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This sermon examines Isaiah 22, contrasting the misplaced joy and self-sufficiency of Judah with the prophetic vision of their impending destruction. The text identifies the core issue as a failure to look to God as the ultimate defender, leading to reliance on human defenses and prideful autonomy, exemplified by the steward Shebna. In response to this spiritual blindness, God replaces the self-serving leader with Eliakim, who serves as a faithful steward, key-bearer, and secure peg for the household. The exposition culminates in Christ, who perfectly fulfills the role of the sufficient man, offering true salvation and security that no human effort can provide. The sermon calls the church to abandon self-reliance and find their vision, defense, and joy solely in Jesus, the new and better Eliakim.

This sermon explores the doctrines of union with Christ and effectual calling as defined in the Larger Catechism, emphasizing that this union is a sovereign work of God's grace rather than a human achievement. The teaching outlines four attributes of this union—spiritual, mystical, real, and inseparable—using biblical metaphors of Christ as head and husband to illustrate the believer's connection to Him. It further distinguishes between the general outward call of the gospel and the inward, efficacious call that overcomes human depravity. By examining the monergistic nature of this divine work, the sermon safeguards the doctrine against both Arminianism and Hyper-Calvinism, affirming that God uses the means of the Word to draw the elect to faith. The overall tone is instructional and pastoral, aiming to strengthen the congregation's assurance and understanding of their secure position in Christ.

The sermon explores the theological distinction between the visible church, defined as the outward covenant community of professing believers and their children, and the invisible church, comprising the elect united to Christ by the Holy Spirit. It outlines the specific privileges of the visible church, including God's providential care, the communion of saints, and the administration of ordinary means of grace such as the Word and sacraments. The teaching emphasizes that this distinction safeguards the church from two major errors: the Donatist tendency to demand visible purity and the Roman Catholic error of relying solely on external ritual for salvation. By holding these two aspects together, the sermon affirms that while the visible church contains a mixed multitude, the invisible church consists of those who possess vital union with Christ, enjoying the benefits of justification, adoption, and sanctification. This framework provides assurance to believers and clarifies the role of covenant nurture for children within the household of faith.

This sermon examines the three oracles in Isaiah 21, focusing on the fall of Babylon and the necessity of trusting in God rather than political alliances. The central message urges believers to adopt the posture of the prophet Isaiah, combining lion-like courage in faithful witness with a deep, sorrowful concern for the lost who face God's judgment. The text highlights the tension of the Christian life, described as a cycle of 'mornings' and 'nights,' where suffering is met with the discipline of patience and the persistent return to God in prayer. By contrasting the fleeting security of worldly powers with the sovereign rule of the Lord, the sermon calls the audience to 'come out of Babylon,' rejecting the temptation to rely on human systems for safety. Ultimately, it points to Jesus Christ as the only one who resisted the power of Babylon, offering true salvation and victory over death and hell to those who trust in Him.

This sermon explores the oracle against Egypt in Isaiah 19, illustrating how God strikes down human reliance on political alliances, economic stability, and worldly wisdom to reveal the futility of trusting in anything other than Him. The preacher argues that Judah's desire to ally with Egypt mirrors the human tendency to seek security in created things rather than the Creator, leading to societal collapse and spiritual blindness. However, the text culminates in a profound promise of healing, where God reconciles Egypt to Himself, demonstrating that His mercy extends to all nations, including Gentiles, who are brought into the covenant family through Christ. The central application challenges believers to recognize that their greatest problem is not external circumstance but their relationship with God, urging them to place their ultimate trust in His saving power rather than in fleeting worldly solutions. Ultimately, the sermon affirms that the same God who judges sin is the one who heals and restores, calling the church to witness to this grace without compromising its mission by seeking refuge in the world.

The sermon explores the Reformed doctrine of the certain application of Christ's redemption, emphasizing that salvation is secured for the elect through the Holy Spirit's effectual calling. By analyzing John 6:37-38, the text outlines key theological themes including election, limited atonement, and perseverance, asserting that those given by the Father will inevitably come to Christ and never be cast out. The discussion extends to the role of special revelation in salvation, distinguishing it from general revelation, and illustrates the miracle of regeneration through the metaphor of Ezekiel's valley of dry bones. Furthermore, the sermon differentiates between the passive nature of baptism as a sign and seal of the covenant and the active requirement of faith in the Lord's Supper, arguing against sacerdotal views that treat sacraments as magical instruments. This pastoral instruction encourages believers to trust in God's sovereign grace while maintaining a credible profession of faith and active participation in the church's ordinances.