Balance what Sproul has to say on the fourth and second commandments with those who don't take exception to those truths we supposedly confess.
From a 2008 review (note, it has been reported to me, but have not confirmed, that the images are at least no longer in the actual sanctuary):
With regard to the sect ion that begins “The acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will...,” the author claims that the prohibition of “visible representation” of the deity refers to “visible representations of God the Father” (312). On this, Dr. Sproul is simply, and grossly, mistaken: no Puritan theologian would have countenanced “pictures” of Christ; and furthermore, the Larger Catechism is perspicuous on the matter: “The sins forbidden in the second commandment are … the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever” (Answer 109). It is perhaps worth mentioning that the independent congregation which he past ors is fi lled with icons.12
12. In researching this article, we received a brochure printed by the congregation which details the six, shall we say, revealing paintings of Christ which adorn the sanctuary.
...
He acknowledges the debate between those who regard the institution of the Sabbath as a creation ordinance and those who believe it was initiated under the Mosaic economy, while siding with the former position. However, he does not adopt the Puritan understanding of “pleasure” in Isaiah 58: 13–14—that it refers to recreation; in his view, the term refers to a refraining from unlawful commercial activity. He also, on logical grounds, takes exception to the confessional requirement of the whole Sabbath day being taken up “in the public and private exercises of His worship, and in the duties of necessity and mercy.” [this also displays a misunderstanding of the puritan view of the confession, cmc]
While Dr. Sproul, in dealing with Chapter 21 of the Westminster Confession, mentions the regulative principle (and even appeals to the account of Nadab and Abihu), it is not evident that he really understands it. This is perhaps most obvious in his book A Taste of Heaven, that compares the apocalyptic vision of heaven to our earth-bound worship today. [and a review of A Taste of Heaven goes on, for which see the review of volume 2 of Truths We Confess, in The Confessional Presbyterian 4 (2008), pp. 241-242.