The Regulative Principle of Worship and Basic Definitions

        The 'regulative principle' is first of all a Scriptural
mandate.  The first appearance of the  'regulative principle'
appeared at the time of the Reformation by John Calvin, and
others who followed the 'Reformed principles' that he set forth.
 In fact, we most often see it presented as the 'Reformed
regulative principle'.  This Reformed regulative principle
maintains that 'we must have express scriptural warrant for the
means of our worship'.

	To begin with, let me say what it is not so that the reader
will not decide halfway into the discourse that it is one of
these particulars.  First, it is not an exclusive 'New Testament
only' teaching, which does not allow for Old Testament
principles of worship;  nor is it legalistic, or a denial of Old
Testament teachings which do not coincide with New Testament
liberties.  But a proper view of these matters is that the New
Testament modifies Old Testament teaching and practice. All the
reformers held this view.  Nor should the reader take an extreme
argumentative stance and say that you cannot make a straight
forward application of the regulative principle because it would
leave us in a quandary over our warrant for such things as
church buildings, pews, specific times of worship, musical
instruments, etc.  What I believe is the fundamental purpose of
the regulative principle is to keep practices out of the church
which could possibly displease God.  Most of the reformers
produced this idea because of the Roman Catholic idolatries,
ceremonies, and false practices, which picture the extreme of
what man can put together from his own imagination if scriptural
warrant is ignored.  Compared to the gross practices of the
Catholic Church, it may seem a tiny little detail to go off
slightly into man's imagination in worship in only a few
doubtful instances.  Would this be wrong?  I believe Scripture
sets forth a resounding 'yes'.

	I want to begin with the reason why 'Doctrinal standards' and
'Confessions' have come about in our past, as many of these very
Confessions teach the regulative principle. The authors didn't
teach these principles of their own will and imagination, but
desired to set forth the doctrines of Scripture in a concise
way-- that anyone who has an interest in the teachings of God's
Word would find them most useful.  And I personally have gained
much by such works as the Westminster Confession of Faith, and
especially of the Heidelberg Catechism, Canons of Dort, and the
Belgic Confession of Faith.  These Confessions, along with
Scripture, have given me a fullness of knowledge that would have
taken a lifetime of personal study with only Scripture.  Having
said that however, I don't espouse these documents being on the
same level as Scripture.  They are not to substitute Scripture,
only help in giving an overview of references on a particular
doctrine or practice.  

	In these Confessions of the Calvinistic churches, accurate
statements of the principal truths of the Christian religion are
set forth, and of the Reformed doctrine especially.  What caused
these doctrinal statements to take back-burner status was the
decline of  'the faith once delivered to the saints.'  The
declension of the inerrancy, authority, and infallibility of
Scripture began in the minds of the deceived, and is still on
the warpath in our day.  Not until after World War II did there
appear signs that in various parts of the English-speaking world
the Lord was turning hearts back to the Bible and its doctrines.
 This is when the term 'Reformed' began to be used to describe
those who accepted the Scriptures as the inspired infallible
Word of God, and who saw in the Confessions that truth 'once
delivered to the saints'.  Currently there is a renewed interest
in these Confessions. 

	Starting with the Westminster Confession of Faith (hereafter
known as WCF) I:VI, "The whole counsel of God, concerning all
things necessary for his own glory, man's salvation, faith, and
life, is either expressly set down in scripture, or by good and
necessary consequence may be deduced from scripture: unto which
nothing at any time is to be added, whether by new revelations
of the Spirit, or traditions of men.1  Nevertheless, we
acknowledge the inward illumination of the Spirit of God to be
necessary for the saving understanding of such things as are
revealed in the word; and that there are some circumstances
concerning the worship of God, and government of the Church,
common to human actions and societies, which are to be ordered
by the light of nature and Christian prudence, according to the
general rules of the word, which are always to be observed.2

	Consider what is said.  Certain incidental matters are given to
us by implication in the scriptures.  For example, the
scriptures require the saints to gather together for public
worship.3 Although the Lord's day has been set apart for this purpose,4 we
have no biblically specified place, hour, or furniture to be
used.  Yet, we must gather some place, at some time if we are to
be faithful in our worship of God.  Hence, by "good and
necessary" inference, the church arranges these minor matters;
but again, according to the general rules of the word, which are
always to be observed.

	When the WCF again speaks of worship, it proclaims, "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, or the suggestions of Satan, under any visible
representation, or any other way not prescribed in the holy
Scripture"(XXI:I)5  The Larger Catechism (#109) lists it among
the sins forbidden in the second commandment to use "any
religious worship not instituted by God," and condemns
"corrupting the worship of God, adding to it, or taking from it
whether invented and taken up of ourselves, or received by
tradition from others, though under the title of antiquity,
devotion, good intent, or any other pretense whatsoever."6

	Given the list of references concerning worship, and the things
that can go wrong with it, should we not establish our worship
by sound exegesis of Scripture, and not detract from that?  The
Reformers established their major distinctives upon a careful
exposition of scriptural revelation.  In no area was their
position more clearly expressed than in the area of worship.  A
central passage cited by numerous Reformers and Reformed
Confessions is Deuteronomy 12:32.  This verse is set in the
context of a warning to the Israelites not to corrupt worship,
either through their own inclinations (v.8), or by imitating the
worship of other religions (12:1-4; 29-31).  In the middle of
the chapter, they are enjoined to worship God according to the
pattern he had given to them.  In this setting, God decrees,
"Whatever I command you, be careful to observe it; you shall not
add to it nor take away from it."

	One of Calvin's objections to Papal worship (with its
ceremonies) was based on the fact that the Roman Catholic church
disregarded the scriptural prohibition which forbids worshiping
God by man-made devices.  Similarly, John Knox emphasized the
demand of the biblical measure.  This is the grand principle,
the main concept, that must govern all our worship--Does it have
"the Word of God for assurance?"  Keep in mind that the
Reformers objected to Romish worship, not simply on account of
its superstition, but on the ground that it lacked explicit
warrant from God's Word.  

	John Knox points to two crucial ramifications of the dispute. 
First, he declared that the Church is limited in exercise of
power with reference to worship.  The Church must respond
obediently to God's Word, which is the only rule by which
worship is established.  The Church does not possess any
legitimate legislative power, to enact new modes of worship.  

	Second, Knox saw that human innovation in worship is the very
seed of idolatry.  It is not simply a question of whether
something is abused.  The question is: does it have scriptural
warrant?  Did God institute this measure, or man?  This is the
litmus test.7

	According to some this may sound like it borders on legalism. 
To John Knox, however, it was simply an ordinary application of
the law of God.  Calvin shared the view of Knox8 by maintaining
that our worship must have express sanction from the Word of
God. 

	Some may argue that we cannot, and should not, follow the Old
Testament laws of worship since we are no longer under that
dispensation citing Galatians 3:23-25 as proof.  That is true. 
Under the Old Testament economy, the ceremonies foreshadowed the
coming Messiah; they were a temporary visible word, "all
fore signifying Christ to come" (WCF, VII:V)  But now that Christ
has come in substance, the Old Testament has fulfilled its
function.  It would be a form of         to retreat to a system
of ceremonialism (see Gal. 4:9-10).  Of course, this type of
ceremonialism is one of the principle features of Popish
worship, according to Calvin.  But, just because we no longer
worship God by Old Testament ceremonialism, does that mean we no
longer have a warrant of worship from Scripture?

	Ceremonialism is one area where "the New Testament modifies Old
Testament teaching and practice. Further, the New Testament
Church is not without a visible word which serves as a
counterpart to the Old Testament.  We have the sacraments of
Baptism and the Lord's Supper.  While these things are "fewer in
number, and administered with more simplicity and less outward
glory, yet in them the gospel is held forth in more fullness,
evidence, and spiritual efficacy" (WCF, VII:VI)

	After having viewed the reasons that worship should only be
performed as warranted by Scripture--that the New Testament
fulfillment of Christ has modified the Old Testament ceremonial
and visible worship of the coming of Christ-- let us finally
decide whether God remains adamant about how we worship Him in
the New dispensation.  Whether or not things should be done in
the New dispensation differently than in the Old dispensation,
let's not forget that God is the same yesterday, today, and
forever.  Though the modes may change somewhat, God never
changes.  If He was so exacting in the Old Testament scheme of 
things, He would be a different God to say He is not exacting of
how we worship, or do anything else, in the New.  Indeed, even
though Galatians addresses this matter and points out that we no
longer need to worship God in ceremonialism, there are numerous
places in the New Testament that teach us how we are to now
worship God.  So are we to follow the commands of the New
Testament in worship?  Yes. 

	The first teaching concerning worship in the New Testament is
when the Scribes confront Jesus about his disciples.  They asked
Jesus why the disciples transgressed the tradition of the elders
in not washing their hands when they ate bread.  Jesus asked
them why they transgressed the commandment of God with their
tradition.  He told them they make the commandment of God of no
effect by their traditions.  And further, in vain they do
worship God, teaching for doctrines the commandments of men. His
final judgment was that they were blind men leading the blind,
and that both would fall into the ditch. (Matt.15:1-14;
Isa.29:13)  We can see from this section of Scripture that there
is a wrong way to worship God, which you can do with man-made
traditions, or anything that is added to God's Word without His
express warrant.  Also, in teaching this truth Jesus quotes the
Old Testament prophesy to strengthen His rebuke.  Notice also
that it is only with their mouth and lips that they honor God,
but not from the heart.  Here is a necessity: we must worship
God from the heart.  

	We become aware that Jesus does not change the command from the
Old Testament rule for worship when he quoted Deuteronomy 6:13
to Satan who offered Jesus his whole kingdom if Jesus would but
bow down to him. "Ye shall worship the Lord thy God, and him
only shalt thou serve," was Jesus' reply.  This law of worship
quoted from the Old Testament is obviously to be emulated in the
New Testament.

	Again, in John 4, we find Jesus setting straight a wrong notion
of worship when the woman at the well tries to tell Jesus how
the forefathers worshiped in this mountain (where the well was
located); but you say (meaning the Jews say) that in Jerusalem
is the place where men ought to worship.  Jesus then tells the
woman to believe him, that the hour comes, when she shall
neither in this mountain, nor yet at Jerusalem, worship the
Father.  You worship you know not what: we know what we worship:
for salvation is of the Jews (meaning Himself).  But the hour
comes, and now is, when the true worshipers shall worship the
Father in 'spirit' and in 'truth': for the Father seeks such to
worship him.  Here is another necessity: we must worship God in
spirit and truth.

	Scripture teaches us what is meant by 'spirit and truth'. 
Right away John tells us what the spirit part is:  God is a
Spirit (since it is capitalized here, I conclude this is
reference to the Holy Spirit), and they that worship him must
worship him in spirit and in truth. None can truly worship God
without His Holy Spirit.  The description for 'truth' is found a
little later in John.  Since John was the inspired vessel to
teach this inspired definition for worship we would expect the
definition to remain within John's gospel, and it is found in
chapter 17: 17 where Jesus prays, "Sanctify them through thy
truth: thy word is truth."  Truth is only found in His Word, and
is only revealed by the Holy Spirit (1 Cor.2:12)  Thus, the
basis of the 'regulative principle'.

	The Christian worship was different than the traditional Jewish
worship as we see in the life of Paul who was always being
hauled in for heresy.  Paul always confessed that after the way
which they (the Jews) called heresy, he did worship the God of
his fathers, believing all things which are written in the law
and in the prophets (Acts 24:14.)  Herein lies the truth, they
didn't worship God according to the law and prophets, but
had put together their own form of worship, which God calls in
other places the 'synagogues of Satan' (Rev.2:9; 3:9). Also,
Paul warns Timothy, and us, that the Spirit speaks expressly,
that in the latter times some shall depart from the faith,
giving heed to seducing spirits, and doctrines of devils....that
we must put the brethren in remembrance of these things, being
nourished by the 'words of faith' and of good 'doctrine'(Tim.4.)
 

	Strong's Concordance defines 'will worship' as:  "voluntary, arbitrary
worship, i.e., worship which one prescribes and devises for
himself contrary to the contents and nature of faith, which
ought to be directed to Christ (and of Christ, j.t.) said of the
misdirected zeal and practices of ascetics". This teaches that
there is a way to go too far on the other end, cutting yourself
off from everything that is around us, even outside of
worshiping God. The result is that they 'cut themselves off even
from their brethren, who are part of the Body by joints and
bands, having no nourishment ministered by the Head, and do not
increase with the increase of God' (Col.2:18-23.)  This is why I
have come to the conclusion that if you are in a position to
lack the church that teaches the regulative principle or other
doctrines dear to you, you still must get as close as possible,
for not going at all is also dangerous. 

	 "Let the word of God dwell in you richly in all wisdom;
teaching and admonishing one another in psalms and hymns and
spiritual songs, singing with grace in your hearts to the Lord. 
And whatsoever ye do in word or deed, do all in the name of the
Lord Jesus, giving thanks to God and the Father by him."  These
things produce true worship.

	  The "regulative principle", as the Confessions, as the Word
of God teach, has taken a dive in our current society.  Our
forefathers were very concerned about the trends of men bringing
to worship things not even closely related to Scripture, mainly
because man is so apt to follow his flesh in taking small little
steps that don't seem wrong at the time; each generation taking
another step, and another, until finally even God's people of
today would shudder at what the future holds were it not for the
remnant that God always preserves.  God told Jeremiah that He
had 7,000 souls that had not bent their knee to Baal.  We may be
sure that He has a remnant of souls today.   

	But then, we also see that there are no perfect churches here
on earth.  We are all sinners, and do things displeasing to God.
 Our call, to the best of our ability is to please God by
glorifying Him, and in enjoying Him forever, but let us not
forget the Reformation mandate of 'sola scriptura' (by Scripture
alone).

	  After studying and writing about this 'regulative principle'
again, I have come to a conclusion.   My responsibility is to
worship in a way that I believe is warranted by Scripture which
will insure my pleasing God in my worship of Him and to this end
I strive.  To the things I am not sure of I must diligently pray
and study Scripture to approve those things.  If I have a
problem within the Church I am attending, I must not participate
in anything I believe is unscriptural, even if it may seem
harmless.  

           What are those things?  At this point I am still
studying what I agree or disagree with in today's groups who
practice the 'regulative principle'.  It is not an easy thing to
do.  For one, even the doctrine of the 'regulative principle'
has many camps.  One group who claims the 'regulative principle'
also believes there are 'things indifferent.'  This group allows
instruments in their worship and praise.  They also allow
crosses and other symbols on the walls of their churches.  But
they sing exclusive Psalms from the Psalter, and will allow no
other.  Another church denomination is even more strict.  They
allow no instruments, no praise other than Psalms, and no
visible symbols of anything in their sanctuaries.  Some go a
step further and the women wear head coverings.  Even others have
gone so far as to break from their church because their church
does not visibly honor the 4th commandment.  I dearly love all
of these churches, but which of them is correct?

           In studying legalism I came to the conclusion that
legalism only means one thing.  Legalism is when a person
believes that he absolutely HAS to do certain works in order to
be saved.  Many churches have been called legalist, especially
in the Calvinist camp.  But you will find no Calvinist church
believing in anything remotely close to works salvation.  So in
this respect, I grant that any of these 'regulative principle'
churches are correct.  They're only trying to do those things
which they believe are pleasing to God because those things are
warranted in Scripture.  And in my eyes, you can't go wrong no
matter how strict you get.  Having said this however, any one of
them would be wrong if they placed a burden of guilt upon a
person, even doubting that person's Christianity, for not
following their form of the 'regulative principle'.  If you
doubt a person's salvation because of some 'work', you are
getting off track.  Sadly, I have read some material that
closely charges this type of judgment upon people. 

          In conclusion, I lean toward the 'regulative
principle' only because I know what a depraved human being I am.
 I need boundaries.  I need the 'Lord's Prayer', for I know I
can pray awry.  I need the Confessions, the Creeds, and the
Liturgies, because I am full of pride and stray off to my own
feelings, thoughts, and deeds.  I need the Word of God ever
before me in all that I do because it is never lacking in
doctrine, reproof, correction, and instruction.  I have my own
'regulative principle', and I would submit that everyone does. 
Think about this, even the Catholics believe their
'transubstantiation' is Scriptural.  It is by God's grace that
any of us are where we are. Man can think himself right
according to Scripture and still get off the truth.  Let us once
again look at how we come to understand:

	"The Spirit of God hath made me, and the breath of the Almighty
hath given me life.9  It is God that girdeth me with strength,
and maketh my way perfect.10 Thy hands have made me and
fashioned me:  give me understanding, that I may learn thy
commandments.11 The Lord will perfect that which concerneth me:
thy mercy endureth forever:  forsake not the works of thine own
hand12  The preparations of the heart in man, and the answer of
the tongue, is from the Lord.13  For God giveth to a man that is
good in his sight wisdom, and knowledge, and joy...14   Lord,
thou wilt ordain peace for us: for thou also hast wrought all
our works for us.15  They that erred in spirit shall come to
understanding, and they that murmured shall learn doctrine.16
This people have I formed for myself; they shall shew forth my
praise.17 Thus saith the Lord, thy Redeemer, the Holy One of
Israel; I am the Lord thy God which teacheth thee to profit,
which leadeth thee by the way that thou shouldest go.18 And I
will put my spirit within you, and cause you to walk in my
statutes, and ye shall keep my judgments, and do them.19  Then
opened he their understanding, that they might understand the
scriptures...20 But he that doeth truth cometh to the light,
that his deeds may be made manifest, that they are wrought in
God.21 John answered and said, A man can receive nothing, except
it be given him from heaven.22  I am the Vine ye are the
branches:  He that abideth in me, and I in him, the same
bringeth forth much fruit: for severed from me ye can do
nothing.23  For I say, through the grace given unto me, to every
man that is among you, not to think of himself more highly than
he ought to think; but to think soberly, according as God hath
dealt to every man the measure of faith24 For who maketh thee to
differ from another? and what hast thou that thou didst not
receive?  now if thou didst receive it, why dost thou glory, as
if thou hadst not received it?25  And if any man think that he
knoweth anything, he knoweth nothing yet as he ought to know.26 
But we have this treasure in earthen vessels, that the
excellency of the power may be of God, and not of us.27 For we
are His workmanship, created in Christ Jesus unto good works,
which God hath before ordained that we should walk in them.28
Being confident of this very thing, that he which hath begun a
good work in you will finish it until the day of Jesus Christ. 
For it is God which worketh in you both to will and to do of his
good pleasure.29 Whereunto I also labor, striving according to
his working, which worketh in me mightily.30 Faithful is he that
calleth you, who also will do it.31 Looking unto Jesus the
author and finisher of our faith...32 Now the God of peace, that
brought again from the dead our Lord Jesus, that great shepherd
of the sheep, through the blood of the everlasting covenant,
make you perfect in every good work to do his will, working in
you that which is well pleasing in his sight, through Jesus
Christ; to whom be glory for ever and ever. Amen.

1 2 Timothy 3:15, "And that from a child thou hast known the
holy scriptures, which are able to make thee wise unto salvation
through faith which is in Christ Jesus."  V.16, "All scripture
is given by inspiration of God, and is profitable for doctrine,
for reproof, for correction, for instruction in righteousness;"
V.17, " That the man of God may be perfect, throughly furnished
unto all good works."  Gal.1:8, "But though we, or an angel from
heaven, preach any other gospel unto you than that which we have
preached unto you, let him be accursed." V.9, " As we said
before, so say I now again, If any man preach any other gospel
unto you than that ye have received, let him be accursed." 2
Thess. 2:2, "That ye be not soon shaken in mind, or be troubled,
neither by spirit, nor by word, nor by letter as from us, as
that the day of Christ is at hand."

2 1 Cor.11:13, "Judge in yourselves: is it comely that a woman
pray unto God uncovered?"  V.14,"Doth not even nature itself
teach you, that, if a man have long hair, it is a shame unto
him?" 1Cor.14:26,"How is it then, brethren? when ye come
together, every one of you hath a psalm, hath a doctrine, hath a
tongue, hath a revelation, hath an interpretation.  Let all
things be done unto edifying." V.40, "Let all things be done
decently, and in order."

3 Heb.10:25, "Not forsaking the assembling of ourselves
together, as the manner of some is; but exhorting one another:
and so much the more, as ye see the day approaching."

4 Acts 2:42, "And they continued steadfastly in the apostles'
doctrine and fellowship, and in breaking of bread, and in
prayers." Acts 20:7,"And upon the first day of the week, when
the disciples came together to break bread, Paul preached unto
them, ready to depart on the morrow; and continued his speech
until midnight." 1Cor.16:2,"Upon the first day of the week let
every one of you lay by him in store, as God hath prospered him,
that there be no gatherings when I come."

5 Deut.12:32, "What thing so ever I command you, observe to do
it: thou shalt not add thereto, nor diminish from it."
Matt.15:9, "But in vain they do worship me, teaching for
doctrines the commandments of men."  Acts 17:25,"Neither is
worshipped with men's hands, as though he needed any thing,
seeing he giveth to all life, and breath, and all things."
Matt.4:9,"And saith unto him, all these things will I give thee,
if thou wilt fall down and worship me. V.10, Then saith Jesus
unto him, Get thee hence, Satan: for it is written, Thou shalt
worship the Lord thy God, and him only shalt thou serve.
(also;Deut.15- to the 20th verse.) Col.2:23, "Which things have
indeed a shew of wisdom in will worship, and humility, and
neglecting of the body; not in any honor to the satisfying of
the flesh."

6 Num.15:39,"And it shall be unto you as a fringe, that ye may
look upon it, and remember all the commandments of the Lord, and
do them; and that ye seek not after your own heart, and your own
eyes, after which ye used to go a whoring. (Also Deut.13:5-12;
Hosea 5:11; Micah 6:16;1Kings 11:33; Deut.12:30-32; Zeph.13:2,3;
Rev.2:2, 14, 15, 20; Rev.17:12, 16, 17; Deut.4:15-19; Acts
17:29; Rom.1:21-25; Dan.3:18;  Gal. 4:8; Exod. 32:8; 1 Kings
18:26-28; Acts 17:22; Col. 2:21-23; Mal. 1:7-14; Deut.4:2, "Ye
shall not add unto the word which I command you, neither shall ye
diminish ought from it, that ye may keep the commandments of the
Lord your God which I command you." Psm.106:39, "Thus were they
defiled with their own works, and went a whoring with their own
inventions." ; Matt. 15:9; 1 Pet 1:18; Gal.1:13,14; Acts 8:18;
Rom. 2:22; Mal.3:8; Matt. 22:5; Matt. 23:13; Acts 13:44,45; 1
Thess. 2:15,16)

7 John Knox, Works, III:37-38, "And that is principal idolatry
when our own inventions we defend to be righteous in the sight
of God, because we think them good, laudable, and pleasant.  We
may not think us so free nor so wise, that we may do unto God,
and unto his honor, what we think expedient.  No!  The contrary
is commanded by God, saying, "Unto my Word shall ye add nothing;
nothing shall ye diminish therefrom, that ye might observe the
precepts of your Lord God."  Which words are not to be
understood of the Decalogue and the Law Moral only, but of
statutes, rites, and ceremonies; for equal obedience of all his
Laws requireth God."

8 "I know how difficult it is to persuade the world that God
disapproves of all modes of worship not expressly sanctioned by
His Word.  The opposite persuasion which cleaves to them, being
seated, as it were, in their very bones and marrow, is, that
whatever they do has in itself a sufficient sanction, provided
it exhibits some kind of zeal for the honor of God.  But since
God not only regards as fruitless, but also plainly abominates,
whatever we undertake from zeal to His worship, if at variance
with His command, what do we gain by a contrary course?  The
words of God are clear and distinct, "Obedience is better than
sacrifice."  "In vain do they worship me, teaching for doctrines
the commandments of men," (1 Sam.15:22; Matt15:9)  Every
addition to His word, especially in this matter, is a lie.  Mere
"will worship" is vanity (see Col.2:23).  This is the decision,
and since the judge has decided, it is no longer time to
debate." (Calvin, Tracts & Treatises, I:128-29).

9 Job 33:4

10 Psalm 18:32

11 Psalm 119:73

12 Psalm 138:8

13 Prov.16:1

14 Eccl.2:26

15 Isa.26:12

16 Isa.29:24

17 Isa.43:21

18 Isa.48:17

19 Ezek.36:27

20 Luke 24:45

21 John 3:21

22 John 3:27

23 John 15:5

24 Romans 12:3

25 1 Cor.4:7

26 1 Cor.8:2

27 II Cor.4:7

28 Eph.2:10

29 Philip.1:6, 2:13

30 Col.1:29

31 I Thess.5:24

32 Heb 12:2