Implementing the Regulative Principle of Worship

by Mark C. Chen, TE
Pastor, Covenant Bible-Presbyterian Church, Perth, WA
This paper is meant to outline how a church would implement the Regulative Principle
of Worship in her publicly-instituted covenant worship. It will include a definition and
defense of the Regulative Principle, and its application in NT worship; an explanation of
personal convictions; and the writers preferred order of worship.
God Has Commanded Worship
God has commanded worship from his creatures (Psalm 29:2). They are to worship
him by their lives and life events (Psalm 68:25, 149:6-9, 150:1; Romans 12:1-2; 1
Corinthians 10:31) and they are specially called apart to worship him as a covenant
people by direct acts of praise (Psalm 111:1, Hebrews 10:24-25).
Scripture reveals the manner in which his creatures are to worship God in life and as a
people.
The Westminster Confession states that the whole counsel of God concerning all things
necessary for His own glory, mans 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 men1
While Scripture is sufficient for all aspects life, it does not supply every minute
direction. The principle for life is to do everything to the glory of God (1 Corinthians
10:31) with the liberty granted to us to do all things that are not sinful (1 Corinthians
6:12, 10:23).
The principle for covenant worship, or the direct acts of worship, on the other hand,
gives no liberty in the approach of the creature to God. Scripture gives regulations for
covenant worship. This is the Regulative Principle of Worship, which teaches that true
worship is commanded by God, while false worship is anything that is not commanded.
The Regulative Principle of Worship
The Westminster Confession states that 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 other way not prescribed in the holy
Scripture.2 In other words, whatever is not commanded is forbidden.
This principle can be seen in many OT examples. In Leviticus 10:1, Nadab and Abihu
came to offer incense to God with their censers. However, they offered strange fire
before the LORD, which he commanded them not (that is, which he had not command
them).

WCF I:4.

WCF XXI:1, emphasis mine.

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Pertaining to the worship of Gods people, Moses recorded in Deuteronomy 12:32,

What thing soever I command you, observe to do it: thou shalt not add thereto, nor
diminish from it. Gods people are simply to adhere to Gods commandments in
worship.
The New Testament Church and the Regulative Principle of Worship
While the regulations in NT worship are not as extensive as in the OT, the same
principle applies, so that anything that is not commanded in worship is forbidden. The
Scriptures list the elements and the forms of worship.
Elements
The Bible states, by precept, example, and principle, that there are only 4 elements in
worship. Acts 2:42 records that in the early church, the disciples continued stedfastly
in the apostles doctrine and fellowship, and in breaking of bread, and in prayers.
Thus in the public worship of Gods covenant people, only these elements (Word,
prayer, sacraments, and fellowship/offering) are allowed. According to John Calvin,
No meeting of the church should take place without the Word, prayers, partaking of
the Supper, and almsgiving.3
The public worship is essentially a meeting of God with his covenant people, where
these elements are divided in two parts those performed on behalf of God and those
performed by the congregation. God communicates to his people through the read,
preached, seen (in the sacraments), and pronounced Word and the people respond in
praise, prayer, and in offering. It is reasonable that these two parts be made to
alternate as far as possible.
Forms
How these elements are carried out and what their contents are, are the forms of
worship.
For the element of the Word, the Westminster Confession of Faith teaches that the
forms are reading (whether OT or NT or both, but not the Apocrypha), preaching,
hearing, singing (the Psalms and human composed Scriptural hymns), the sacraments
(baptism when there is a candidate, and communion as often as ye eat and drink),
religious oaths and vows (like public confession of faith and creedal doxologies like the
Gloria Patri), and solemn fastings and thanksgivings on special occasions.4
The call to worship (cf Psalm 95:1) and the benediction (cf Numbers 6:22-26 and 2
Corinthians 13:14) are also important forms of the Word to signify the start and end of
the instituted worship of Gods covenant people.
For the element of prayer, there are many forms such as invocation, thanksgiving,
supplication, pastoral, silent, etc. These are all found in Scripture and are therefore
permissible.

John Calvin, Institutes of the Christian Religion, 4.17.44.

WCF XXI.5.

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The Lords Prayer, while being a pattern of prayer,5 may also be used as a form of
prayer. The Westminster Directory of Public Worship states, And because the prayer
which Christ taught his disciples is not only a pattern of prayer, but itself a most
comprehensive prayer, we recommend it also to be used in the prayers of the church.
In the instituted assembled worship of Gods people, therefore, there should be no
elements or forms not found in Scripture by precept, example, or principle. Therefore,
skits or plays, no matter how instructive or glorifying, are forbidden.
Circumstances
Not everything is spelled out in worship. There are circumstances of worship that may
be decided based on Christian prudence. The Confession of Faith states 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. 6
These are the time of worship, dimensions of the meeting hall, the public address
system, instruments, hymnal or projector, offering bags or plates or box, standing up
or sitting down, whether the reading is responsive or not, etc.
Circumstances may become elements and forms of worship if the church is not careful.
A lighted candle during a blackout is a circumstance, and thus permissible; but a
lighted candle to symbolize the illumination of the Holy Spirit becomes an element, and
thus forbidden.
Additional Considerations in Implementing the RPW
Psalms and Hymns
The church must sing hymns that speak explicitly of Christ, which is what the church
triumphant sings in heaven (Revelation 5:9). Whatever songs then, of any age, which
are faithful in doctrine and reverent in tune, may be employed.
But the church should also sing the Psalter. The following sang the Psalter The OT
Saints, Christ, the Early Church, the Reformation Church, the Presbyterian Church, and
even the Medieval Roman Catholic Church sang the Psalter. It is inspired and Gods
perfect hymnbook. Whatever hymns and spiritual songs (Colossians 3:16) may refer
to, it is clear that the psalms refer to the psalms.
Since the Psalter is Gods inspired hymnbook, whichever human composed hymn to be
employed in the worship of God, must meet certain standards.
Firstly, it ought to be Psalm-like - since we worship an intelligent God, who loves to
hear his words prayed and sung to him, the words of our worship must be biblical and
cerebral. This therefore requires that the hymn should be doctrinally clear and not
ambiguous.

WLC 186.

WCF I:6.

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Secondly, it must be edifying. While praise is meant for God, it serves a second
purpose of instruction (Col 3:16). The praises of Gods people, like their prayers
according to Gods will, are a means by which God conforms his believers to his will.
Thirdly, the hymns must be a balance of objectivity and subjectivity. Objective hymns
focus on the truths of the Bible. Subjective hymns deal with how the worshiper feels. It
is not only important to have doctrinally correct hymns, but hymns that deal with the
whole breadth of human emotions.
While churches are burdened to teach their people how to think biblically, few teach
their people how to feel biblically. Unfortunately, much of the human emotions found in
the hymns have been sanitized, and much that passes for subjectivity is sentimentality.
The Psalms embrace the very emotions most hymns try to avoid.
Musical Genre
While we are told much about the words of worship, being the Psalms and Scriptural
hymns, we are not told much from the Scripture as to what genre of music should be
used in the worship of God.
There is no such thing as a sacred genre of music. If there were, God would have
showed it to us in his Word. Psalmists, hymnists, and their musicians down the ages
have always composed their songs to the genre of their times. While there has always
been the intention to make their songs different than the music sung in the world, it
was always of the same contemporary genre.
The worship of God must express a decorum and dignity appropriate to the meeting of
God with his children.
As Calvin has said, we have been adopted for this reason: to reverence him as our
Father.7 Music must therefore not be overly emotional. Yet, emotions in moderation
are proper and may be expressed in the accompanying music.
Calvins basic position on tunes can be seen in his statement Touching the melody, it
has seemed best that it be moderated in the manner we have adopted to carry the
weight and majesty appropriate to the subject, and even to be proper for singing in the
Church.8
In other words, the music for the songs of the church must be reverent in relation to
God and singable for the congregation.
Calvin goes on to say, And in truth we know by experience that singing has great force
and vigor to move and inflame the hearts of men to invoke and praise God with a more
vehement and ardent zeal. Care must always be taken that the song be neither light
nor frivolous; but that it have weight and majesty (as Augustine says) and also, there
is a great difference between music which one makes to entertain men at table and in
their houses, and the Psalms which are sung in the Church in the presence of God and
his angels.9
7

John Calvin, Institutes of the Christian Religion, 3.17.6.

John Calvin, Preface to the Genevan Psalter 1565.

Ibid.

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Musical Instruments
The Reformed church has historically eschewed musical instruments. John Calvin said,
Musical instruments in celebrating the praise of God would be no more suitable than
the burning of incense, the lighting up of lamps, the restoration of the other shadows
of the law. The Papists, therefore, have foolishly borrowed this, as well as many other
things, from the Jews.10
Charles Spurgeon said, Praise the Lord with harp. Israel was at school, and used
childish things to help her to learn; but in these days when Jesus gives us spiritual
food, one can make melody without strings and pipes.We do not need them. That
would hinder rather than help our praise. Sing unto him. This is the sweetest and best
music. No instrument like the human voice.11
Even the Methodist, John Wesley intimated, I have no objection to instruments of
music in our chapels, provided they are neither heard nor seen. 12
It is understandable why these men viewed musical instruments the way they did,
because of their understanding that Christ fulfilled the temple, and these
accompanying rudiments of worship.
Yet, musical instruments may be justifiably employed if they are not seen to be an
elemental necessity of worship, but only that of a circumstance.
Theodore Beza, the successor of Calvin at Geneva, believed that the use of musical
instruments was a thing of indifference, provided it was done in a particular way. In
the Colloquy of Montbliard, he asserted that when the music gets too complicated, too
overwhelming, and too intense, the text is subordinated and the common people do
not understand.
They marvel but are not built up. When the music is too glorious and overwhelming,
the mind cannot say amen. And that kind of worship is forbidden by the Apostle Paul in
1 Corinthians 14, no matter how beautiful it is.
Therefore musical instruments are only a circumstance, and are used only to discipline
and support the singing. They cannot be said to enhance worship (as they cannot
worship God, cf Psalm 150:6) nor should they be thus employed. As this is the function
of the instrument, a musical number without verbal praise is undesirable.
Any instrument played simply will suffice, be it a modest drum to keep tempo, or a
violin to set pitch, or a piano to do both. As this is the function of instruments, there is
no need for many instruments (unless circumstances require it such as a break down
in public address system or volume required for a large hall, etc).
The criteria for musicians is thus simple. They need to be able to accompany the
singing in a manner that keeps the melody and tempo clear.

10

John Calvin, Commentary on Psalm 33 and on I Samuel 18:1-9.

11

Charles Spurgeon, Commentary on Psalm 42.

12

Adam Clarke, Commentary on Amos 6:5.

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The instrument ought to be understated so that the worshipers are focused on the
words. The musical instrument ought not to be used to beautify or impress. Any
ornamentation should be used to discipline the singing and to keep the time.
Confession of Faith
Confessions of faith are public attestation to truth and vows affirming belief and loyalty
to them. These should be part of worship, 13 being recited by the congregation. One
such ancient creed in use is the Gloria Patri, which is often sung. It would do well for a
Presbyterian Church to recite weekly their creeds, such as the Westminster Confession
of Faith and the Catechisms.
Choirs and Presentations
As Christ has done away with the representational principle of the temple, it is better
for the entire congregation to sing, and not just a small group or individual. The only
possible, but tenuous, justification for a choir or presentation in worship is for
instruction in the Word (Colossians 3:16), or to lead in an unfamiliar song.
As there are no precepts or examples in the Word of choirs in NT worship, it is
preferable and justifiable for the choir to minister to the congregation outside of the
worship service, either before the call to worship or after the benediction, or at any
other times in the life of the church. This would thus be in the realm of life worship,
where instrumental numbers, cantatas, and vespers may be presented to the glory of
God. Above all, a choir should never draw attention to itself or disrupt a worship
service.
Special Days (Good Friday, Christmas, etc)
While only the Lords Day is instituted for worship, and the Westminster Directory of
Public Worship thus prescribes, other Reformed Confessions allow for the religious
commemoration of other special days (see Article 65 of the Church Order of the Synod
of Dordt).
Article 24 of the Second Helvetic Confession states, Moreover, if in Christian Liberty
the churches religiously celebrate the memory of the Lords nativity, circumcision,
passion, resurrection, and of his ascension into heaven, and the sending of the Holy
Spirit upon his disciples, we approve of it highly.
No one can compel Christians to keep these days religiously and likewise, these days,
must not be seen by Christians to be of greater importance than the Lords Day. They
may, in the context of Christian culture, be used as a witnessing opportunity, which is
highly commendable for the cause of Christ.
Philosophy
Terry Johnson has written, Everything about our worship is to be simple. Nothing is to
be clever. Nothing is to draw attention to the learning, the wisdom, the sophistication,

13

WCF XX:1.

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the beauty, [or] the complexity of the medium.14 This is the gist of New Testament
worship. There are at least two principles which are useful to consider in the
implementation of the Regulative Principle of Worship.
Firstly, worship should be rational and not ecstatic. Charles Kraft, a professor at Fuller
Theological Seminary, wrote an article defending such ecstatic worship. He wrote in
Christianity Today (1989) True worship usually takes a lot of singing to create an
atmosphere of praise and worship. In other words, to Kraft, true worship requires the
means of music to create an atmosphere. This atmosphere is often created by the use
of means - in the medieval church it was created by liturgical complexity; today, it is
created by technology.
But this drive for ecstasy is not a Christian principle - it is a pagan one - seen quite
clearly in the religion of Baal. If our desires tends towards complexity, caution must be
heeded, because the heart will always find ways of inventing things to fulfill our
desires, and it will always invent new desires.
Secondly, worship should be simple and not esthetically pleasing. There is the idea that
worshippers should bring thrilling music, clever arrangements, and beautiful
instrumentalism, and fine singing; because, like the Medieval church, the wrong belief
remains that God loves and is pleased with such esthetics.
Reformed worship is ascetic, because it is in that asceticism that beauty resides. The
Bible states 4 times that we are to worship him in the beauty of holiness. In holiness
does beauty reside. Hence, the Reformers rejected the idea that worshipful
experiences can be worked up by things beautiful to the eyes and ears.
These principles can be applied across the board in the public worship of God. Simple
readings are preferred over melodramatic ones. Unadorned, earnest, biblically worded,
and extemporaneous prayers are preferred over complexly crafted poetry. Even hearty
off-key singing is preferred over joyless accomplished singing. Adequate ability in
accompanying is preferred over inordinate expertise in performing.
While this should be the case when it comes to formal public worship, inordinate
expertise and artistic beauty are certainly welcome in other areas of life, even church
life, such as in church musicals or vespers which are not the formal public worship of
Gods people.
Overview of the Worship Ministry
The overview of the worship of the church is under the Pastors and Elders. New
Testament worship is word-based and the presbyters have purview of the word.
Order of Worship
Reformed Worship is Covenantal. It involves God and his people. The worship service is
an hour where Gods people have an audience with her King. It is a time when they
listen to his proclamations and respond to him as his people.

Terry L. Johnson, Reformed Worship: Worship That is According to Scripture, (Jackson: Reformed
Academic Press, 2000), 55.
14

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Therefore, there is always a proclamation of his word given in the Call to Worship, the
reading of his word, and the preaching of his word. Herein is the Kings will expressed.
The people respond with the singing of the word, the praying of the word, and
expressing their commitment to the word by a solemn oath and testament.
The order of worship is a matter of circumstance, but should include all the elements
and forms. The order is adiaphora.
Pre-worship Items:
Welcome
Solemn announcement of important prayer items
Worship Proper:
Call to Worship / Salutation
Opening Song (Objective Psalm or Hymn of Praise)
Invocation
First Scripture Reading
Responsorial Song (Psalm or Hymn)
Confession of Faith (WCF or WSC)
[Sacraments of Baptism/Lords Supper]
[Consecration Song (Psalm or Hymn)]
Offering and Offertory Song (Psalm or Hymn)
Thanksgiving Prayer
Second Scripture Reading
Pastoral Prayer
Sermon
Closing Song (Subjective Psalm or Hymn)
Benediction
Gloria Patri
Post-worship Items:
Announcements
Choir items, musical presentations, skits, etc.
Dismissal

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