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So this is chapter 22 that we're 
on now of religious worship and the Sabbath day. There are many 
paragraphs in this chapter. I'm not going to read all of 
them. We're going to focus this morning on paragraphs 1 and 2. There are, as you can see, 8 
paragraphs. And we'll spend a few Sundays. 
I thought it would be good to do so because there is much to 
touch on in this chapter. both with regards to the proper 
principle that we hold with respect to worship, but also, of course, 
the proper object of our worship, as well as the elements of worship, 
the parts and the time associated with proper worship of the Triune 
God. This morning, though, we're going 
to concern ourselves with paragraphs one and two. So I'll read those 
two paragraphs, and then we'll begin a study of this chapter. 
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 worshipped according to 
the imagination 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, saints 
or any other creatures and since the fall not without a mediator 
in the mediation of any other but Christ alone. So obviously 
this chapter is on religious worship and the Sabbath day, 
an important chapter in setting forth the proper biblical approach 
to worship. Again, what we see in paragraph 
one is the guiding principle for new covenant worship, and 
we'll touch on that a little bit later this morning. We see 
in paragraph two, the proper object of worship positively 
stated that it is the triune God, alone and negatively stated, 
not angels, saints, or any other creatures. And then later on 
in further paragraphs, we have, what are the parts of worship? 
What are to be those elements or parts of new covenant worship? And then as well, what is the 
proper and appointed and divinely ordained day for worship and 
the practice of that day for Christians? This morning then, 
we're going to look at three things, and those three things, 
thank you, those three things are worship's creational mandate, 
worship's scriptural regulation, and worship's exclusive object. 
First off though, the main historical context for this chapter is largely 
the debate between the Puritans and the Anglicans at the point 
of how are we to approach the worship of the living and true 
God. There were two primary views born out of the Reformation and 
at practice post-Reformation, and of course today as well, 
the regulative principle of worship and what's called the normative 
principle of worship, and we'll touch on that in a little bit 
here. But this is what the Church of England states in Article 
20 of the 39 Articles with regards to their approach to worship, 
the church hath power to decree rights or ceremonies and authority 
in the controversies of faith. And yet it is not lawful for 
the church to ordain anything contrary to God's written word. In contrast, though, and with 
further qualification and with biblical warrant, the Puritans, 
this is Bannerman, the Puritans stated there, the church has 
a right to decree nothing. except what expressly or by implication 
is enjoined by the Word of God. Now if you understood those two 
quotes, hopefully you'll see the difference, and we'll get 
to that a little bit later. This is Waldron, though, with 
regards to this chapter and its content. When the Reformation 
churches affirmed sola scriptura, the question had to be asked 
whether the scriptures alone were sufficient to regulate the 
worship of the church, or whether, on the other hand, tradition 
might have a place in ordering the government and worship of 
the church. The principle articulated by 
Calvin and the Reformed against Luther and the Roman Catholics 
was given sharp focus in the debates between the Puritans 
and Anglicans in late 16th and 17th century England. It was 
given its classic and definitive statement in Reformed confessions 
formulated in the 17th century in Britain. It is stated in identical 
language at Chapter 21, Paragraph 1 in the Westminster Confession, 
and at Chapter 22, Paragraph 1 in the 1689 London Baptist 
Confession. So what's partly in view in this 
chapter is the reformed and Puritan approach to worship, which is 
the regulative principle of worship, that we are only to do that which 
God has commanded in his holy word. What he has not commanded 
is forbidden. Also being dealt with in this 
chapter is the Roman Catholic Church and her perverse practices, 
including prayers to saints and angels, the invocation of angels 
and saints, and the reverence given to relics, even the worshiping 
of them, those sorts of things, as well as prayers in Latin and 
prayers for the dead. And we'll get to that, though, 
in later sessions. One thing we want to note Hopefully 
always, as we approach a chapter in the Confession, is the connection 
that this has to other parts of the Confession. Remember, 
it isn't just solitary chapters tossed into a Confession of Faith, 
but there is an interdependency, a connectivity between all of 
the chapters, a harmony. Here in Chapter 22, we have a 
connection, hopefully, that we can see to Chapter 1 and Paragraph 
1, where it talks about the light of nature revealing things, but 
the Holy Scriptures being necessary to give that will of the Lord 
which he has committed to the church. We should see a connection 
to chapter 2 and the entirety of chapter 2, the doctrine of 
God. God, the only living and true 
God, is one who is such that is to be honored, to be worshipped, 
to be to be respected by his creatures, giving him their due, 
his due. As well, chapters 7, paragraphs 
2 and 3, with regards to the fall of man and God's condescension 
by way of covenant, and chapter 8 of Christ the Mediator. There 
is much that we can see when we work through this particular 
chapter in the way of connection to other chapters. As well, the 
chapter that we just studied, chapter 21 of Christian liberty, 
There, remember, we have paragraph two, which says, God alone is 
Lord of the conscience and hath left it free from the doctrines 
and commandments of men, which are in anything contrary to his 
word are not contained in it. When we get to the point of worship, 
liberty of conscience is clearly in view. We are not to be those 
who, in blind obedience, obey the commands of those imposing 
worshipful elements that God never ordained, that God never 
prescribed in His Holy Word. We have as Christians liberty 
of conscience at the point of worship, where we are not to 
be subjected to the doctrines and commandments of men, only 
the doctrines and the commandments of God as revealed in the Holy 
Scriptures. Well, let's get to a study then 
of these two paragraphs. First, we want to notice worship's 
creational mandate. What does that mean? It simply 
means what we find in the first Words of paragraph one, 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. So there we have worship's creational mandate. The light 
of nature shows, first, that there is a God. Psalm 19, the 
heavens declare the glory of God, the firmament shows its 
handiwork. Romans 1, 19 and 20, we see that 
the invisible attributes of God are clearly seen being made known 
by what's made. So we have the reality that the 
light of nature that is creation and providence, our own consciences 
were created in the image of God. It shows that there is a 
God and it not just shows that there is a God, but it also demonstrates 
the reality that that self same God has lordship and sovereignty 
overall. Men, according to Romans 1, know 
this by virtue of the light of nature, God's creation. As well, 
it demonstrates then this therefore reality. Well, first off, he's 
just good and doth good unto all. We see that in the scriptures 
as well, don't we? That's one of Paul's arguments 
to pagans in the book of Acts. He causes the rain to fall on 
those and he puts people in their respective places, gives them 
of food and drink to eat and all of those things. There is 
a God shown by the light of nature who is just good and doth good 
unto all. There is this therefore now then 
which is, which naturally flows from this reality Therefore, 
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. Creation shows this reality that 
there is a God. He has these particular attributes. And thirdly, He is therefore 
to be feared. He is to be worshipped. Knowledge 
of God and His attributes and of His blessings to all demand 
a response. And they serve to justify this, 
therefore, in the confession. Man is to have a response to 
the reality that there is a God who hath sovereign lordship over 
all, and who is then, as well, just good and doth good unto 
all. This one is to be worshipped, and creation speaks to this reality. You can turn in our Bibles just 
to a couple places here as well to see this. We've already noted 
Psalm 19 and Romans 120, but you can turn to Psalm 97 for 
a moment as well. Psalm 97. God is not silent in creation. Creation, as it were, though 
with insufficiency because of the realities brought out by 
paragraph 1 of chapter 1, the necessity and sufficiency of 
the Holy Scriptures to reveal the will of God. But nevertheless, 
creation, as it were, speaks and preaches sermon disclosing 
God's glory. Notice in Psalm 97 at verse 6, 
the heavens declare his righteousness and all the peoples see his glory. There's a clarity to that and 
it echoes Psalm 19. There is not a silence, there 
is not a quietness with respect to God's creation, but much rather 
day after day utter speech and night after night reveals knowledge. We also have the revelation in 
Acts 14 where we just spoke about that with regards to Paul and 
his ministry there. But notice what we have in Acts 
14 in verse 17. Nevertheless, speaking of God, 
he did not leave himself without witness in that he did good, 
gave us rain from heaven and fruitful seasons, filling our 
hearts with food and gladness. And with these sayings, they 
could scarcely restrain the multitudes from sacrificing to them. So 
what we have is the reality that God has revealed himself in creation 
and in providence. It discloses the reality of his 
sovereign lordship over all, his justness, goodness, and the 
fact that he does good unto all, and that this is an argument, 
therefore, that he is to be worshipped, feared, loved, praised, called 
upon, entrusted in, and served. As well, you could note Jeremiah 
14, 22, are there any among the idols of the nations that can 
cause rain, or can the heavens give showers? Are you not he, 
O Lord our God? Therefore we will wait for you, 
since you have made all these. You see, the confession, as it 
very often does in a few other places, stresses this but reality. There is, yes, the reality that 
God has revealed himself, by the light of nature, showing 
that he is there, that he has lordship, and that he is to be 
served. However, there is the necessity of a special revelation 
for God to reveal how he is to be feared, loved, praised, called 
upon, trusted in, and served. The divine prescription for the 
acceptable way of approaching this living and true God that 
is there, who has sovereignty, and who is to be served. Notice 
what the confession says then, now as we move to worship scriptural 
regulation. But, paragraph one continues, 
the acceptable way of worshipping the true God is instituted by 
himself and so limited by his own revealed will that he may 
not be worshipped according to the imagination and devices of 
men nor the suggestions of Satan under any visible representations 
or any other way not prescribed in the Holy Scriptures. So, while 
creation certainly discloses and witnesses to the fact that 
there is a God who is to be worshipped, creation does not and cannot 
in any way deliver a prescription for the appropriate way of worship. 
God in His Word brings that to men, His own revealed will And 
worship is to be limited by that. But the acceptable way of worshiping 
the true God, to paraphrase, is in the holy scriptures. And 
this brings to us, you've heard the term with respect to worship, 
the regulative principle of worship. This is where the confession 
brings that out, hopefully with a clarity. The language of limited 
by his own revealed will, and the positives and negatives associated 
with scripture and the regulation of worship. Remember, at the 
outset, we noted that there are primarily two views of worship 
within professing Christendom, the regulative principle of worship 
and the normative principle of worship. And perhaps a good way 
of just showing what this looks like by way of a chart would 
be like this. who would be listening to this. I'm walking up to a whiteboard 
with felts. So the regulative principle of 
worship, regulative principle, right there. We have here, this 
circle, true worship. And then we would have false 
worship over here. Okay, so true worship is only 
what is commanded. So that is the regular principle 
of worship, true worship, only what is commanded. And then false 
worship is really everything else. So false worship is anything not commanded. So that is the Puritan view or 
the regulative principle of worship. We have just a single circle, 
true worship is only what is commanded, and false worship 
is anything not commanded. Now, the normative view, and 
I'm taking, horrible penmanship, by the way. Normative view, I'm 
taking up a lot of space here, but the normative view would 
have two circles, and true worship would be everything commanded but also that there is freedom 
in anything not forbidden. Just trust me, that's what that 
says. So we have everything commanded we are to do, but also we're 
free to do anything that is not explicitly forbidden by the Word 
of God. And they would say that false 
worship then is everything forbidden. Now, obviously, that's good. We don't want to do those things 
which are forbidden by God in worship. But you see, hopefully, 
what the problem is, they have left, they have left room for 
the commandments of man. to be mingled in with the commandments 
of God for the worship of God. Again, what the articles of the 
Church of England state in Article 20, the Church hath power to 
decree rights or ceremonies and authority in the controversies 
of faith, and yet it is not lawful for the Church to ordain anything 
contrary to God's written word. Sounds like a good statement, 
but you see what's left open then there is room for the innovations 
of men to introduce things that God has not commanded into worship. Yes, we do not want to do those 
things forbidden, but we also should only want to do those 
things which God himself has commanded. That's why the confession 
says, but the acceptable way of worshiping the true God is 
limited by himself and so limited, excuse me, is instituted by himself 
and so limited by his own revealed will, that he may not be worshipped, 
et cetera, et cetera, et cetera, according to the imagination 
and devices of man. And so the distinction, again, 
is at this particular point. The regulative principle of worship, 
principle of worship set forth by our confession of faith is 
that we do only that which God has commanded. The normative 
view of worship, that which we would reject as a principle of 
worship states that we are only, that we can not do only that 
which God has forbidden. So that leaves, it leaves a door 
open again for the church itself, as the quote says, to decree 
rights or ceremonies by its own authority. This is Calvin on 
the regulative principle of worship. He writes this, 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." Goes on to say, such 
is our folly that when we are left at liberty, all we are able 
to do is 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 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. Now, if we were to, if we were, 
we're going to go to the Bible here in a moment, but if we were 
to want to note two things that are at play with respect to this 
proper way of worshiping the living and true God, it is the 
doctrine of God and His sovereign authority over men, and as well, 
biblical anthropology, the problem of man's own heart. As we'll 
see here in a few moments, the regulative principle of worship 
hedges us in against our own sin. It hedges us in against 
our own proclivities to introduce those things into the worship 
of God that flow not from his good pleasure and his revelation, 
but rather from our own imaginings and devices. If you look where 
the Bible speaks to the regulative principle of worship, there are 
a number of places we could go to, but let's turn first in our 
Bibles to Deuteronomy chapter 12. Deuteronomy 12. Once you get there, we can begin 
reading at verse 29. Deuteronomy 12 and verse 29 when 
the Lord your God cuts off from before you the nations which 
you go to dispossess and you displace them and dwell in their 
land take heed to yourself that you are not ensnared to follow 
them after that after they are destroyed from before you and 
that you do not inquire after their God saying How did these 
nations serve their gods? I also will do likewise. You shall not worship the Lord 
your God in that way. For every abomination to the 
Lord which he hates, they have done to their gods. For they 
burn even their sons and daughters in the fire to their gods. Whatever 
I command you, be careful to observe it. You shall not add 
to it, nor take away from it. There is a wholesome raging clarity 
to that verse with respect to Christian worship. Now, we'll 
get to the differences between Old Covenant and New Covenant 
worship. Obviously, there are differences. And even in Chapter 
21, we spoke of that, the yoke of the ceremonial law being taken 
away. with the advent of Christ, he 
being the true of all of those copies. But you see, there is 
a principle that is trans-covenantal in nature, and that is the regulative 
principle. Whatever I command you, be careful 
to observe it. You shall not add to it or take 
away from it. There is an absolute simplicity 
to that statement that need not be qualified by any extra-biblical 
or unbiblical arguments for a normative principle of worship. Now we 
come to the New Covenant and there are some texts that we 
could go to with regards to the regulative principle of worship. 
Just turn to Hebrews 12 for a moment just to see something of a similarity 
with regards to the divine acceptability of worship. The book of Hebrews 
in chapter 12. We'll begin reading at verse 
22. But you have come to Mount Zion and to the city of the living 
God, the heavenly Jerusalem, to an innumerable company of 
angels, to the general assembly and church of the firstborn who 
are registered in heaven, to God, the judge of all, to the 
spirits of just men made perfect, to Jesus, the mediator of the 
new covenant, and to the blood of sprinkling that speaks better 
things than that of Abel. See that you do not refuse him 
who speaks. For if they did not escape who 
refused him who spoke on earth, much more shall we not escape 
if we turn away from him who speaks from heaven, whose voice 
then shook the earth, but now he has promised saying, yet once 
more I shake not only the earth, but also heaven. Now this yet 
once more indicates the removal of those things that are being 
shaken as of things that are made, that the things which cannot 
be shaken may remain. Therefore, since we are receiving 
a kingdom which cannot be shaken, let us have grace by which we 
may serve God acceptably with reverence and godly fear for 
our God is a consuming fire. Now you see there is a principle 
here first off with regards to an abiding reality. We are not to resist him who 
speaks. See that you do not refuse him 
who speaks." In the Old Covenant, they did not escape him who spoke. They did not escape the thundering 
God of Mount Sinai whose voice then shook the earth. In a like 
manner, we are not on this side of a finished cross-work to refuse 
him who speaks. There are things that are being 
shaken with respect to worship. Those old ceremonies, again, 
what the confession says. Chapter 21, the freedom from 
the yoke of the ceremonial law to which the Jewish church was 
subjected. Those are the things that are being shaken, the typical 
things, the shadowy things that pointed forward to the true and 
the substance, which is Christ himself. And then we see, but 
there is this principle of not refusing him who speaks, but 
rather obeying the one who speaks from heaven with respect to his 
will, with respect to worship. Therefore, since we are receiving 
a kingdom which cannot be shaken, let us have grace by which we 
may serve God acceptably and with reverence and godly fear. 
This is John Owen on this language of let us serve God acceptably. He says that the worship itself 
in all the duties of it and the whole manner of its performance 
be of his own appointment and approbation. Here on all Judaical 
observances are rejected because now disapproved by him. But notice 
this language that he uses with regards to worship. That it be 
of his own appointment and approbation. That means that worship is to 
be what God has ordained and what he has been pleased to approve. And nothing else is to be added 
and nothing is to be taken away. We could also go to Exodus 24 
to 6, and actually turn there for a moment, Exodus 24 to 6. 
A very simple principle based upon the giving of his 10 commandments, 
and specifically at the point of the second, well no doubt 
the first is obviously in view, but the second commandment as 
well. First commandment given, in verses 
2 and 3, and then the second here is given, and it specifically 
has to do with right and proper worship. We have God who is alone 
to be worshipped, and then verse 4, you shall not make for yourself 
a carved image, any likeness of anything that is in heaven 
above, or that is in the earth beneath, or that is in the water 
under the earth. You shall not bow down to them, 
nor serve them, For I, the Lord your God, am a jealous God, visiting 
the iniquity of the fathers upon the children and the third and 
fourth generations of those who hate me, but showing mercy to 
thousands, to those who love me and keep my commandments. There is, in these first two 
commandments, sort of the stuff of paragraph one of chapter 22. There is a God who is alone to 
be worshipped, and he has mandated and prescribed the way in which 
he is to be worshipped. You see that You see in the Old 
Testament and the New Testament as well But you see in the Old 
Testament as Jim has been working through the first Samuel you 
see some of this reality of a regulative principle of worship brought 
out when those approach God even sometimes with so-called good 
intentions they're not seeking to be wicked, but they are perhaps 
building, you know, they're building their own altar in order to offer 
sacrifices to the Lord. Or for example, Saul in 1 Samuel 
15, he offers, he keeps, he was supposed to destroy the livestock, 
but he keeps the best of them and offers them up to God, you 
know, serving as his own priest and offering up a sacrifice to 
God. John Knox has a comment on 1 
Samuel 15, and it comes in A vindication of the doctrine of the sacrifice 
of the mass is idolatry. In other words, he's preaching 
against the Catholic Church, and he's talking about 1 Samuel 
15, Saul not killing Agag and not destroying all of the livestock, 
but offering them up. in a sacrifice to God. He says, 
disobedience to God's voice is not only when man does wickedly 
contrary to the precepts of God, but also when of good zeal or 
good intent, as we commonly speak, man does anything to the honor 
or service of God, not commanded by the express word of God. You 
see, modern-day proponents to the normative principle of worship 
may, in a sense, say, well, what was the problem with Saul you 
know, offering up a sacrifice to God. You know, he was just 
emotionally attached to his God and wanted to offer up a sacrifice. He was sincere and he had good 
intentions. Disobedience to God's voice is 
also when man does anything to the honor or service of God, 
not commanded by the express word of God. In fact, I believe 
in 1 Samuel 15, that rebellion is as of the sin of witchcraft. To do that which God has not 
commanded, even with good intentions, is idolatry. It is even as the 
sin of witchcraft. And so we are to be careful then 
in our worship to only do that which God has commanded. To only 
do that which, as he would say himself in Jeremiah 7, only that 
which entered into my own heart, not that which has not. Of course, 2nd Timothy chapter 
2, excuse me, 2nd Timothy chapter 3. And hopefully this passage 
of scripture is quite recognizable to you. 2nd Timothy 3. Hopefully the principle there 
is clear with regards to the word of God and worship. Notice 
again what we have in that text, specifically verse 16. All scripture 
is given by inspiration of God and is profitable. for doctrine, 
for reproof, for correction, for instruction and righteousness, 
verse 17, that the man of God may be complete, thoroughly equipped 
for every good work. This obviously doesn't have exclusive 
relation to worship, but nevertheless, worship no doubt would be included. 
And so what is the rule governing and regulating the equipping 
for every good work? It is the holy scriptures. And 
so we should see the connection here in that the scriptures are 
to be that source which regulates and so limits our worship to 
only that which is revealed. We are not to be equipped by 
our own imaginations and devices in introducing things, elements, 
parts, and times to worship. By times, I mean another day, 
of course. Of course, that would be against 
what is explicitly commanded, but you get the idea. It is the 
scriptures alone that are to serve as that which are the The 
body of God's revelation disclosing what is right and proper in all 
things, but of course with respect to worship at this particular 
point. We could note Galatians 4, 9 to 11 as well, but we won't 
turn there. There we have Paul writing against 
the reality that some were returning to the mosaic elements of religion, 
circumcision, and the observance of certain days, and there Paul 
rejects that reality, of course, stressing the reality of good 
and proper worship in the Church of God. But moving on, to close out this worship scriptural 
regulation, we want to note this particular point, Waldron agreeing 
with John Knox, what insensitivity to their position before God, 
it is for men to presume they have the right to order the house 
of God." You see, this is where we must be very careful with 
respect to worship, because it is such as the case that not 
just the unregenerate heart of man, but even with the regenerate 
heart of man and its remaining corruption, if we're going to 
spoil a thing we will spoil a thing unless we follow after God's 
ordination with respect to worship and all things. If it is the 
case that we adopt some sort of doctrinal position with regards 
to anything but with worship at this point, such where we 
think ourselves open to introduce our own innovations and our own 
things in addition or in supplementation to the word of God, it's not 
going to be from a good place. When we have the Word of God 
given to us, the infallible, inerrant, inspired Word of God, 
it should be a simple principle that we follow only those things 
which God has commanded to do in worship, lest we entertain 
the stuff of potpourri and Anglicanism and anything else that deviates 
from a proper and pure worship of the living and true God. If there's any questions about 
the regulative principle at the end, you can ask away. We want 
to move on now to worship's exclusive object. But just to close out, 
again, the differences, the regulative principle of worship, true worship 
is only that which is commanded. False worship is anything not 
commanded. The normative principle of worship 
is true worship is what is commanded, plus anything not expressly forbidden, 
where false worship is only what is condemned. We here with our 
confession affirm the first one, the regular principle of worship, 
only what is commanded is true worship and false worship is 
anything not commanded. Moving on then to worship's exclusive 
object. Worship's exclusive object. Notice 
what the confession says in few but glorious words in paragraph 
two. 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." Now, this shouldn't come as any surprise to any of 
you, the language of paragraph two, but we want to note, of 
course, that Religious worship is to be given alone to the Triune 
God of Holy Scripture. There is one object of our worship, 
one recipient of our worship, and that is the Triune God, Father, 
Son, and Holy Ghost. You can turn in your Bibles with 
me to Isaiah 44. Isaiah chapter 44. In fact, much in the book of 
Isaiah in this particular section touches upon this reality, the 
exclusivity of worship as rendered only to the triune God of Holy 
Scripture, He being the only God. In Isaiah 44, quite largely the whole section 
here, but just a few verses, first off Isaiah 44 in verse 
6, 44 verse 6 thus says the Lord the 
King of Israel and his Redeemer the Lord of hosts I am the first 
and I am the last besides me there is no God and who can proclaim 
as I do then let him declare it and set it in order for me 
since I appointed the ancient people and the things that are 
coming and shall come. Let them show these to them. 
Do not fear nor be afraid. Have I not told you from that 
time and declared it? You are my witnesses. Is there 
a God besides me? Indeed, there is no other rock. 
I know not one." And this whole section through Isaiah 45 even 
into Isaiah 46 has much of the same language repeated over and 
over again because God's people need repetition. I am the first 
and I am the last. Besides me, there is no God. Of course, the confession here 
is rehearsing the stuff of paragraph 2 of chapter 2 with respect to 
the doctrine of God. There is one God, the living 
and true God. And he is, of course, Father, 
Son, and Holy Spirit. He alone is to be given honor. He alone is to be worshipped. 
He alone is to be approached acceptably with godly fear. The language in Chapter 2 of 
Paragraph 2 speaks very similarly to the same stuff that we see 
in Paragraphs 1 and 2 in Chapter 22. Notice the language here. 
with regards to God. He is the alone fountain of all 
being, of whom, through whom, and to whom are all things. And 
he hath most sovereign dominion over all creatures, to do by 
them, for them, or upon them, whatsoever himself pleaseth. 
In his sight all things are open and manifest. His knowledge is 
infinite and fallible and independent. upon the creature, so as nothing 
to him is contingent or uncertain, he is most holy in all his counsels, 
in all his works, and in all his commands. Now notice at the 
point of worship, to him is due from angels and men whatsoever 
worship, service, or obedience as creatures they owe unto the 
Creator, and whatever he is further pleased to require of them. And so the triune God, Father, 
Son, and Holy Ghost is alone the object of true and proper 
worship. Any other worship is false. We of course see this in Deuteronomy 
6, 4 to 16. Christ himself quoting a portion 
of that in his contestations with the devil in the wilderness. 
Remember, Christ goes into the wilderness. He quotes that portion 
of scripture with regards to the only true God and service 
unto him. Now, the confession here is specifically 
in paragraph two combating, no doubt, pagan worship generally, 
but specifically in their crosshairs is the Roman Catholic Church. 
And notice the language here, the negative point of paragraph 
two. The positive point is the triune 
God alone is to be worshipped. Religious worship is not to be 
given to angels, saints, or any other creatures. The Roman Catholic 
Church taught and still teaches that religious worship is to 
be given to angels, saints, and other creatures. This is a document, 
a portion of a document, written by, I believe, mostly Westminster 
Confession Theologians in the 17th century, I think it's around 
1675, the title of the paper, which is a collection of essays 
sort of, The Mourning Exercise Against Popery, or The Principal 
Errors of the Church of Rome Detected and Confuded in a Morning 
Lecture. And this is what they say with 
regard, they're basically quoting the Synod of Trent, but then 
adding some parenthetical qualifications there with regards to its falsehood. Notice this quote, and kids, 
if you're listening, this is bad stuff. This is what it says 
at the stuff of paragraph two of chapter 22. The Holy Synod 
of Trent doth command all bishops and others that have the office 
and care of teaching that according to the use of the Catholic and 
apostolical church, and then they insert, that is false, received 
from the primitive times of the Christian religion and according 
to the consent of the Holy Fathers, the Presbyterians insert, this 
is false too, and decrees of sacred councils, another insertion, 
which yet have decreed against it, that they first of all diligently 
instruct the faithful concerning the intercession and invocation 
of saints, the honor of relics, and the lawful use of images. So you see what the Council of 
Trent in the 16th century commanded the leaders of their church to 
command the faithful, which the priests, the bishops, all of 
them are to command their congregants to call upon and ask and pray 
to the saints. They are to show a religious 
honor of relics. So I mean, and that there are 
multitudinous relics in the Catholic Church, the shrunken heads of 
saints, shards of, you know, the cross that they say that 
they have and just weird things that are actually to be the recipient, 
you know, the recipients of a religious devotion and honor. as well the 
lawful use of images, they say. So basically, everything that 
the Bible commands against, they are commanding their adherents 
to do. That's why the confession here 
says that religious worship is not to be given to angels, to 
saints, or any other creatures. Notice this stuff from an encyclical 
by Pope Pius XII, on the sacred liturgy of the church. Again, 
some bad stuff, but just to bring into focus what the confession, 
of course, from the foundation of the Bible is speaking against. 
The sacrament of holy orders sets the priest apart from the 
rest of the faithful who have not received this consecration. 
For they alone in answer to an inward supernatural call have 
entered the August ministry where they are assigned to service 
in the sanctuary and become as it were the instruments God uses 
to communicate supernatural life from on high to the mystical 
body of Christ. Let all then who would live in 
Christ flock to their priests. By them, they will be supplied 
with the comforts and food of the spiritual life. From them, 
they will procure the medicine of salvation, assuring their 
cure and happy recovery from the fatal sickness of their sins. 
The priest finally will bless their homes, consecrate their 
families, and help them as they breathe their last across the 
threshold of eternal happiness. This is why the confession says, 
after it refuses, rejects, and abominates the religious worship 
of angel saints and other creatures, where it says, and since the 
fall, not without a mediator, nor in the mediation of any other 
but Christ alone. You see, the Roman Catholic Church 
teaches that there are other mediators. That's why this pope, 
in the 1960s, gave this order to the faithful to follow after 
their priests because their priests are mediators dispensing spiritual 
life and benefits. Which is absolute madness and 
flies in the face of the biblical witness that there is only one 
mediator between God and men, the man Christ Jesus. There are 
two texts that are obvious at this particular point, John 14, 
6. with regards to Christ and his mediation. He himself saying, 
I am the way, the truth, and the life. No one comes to the 
Father but by me. And so to approach anyone in 
some sort of mediatorial way other than Christ Jesus the Lord, 
is to refuse the words of verity that flowed from the very lips 
of the Savior himself. And of course, 1 Timothy 2, 5, 
there is one mediator between God and man, the man Christ Jesus. And so the confession, in opposition 
to the perversities of the Roman Catholic Church, wants to ensure 
that Christians give religious worship to God the Father, Son, 
and Holy Spirit, and to the triune God alone, refusing any other 
abominations that have been set forth by those so-called flying 
the banner of Christianity. And the only way of worshiping 
this triune God is by his own revealed will, that which is 
instituted by himself and only in the way in which he himself 
prescribes. So we have the reality of worship's 
creational mandate. The creation discloses that there 
is a God who is to be worshipped, but his special revelation in 
the scriptures is that divinely granted principle of regulating 
our worship. We do only that which God has 
commanded in his holy word, because he is the one who has created 
all things, who upholds all things, and who has the sovereign right 
to determine how he is to be approached. in worship.