasmuch as the matter demanded instant amendment.
The first point, as I merely advert to it for the purpose of clearing my way to the other two, I will endeavor to dispose of in a few words; but in wiping off the heavy charge of sacrilegious audacity and sedition, founded on the allegation that we have improperly, and with intemperate haste, usurped an office which did not belong to us, I will dwell at greater length.
If it be inquired, then, by what things chiefly the Christian religion has a standing existence amongst us, and maintains its truth, it will be found that the following two not only occupy the principal place, but comprehend under them all the other parts, and consequently the whole substance of Christianity: that is, a knowledge, first, of the mode in which God is duly worshipped; and, secondly, of the source from which salvation is to be obtained. When these are kept out of view, though we may glory in the name of Christians, our profession is empty and vain. After these come the sacraments and the government of the church, which, as they were instituted for the preservation of these branches of doctrine, ought not to be employed for any other purpose; and, indeed, the only means of ascertaining whether they are administered purely and in due form, or otherwise, is to bring them to this test. If any one is desirous of a clearer and more familiar illustration, I would say, that rule in the church, the pastoral office, and all other matters of order, resemble the body, whereas the doctrine which regulates the due worship of God, and pointsout the ground on which the consciences of men must rest their hope of salvation, is the soul which animates the body, renders it lively and active, and, in short, makes it not to be a dead and useless carcass.
As to what I have yet said, there is no controversy among the pious, or among men of right and sane mind.
Let us now see what is meant by the due worship of God. Its chief foundation is to acknowledge him to be, as he is, the only source of all virtue, justice, holiness, wisdom, truth, power, goodness, mercy, life, and salvation; in accordance with this, to ascribe and render to him the glory of all that is good, to seek all things in him alone, and in every want have recourse to him alone. Hence arises prayer, hence praise and thanksgiving these being attestations to the glory which we attribute to him. This is that genuine sanctification of his name which he requires of us above all things. To this is united adoration, by which we manifest for him the reverence due to his greatness and excellency; and to this ceremonies are subservient, as helps or instruments, in order that, in the performance of divine worship, the body may be exercised at the same time with the soul. Next after these comes self-abasement, when, renouncing the world and the flesh, we are transformed in the renewing of our mind and living no longer to ourselves, submit to be ruled and actuated by him. By this self-abasement we are trained to obedience and devotedness to his will, so that his fear reigns in our hearts, and regulates all the actions of our lives.
That in these things consists the true and sincere worship which alone God approves, and in which alone he delights, is both taught by the Holy Spirit throughout the scriptures, and is also, antecedent to discussion, the obvious dictate of piety. Nor from the beginning was there any other method of worshipping God, the only difference being, that this spiritual truth, which with us is naked and simple, was under the former dispensation wrapped up in figures. And this is the meaning of our Saviour’s words, “The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth” (John 4:23). For by these words he meant not to declare that God was not worshipped by the fathers in this spiritual manner, but only to point out a distinction in the external form: that is, that while they had the Spirit shadowed forth by many figures, we have it in simplicity. But it has always been an acknowledged point, that God, who is a Spirit, must be worshipped in spirit and in truth.
Moreover, the rule which distinguishes between pure and vitiated worship is of universal application, in order that we may not adopt any device which seems fit to ourselves, but look to the injunctions of him who alone is entitled to prescribe. Therefore, if we would have him to approve our worship, this rule, which he everywhere enforces with the utmost strictness, must be carefully observed. For there is a twofold reason why the Lord, in condemning and prohibiting all fictitious worship, requires us to give obedience only to his own voice. First, it tends greatly to establish his authority that we do not follow our own pleasure, but depend entirely on his sovereignty; and, secondly, such is our folly, that when we are left at liberty, all we are able to do is to go astray. And then when once we have turned aside from the right path, there is no end to our wanderings, until we get buried under a multitude of superstitions. Justly, therefore, does the Lord, in order to assert his full right of dominion, strictly enjoin what he wishes us to do, and at once reject all human devices which are at variance with his command. Justly, too, does he, in express terms, define our limits, that we may not, by fabricating perverse modes of worship, provoke his anger against us.
I know how difficult it is to persuade the world that God disapproves of all modes of worship not expressly sanctioned by his word. The opposite persuasion which cleaves to them, being seated, as it were, in their very bones and marrow, is, that whatever they do has in itself a sufficient sanction, provided it exhibits some kind of zeal for the honor of God. But since God not only regards as fruitless, but also plainly abominates, whatever we undertake from zeal to his worship, if at variance with his command, what do we gain by a contrary course? The words of God are clear and distinct, “Obedience is better than sacrifice.” “In vain do they worship me, teaching for doctrines the commandments of men,” (1 Sam. 15:22; Matt. 15:9). Every addition to his word, especially in this matter, is a lie. Mere “will worship” (ethelothreeskeia) is vanity. This is the decision, and when once the judge has decided, it is no longer time to debate.
Will your imperial majesty now be pleased to recognize, and will you, most illustrious princes, lend me your attention, while I show how utterly at variance with this view are all the observances, in which, throughout the Christian world in the present day, divine worship is made to consist? In word, indeed, they concede to God the glory of all that is good; but, in reality, they rob him of the half, or more than the half, by partitioning his perfections among the saints. Let our adversaries use what evasions they may, and defame us for exaggerating what they pretend to be trivial errors, I will simply state the fact as every man perceives it. Divine offices are distributed among the saints as if they had been appointed colleagues to the supreme God, and, in a multitude of instances, they are made to do his work, while he is kept out of view. The thing I complain of is just what every body confesses by a vulgar proverb. For what is meant by saying, “the Lord cannot be known for apostles,” unless it be that, by the height to which apostles are raised, the dignity of Christ is sunk, or at least obscured? The consequence of this perversity is, that mankind, forsaking the fountain of living waters, have learned, as Jeremiah tells us, to hew them out “cisterns, broken cisterns, that can hold no water” (Jer. 2:13). For where is it that they seek for salvation and every other good? Is it in God alone? The whole tenor of their lives openly proclaims the contrary. They say, indeed, that they seek salvation and every other good in him; but it is mere pretence, seeing they seek them elsewhere.
Of this fact, we have clear proof in the corruptions by which prayer was first vitiated, and afterwards in a great measure perverted and extinguished. We have observed, that prayer affords a test whether or not suppliants render due glory to God. In like manner, will it enable us to discover whether, after robbing him of his glory, they transfer it to the creatures. In genuine prayer, something more is required than mere entreaty. The suppliant must feel assured that God is the only being to whom he ought to flee, both because he only can succor him in necessity; and also, because he has engaged to do it. But no man can have this conviction unless he pays regard both to the command by which God calls us to himself, and to the promise of listening to our prayers which is annexed to the command. The command was not thus regarded when the generality of mankind invoked angels and dead men promiscuously with God, and the wiser part, if they did not invoke them instead of God, at least regarded them as mediators, at whose intercession God granted their requests.
Where, then, was the promise which is founded entirely on the intercession of Christ? Passing by Christ, the only Mediator, each betook himself to the patron who had struck his fancy, or if at any time a place was given to Christ, it was one in which he remained unnoticed, like some ordinary individual in a crowd. Then, although nothing is more repugnant to the nature of genuine prayer than doubt and distrust, so much did these prevail, that they were almost regarded as necessary, in order to pray aright. And why was this?Just because the world understood not the force of the expressions in which God invites us to pray to him, engages to do whatsoever we ask in reliance on his command and promise, and sets forth Christ as the Advocate in whose name our prayers are heard. Besides, let the public prayers which are in common use in churches be examined. It will be found that they are stained with numberless impurities. From them, therefore, we have it in our power to judge how much this part of divine worship was vitiated. Nor was there less corruption in the expressions of thanksgiving. To this fact, testimony is borne by the public hymns, in which the saints are lauded for every blessing, just as if they were the colleagues of God.
Then what shall I say of adoration? Do not men pay to images and statues the very same reverence which they pay to God? It is an error to suppose that there is any difference between this madness and that of the heathen. For God forbids us not only to worship images, but to regard them as the residence of his divinity, and worship it: as residing in them. The very same pretexts which the patrons of this abomination employ in the present day, were formerly employed by the heathen to cloak their impiety. Besides, it is undeniable that saints nay, their very bones, garments, shoes, and images are adored even in the place of God.
But some subtle disputant will object, that there are diverse species of adoration: that the honor of dulia [veneration], as they term it, is given to saints, their images, and their bones; and that latria [worship] is reserved for God as due to him only, unless we are to except hyperdulia [high veneration], a species which, as the infatuation increased, was invented to set the blessed virgin above the rest. As if these subtle distinctions were either known or present to the minds of those who prostrate themselves before images. Meanwhile, the world is full of idolatry not less gross, and if I may so speak, not less capable of being felt, than was the ancient idolatry of the Egyptians, which all the prophets everywhere so strongly reprobate.
I am merely glancing at each of these corruptions, because I will afterwards more clearly expose their demerits.
Lesson. The Contents of 2 Chronicles.
I. Chapters 1–9: The Reign of Solomon.
a. Chapter 1 – Solomon’s Request for Wisdom
Solomon begins his reign by seeking the Lord at the tabernacle in Gibeon. God grants him wisdom and riches, showing the proper beginning of government: not in self-confidence but dependence on God.
Progress of Redemption: A king after God’s own heart mirrors the coming Messiah who is wisdom incarnate (Isa. 11:2).
Doctrine: WCF 23.2 – Civil magistrates ought to maintain piety and justice, being ministers of God.
The Doctrine of Grace and Wisdom in Solomon:
1. The doctrine of grace is evident throughout Solomon’s writings.
Solomon speaks not as a pagan moralist, but as one enlightened by the Spirit of God. In Proverbs 3:5–6, he instructs, “Trust in the LORD with all thine heart; and lean not unto thine own understanding.” This is not worldly prudence, but grace in the heart. Again, in Ecclesiastes 12:13: “Fear God, and keep his commandments: for this is the whole duty of man.” These are not the words of a man unsure of the doctrine or truth of God, but of one who was assuredly upheld, and having tasted the bitterness of sin and the sweetness of grace knew his whole life was bound by the word of God through His grace. “I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee.” (2 Sam. 7:14-15)
I. Total Depravity – The universal corruption and TOTAL depravity of man
- Ecclesiastes 7:20 – “For there is not a just man upon earth, that doeth good, and sinneth not.”
- Proverbs 20:9 – “Who can say, I have made my heart clean, I am pure from my sin?”
- Ecclesiastes 9:3 – “The heart of the sons of men is full of evil, and madness is in their heart while they live.”
These passages affirm WCF 6.4: “From this original corruption… proceed all actual transgressions.”
II. Unconditional Election – God’s sovereign choosing of His elect
- Proverbs 16:4 – “The LORD hath made all things for himself: yea, even the wicked for the day of evil.”
- Ecclesiastes 3:14 – “Whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it.”
- Ecclesiastes 9:1 – “For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, are in the hand of God.”
III. Limited Atonement – Christ died for His people in particular
Solomon points to the covenant blessings reserved for those within the covenant—particularly God’s chosen people:
- Proverbs 13:21 – “Evil pursueth sinners: but to the righteous good shall be repayed.” – Not all are covered under the covenant of grace.
- Proverbs 11:21 – “Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.”
- Ecclesiastes 8:12–13 – “Though a sinner do evil an hundred times… yet surely I know that it shall be well with them that fear God… But it shall not be well with the wicked.” – Promises of grace are for God-fearers, purchased by the redemption of the Son. How do we know it shall be well with us, unless Christ die for us? Rom. 8.
These support WCF 8.5: “The Lord Jesus… hath fully satisfied the justice of His Father; and purchased not only reconciliation, but an everlasting inheritance… for all those whom the Father hath given unto Him.”
IV. Irresistible Grace – God’s call cannot be thwarted by man
- Proverbs 16:9 – “A man’s heart deviseth his way: but the LORD directeth his steps.” – Even man’s own planning is overruled by God’s sovereign hand.
- Proverbs 21:1 – “The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.”
- Song of Songs 1:4 – “Draw me… we will run.”
- These uphold WCF 10.1–2: “All those whom God hath predestinated unto life, and those only, He is pleased, in His appointed and accepted time, effectually to call, by His Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God. ”
V. Perseverance of the Saints – True believers will endure to the end
- Proverbs 4:18 – “But the path of the just is as the shining light, that shineth more and more unto the perfect day.”
- Proverbs 24:16 – “For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief.”
- Ecclesiastes 3:14 – “Whatsoever God doeth, it shall be for ever.”
- Song of Songs 8:6 – “Love is strong as death… many waters cannot quench love.” – The covenant bond is enduring and unbreakable.
These support WCF 17.1: “They, whom God hath accepted in His Beloved… can neither totally nor finally fall away from the state of grace.”
2. Wisdom in Scripture is not merely worldly knowledge—it is redemptive.
“Wisdom is the principal thing” (Prov. 4:7), and in Proverbs 8, Wisdom is personified as calling men unto life and righteousness. She speaks, “I love them that love me; and those that seek me early shall find me” (v.17); and again, “Whoso findeth me findeth life, and shall obtain favour of the LORD” (v.35). This wisdom is not mere skill in worldly matters, but saving knowledge—knowledge concerning the very Word of God which took on flesh (John 1:14). “Search the scriptures…they testify of me.”
3. To be wise is to be a Christian, and to be a Christian is to be wise.
As Paul declares in 1 Corinthians 1:30, “But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.” Christ is the substance of all true wisdom. To walk in wisdom, then, is to walk in Christ. The Christian is not defined by mystical impulses or worldly cleverness, but by sanctified understanding and humble faith.
4. All Christians are taught by God and seek wisdom in the same manner.
“Learn of me,” Christ says (Matt. 11:29). And again, “Every man therefore that hath heard, and hath learned of the Father, cometh unto me” (John 6:45). The wisdom of Solomon—received in prayer at Gibeon (2 Chron. 1:7–10)—mirrors the posture of every believer: begging for that which he cannot produce. “If any of you lack wisdom, let him ask of God” (James 1:5). By the word:
5. Therefore, Solomon’s devotion to wisdom—thus to Christ—is a pattern for believers.
Solomon did not ask for long life or riches, but for wisdom to govern righteously. This pleased the Lord (2 Chron. 1:11–12), for it reflected a heart rightly disposed. So too must the Christian prize the things of God above all else—“Seek ye first the kingdom of God and His righteousness” (Matt. 6:33).
6. He stands as a model of wise kingship and devout worship.
Solomon ruled with equity, upheld proper temple worship, organized the priesthood, and led the people in public prayer (2 Chron. 6). His love for the house of God, and his reverence for the Word of God, make him both a royal and religious exemplar. Even in his backsliding, he was not abandoned, and his repentance (Ecclesiastes) still instructs us today. Therefore may the wise read Solomon with profit.
7. Away with crude and contemptuous views of Solomon!
It is the proud spirit of legalism that dismisses Solomon as a castaway. “He that is spiritual judgeth all things, yet he himself is judged of no man” (1 Cor. 2:15). Shall we pretend to higher ground than one who spoke by the Spirit? He was chosen of God, filled with wisdom, and declared a son: “I will be his father, and he shall be my son” (2 Sam. 7:14). He built the house of the Lord. He was God’s anointed. He is therefore worthy of our study and imitation—“Be ye followers of them who through faith and patience inherit the promises” (Heb. 6:12). The wise are followers of Solomon but the companion of fools shall be destroyed.
b. Chapter 2 – Preparation to Build the Temple
Solomon enlists skilled laborers and vast materials to build the house of the Lord.
Progress of Redemption: The earthly temple points to Christ, the true temple (John 2:19).
Doctrine: WCF 21.1 – Religious worship is to be given only to God, and only as He appoints.
c. Chapter 3 – The Temple’s Construction
The temple is built on Mount Moriah, full of symbolic imagery—cherubim, gold, pomegranates—each testifying to the holiness and majesty of God.
Progress of Redemption: Moriah is the place of Isaac’s sacrifice (Gen. 22), a shadow of the Lamb to come.
Doctrine: WLC 159 – The whole counsel of God, especially concerning Christ, is to be made known.
They that are called to labor in the ministry of the word, are to preach sound doctrine, diligently, in season and out of season; plainly, not in the enticing words of man’s wisdom, but in demonstration of the Spirit, and of power; faithfully, making known the whole counsel of God; wisely, applying themselves to the necessities and capacities of the hearers; zealously, with fervent love to God and the souls of his people; sincerely, aiming at his glory, and their conversion, edification, and salvation.
d. Chapter 4 – The Temple’s Furnishings
Details of the altar, sea, and vessels underscore God’s exact design and our duty to approach Him according to the exact method of His word.
Progress of Redemption: Points to Christ who cleanses (laver), intercedes (altar), and rules (lampstand).
Doctrine: WCF 7.5 – The sacraments of the Old Testament signified Christ to come.
e. Chapter 5 – The Ark Brought into the Temple
The ark is brought into the Most Holy Place. The glory of the Lord fills the house.
Progress of Redemption: God dwells with His people—a shadow of the Incarnation and Pentecost.
Doctrine: WCF 25.2 – The visible church is the house and family of God.
f. Chapter 6 – Solomon’s Prayer of Dedication
Solomon blesses the people and prays for God’s mercy. He confesses human sin and pleads for forgiveness.
Progress of Redemption: Anticipates Christ’s intercession and the forgiveness granted in the gospel.
Doctrine: WCF 15.2 – God hath appointed means whereby sinners may be brought to repentance.
g. Chapter 7 – God Answers with Fire
Fire from heaven consumes the sacrifice. God appears to Solomon and affirms His covenant.
Progress of Redemption: Fire signifies divine acceptance. Christ is the final, acceptable offering (Heb. 10:10).
Doctrine: WCF 27.3 – The sacraments confer grace by the work of the Spirit and Christ’s blessing.
h. Chapter 8 – Solomon’s Orderly Reign
Solomon strengthens his kingdom, builds cities, and organizes temple worship according to the law of Moses and David’s instructions.
Progress of Redemption: Christ is the king who builds and rules in righteousness.
Doctrine: WCF 1.6 – God’s will is revealed by necessary consequence in Scripture.
i. Chapter 9 – The Queen of Sheba & Solomon’s Glory
Solomon’s wisdom, wealth, and worship impress the Queen of Sheba. The chapter ends with Solomon’s death.
Progress of Redemption: A glimpse of the nations coming to Zion (read Isa. 60), fulfilled in Christ.
Doctrine: WCF 8.5 – The gospel is to be preached to all nations.
Conclusion.
2 Chronicles 4-7.
Closing Prayer.
Our gracious and glorious Father in heaven,
King of Kings and Lord of Lords, the Creator of heaven and earth and the just judge of all men.
We come before thee to worship and humble ourselves before thee. Thou hast truly taught us much, and we give thee thanks for the work of thy grace in our souls. Yet we are slow of heart and know not yet what we ought to know. We desire for thee to sanctify us further. Help us to grow in grace, and bow yet lower in humble adoration of thy power, thy truth, thy faitfulness and thy love. We are unworthy of the least of thy mercies, yet thou hast bestowed them upon us most plentifully:
food and shelter, friends and family, health of body, and a clean conscience to enjoy these things without fear.
But above all, thou hast given us thy Son for our redemption—
for the forgiveness of sins, and the gift of righteousness.
Apart from Him, we are polluted and stand condemned before thy throne.
For all things in this life are a curse unto us apart from the blessing that is found only in the blood of the Son of God.
Therefore, above all, we give thee praise and thanksgiving—
for His righteousness and truth,
for His mercy and love,
and for His Spirit dwelling within us.
Grant us a heart to seek thy kingdom in Him,
that we might grow up in Him in all things—Jesus Christ, the Head and Bridegroom of the Church:
the Holy, the Righteous, the Just—our Redeemer, our Captain, our Mediator.
In His holy and awesome name we pray,
Amen.
Fearless Puritan: 