Holy, holy, holy, merciful and mighty God in three. Blessed Holy Godmighty. All my work shall praise earth and sky and sea. Holy, holy, holy, merciful and mighty God in three, blessed Trinity. Amen. Amen. Amen. Let's pray. God, thank you for this Lord's Day Sabbath morning. Thank you for once again causing us to arise uh by your condescending goodness uh on this new day that we might honor you, that we might give you due worship and obedience. We thank you that we can come into this place in a time before worship to study your truth to know your word and uh to glory in you all the more through learn propositions and through the the reality of your revelation to to the sons and daughters of men in the holy scriptures. We thank you for the fact that you have revealed yourself that you have disclosed salvation through Jesus Christ our precious redeemer. We thank honor you in the act of learning and instruction. We pray that we would gain much from considerations of your holy word. And we pray in Christ's name. Amen. >> Amen. >> If you have a copy of the confession, you can turn to chapter 22. If you don't have a copy, you can't turn there. So, if you need a confession of Anybody need a confession of faith at the back, Charlotte? Anyone else? We're in chapter 22. We're going to um divide the chapter up the this morning we're going to look at paragraphs 1-6 on worship specifically speaking and then the Sabbath day we'll look at next time. Uh so that would be paragraphs 7 and 8. So the first six paragraphs this morning. I'll read the entire chapter though. This is chapter 22. The light of nature shows that there is a God who hath lordship and sovereignty over all, is just, good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart and all the soul, and with all the might. But the acceptable way of worshiping the true God is instituted by himself, and so limited by his own revealed will that he may not be worshiped according to the imaginations and devices of men, nor the suggestions of Satan, under any visible representations, or any other way not prescribed in the Holy Scriptures. Religious worship is to be given to God the Father, Son, and Holy Spirit, and to him alone, not to angels, saints, or any other creatures. And since the fall, not without a mediator, nor in the mediation of any other, but Christ alone. Prayer with thanksgiving, being one part of natural worship, is by God required of all men. But that it may be accepted. It is to be made in the name of the Son by the help of the uh by the help of the Spirit according to his will with understanding, reverence, humility, ferveny, faith, love, and perseverance when with others in a known tongue. Prayer is to be made for things lawful and for all sorts of men living or that shall live hereafter, but not for the dead. And uh or excuse me uh but not for the dead, nor for those of whom it may be known that they have sinned the sin unto death. the reading of the scriptures, preaching and hearing the word of God, teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord, as also the administration of baptism and the Lord's supper are all parts of religious worship of God to be performed in obedience to him with understanding, reverence uh with faith, reverence, and godly fear. Moreover, solemn humiliation with fastings and thanksgivings upon special occasions ought to be used in an holy and religious manner. Neither prayer nor any other part of religious worship is now under the gospel tied unto or made more acceptable by any place in which it is performed or towards which it is directed. But God is to be worshiped everywhere in spirit and in truth as in private families daily and in secret each one by himself. So more solemnly in the public assemblies which are not uh carelessly nor willfully to be neglected or forsaken when God by his word or providence calleth there unto. As it is the law of nature that in general a proportion of time by God's appointment be set apart for the worship of God. So by his word in a positive moral and perpetual commandment binding all men in all ages, he hath particularly appointed one day and seven for a Sabbath to be kept holy unto him, which from the beginning of the world to the resurrection of Christ was the last day of the week. and from the resurrection of Christ was changed into the first day of the week which is called the Lord's day and is to be continued to the end of the world as the Christian Sabbath the observation of the last day of of the week being abolished. The Sabbath is then kept holy unto the Lord, when men, after a due preparing of their hearts, and ordering their common affairs beforehand, do not only observe and holy day uh and holy rest all the day from their own works, words, and thoughts about their worldly employment and recreations, but also are taken up the whole time in the public and private exercises of his worship and in the duties of necessity and mercy. So, excellent uh capturing of the biblical revelation concerning Christian worship. And that's what we're going to look at this morning. We're going to look at the doctrine of religious worship, looking at the Sabbath day next time. So, paragraphs 1 through six are concerned with uh the definition of what constitutes uh worship. uh those elements that are part of worship, those things that are to be excluded from worship, the principle by which we are to worship, a number of things con uh concerning what we do every Lord's day and as the confession says, even daily um in uh in our families and in private. And so what are those things? Primarily we're going to be concerned with uh Lord's Day worship, religious worship in the context of the divine assembly. Um and uh we want to answer a number of questions as we move along through the content. We're not going to have time to look at every, as usual, not every clause, every uh every phrase, um every particular principle that's in here, but hopefully we'll touch upon those things that are uh certainly significant. The um the movement that we see here is significant from chapter 21 to chapter 22. chapter 21 if you were here last time uh if you weren't it also is the same chapter uh of Christian liberty and liberty of conscience and here it speaks to we saw that it speaks to uh worship in a particular way that under the new testament for example the liberty of Christians is further and further enlarged in their freedom from the yoke of the ceremonial law so there's something with regards to new testament worship Christian worship in the new covenant era um that is different from old covenant worship. But there is nevertheless the principle the same whether in the old or in the new that it is God who determines um what uh what are the particular elements of worship, how he is to be worshiped. We also noted in chapter 21 that in this new covenant we have fuller communications of the free spirit of God than believers did ordinarily partake of in the old covenant. And we'll see in the context of what we do in worship in the in the new covenant that this um uh that this uh bears um bears true uh as well. One of the things that we that we saw in this particular chapter that touches upon the doctrine of worship is that we are free as Christians from ecclesiastical tyranny. And one of the things that's a a just a a boon to the soul and a blessing is being reformed Christians who hold to the hold to the regulative principle of worship is that we are not under the the bondage the bondages and the burdens and the the the trappings of men who impose their will outside of the word upon our worship. uh you know some some and I don't understand how uh can see the regulative principle of worship as some sort of unjust imposition or uh bondage upon our freedom to innovate in worship. But it is actually a blessed liberation by God by the triune God in alleviating us from the the curtailings and the trappings and the the bonds of men to worship him freely how he has determined and how he has so graciously condescended to reveal and hopefully we'll see that as we as we work through this. some of the context or the context with regards to this chapter historically in the 17th century. the particular Baptists along with their Presbyterian and congregationalist um brethren uh are railing largely against and speaking as always opening up what the Bible says concerning the topic but as well in their context writing against the Roman Catholic Church, writing against Anglican excesses, writing against Quaker craziness, writing against Sinian madness. that was lurking in the shadows of the of the Church of England and in other contexts. But you'll see as we move along that largely speaking, it's the Roman Catholic Church and the the Church of England that are in view here with regards to um uh anything that is uh spoken to defend biblical revelation and to rail against unbiblical uh worship. Um the importance of worship. Uh I I think if we were to if we were to to ask the question does the Bible speak to the importance of worship uh hopefully our our answer would be yes. Um we can open up for example by turning to the book of Deuteronomy for a moment Deuteronomy 12. Uh there are a number of places in Deuteronomy in fact before 12 and after 12 that speak to this and other places in the Bible as well. But in Deuteronomy 12, we have a particular principle and we'll see this uh as we move along. God himself giving this principle in Deuteronomy 12:32. Whatever I command you, be careful to observe it. You shall not add to it nor take away from it. Um, and as we work through this this doctrine of worship, that's something that will continually come to the head, not as some sort of tyrannical imposition, but God the the creator revealing to his creature the manner by which he is to be worshiped for his glory and for our soul good. Um, this is a John Owens definition just before we get into the content. John Owen's definition of of worship and this is that speaking of worship most commonly called in the scripture um by the name the worship of God as that whereby all the acceptable actings of the souls of men towards him are expressed and the only way of owning and acknowledging him in the world as also of entertaining a visible intercourse with him. Such is our faith and confidence in him, our fear of him, our subjection of soul and conscience unto him as the great sovereign Lord, first cause, last end, judge and rewarder of all men. The law whereof was originally written in the heart of man, and hath been various variously improved and directed by new revelations and institutions. And we'll we'll see what he means by that as we move along. Jim Renahan, Dr. James Renahan in his um uh to the to the judicious and impartial reader his exposition on the second London confession. The rule of worship is not our imagination nor ecclesiastical tradition but the revealed will of God in holy scripture alone. This is the principle that guards the church from idolatry and preserves the purity of God's appointed means. It's a wonderful and uh carefully articulated words uh for us. So what are we going to look at the the things that we're going to look at this morning? First the principle of worship. What is the principle of Christian worship? Secondly, the object of our worship. Thirdly, the mediator in our worship. Uh fourthly, the elements of worship. Fifthly, our posture in worship. And then sixly the universality of Christian worship. So first of all the principle of worship. If we have a look at our confessions of faith we see two things in the least largely speaking. We see one the general principle and then secondly the special or regulative principle. The special and regulative principle. So first the general principle. Notice the light of nature shows that there is a God who hath lordship and sovereignty over all is just good and doth good unto all and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart and all the soul and with all the might. The the confession uses here the uh the clause the light of nature. And they use this clause uh at least four times, I think five times in the confession uh in the confession of faith. this specific language, the light of nature. Here they're speaking about what you've heard as uh termed general revelation or natural revelation. Uh the the light of nature discloses something and we see this in the holy scriptures. We see this in Psalm 19 for example. Uh familiar with that? No doubt. The heavens declare the glory of God. The firmament shows his handiwork. Day after day utter speech night after night reveals knowledge. The light of nature, general revelation, natural revelation discloses things. Paul in Romans 1 speaks to this quite clearly that God is made known by those things invisible. His uh his divine power, his godhead is clearly seen by the things that are made. Um the confession of faith in fact opens up the its content with this after having said the holy scripture is the only sufficient certain and infallible rule of all saving knowledge, faith and obedience. It says although the light of nature and the works of creation and providence do so far manifest the goodness, wisdom and power of God as to leave men inexcusable. So the the light of nature shows that there is a god. Uh chapter 1 has already talked about this in the context of revelation. Um chapter 2 speaks to this in fact already not yet not uh not by the the light of nature but by the revelation that there is a god himself which I guess we could say is the light of nature that that god is due honor reverence and obedience. If we if we think of if we think if we're to just define worship in maybe the shortest clause that we can, what what is worship? Um worship is uh worship is the the right response of the creature to the creator. So if we just to boil down what worship is, it's the right response of the creature to the creator. And that's what is that that's what uh the first part here of chapter 22 paragraph 1 is saying that there is a right response that the creature is to have to the creator and that is that that creator is to be worshiped. He is to be feared, loved, praised, called upon, trusted and served with all the heart and all the soul and with all the might. There is notice now though a but clause that that follows. So the light of nature does reveal that there is a god who is to be worshiped and that he is to be worshiped but it does not disclose the way the manner by which he is to be worshiped and that's what we have here in the special and regulative principle but the acceptable way of worshiping the true god is instituted by himself. Um, and you'll see here with regards to special revelation and so limited by his own revealed will that he may not be worshiped according to the imaginations and devices of men nor the suggestions of Satan under any visible representations or any other way not prescribed in the holy scriptures. So with that with that foundational or base definition regarding worship that worship is the right response of the creature to the creator with regards to proper religious Christian worship the only worship that is to obtain and God's good creation. We could amplify that definition a little bit more that religious worship that worship is the uh the the honor, the reverence, the obedience that is due unto the triune God alone by those who have been brought forth from darkness to life by the Lord Jesus Christ and is acceptable to God through his mediation. The acceptable way of worshiping the true God is instituted by himself and so limited by his own revealed will. It is that worship is that reverence, that obedience, that honor due to the triune God revealed by his word to be rendered by his creatures unto him. So yes, the light of nature does reveal that there is a God and that he is to be worshiped. But the light of nature does not reveal how that God is to be worshiped. Only special revelation does that. Only the light of God's special revealed wi will in his word discloses um how he is to be worshiped. The acceptable way God limits this worship according to his own revealed will. Um the elements um the elements of worship uh as we'll see in a number of moments are those things only revealed by God. Man does not have um the uh the the wherewithal nor does he have the authority um to conjure up any elements of worship that would be acceptable in the sight of God. The reality set down by special or supernatural revelation in the Bible is what's in view here. It alone, special revelation establishes the way in which the triune God is to be worshiped. Um John Gil or John Owen simply says that we must quote worship him in and by the ways of his own appointment. Um and it it it should make a lot of sense to the Christian uh taught and stable in in God's holy word that he is to be worshiped uh according to the ways of his own appointment. It it makes sense. Um in a in a household um kids are not free to you know honor their parents in their own you know particular and weird way. If a kid comes up to uh you know if a kid if my son or daughter came up to me and you know punched me and kicked me in the shin and said and I'd said what are you doing and they said I'm giving you your due honor. Um I would say well that's not really acceptable in my house. This is these are some ways in which you may properly show your your honor towards me. Um there there are rules in a in a household. The householder, the owner of the house governs the way in which uh behavior is to obtain and things are to obtain within the context of that house. Well, we we move to the the the much more significant, if you will, and we uh we exalt our minds for a moment above that particular reality and think about the house of God. um think about the madness of his children just conjuring up and in inventing and innovating ways that uh God is to be worshiped. We we should first off just see in that the madness of it. But then secondly now just think from God's vantage point why he would be if we can use the language of men displeased with such things. um when he is not worshiped according to his own authority, according to his own governance, and according to his own blessed revelation, John Owen would say with more amplification, a principle, take care that nothing be admitted or practiced in the worship of God or as belonging there unto which is not instituted and appointed by the Lord Christ. In its care, faithfulness, and watchfulness herein consists, the principal part of its loyalty unto the Lord Jesus, as the head, king, and lawgiver of his church, and which to stir us up into, he hath left us many severe interdictions and prohibitions in his word, against all additions to his commands, upon any pretense, whatever. It's it's wonderful language. what in worship as Christians what are we doing when we worship a right we are exercising our care our faithfulness and our watchfulness in that worship um which is demonstrating our loyalty unto the Lord Jesus as our head and king and lawgiver. So right worship is a demonstration of the regulative principle of worship is such established by God that we demonstrate that Christian care, that Christian faithfulness, uh that Christian watchfulness and and again demonstrate our loyalty to the one who died for us, the one who rose again for us, the one who lived that life of perfect obedience to the law of God in ourstead, the one who sends his spirit to animate our souls unto a high and lofty worship of father, son, and holy spirit. And so it is um it is that duty of the church um in the manner of worship to take care that nothing be admitted or practiced in the worship of God that is not institute instituted or appointed by God. Uh Owen as well writes this is the glory of gospel worship and the beauty of it whose consideration whilst the minds of men are diverted from to look for beauty in the outward preparation of ceremonies they lose the privilege purchased for believers by the blood of Christ. Instead, then of furthering the beauty and comeliness of gospel worship, they are apt to lead men into a dangerous error and mistake, as upon a due consideration will appear to be mean and carnal, and far beneath those ceremonies and ordinances of the Old Testament, which yet in comparison of the worship of the gospel are called worldly, carnal, and beggarly, and are said to have no glory. You see what Owen is saying there? The anything that man thinks that he can institute you. You think of the the Church of England um um in their more popish manifestation. Um you think of the the Church of Rome and and and even you know we could say to a large degree even modern evangelicals in their in their um in their untaught and unstable strivings to uh to offer some measure of reverence unto God. They seek after visible representations. They seek after uh the smells and bells. They seek after those things that are uh that are sensory and sensible. They seek after those things that our eyes can behold. All the the the elaborate, you know, stained glass and statues and crosses of gold and silver and and you know, bejeweled bejeweled uh crosses and all that sort of stuff. the the you know the the PowerPoint displays with movie clips of the passion of the Christ and and you know dry ice and smoke and repelling pastors and whatever it might be. All of those things are of less glory actually Owen says are of no glory and are lesser than those things of the old covenant that the inspired authors call worldly, carnal and beggarly. And so it is the case that new covenant worship instituted by God is only to be that which is exactly that instituted by God uh appointed and set up by his ordination um made clear in his word. Secondly we see the object of worship. Notice in paragraph two, in paragraph two, some of some of the things in in paragraph one there that that are in view um just near the end there within the context of the framers of the confession. Uh the imaginations and devices of men. I know um there were uh a few things that were taking place contemporaneously that the Puritans came across was the sign of the cross at baptism um in in the church of uh in the church of England in the Roman church of course um kneeling when taking communion um and of course images uh images in worship that that's reiterated here or captured under visible representations but a number of things that took place at the time of the the writing of the confession um that uh are in view. The Bible already articulates clear things with regards to all four of those um all four of those particular clauses. Um but uh but nevertheless, the the uh the framers of the confession came across those things in their own context and we're faced with them as well today. uh the object of worship. Notice in paragraph 2, religious worship is to be given to God the father, son and holy spirit and to him alone. The object of our worship. We see here first the exclusivity of the worship of the triune God. Um and this comes as no surprise to us as Christians. There is one God only, the living and true God. And this God is father, son, and holy spirit of one substance, power and eternity. All three having the whole divine essence and the essence undivided. True worship is only that established by the triune God and so then rendered to the triune God. And our worship is to terminate only upon the triune God. The the the confession here speaks to this both positively and negatively. It gives the positive assertion religious worship to be given to God the father, son and holy spirit and to him alone. And notice not to angels, saints or any other creatures. so negatively stated it's not to be given then and if it's exclusively to the triune God then it's not to be given to uh to angels to saints uh or to any other creature um and I I think we could safely say that what's in view there um though you know sure remotely paganism and heathenism could be in view with any other creature but largely speaking what's in view is the Roman Catholic Church and her worship of angels, saints, and um and other creatures. And by other creatures, I mean they what could be in view is the relics of the saints. Not only did they worship the saints themselves, so Mary and and others, uh but they also worship relics of the saints or just physical emblems. They would, you know, bow down and kneel before a shaving of the what is supposed to be the cross of Christ. um you know, kneeling before a a skull enclosed enclosed in glass with alarm bells on it. Um and saying prayers to a to a to you know a human skull in a glass chamber. Um so there is a lot there was a lot and there is a lot of madness that obtains within the context of the Roman Catholic Church. And so rightly speaking here and rightly speaking today um the confessionalists though here are positively asserting the exclusivity of worship as it respects the triune God and negatively as it does not respect anything else or anyone else. Um the Roman Catholic Church will will argue that well wait a minute there are two different types of worship. There's there's dullia which is really just veneration and there's latria which is reserved for for God alone worship uh given to to the triune God. Um so they they don't really they they in in that way they can kind of wriggle out of it and say we don't really worship angels and saints and the Virgin Mary. We're just giving them dullia veneration. But if you read their literature, um, even today, they they're saying pranks. Prints. They're saying prayers. They mix saints and and prayers there. They're saying prince. Um, they're they're saying prayers to angels. They're saying prayers to saints. And their prayers to Mary are some of the most idolatrous things that you will ever read. Calling her, "Oh, sovereign, oh redeemer, oh mediatrix." um and and all manner of blasphemy and idolatry. Um the uh the the yeah the ends to which the Roman Catholic Church go to a engage in idolatry but b then to say uh to those who would object that it's not idolatry um are endless. So the exclusivity of the worship of the triune God, true worship is only that that is established by the triune God and rendered to the triune God. Jim Renahan writes this. In every situation where pious actions are made privately in families, in civil circumstances where os are sworn, and in public assemblies, the triune God must be the sole recipient of reverence. And our our Bibles are are everywhere clear on this. We we read, for example, if you turn to the book of turn to the book of Isaiah. Um, in Isaiah chapter 44, uh, excuse me, Isaiah, uh, I'm looking at Isaiah chapter 46. We see here in um you may have something in your in your uninspired headings, dead idols and the living God or something like that. In Isaiah 46, you see God um God by the prophet speaking against idols, the idols of men, and then speaking with respect to that honor, that reverence um that which is due, the triune God alone. Notice in Isaiah 46 at verse 8, remember this and show yourselves men. Recall to mind, oh you transgressors. Remember the former things of old, for I am God and there is no other. I am God and there is none like me. Declaring the end from the beginning and from ancient times things that are not yet done, saying, "My counsel shall stand and I shall do all my pleasure." Um, listen to me. Verse 12. Stubb you stubborn-hearted, you who are far from righteousness, I bring my righteousness near. It shall not be a far off. My salvation shall not linger, and I will place salvation in Zion for Israel, my glory. We see other language like this um in the prophet Isaiah, in the prophets at large and in the Psalms where it speaks to the reality that there is no no other God and God alone, the triune God is the one who receives glory. In fact, just back a little bit in in Isaiah 45. Thus says the Lord, the labor of Egypt, this is verse 14. And merchandise of Kush and all uh and of the Sabbian, men of stature shall come over to you, and they shall be yours. They shall walk behind you. They shall come over in chains, and they shall bow down to you. They will make supplication to you, saying, "Surely God is in you, and there is no other. There is no other God. Truly you are God who hide yourself, oh God of Israel, the Savior. They shall be ashamed and also disgraced all of them. They shall go in confusion who are makers of idols. But Israel shall be saved by the Lord with an everlasting salvation. You shall not be ashamed or disgraced forever and ever. And it goes on to speak of the glory of God as creator, the one who made it, the one who establishes it. The the Bible is clear with resp with regards to the glory that is to be rendered to God reserving no glory for any other. It is alone the triune God is to be worshiped. And it it makes clear sense um it should make clear sense to the Christian the one redeemed by amazing and victorious grace. We do not worship the creature but rather we worship the creator. uh we do not worship that which is um made. We worship rather that that one who is the maker who has made us who sustains us and who has redeemed us by the perfect work of the Lord Jesus Christ. Religious worship is to be given to the triune God alone. And then remember this negative statement not to angels, saints or any other creatures. And we have no example in the Bible of angels, saints or any other Christians being worshiped. That is with with given the the divine approbation and the the uh you know the confirmation and the reality that this is okay by the living and true God. We do see examples of idolatry but it's always condemned by God. We never see commendation given. In fact, uh in uh in particular context, for example, in the book of Revelation, when the angel is is uh when uh the angel is um uh when John falls down uh before the angel, the angel gives particular instruction, not not to not that John was actually going to be engaging in idolatry, but recognizing or not receiving worship. Um and we see that by the apostles as well in in Acts 14. um when the uh when the men there are seeking to worship them as gods, they say, "No, we are men of the same nature as as you, of like passions as you. Don't worship us. Um but rather worship God alone." And so the Bible, not only does it not give favorable examples of um of worshiping anything other than the triune God, but it explicitly condemns it and gives us even narrative examples uh of those receiving it, rejecting it um and pointing men and women to the triune God alone. So the exclusivity of the worship of the triune God and also then the rejection of any other objects of worship. Thirdly, we see here the mediator in our worship. This is the end of paragraph two. Notice religious worship is to be given to the triune God and since the fall this last set of clauses not without a mediator nor in the mediation of any other but Christ alone. And so we see here that the uh the revelation or excuse me worship by the creature and proper religious worship Christian worship is given or takes place within the context and by a mediator. Since the fall worship does not obtain without a mediator nor in the mediation of any other but Christ alone. We see here the cause of this worship of this if we could say mediatorial worship since the fall. Something took place that demanded that worship come through a mediator. Adam fell uh Adam and Eve fall in the garden. They thrust their pro uh progeny by ordinary generation in all generations that follow. um they thrust them into sin, in depravity and transgression. And so therefore, the only way to come acceptably in worship to the triune God is through a mediator, the Lord Jesus Christ, the second or last Adam. And notice the the language here, the language of the um the the language nor in the mediation of any other but Christ alone. probably another clause that's targeted against the Roman Catholic Church and the system of priestly mediation, the sacraidalism, the um the activities that take place within the context of the Catholic Church. that mediation comes through earthly priests who offer up the unbloody sacrifice of Jesus Christ on their ungodly altars and so mediate on behalf of the uh of the people um that they have lordship over. uh they at least some Catholics um uh speak with regards to Mary as co-redemptrics and co-mediatrics uh that she along with her son um and really if you if you listen to some of their prayers and and read some of their writings more than the son um is the mediatrix or redeemer of all faithful Catholics. Um she is the one who calms down her son. Um some of their prayers uh pray Mary are rendered to Mary and asking Mary to calm down the rage of her son in judgment for for our sins. Um we have the Bible discloses and in God's reality there there is no other mediator than Christ alone. And the Bible is clear on this. There is one mediator between God and man, the man Christ Jesus. Christians have one mediator, not a human mediator, not a dead human mediator, um but rather one who is very God and very man, yet one Christ and the only mediator between God and man. Uh this is an example of um just to to to warm your hearts just to see the the madness of the Roman Catholic Church and the importance of the clause nor in the mediation of any other but Christ alone. This is a prayer of St. Bernard. This isn't good. There's kids in here. This isn't a good prayer. So this is an example of the madness of the idolatry that obtains. Most sweet and amiable Mary, no one can pronounce thy name without feeling the greatest desire to love thee. And those who do love thee cannot call thee to mind without being animated to love thee more. Pray for us to thy divine son that he may vouch safe to strengthen our weakness. No one is better entitled to speak in our favor to thy God and ours than thyself who art the nearest to him. Intercede then for us, oh blessed mother, because thy son hears thee, and thou canst obtain whatever thou wilt ask. Oh Mary, obtain for me the grace to have constant recourse to thee, stealing away the glory that is due, the triune God alone, and giving it uh to to one who is just in the presence of her Lord, seeking to uh to rejoice in him eternally. To uh this is um this is blossius to Mary. Oh my sovereign, protect me in my combats, fortify me in my weakness. Oh most holy Mary, in this great contest which I sustain against hell, aid me always. But if ever thou seeest me wavering and ready to yield, oh my sovereign, again rendered to Mary, stretch out thy hand to me without delay, and sustain me still more powerfully. Oh God, what temptations still remain to be surmounted until death. Ah Mary, my refuge, my strength, and my hope. Never permit that I should lose the grace of God, for I am resolved in all my temptations to have always immediate recourse to thee. Hopefully, you see the the disgusting nature of such a prayer. The idolatry, it's it it strikes it ought to strike us. It it is worse than worse than paganism and heathenism because it's stealing it's stealing uh with knowledge that they have of the true and proper way. Stealing the glory that is due God. Stealing away the reality that God is our strength. God is our refuge and God is our hope. Applying the language of the psalms to Mary instead of to God. It is the triune God alone that is to be worshiped and that is our blessed safeguard and our blessed hope and since the fall it is rendered not without a mediator and that mediation is Christ's alone. Uh fourthly we see the elements of worship. So what constitutes worship? What is worship to look like? Um notice notice what we see here in paragraph 3. We f we see here that the first element of worship is prayer. So if we ask the question what what does worship look like? What is it to look like? And what do we do in worship? The confession starts to answer the question here. Prayer with thanksgiving being one part of natural worship is by God required of all men. So the first element of worship is prayer. And interestingly here the confession shifts a little. the the Baptists um like they always do improve the language of the Presbyterians and the Congregationalists. In in the Westminster Confession of Faith, it says, "Religious worship is uh excuse me, prayer with thanksgiving being one part of religious worship is by God required of all men." The Baptists here change religious to natural because they realize that uh the light of nature discloses that men are to pray to God. It's part of natural worship. The light of nature discloses that men uh realizing that God is to be feared, loved, praised, called upon, trusted in, and served with all the heart and all the soul and with all the might. um that this is a particular reality as it as it pertains to the light of nature revealing God and the fact that he is to be worshiped. So the confessionalists here change religious to natural. We could say uh what's the difference here between natural and and religious worship because those clauses are used here. Religious worship is Christian worship. proper worship as it's defined by that second half of paragraph one and the rest of the confession. The acceptable way that God has ordained that he is to be worshiped. That is religious worship. Natural worship is that which the light of nature discloses is due God. That he is God who hath lordship and sovereignty over all. Who is just good and doth good unto all. And he is therefore to be feared, loved, trusted in, praised with all the heart, mind, soul, and strength. But prayer is part of natural worship. And you can see here instead of saying and like the other confessions the Baptists here now say but but that it may be accepted it is to be made in the name of the son by the help of the spirit according to his will with understanding reverence humility ferveny faith love perseverance and when with others in a known tongue. So prayer is this part of natural worship. Um, and notice the disposition of the Christian in rendering prayer. We're not we're we're not and hopefully this is never the case. We're not simply, you know, checking a box when we pray. We're we're not simply doing some sort of wrote outward exercise. It is outward when we're praying audibly to God. It is an outward element of worship. But notice the inward disposition of the Christian heart. It is to be with understanding, with reverence, with humility, with ferveny, with faith, with love, and with perseverance. And then there's this clause. We're we won't we won't finish this morning because it's almost 10 uh 25. Um so we'll close with this first element of worship, but notice um notice here, and when with others in a known tongue. It's an interesting it's an interesting clause here at the end of paragraph 3. Wait a minute. Are are the Baptists here talking about the continuation of of tongues within the context of the church? Um, more than likely what they're talking about here is writing against is the practice of the Roman Catholic Church to speak Latin in their religious rights. Uh, I remember growing up as a kid, we would sometimes attend the Latin mass um at St. ans Catholic Church in in Abbottzford where the whole service is given in Latin. Um and the the priests are speaking in Latin. Everything the prayers the the homaly all of it is is given in in Latin. Um and so the the confessors here are saying that in the church of the Lord Jesus Christ it is always to be the case that worship is accessible to those who are worshiping. It is to be given with understanding. So those gathered who can't understand the language that is being uh that is being used within the context of the reading of the scriptures, the preaching of the word, prayer, the administration of the ordinances. That's not accessible worship. They can't enter in with understanding, reverence, humility, ferveny, faith, love, and perseverance when they don't understand the language that is being spoken. That's why as well in in chapter one of the holy scriptures, the the confessionalists say that the Bible is to be written and translated in the vulgar tongue of every nation so that the ecclesiastical authorities can't lord their Latin over the over the congregation and um and uh demand a blind and implicit faith to the things of Christianity. It is always to be the case that the worship of God is to be acceptable. Now I think this principle as some have pointed out is to also apply to the preaching of the word. Chrissum wrote the teacher must condescend to the capacity of the hearers for if the trumpet give an uncertain sound who shall prepare himself to the battle. It's a it's a good quote. An application for for us as preachers for any preacher is that the preaching of the word is to be such that it meets the capacity of the hearers. The capacity of the hearers should be elevated. No doubt we're not we're not to just simply always be uh at the level of simpleans without any desire to grow in the grace and in the knowledge of Jesus Christ our savior. But yes, nevertheless, worship is to be uh is to be accessible. And this particular clause speaks to that reality. It is to be in a known tongue. Let no preacher preach in a tongue that is uh that is unknown. Well, let's let's stop there for today because we don't want to neglect the other matters of the elements of worship. We'll close in prayer and we have some uh some minutes left here for any questions. Let's pray. God, we thank you for your time, this time in uh studying truth and knowing those things that are revealed. We thank you for the fact that we can worship you. We thank you that you have disclosed the manner by which you are to be worshiped. We pray that you would help us by your spirit to go into this next hour of worship with hearts prepared for it. that you would elevate our souls to a to a whole sold worship of Father, Son, and Holy Spirit. That would come acceptably through our only mediator, the Lord Jesus Christ, and that we would be animated by the Spirit, rendering unto you those things that are due your most high name. And we pray in Christ's name. Amen. >> Amen. >> Uh any questions about any of the the stuff of paragraphs one to three? >> Anything to add, Jim? Okay. >> Are there still the same amount of relics today in the Roman Catholic Church there was 500 years ago? >> Probably more. >> Yeah. >> 500 years to make more crosses. >> Yeah. Exactly. Yeah. What's that? >> Are they still finding new relics? Oh, yeah. Yeah. No. Yeah. They they still Yeah. >> They probably build a thousand new crosses, but they did not. There's was that was that there was something like that in in Luther's uh Luther's bondage to the there's letters to Arasmus, right? Where he just goes he goes harsh on on relics and just talks about the the folly of the folly of relics. How can there be the same skull of the same saint in 10 different churches? I'm paraphrasing, but um but yeah, there I'd say there'd be more. I mean, some have no doubt been destroyed over the years and but you know, by you know, Muslims and that sort of a thing, but uh but they're always finding more. I I remember reading the the Catholic news, can't remember the name of name of the I don't know if it's the Catholic news or if it's called something else. My parents still get it. And uh yeah, archaeological digs that are sanctioned by the Vatican and the Catholic Church. if they find, you know, anything remotely close, they'll slap it in a glass chamber and and have people come and, you know, tape stones to their knees and kneel before it and say a prayer. Yeah. >> Would that be connected to what penance or why? >> Oh, they they have a they have a doctrine of pilgrimage in the in the Catholic Church. uh you know fa faithful adherence traveling you know hundreds of thousands of miles to particular locations to render not lacta but dullia to the uh to the objects and and that sort of a thing and but yes they they they would have they I I think their their doctrine of penance would also feed into that particular reality. Yep. >> Yeah. So, where does Rome go off the rails um to where they're at the point where they're praying to saints and to Mary? How do they make that? Where do where do they get that? How do they get there? >> How how do they how do they get there? Yeah. >> I mean, from departing from, you know, praying to God, but then now all of a sudden you're talking to a dead person that's >> saints and such, >> right? >> As though they can do it. >> Yeah. I mean, it's a good question. And I know one of the one of the one of the transitions is what they often refer to in in a biblical defense first of the delineation between uh dullia and latria. Dulia being veneration, Latria being actual divine worship. um they'll go to places like Revelation um where the saints are off where where um where there's uh the prayers being offered up by the saints and angels the you know the vials which are the the the prayers of the saints and those sorts of things. um they'll go to they'll they'll argue from intercessory prayer by by living living people to then why not the intercessory prayers of dead people um and that sort of thing even though I don't pray to you when I when I ask you to pray for me I ask you to pray for me but uh but where did they yeah where did they go historically I I think you know that's that's a tougher question I don't know Grant if you would know in the early church from your studies in the early church where there might have been a um you know what might foundationally feed this transition to to praying to the saints. I know. Yeah, I think it starts emerging more in the 3rd and fourth century and fifth century in particular. But you do have people, you know, theologians like origin of Alexandria writing in the 3rd century around 2:20 who will be pretty clear that you ought not to pray to God through uh an intermediary that is a creature. uh and so it's only right to worship and to pray to uh God through the sun. Um that is the only right way he articulates clearly in his uh little writing on prayer. But I think yeah it's I I think there's probably a mixture of the element of the culture around was such where you have people praying to different objects. I think that is one thing >> and uh >> yeah the Greco Greco Roman world I know I know the I mean historically the cath catholics are famous for for aping and stealing from you know from those cultures in which they in which they would conquer. Um I think there's an argument there's an argument you know with regards to saint worship in in the the conquering of the Greco Roman world and their veneration of not only you know dead kings and emperors and military leaders but you know the pantheon of the pantheon of their gods. I don't some I don't know how much of a linkage there is but I know some historically have linked the prayers prayers to saints to that Greco Roman pantheistic sort of uh you know the church comes they conquer they conquer pantheism but the stains of pantheism um gets uh gets aped by the Roman Catholic Church in the fourth in the 4th century when the church became the larger more significant power in society through Emperor Constantine. Uh you had mass sws of people converting to Christianity who were pagan, but they were converting to Christianity because it was now politically expedient. If you want your son to go on to the highest levels in the law courts and whatnot, now you're in a context where they need to be a Christian, right? They need or it's better for them to be a Christian. Uh, and so you have a lot of people converting to Christianity out of expediency because you want your child to get ahead, right, in society. >> And so, of course, you're going to see a lot of people mingling in pagan ideas and notions because they haven't really genuinely converted, >> right? Yeah. >> Yeah. Good stuff.
