The Puritan Principle of Worship

By Dr. William Young

“The Puritan principle of Worship was no invention of the Puritans. On the contrary, it is the principle regulative of Worship formulated by Calvin and adopted by all the Reformed Churches, as will appear from a consideration of passages in the writings of Reformed writers and the Reformed creeds. The reformed view of the principle regulative of the external worship of God stands out by way of contrast with the Lutheran view. Lutherans have held that what is not forbidden in the Word of God may be allowed in the Worship of God. Ceremonies in worship are thus regarded as to a large extent indifferent (Adiaphora), i.e. things neither commanded nor forbidden in the Scriptures... .The Reformed view has uniformly been that only that which is prescribed be the Word of God may be introduced into the Worship of God. Calvin formulated this regulative principle with clarity and applied it with great consistency in the Reformation at Geneva. It is implicit in his celebrated definition of pure and genuine religion as "confidence in God coupled with serious fear -fear which both includes in it willing reverence, and brings along with it such legitimate worship as is prescribed by the law."

Expressed more precisely, the subject of the present study might be formulated as The Regulative Principle of Reformed Worship in the Puritan Writers and Its Application to the Element of Sung Praise in Worship." The less cumbrous title "The Puritan Principle of Worship" or, if one prefers, The Principle of Puritan Worship" will be assumed to cover the material referred to by the lengthier title.

The central significance of the principle of worship in Puritanism has been made clear in the opening chapter on The Nature of English Puritanism" in Horton Davies' standard work on The Worship of the English Puritans" (Dacre Press, Westminster, 1948). The importance of the regulative principle of worship for the origin and essential character of the Puritan movement appears in the definition of Puritanism with which Davies opens the chapter: "Puritanism is most accurately defined as the outlook that characterized the radical Protestant party in Queen Elizabeth's day, who regarded the Reformation as incomplete and wished to model English church worship and government according to the Word of God." (p.l). He supports this definition by a reference to the "Ecclesia Restaurata, or History of the Reformation1' by Heylyn, an opponent of the Puritans. Under "Anno Reg. 7" Heylyn writes: This year the Zwinglian, or Catvinian Faction began to be first known by the name of Puritans, which name hath ever since been appropriated to them because of their pretending to a greater Purity in the Service of God, than was held forth unto them (as they gave it out) in the Common-Prayer Book; and to a greater opposition to the Rites and Usages of the Church of Rome than was agreeable to the Constitution of the Church of England (ed. 1661, p. 172).

While Horton Davies' definition includes Church Government with Worship as part of the basic issue, Heylyn's statement is restricted to the controversy concerning Worship. The Worship and the Government of the Church are both subject to the regulative principle in the Reformed conception. Yet the application of the regulative principle may be said to enjoy a certain primacy with respect to Worship rather than to Church Government. Worship is central to the life of the Church. The Church exists to worship God, not to function as an organization. Church Government also appears to have numerous features to which the regulative principle does not apply in the way in which it does apply to the modes of worship.

Judicial procedure in a Church trial, for example, must include numerous circumstances of considerable weight which are not prescribed in scripture, if the requirements of justice are to be observed. Nothing analogous to this necessity appears, so strikingly at least, in connection with worship.

On the other hand, due weight ought to be ascribed to the consideration that the regulative principle of Reformed Worship provides a norm for the practice of worship paralleled by the Scripture norm for the constitution of the Church as an organized institution. Though the organization of the Church may not be an end in itself or even so directly related to the final end, The Glory of God, as is the Worship of the Church, yet the form of Church Government in the sense of the offices that are to be found in the Church, the qualifications for and functions of church officers, the nature of an offence and the essential procedure for dealing with offenses, is entirely prescribed in the Word of God. The striking difference between the extent to which worship is prescribed in Scripture and that to which Church Government is may prove to be only superficial and apparent. Church Government has a larger number of types of attendant circumstances that are inseparable from its exercise, but no part of its essential structure, whereas Worship is simpler and has relatively few types of attendant circumstances accompanying it. In principle, however, both Worship and Church Government in their essential structure and procedure are entirely prescribed in Holy Scripture according to the regulative principle as understood by Reformed Theologians and especially by the Puritans.

Whatever may be the last word as to the ideal relationship of Worship and Church Government to the regulative principle, in actual historical fact, Puritanism began with the application of the principle to worship and later became increasingly concerned with the application of it to questions relating to the form of Church Government and the relations between the Church and the State. While on the latter issues Puritans divided into diverging camps, Presbyterians and Independents, those who would remain in the State Church and Separatists2 all were of one mind as to the application of the regulative principle to the Worship of the Church. The regulative principle of Worship may then be regarded as in a historical sense, the originating and also the unifying principle of Puritanism. An adequate understanding of this principle is a necessary condition of a proper comprehension of the significance of the Puritan movement in the past and its relevance to our present problems.

In the narrow sense of the terms "Separatist" and "Puritan", the Separatists may be opposed to the Puritans. Horton Davies, however, says of the term "Puritan", "Whilst the term is strictly applicable only to the ecclesiastical party who urged this concern in Elizabeth's day and renewed it in the days of James I, it may be extended, in a wider sense, to the semi-separatists such as John Robinson, who would never allow himself to deny that the Church of England was a true Church," (The Worship of the English Puritans, p. 11).

The Puritan principle of Worship was no invention of the Puritans. On the contrary, it is the principle regulative of Worship formulated by Calvin and adopted by all the Reformed Churches, as will appear from a consideration of passages in the writings of Reformed writers and the Reformed creeds.

The reformed view of the principle regulative of the external worship of God stands out by way of contrast with the Lutheran view. Lutherans have held that what is not forbidden in the Word of God may be allowed in the Worship of God. Ceremonies in worship are thus regarded as to a large extent indifferent (Adiaphora), i.e. things neither commanded nor forbidden in the Scriptures. The Augsburg Confession treats of Ecclesiastical Rites in Part 1, Article XV: "Concerning Ecclesiastical Rites (made by man - W.Y.), they teach that those rites are to be observed which may be observed without sin, and are profitable for tranquility and good order in the Church; such as are set holidays, feasts, and such like. Yet concerning such things, men are to be admonished that consciences are not to be burdened as if such service were necessary to salvation." (Schaff, The Creeds of the Evangelical Protestant Churches, p. 16). The article goes on to condemn human traditions, instituted to propitiate God, to merit grace, and to make satisfaction for sins as opposed to the Gospel and the doctrine of faith. Likewise in Part II, Article V, which treats "Of the Distinction of Meats and Traditions:" "Yet most of the traditions are observed among us which tend unto this end, that things may be done orderly in the Church: as, namely, the order of lessons in the Mass and the chiefest holidays. But, in the mean time men are admonished that such service doth not justify before God, and that it is not to be supposed there is sin in such things, if they be left undone, without scandal. This liberty in human rites and ceremonies was not unknown to our fathers." (Schaff, Op. cit. p. 48). Cf. The Formula of Concord, Art. X "Of Ecclesiastical Ceremonies": "For the better taking away of this controversy we believe, teach, and confess with unanimous consent, that ceremonies and ecclesiastical rites (such as in the Word of God are neither commanded nor forbidden, but have only be instituted for the sake of order and seemliness) are of themselves neither divine worship nor even any part of divine worship. For it is written (Matt. 15:9): 'In vain did they worship me, teaching for doctrines the commandments of men'" (Schaff, Op. cit., pp. 161 f.)

The 34th of the 39 articles of the Church of England follows the Lutheran line: "It is not necessary that Traditions and Ceremonies be in all places one, or utterly alike; for at all times they have been divers and be changed according to the diversity of countries, times, and men's manners, so that nothing can be ordained against God's Word." (Schaff, Op. cit., p. 508).

CALVIN'S FORMULATION OF THE REGULATIVE PRINCIPLE

As opposed to the Lutheran view that there is a substantial area of Adiaphora in the service of Worship, the Reformed view has uniformly been that only that which is prescribed be the Word of God may be introduced into the Worship of God. Calvin formulated this regulative principle with clarity and applied it with great consistency in the Reformation at Geneva. It is implicit in his celebrated definition of pure and genuine religion as "confidence in God coupled with serious fear - fear which both includes in it willing reverence, and brings along with it such legitimate worship as is prescribed by the law." (Inst, 1,11,3. Beveridge Trans.). The pertinent expression in the definitive Latin edition (1559) reads "et secum trahit legitimum cultum qualis in Lege praescribitur." The French text of 1560 accentuates the Divine origin of acceptable worship;"et tire avec soy un service tel qu'il appartient, et tel que Dieu mesmes i'ordonne en sa Loy." (ed. published by Jean-Daniel Benoit, Vrin. 1957). In his account of superstition, Calvin proceeds from the regulative principle: "In this way, the vain pretext which many employ to clothe their superstition is overthrown. They deem it enough that they have some kind of zeal for religion, how preposterous soever it may be not observing that true religion must be conformable to the will of God as its unerring standard; (Latin: 'sed non animadvertunt, veram religionem ad Dei nutum, ceu ad perpatuam regulam, debere conformari.' Fr.'Mais ils ne notent pas que la vraye religion doit estre du tout conforme a la volonte de Dieu, comme une reigle qui ne fleschit poin.') that he can never deny himself, and is no specter or phantom, to be metamorphosed at each individual's caprice. It is easy to see how superstition, with its false glosses, mocks God, while it tries to please him. Usually fastening merely on things on which he has declared he sets no value, it either contemptuously overlooks or even undisguisedty rejects, the things which he expressly enjoins, or in which we are assured he takes pleasure. Those, therefore, who set up a fictitious worship, merely worship and adore their own delirious fancies; indeed, they would never dare so to trifle with God, had they not previously fashioned him after their own childish conceits ... It remains therefore to conclude with Lactantius (Instil. Div. lib. 1,2,6) 'No religion is genuine that is not in accordance with truth.'"(I,IV,3). The corruption of pure religion by the introduction of worship invented by man is for Calvin a mark of the vanity and blindness of fallen human nature. Inst. I,V 13 unfolds this thought in detail: "Hence we must hold, that whosoever adulterates pure religion (and this must be the case with all who cling to their own views) make a departure from the one God. No doubt, they will allege that they have a different intention; but it is of little consequence what they intend or persuade themselves to believe, since the Holy Spirit pronounces all to be apostates who, in the blindness of their minds, substitute demons in the place of God. For this reason Paul declares that the Ephesians were "without God' (Eph. 2:12), until they had learned from the gospel what it is to worship the true God. Nor must this be restricted to one people only, since in another place, he declares in general, that all men 'became vain in their imaginations,' after the majesty of the Creator was manifested to them in the structure of the world . . . But if the most distinguished wandered in darkness, what shall we say of the refuse? No wonder therefore, that all worship of man's device is repudiated by the Holy Spirit as degenerate. (Lat. "Quare nihil mirium si cultus omnes hominum arbitrio excogitates tanquam degeneres repudiet Spiritus sanctus.' Fr. 'II ne se faut done esmereiller si le sant Espirit a reiette tout service de Dieu contreuve a la poste des hommes comme bastar et corrompu.') Any opinion which man can form in heavenly mysteries though it may not beget a long train of errors, is still the parent of error. And though nothing worse should happen, even this is no light sin - to worship an unknown God at random. Of this sin, however, we hear from our Saviour's own mouth (John 4:22), that all are guilty who have not been taught out of the law who the God is whom they ought to worship."

In arguing against idolatry and Image worship, Calvin also appeals to the regulative principle. Referring to Psalm CXV, 4 and CXXXV, 15, the Reformer inquires: "Whence had idols their origin, but from the will of man?" He argues: "It is, moreover, to be observed, that by the mode of expression which is employed, every form of superstition is denounced. Being works of men, they have no authority from God (Isa. 2:8,13; 7:57; Hos. 14:4; Mic. 5:13); and therefore it must be regarded as a fixed principle, that all modes of worship devised by men are detestable." (Inst I, XI, 4). Lat. *Ut hoc fbcum sit, destestabiles esse omnes cultus quos a seipsis homines excogitant.' Fr. 'afin que nous ayons une reigle infallible que tous les services divins que les hommes se forgent sont detestables') cf. also I, X, 13.

Again in distinguishing true religion from superstition, Calvin observes that the latter "seems to take its name from its not being contented with the measure which reason prescribes, but accumulate a superfluous mass of vanities." (Inst. I,XII,1) "Religion" in Calvin's opinion "is used in opposition to vagrant licence - the greater part of mankind rashly taking up whatever first comes in their way, whereas piety, that it may stand with a firm step, confines itself within due bounds." These due bounds are determined by the law of God. "But God, in vindicating his own right, first proclaims that he is a jealous God, and will be a stern avenger if he is confounded with any false god: and thereafter defines what due worship is, in order that the human race may be kept in obedience. Both of these he embraces in his Law when he first binds the faithful in allegiance to him as their only lawgiver, and then prescribes a rule for worshipping him in accordance with his will." (Ibid). The Law, according to Calvin, among other uses "is designed as a bridle to curb men, and prevent them from turning aside to spurious worship." Cf. I, XII, 3. "He has been pleased to prescribe in his Law what is lawful and right, and thus constrict men to a certain rule, lest any should allow themselves to devise a worship of their own."

In discussing the sufficiency of the Moral Law as a rule of conduct, Calvin again refers to the regulative principle of worship (II, VIII, 5). "The Lord, in delivering a perfect rule of righteousness, has reduced in it all its parts to his mere will, and in this way has shown that there is nothing more acceptable to him than obedience. There is the more necessity for attending to this, because the human mind, in its wantonness, is ever and anon inventing different modes of worship as a means of gaining his favour. This irreligious affection of religion being innate in the human mind, has betrayed itself in every age, and is still doing so, men always longing to devise some method of procuring righteousness without any sanction from

The Word of God

God foreseeing that the Israelites would not rest, but after receiving the Law, would, unless sternly prohibited, give birth to new kinds of righteousness, declares that the Law comprehended a perfect righteousness ... How do we act? We are certainly under the same obligation as they were ; for there cannot be a doubt that the claim of absolute perfection which God made for his law is perpetually in force. Not contented with it, however, we labour prodigiously in feigning and coining an endless variety of good works, one after another. The best cure for this vice would be constant and deep-seated conviction that the Law was given from heaven to teach us a perfect righteousness; that the only righteousness so taught is that which the divine will expressly enjoins; and that it is, therefore, vain to attempt, by new forms of worship, to gain the favor of God, whose true worship consists in obedience alone; or rather, that to go a wandering after good works which are not prescribed by the Law of God, is an intolerable violation of true and divine righteousness."

Calvin also finds the regulative principle of worship established by the second commandment of the decalogue. He expounds the commandment this: "As in the first commandment the Lord declares that he is one, and that besides him no gods must be either worshipped or imagined, so he here more plainly declares what his nature is, and what the kind of worship with which he is to be honoured, in order that we may not presume to form any carnal idea of him. The purport of the commandment, therefore, is that he will not have his legitimate worship profaned by superstitious rites. Wherefore, in general, he calls us entirely away from the carnal frivolous observances which our stupid minds are wont to devise after forming some gross idea of the divine nature, while at the same time, he instructs us in the worship that is legitimate, namely, spiritual worship of his own appointment." (Institutes II, VIII, 17).

In Calvin's refutation of the claims of the Church of Rome, the regulative principle of the Reformed Worship provides a charter of Christian liberty. A superficial view might suppose the regulative principle to be a confining, restricting principle that condemns Christian worship to barrenness and ugliness. In Calvin's doctrine and practice, as in that of the Puritans in the following century, the regulative principle was a liberating power, cutting off at the root of tyrannical imposition of men in the worship of God and exhibiting that worship in its native beauty, the beauty of holiness. The implication of the regulative principle for Christian liberty is expressed in Calvin's stirring words: The power we have now to consider is whether it be lawful for the Church to bind laws upon the conscience? In this discussion, civil order is not touched; but the only point considered is how God may be duly worshipped according to the rule which He has proscribed, and how our spiritual liberty, with reference to God, may remain unimpaired. In ordinary language, the name of human traditions is given to all decrees concerning the worship of God, which men have issued without the authority of His word. We contend against these, not against the sacred and useful constitutions of the Church, which tend to preserve discipline, or decency or peace. Our aim is to curb the unlimited and barbarous empire usurped over souls by those who would be thought pastors of the Church, but who are in fact its most cruel murderers. They say that the laws which they enact are spiritual, pertaining to the soul, and they affirm that they are necessary to eternal life. But thus the Kingdom of Christ, as I lately observed, is invaded; thus the liberty, which He has given to the consciences of believers, is completely oppressed and overthrown ... What I contend for is, that necessity ought not to be laid on consciences in matters in which Christ has made them free . . . They must acknowledge Christ their deliverer, as their only king, and be ruled by the only law of liberty, namely the sacred word of the gospel, if they would retain the grace which they have received in Christ: They must be subject to no bondage, be bound by no chains." (Institutes IV, X, 1).

The Christian is free from the commandments of men in matters of worship because God is the only lawgiver and His will is the perfect rule of all righteousness and holiness. Consequently, human constitutions are contrary to the word of the Lord, if they are devised as part of the worship of God and their observance is bound upon the conscience as of necessary obligation. Calvin points out that in Colossians Paul "Maintains that the doctrine of true worship of God is not to be sought from men, because the Lord has faithfully and fully taught as in what way He is to be worshipped (Inst. TV, X, 8). Calvin comments on 'ETHELOTHRESKIAS', will worship: "That is, fictitious modes of worship which men themselves devise or receive from others, and all precepts whatsoever which they presume to deliver at their own hand concerning the worship of God." (Ibid).

Throughout the further discussion of ecclesiastical legislation in Inst. TV, X, Calvin repeatedly appeals to the regulative principle of worship as the chief ground for rejecting the traditions of men. A few passages may be quoted in addition to those given to show how pervasively the regulated principle has penetrated the Reformer's outlook. "Since Paul then declares it to be intolerable that the legitimate worship of God should be subjected to the will of men, wherein do we err when we are unable to tolerate this in the present day? Especially when we are enjoined to worship God according to the elements of this world - a thing which Paul declares to be adverse to Christ (Col. 2:20)." (IV, X, 9). "Moreover, the worst of all is, that when once religion begins to be composed of such vain fictions, the perversion is immediately succeeded by the abominable depravity with which our Lord upbraids the Pharisees of making the commandment of God void through their tradition, if this is not done when recommending the ordinances of God only frigidly and perfunctorily, they nevertheless studiously and anxiously urge strict obedience to their own ordinances, as if the whole power of piety was contained in them -- when vindicating the transgression of the divine Law with trivial satisfactions, they visit the minutest violation of one of their decrees with no lighter punishment than imprisonment, exile, fire, or sword?" (IV, X, 10). Commenting further on the show of wisdom in will-worship, Calvin remarks: "But what does Paul say to all this? Does he pluck off these masks lest the simple be deluded by a false pretext? Deeming it sufficient for their refutation to say that they were devices of men he passes all these things without refutation, as things of no value. Nay, because he knew that all fictitious worship is condemned in the Church, and is more suspected by believers, the more pleasing it is to the human mind - because he knew that this false show of outward humility differs so widely from true humility that it can be easily discerned; - finally, because he knew that this tutelage is valued at no more than bodily exercise, he wished the very things that commended human traditions to be ignorant to be regarded by believers as the refutation of them." (IV, X, 11). Calvin complains of the imposition of a multitude of ceremonies as a restoration of Judaism which burdens rather than aids the weak, To the question "Are no ceremonies to be given to the more ignorant, as a help to their ignorance?" he replies: "I do not say so; for I think that help of this description is very useful to them. All I content for is the employment of such a measure as may illustrate, not obscure Christ. Hence a few ceremonies have been divinely appointed, and these by no means laborious, in order that they may evince a present Christ. To the Jews a greater number were given, that they might be images of an absent Christ. In saying he was absent, I mean not in power, but in mode of expression. Therefore to secure due moderation, it is necessary to retain that fewness in number, facility in observance, and significance of meaning which consists in clearness," (IV, X, 14). (Lat. "in numero paucitatem, in observatve facilitatem, in significatione dignitatem, quae etiam claritate constat").

Although Calvin is directing his argument towards abuses prevalent in his own day, he recognizes that the regulative principle is applicable to all ages. "For whenever men begin the superstitious practice of worshipping God with their own fictions, all the laws enacted for this purpose forthwith degenerate into gross abuses. For the curse which God denounces - viz. to strike those who worship him with the doctrines of men with stupor and blindness Isaiah 29:13f.) - is not confined to any one age, but applies to all ages. The uniform result of this blindness is, that there is no kind of absurdity escaped by those who, despising the many admonitions of God, spontaneously entangle themselves in these deadly fetters. But if, without any regard to circumstances, you would know the character belonging at all times to those human traditions which ought to be repudiated by the church, and condemned by all the godly, the definition which we formerly gave is clear and certain - viz. That they include all the laws enacted by men, without authority from the word of God, for the purpose either of prescribing the mode of divine worship, or laying religious obligation on the conscience, as enjoining things necessary to salvation." (IV, X, 16). For the passage referred to in this quote, see IV, B, 1 and cf. Calvin's tract on the "Necessity of Reforming the Church" (Edinburgh Ed. Tracts, Vol I pp. 127 ff.).

Calvin supports the regulative principle by further appeal to Scripture passages. He points out that "it is not property of the Church to disregard the limits of the word of God, and wanton and luxuriate in enacting new laws. Does not the law which was once given to the Church endure for ever?" Deut. 12:32 and Prov. 30:6 are quoted with the following observations: "Since they cannot that this was said to the Church, what else do they proclaim but their contumacy, when, notwithstanding of such prohibitions, they profess to add to the doctrine of God, and dare to intermingle their own with it? . . . Let us understand that the name of Church is falsely pretended wherever men contend for that rash human license which cannot confine itself within the boundaries prescribed by the word of God, but petulantly breaks out, and has recourse to its own inventions. In the above passage there is nothing involved, nothing obscure, nothing ambiguous; the whole Church is forbidden to add to, or take away from the word of God, in relation to His worship and salutary precepts ... Now, if the Lord does not permit anything to be added to, or taken away from the ministry of Moses, though wrapt up, if I may so speak, in many folds of obscurity, until He furnish a clearer doctrine by His servants the Prophets, and at last His beloved Son, why should we not suppose that we are much more strictly prohibited from making any additions to the Law, the Prophets, the Psalms, and the Gospel? The Lord cannot forget Himself, and it is long since He declared that nothing is so offensive to Him as to be worshipped by human inventions." (IV, X, 17). Calvin further quotes Jer. 7:22, 23. 11:7 and I Sam. 15:22, 23 to show that human inventions may not be defended by appeal to the authority of the Church.

THE WITNESS OF REFORMED CREEDS

The witness of the Reformed creeds to the Regulative Principle of Worship is along the lines laid down by Calvin. The Heidelberg Catechism (1563), used in the German and Dutch Reformed Churches gives us the answer to question 96, "What does God require in the second commandment?", "That we in nowise make any image of God, nor worship him in any other way than He has commanded in His Word." The Belgic Confession by Guido de Bres (1561) used by the Dutch Reformed Churches, in expounding the sufficiency of the Scriptures, declares "The whole manner of worship which God requires of us in written in then at large." (Article VII). Likewise in discussing the order and discipline of the Church, the Belgic confession rejects "all human inventions, and all laws which man would introduce into the worship of God, thereby to bind and compel the conscience in any manner whatever." (Article XXXII).

Among the Reformed creeds, the Westminster Confession of Faith and Catechisms excel in the accuracy with which doctrine is formulated and the balance with which the various elements of Scriptural truth are set in relation to one another. These standards, it should be remembered, were the work of a body of divines consisting almost entirely of English Puritans. The following passages, in Carruthers' Text of the Confession edited from the original manuscript written by Cornelius Surges in 1646, provide a succinct formulation of the regulative principle.

"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. 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." Chapter I, Sec. VI.

"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; or beside it, in matters of faith, or worship. So that, to believe such doctrines, or to obey such commands, out of conscience, is to betray true liberty of conscience: and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also." Ch. XX, Sec. II.

"The light of nature showeth that there is a God, who hath lordship and sovereignty over all, is 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 with all the soul, and with all the might. But 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 imaginations and devices of men, or the suggestions of Satan, under any visible representation or any way not prescribed in the Holy Scripture." Ch. XXI, Sec. I.

The sense of the regulative principle may be rendered clear and precise by certain observations on the Westminster formulation which we may safely take as the unanimous consensus of Puritan conviction on this subject.

1. The regulative principle is a consequence of the sufficiency of Scripture. Nothing need or may be added to the Word of God as a rule of faith and practice. Therefore only what is prescribed by the written Revelation may be admitted in the worship of God.

2.  The mode of prescription need not be that of explicit command in a single text of Scripture. Approved example warrants an element of worship as surely does an express precept.  Moreover, good and necessary consequence may warrant acceptable worship.   Without entering upon disputed questions as to the proper subjects of Baptism, all would agree that Scripture warrants the admission of women to the Lord's table although no express command or approved example can be adduced. There is a sound adage sometimes quoted by Reformed divines that the sense of Scripture is Scripture.

3.  The regulative principle does not entail an impossible demand that an indefinite number of minute circumstances concerning the worship of God should be deduced from Scripture.    The time and place of worship for a Christian congregation are not minutely prescribed.

4.  Yet this does not mean that all circumstances are Adiaphora.   The circumstances not prescribed by the Word of God are only such as are "common to human actions and societies" and only some such.

5. The general rules of the Word of God are to be observed in the ordering of the circumstances "by the light of nature and Christian prudence." This implies that acts of worship itself are regulated in a much more specific manner by Scripture than are other human actions.   An act of worship is never a thing indifferent, something neither commanded nor forbidden by God, while some civil actions and even circumstances accompanying acts of worship may be thus classed among the Adiaphora.

6.  This distinction between acts of worship and civil acts is implied in the distinction between things contrary to God's Word and things beside God's Word. In all things human laws contrary to the Word of God are not binding, though in some things human laws beside the Word of God may be binding , as in laws passed by the civil magistrate that may restrict conduct in things indifferent.  With respect to matters of faith and worship, however, human laws beside the Word of God even though not directly contrary to it have no binding force.

7. The reason for this state of affairs is that the entire content of faith and worship is revealed in the Word of God. The argument closes with a return to its starting-point, the sufficiency of Scripture revelation as prescribing the entire content of worship including all the ways in which God may be worship acceptably.

THE TESTIMONY OF THE PURITAN AUTHORS

The Westminster Standards contain the consensus of English Puritan and Scottish Presbyterian judgment as to the Regulative Principle. Whatever difference of opinion there was in the assembly as to Church Government, there was unanimity as to the regulation of worship. Where the English Puritans were more scrupulous than their Scottish brethren in objecting to the singing of a doxology as the close of a Psalm, the Scottish divines were willing cheerfully to give up their time honoured custom for the sake of uniformity in a matter where they were not called to sacrifice principle.

The same view of the regulative principle that appears in Knox* argument against the Mass and in George Gillespie's dispute against the English Popish Ceremonies was used by the English Puritans themselves against the Mass and the Ceremonies. (Cf. W. Ames A Reply to Dr. Morton's general defence of three nocent ceremonies, 1622, and A Fresh Suit against Human Ceremonies in God's Worship, 1633, as well as the propositions in the Medulla. Ames also wrote a preface to W. Bradshaw's English Puritanism Containing the Maine Opinions of the rigidest sort of those that are called Puritaines. Cf. also the discussion of the 2nd commandment in Perkin's Golden Chain (1609) and his Warning against the Idolatrie Of the Last Times. A full discussion of the regulative principle may also be found in John Owen's Discourse concerning Liturgies.

In his well known Medulla Theologica (Eng. Trans., The Marrow of Sacred Divinity, London, 1642), William Ames, Professor at Franeker, discusses the principle of worship systematically under the heading, De Cultu Instituto (Of instituted worship). The following propositions illustrate the well ordered argument and precise definitions characteristic of Ames' Medulla.

1.  Instituted worship is the meanes ordained by the Will of God to exercise and further natural worship.

2.    All such like meanes ordained of God are declared in the second Commandement, by forbidding all contrary meanes of worship devised by men, under the title of Graven and Image: Which seeing they were of old the chiefe inventions of men corrupting the worship of God, they are most fitly (by a Synechdoche frequent in the Decalogue) put instead of all devises of man's wit pertaining to worship. No worship of this kind is lawful!, unlesse it hath God for the Author, and ordainer of it. Deut. 4:2 and 12:32; I Chron. 16:13.

11. That is declared in those words of the Commandment. Thou shall not make to thy selfe: that is of thine own braine or judgment, for although that particle to thy selfe, doth sometimes either abound, or hath another force: yet here the most accurate brevity of these Commandements doth exclude redundancy, and it is manifest that the vanity of man's cogitations is excluded by other places of Scripture pertaining to the same thing.  As Amos 5:26; Numbers 15:39.

12.   The same is also declared by that universality of the prohibition, which is explained in the Commandment by a distribution of the things which are in Heaven above, or in the Earth beneath, or in the Waters under the Earth.

13.    For none beside God himselfe can either understand what will be acceptable to him: or can add that virtue to any worship whereby, it may be made effectual! and profitable for us; neither can there be anything honorable to God which comes not from him as the author of it, neither finally doe we read that such a power was at any time given to any man by God, to ordaine any worship at his own pleasure. Matthew 15:9.

Excerpts from some of these works appear later in this article [ed.]

14.   Hence implicitly and by interpretation of God himselfe, we make him our God, and give the honour due to God to him, whose authority or ordinances we subject our selves unto in religious worship.

15.   In this respect also men are sometime said to worship the Devil!, when they observe those worships which the Devill brought in. I Cor. 10:20; Levit. 17:7; Deut. 32:17.

16.   But we must obseve that worhsip which God hath appointed with the same religion, as we receive his word or will, or call upon his name. Deut. 6:17-18 and 12:25, 28 and 13:18 and 28:14.

17.   The meanes which God hath ordained in this kind, some of them doe properly, and immediately make to the exercising and furthering of Faith, Hope and Charity, as publique and solemne preaching of the word, celebration of Baptisme and the Lord's Supper, and prayer.

And some of them are meanes for the right performance of those former, as the combination of the faithful! into certaine Congregations or Churches, Election, Ordination, and Ministration of ministers ordained by God, together with the care of Ecclesiastical! Discipline.

18.   Those former are most properly the instituted worship of God; yet the rest are also worship, not only in that general! respect, as all things are said to be acts or worship and religion, which doe any way flow from, or are guided by religion, but also in their special! nature, because the adequate end and use of them is, that God may be rightly worshipped.

19.    All these therefore both in general!, and in special! ought to be observed of us as they are appointed by God; for God must be worshipped by us with his own worship, totally and solely, nothing must here be added, taken away or changed. Deut. 12:32.

20.   That is a very empty distinction, whereby some goe about to excuse their additions.    That only addition corrupting and not addition conserving is forbidden; because every addition as well as detraction is expressly opposed to observation, or conservation of the commands of God, as being a corruption. Deut. 12:32.

21.   Of like stampe also is that evasion whereby they say there is forbidden only addition of essentials, and not of accidental^:   for first although there be accidents or certaine adjuncts of worship, yet there is no worship to be simply called accidental!, because it hath in it the very essence of worship. Secondly, as the least commands of God even to Iotas and Tittles are religiously to be obseved, Matt. 5:18,19. So additions which seeme very small, are by the same reason to be rejected. Thirdly, Moses doth scale up even those lawes of the place of Divine worship, of the manner, of abstinence from blood, and the like which must needs be referred to accidentall worship if any such be, with this very caution of not adding or taking away. Deut. 12:32

22.   This observation is in a special manner called obedience, because by it we doe that which seems right in the eyes of the Lord, although some other may seem lighter in our eyes.  Deut. 12:25, 28.

23.   There is opposed unto this instituted worship, and unlawful!, that will-worship which is devised by men.  Matt. 15:9; Col. 2:23.

24.  The sin which is committed in will-worship, is by a generall name called superstition.

25.     Superstition is that whereby undue worship is yielded to God (Superstitio est, qua Deo cultus indebitus exhibetur).

26.    For in superstition God is always the object, and the end in some measure, but the worship it selfe is unlawful!.

27.   It is called undue worship, either in respect of the manner or measure, or in respect of the matter and substance of the worship. In the former manner the Pharisees offended about the Sabbath, when they urged the observation of it as touching the outward rest, above the manner and measure appointed by God. And they also offended in the latter manner, in observing and urging their own traditions. Mark 7:8.

28.   Hence superstition is called an excesse of religion, not in respect of the formal! power of religion, because so none can be too religious; but in respect to the acts and meanes of religion.

29.   This excesse is not only in those positive exercises, which consists in the use of things, but also in abstinence from the use of some things, as from meats, which are accounted uncleane and unlawful, and the like.

33.   Religious teaching by Images is condemned, first, because they are not sanctified by God to that end . . . . "

34.   Of like kind with Images, are all those ceremonies, which are ordained by men for mysticall or religious signification.

35.  For such ceremonies have no determinate power to teach, either by any power put into them by nature, or by divine institution: but they can receive none by humane institution, because man can effect this neither by commanding, seeing it is beyond his authority, nor by obtaining, seeing GOD hath promised no such thing to him that asketh.

36. Neither can men take to themselves any authority in ordaining such ceremonies from that, that it is commanded to all Churches, that all things be done decently, and in order. I Cor. 14:40. For neither the respect of order nor decency requires, that some holy things should be newly ordained, but that those which are ordained by God, be used in that manner, which is agreeable to their dignity, neither doe order and decency pertaine to holy things only, but also to civil duties, for confusion and indencency in both are vices opposite to that due manner which is required to the attaining the just end and use of them..."

Further discussion of these outward circumstances is found in Ch. XTV, Sees. 20-27.

In his treatise on Gospel-worship (1648), Jeremiah Burroughs gives the following account of the strange fire offered by Nadab and Abihu:

"But had God ever forbidden it? Where do we find that ever God had forbidden them to offer strange Fire, or appointed that they should offer only one find of fire? There is no Text of Scripture, that you can find from the beginning of Genesis to this place, where God hath said in terminis, in so many words expressly, you shall offer no fire but one kind of fire. And yet here they are consumed by fire from God, for offering strange fire. I find in the 30th of Exodus verse 9 that there they were forbidden offering strange Incense, but I do not find that they were forbidden offering strange fire. In Levit. 6:13 and divers verses in that Chapter, we find that God had appointed that they should keep constantly the fire on the Altar burning, and never to let it go out: Now that was it seems God's intention that therefore they should make use of that fire, and that fire only. God would have them to pick out his meaning: God sent fire down from heaven upon the Altar, so in the latter end of the ninth chapter God sent down fire from heaven, and gave them a charge to keep that fire on the altar constantly, and never to let it go out: so that it seems God would have them pick out his meaning, that because he had sent down fire from heaven upon the Altar, and gave them power to keep that constantly, God would have them to understand, that what Incense or Sacrifice he would have the use of fire in, it should be only that fire and no other, though God did never say to them directly in these words, You shall make use of this fire and no other, but God would have them to understand this. That's their sin therefore in offering of strange fire." (Gospel-Worship, p. 3).

Burroughs proceeds to formulate the regulative principle of worship as follows: That in God's Worship there must be nothing tendered up to God but what he hath commanded, whatsoever we meddle with in the Worship of God, it must be what we have a warrant for out of the Word of God." (Ibid. p. 8).

"For this speech of Moses is upon occasion of the Judgment of God upon Aaron's sons for offering strange fire: They offered fire that God had not commanded. Hence I say that all things in God's worship must have a warrant out of God's Word, must be commanded. It is not enough that it is not forbidden. I beseech you observe it: it is not enough that a thing is not forbidden, and what hurt is there in it? But it must be commanded. I confess in matters that are Civil and natural, there this may be enough. If it be but according to the rules of prudence, and not forbidden in the word; we may make use of this in Civil and natural things. But now when we come to matters of Religion, and the Worship of God; we must either have a command or somewhat out of God's Word by some consequence drawn from some command wherein God manifests his will; either a direct command, or by comparing one thing with another, or drawing consequences plainly from the Words. We must have a warrant for the Worship of God. One would have thought that these Priests offering Incense to the true God, what hurt was there in taking other Fire? But there was no command for it, and therefore it was not accepted."(Ibid. p. 9).

Burroughs adopts the standard Puritan distinction of elements and circumstances of worship, terming the latter "natural and Civil helps." "It is true that there are some thing in the Worship of God that natural and Civil helps, and there we need not have any Command: As for instance; when we come to worship God the congregation meets, they must have a convenient place to keep the Air and weather from them: now this is but a natural help, and so far as I use the place of worship at a natural help, I need have no Command." A further important distinction is made between those natural circumstances just described and significant circumstances or ceremonies which require a warrant. Further developing the example of a place of worship, Burroughs writes: "But if I will put any thing in a Place beyond what it hath in its own nature, there I must look for a Command. For if I account one place more Holy than another; or to think that God should accept of worship in one place rather than in another: this is to raise it above what it is in its own Nature. So that when any Creature is raised in a Religious way above what it hath in it by Nature: If I have not Scripture to warrant me I am therein Superstitious. It's a very useful rule for to help you: If any Creature that you make any use of in a way of Religion beyond what it hath in its own Nature, if you have not some warrant from the Word of God (whatsoever specious shew there may be in it) it is tuperstition." (Ibid.)

OBJECTIVITY IN WORSHIP

The regulative principle when applied provides objectivity in worship. By objectivity in this connection is meant simply conformity to the law of God as opposed to subjectivity or rather to subjectivism in worship. There is no doubt a good sense of subjectivity in worship, the sincere, reverent attitude of the true worshipper. This desirable subjectivity, however, will tend invariably to that worship which is agreeable to the Will and Word of God. Opposed to this is subjectivism in worship, worship arising not from the revealed Will of the Lord, but from the desires, inclinations, imaginations and decisions of men.  Subjectivism is precisely what the Reformers and Puritans termed will-worship.

An increasing trend toward subjectivism in worship has marked the practice of professing Protestantism since the seventeenth century. This trend corresponds with a general trend in modern thought and life. The Puritan principle in the 16th and 17th centuries was insisted on in opposition to the tyrannical exercise of power on the apart of an authoritarian Church. In the 20th century, while authoritarian churches still display their characteristic traits, the glaring evil especially in Protestant circles, in unbridled license on the part of individuals and groups within the churches. The Puritan principle stands as a principle of order and of liberty between the extremes of tyranny and anarchy in worship. The extremes in this instance as in others have a common root error more expressly manifest in the one than in the other extreme. Tyranny has in it the seeds of anarchy. Anarchy may reveal itself at a later stage of development than tyranny, but it reveals more clearly the root evil that expresses itself in tyranny as well. That evil is departure from the ways of the living God. Rabbi Duncan has well said that there is but one heresy and that is antinomianism. Legalism itself can be regarded as a disguised type of antinomianism. The Puritan principle is not legalism, for it neither inculcates salvation by works nor does it admit of any impositions beyond the commandments of God. Legalism whether in Judaism or Christianity has involved essentially the rejection of sovereign grace and of the sufficiency of God's Word. Puritanism, far from being legalistic in this proper usage of "legalism," is the one system that has in its distinguishing principle opposed legalism most consistently. If Puritans have sometimes fallen into legalistic errors, this lapse is in spite of, not the natural result of their allegiance to the regulative principle of worship.

The trend toward subjectivism may be illustrated in a multitude of particulars. Observance of days other than the Christian Sabbath or Lord's day (and seasons of Thanksgiving and humiliation) has increased with alarming rapidity. The evils of superstition and idolatry that have come to be connected with the Church observance of Christmas and Easter are notorious. Subjectivism in these instances attaches itself parasitically to observances originally imposed by an authoritarian Church while in other instances it invents days suited to the modern spirit that aims beyond all else at the glory of man. Motherhood, war and labour make inroads upon the Sabbath and on the purity of God's worship in general, while a hundred or rather thousands of lesser humanistic spirits hover about particular occasions in the activities of the modern churches. A Sabbath for the Lodge in on Church and in memory of Robert Burns in another! A peculiarly idolatrous form of deviation from the regulative principle in some circles at present is the erection of "worship centres" and particularly the use of pictures of Christ in worship is a blatant violation of the 2nd commandment. Many other applications and implications of the regulative principle could be mentioned. The Puritans were concerned with ceremonies (of which the three innocent ones singled out were the use of the surplice, kneeling at the Communion and the sign of the cross in Baptism) and with the imposition of liturgies. Since the 18th century, however, a major deviation from the regulative principle in the direction of unbridled subjectivism concerns the musical aspect of the service of worship. The flood of uninspired lyrics commonly miscalled hymns or gospel songs which has inundated a declining Protestant Church has been matched by other musical accompaniments that have transformed Churches into theatres and concert halls featuring preludes, postludes, interludes and who knows what else of the same species?

The godly William Romaine was one of Zion's faithful watchmen in the 18th century who raised voice and pen in protest against the crowding out of divinely authorized and inspired Psalmody by the introduction into public worship of humanly composed ditties suited to tingle the itching ear and to allure the carnal mind. Romaine's words of apology in his "Essay on Psalmody" may well be quoted by one who would introduce this subject in the 20th century, Evangelical Churches.

"I know this is a sore place, and I would touch it gently, as gently as I can with any hope of doing good. The value of poems above Psalms is become so great, and the singing of men's words, so as quite to cast out the Word of God is become so universal (except in the Church of England), that one scarce dares to speak upon the subject: Neither would I, having already met with contempt enough for preferring God's hymns to man's hymns, if a high regard for God's most blessed word did not require me to bear my testimony, and if I did not verily believe, that many real Christians have taken up this practice without thinking of the evil of it; and when they come to consider the matter carefully will rather thank me, than censure me, for freedom of speech." Romaine's "Essay on Psalmody" (1775) in Works (1847 ed.), p. 990.

Romaine explains his position as to the use of hymns referring to Isaac Watts in particular. "Let me observe then that I blame nobody for singing human compositions. I do not think it sinful or unlawful, so the matter be scriptural. My complaint is against preferring men's poems to the good word of God, and preferring them to it in the Church. I have no quarrel with Dr. Watts, or any living or dead versifier. I would not wish all their poems burnt. My concern is to see Christian congregations shut out divinely inspired Psalms, and take in Dr. Watts' flights of fancy, as if the words of a poet were better than the words of a prophet, or as if the wit of a man was to be preferred to the wisdom of God. When the chruch is met together in one place, the Lord God has made a provision for their songs of praise--a large collection and great variety-and why should not these be used in the church according to God's express appointment? I speak not of private people or of private singing, but of the Church in its public service. Why should the provision which God has made be so far despised, as to become quite out of use? Why should Dr. Watts, or any hymn maker, not only take the precedence of the Holy Ghost, but also thrust him entirely out of the Church? Insomuch that the rhymes of a man are now magnified above the Word of God, even to the annihilating of it in many congregations." (pp. 990f.)

Romaine writes of Watts not with rancour but with magnanimity, but is unsparing of the followers of Watts who eliminated the Psalms from the service of praise. Watts never intended to thrust the Psalms from the Church. His words quoted by Romaine from the preface to the hymns are these: "Far be it from my thoughts to lay aside the book of Psalms in public worship; few can pretend so great a value for them as myself; it is the most artful, most devotional, and divine collection of poesy; and nothing can be supposed more proper to raise a pious soul to heaven, than some parts of that book; never was a piece of experimental divinity so nobly written, and so justly reverenced and admired." Romaine remarks: "Happy would it have been for the Christian world, if his followers had stopped just where he did. He declares it was far from his thoughts to do what they have done. It never came into his head to lay aside the book of Psalms in public worship. Think of this and weigh it carefully, ye that idolize Dr. Watts, and prefer his poems to the infallible Word of God. It would be well for you, if you valued psalms as much as he did: for he says none valued them more. Then you would have looked upon them in his light: for having already in your hands the most devotional and the most divine collection, you would not have thought of any other, knowing that it was impossible to have a better, but you would have used this, and would have found it too, as Dr. Watts did, the most proper to raise the soul to heaven. Blessed sentinels! I honour the memory of Dr. Watts for this glorious testimony. I can say nothing that can bear harder upon those persons, who, contary to his opinion, have entirely left off singing the Psalms of God in the Church. He never intended to countenance such a practice. He declares it was far from his thoughts, yea, he abhorred the very thought, and in so saying he has upon record condemned it. Here I rest the matter. .. Farewell. May Lord guide you into all truth." (pp. 9%f.) Romaine's magnanimity does not deter him from quoting references to Watts' Jingle and Watts' hymns from Mr. Hall and Rev. T. Bradbury respectively (p. 999).

Watts was responsible for two innovations in the service of sung praise, both in the direction of subjectivism in worship. He prepared Imitations of the Psalms to supersede the metrical versions commonly used in the Puritan churches. The more drastic innovation was the introduction of a collection of hymns of his own private composition. Watts defends both of these departures from the standard Puritan practice in his "Short Essay Toward the Improvement of Psalmody" and attempts to produce Scripture warrant for the introduction of uninspired hymns, appealing to references to the new song in Rev. 5:9 and 14:3 and to the Song of Moses and the Lamb in Rev. 15:3. Puritan exegesis of these texts will be produced later from a work by John Cotton of New England. The modernizing subjectrvist motive appears more clearly in Watts' plea for what may seem to be the lesser departure from the old ways, namely the provision of imitations of the Psalms. Watts argues as follows for modifying and mutilating the text of the Psalms as used in singing: "Where there are any dark expressions and difficult to be understood in the Hebrew songs, they should be left out in our psalmody, or at least made very plain by a paraphrase. Where there are sentences or whole psalms, that can very difficultly be accommodated to our times, they may be utterly omitted. Such is Ps. 150, part of the 38th, 45th, 48th, 40th, 68th, 81st, 108th and some others as well as a great part of the song of Solomon." (Watts' Works, 1700 London Ed. Vol. VII, p. 7.) One may judge for oneself whether such language is consistent with a fullblooded witness to the inspiration, authority, and perfection of Holy Scripture as expressed in II Timothy 3:16,17. Watts' attempt to distinguish the use of the Psalter in singing from that in reading does not meet this objection. If reverence for the Word of God should induce the reader to retain an unmutilated text despite difficulties of a subjective nature, why alter the text on account of such difficulties for purpose of singing? Watts goes so far as to include the beautiful expressions of Ps. 84:3,6 among "passages which were hardly made for Christian lips to assume without some alteration." The defense of uninspired hymnody entails a modification of the regulative principle of worship, in transferring the content of praise from prescribed matter to a thing indifferent. In answering the objection that there is no instance in Scripture of a human composure sung by the people of God, Watts appeals to the general considerations he has argued from Scripture and adds the words "Since we perform many circumstances of worship under the influence of a general command without express and special examples" (pp. 17,18) Aside from the apparent confusion of good and necessary consequences of general commands with circumstances fo actions in worship which may be adiaphora, the remark itself betrays an attitude of unwillingness to regulate the details of worship by the Scripture pattern. In the conclusion, after admitting that his arguments will not be found conclusive, he quotes Romans 14:2. In identifying Psalmsingers with weaker brethren, Watts shows that he regards the content of praise as belonging to the Adiaphora. This is to say, the regulative principle of worship does not apply. In settling such a question the judgment of man is decisive rather than the appointment of the divine Will. In this, even more than in the innovations themselves with their far-reaching consequences, lies the deepest deviation of Watts from the Puritan position with respect to worship.

PURITAN TEACHING REGARDING CONTENT OF SUNG PRAISE

A consideration of authentic Puritan teaching with respect to the content of sung praise will now be in order. Mention may be made first of all of the witness of the Puritans at the Westminster Assembly of Divines both in the mention of singing of Psalms among the authorized elements of worship and in the concern for a metrical Psalter which could be a faithful rendering of the text of the Psalms.

In his work on Singing of Psalms a Gospel-Ordinance (1647), John Cotton, teacher of the Church at Boston in New-England, finds it necessary first of all to justify vocal singing in the worship of God. He gives the following proofs in justification of the practice (p.2).

Proof. 1. The commandment of the Lord by Paul, Eph. 5:19; Col. 3:16; I Cor. 4:15, 16. The content of song and manner of singing are not here defended, but in Cotton's words, "That singing of Psalms in the New Testament, is to be dispensed in Christian Churches, not only with inward grace in the heart, making melody to the Lord; but also with outward audible lively voice."(p.3). Cotton replies to various objections raised against the appeal to the Pauline texts. One objection is to the effect that no spiritual gift is exercised in the singing of the letter of the Psalms. Cotton replies that "Singing of Psalms is accompanied and blessed of God (by his grace) with many gracious effects, above nature or art" (p. 4). "Singing of a spiritual song, prepareth to prophecy, by ministering the Spirit, II Kings 3:15. . . The minstrells playing, if it had not been accompanied with a spiritual song, it could not have conveyed such a spiritual blessing." (p. 5) Cotton reasons in like manner from I Samuel 10:5,6. "For prophecy is an utterance only of the Word of God, and of the things of God contained in it; which Instruments without voyce cannot doe. Nor had their playing with Instruments been a means of conveying the Spirit to Saul, had not their voyces concurred and sung with their Instruments." (Ibid.)

Singing of Psalms honours God with our glory, i.e. our tongue, Ps. 108:1, Ps. 57:7,8. To the objection that "these gracious effects and fruits of singing Psalms do plead as much for singing and playing with instruments as for singing with voyces," Cotton gives several answers, the third of which is of particular interest as providing a main ground for the Puritans' rejection of instrumental music in worship: "Singing with Instruments, was typical!, and so a ceremoniall worship, and therefore is ceased. But singing with heart and voyce is morall worship, such as is written inthe hearts of all men by nature: As to pray in distress, so when we are merry, and have cause of solemn thanksgiving unto God, then to sing Psalms, which the Holy Ghost by the Apostle James approveth and sanctifieth, James 5:13. Or suppose singing with instruments were not typicall, but only an external solemnitie of worship, fitten to the solace of the outward senses of children under age, (such as the Israelites were under the Old Testament Gal. 4:,1,2,3). Yet now in the growne age of the heires of the New Testament, such externall pompous solemnities are ceased, and so external! worship reserved, but such as holdeth forth simplicitie, and gravitie; nor is any voyce now to be heard in the Church of Christ, but such as is significant and edifying by significance, (I Cor. 14:10, 11, 26), which the voyce of Instruments is not." (Ibid., pp. 5f.).

Proof 2. The examples of Christ himself, and of his saints and Disciples in the New Testament. "Christ himselfe with his Disciples sung a Psalme or an Hymne together, in the end of the administration of the Lord's Supper, Matt. 26:30. And Paul and Silas are said to have sung a psalme in the prison, so as the Prisoners heard them, Acts 16:25. Now if in singing they had only spiritually rejoiced, and not expressed their joy and their song in audible and lively voyce, the prisoners could not have heard them. The stranger doth not know nor meddle with the spiritual! joy of the heart, Prov. 14:10." (Ibid. pp. 7f.). In reply to the objection that Matt. 26:30 could as well be translated They praysed God' as They sung an Hymne,' Cotton observes: "It is more probable, than any reason can wave, that Christ and his Disciples did shut up the Lord's Supper with singing one of their Hebrew Psalms: so as the Jewes were wont to shut up their Celebration of the Passover (as their own Records tell us) with singing Psalme 111 with the five other Psalmes next following together. But all that I now intend is to show that Christ and his Disciples sang together, and therefore with the voyce as well as the heart." (p.8)

Proof 3. The Prophecies of the Old Testament, foretelling and persuading such a duty in the New, Isa. 52:8: with the voyce together shall they sing. And that is foretold of the times when the feet of the Messengers of glad tydings shall be beautiful, who shall say unto Zion, Thy God reigneth. Which Paul explaineth of the times of the Gospel. Rom. 10:14." (p. 10). Cotton also adds references to Ps. 100:1,2 and Ps. 95:1,2 and shows that both of these Psalms relate to the worship of the New Testament Church.

Against this appeal to O. T. texts, the objection was raised that since singing in the O. T. is associated with the use of Instrumental Music, these texts do not refer to singing in the N.T. Church. Cotton replies, referring to Psalm 95:12, "Here is now no mention of making a joyfull noise with Instruments, but the Psalmes. And therefore the making a joyfull noise with Psalmes doth still continue, even on our Lord's dayes: when making a joyfull noyse with Instruments continueth not, but is laid downe in silence: save only so farre as it is kept alive in the antitype, the affections of our hearts (Our Praecordia) making melody with the songs and professions of our lips, and with the gracious and peaceable conversation of our lives." (p. 12).

Following upon his elaborate argument in support of vocal singing in the worship of God, Cotton proceeds to the heart of the matter, the content of sung praise in worship, or as he expresses it, "the matter of the Psalmes to the sung" (p. 14). He refers to "some who do not scruple singing with the voyce. . . but singing of the Psalmes of David now in these dayes of the New Testament" and summarizes their opinion: "As concerning David's Psalmes were penned for Temple worship, during the Paedogogy of the Old Testament. But now in the dayes of the New Testament, when God hath promised to pour out his Spirit upon all flesh, now the whole worship of God should be carried on, not by set formes of Psalmes (no more than by set formes of prayer) but by personall spirituall gifts, whereby some one or other of the members of the Church, having received a Psalme by the inditement of the Spirit, he singeth it openly in the publique Assembly of the Church, and the rest of the brethren say Amen to it in the close." (Ibid. pp. 14f.)

Ignoring at the present stage of discussion the question as to who should sing, Cotton states his view as to the matter to be sung:

1.    That not only the Psalmes of David, but any other spirituall songs. Songs recorded in Scripture, may lawfully be sung in Christian Churches, as the song of Moses, and Asaph, Heman and Ethan, Solomon and Hezekiah, Habbakkuk, and Zachary, Hannah, and Deborah, Mary and Elizabeth, and the like.

2.  We grant also, that any private Christian, who hath a gift to frame a spirituall song, may both frame it, and sing it privately for his own private comfort, and remembrance of some speciall benefit, or deliverance:   Nor doe we forbid the  private use of an Instrument of Musick therewithall;   So that attention to the instrument, doe not divert the heart from attention to the matter of the Song.