"The Whole Manner of Worship..." Worship and the Sufficiency of Scripture in Belgic Confession Article 7
Wes Bredenhof, copyright, 1997
Preface
It may help the reader to know that The Whole Manner of Worship... was
originally prepared as a term paper for Symbolics 1411 at the Theological
College of the Canadian Reformed Churches in Hamilton, Ontario. It has been
heavily revised since that time and several of the changes are intended to make
the paper more accessible to the general public. One thing that I have not
changed is the number and style of the footnotes. Thorough bibliographical
footnotes allow others to duplicate and confirm the results of research. Some
explanatory footnotes alert the reader to controversies or issues which play a
role in the background of this topic but cannot exhaustively be dealt with in
the body. Three book reviews related to the topic of worship are also added as
appendices. These three books will assist the interested reader in pursuing
further study concerning the Reformed doctrine of worship and its historical
development. The Select Annotated Bibliography is likewise intended to serve
that end.
The Whole Manner of Worship... is offered in the hope that the doctrine of
worship found in the Belgic Confession will receive the greater attention which
it deserves. All around the Reformed churches there is great apostasy, and this
should force us to pay greater attention to what our forefathers have written
and what our churches confess. The conclusions reached in this little booklet may
not be popular, but they represent the Biblical truth which the Church ought to
believe and confess wholeheartedly.
Several brief acknowledgments are due: Thanks to Dr. N.H. Gootjes for his
helpful comments on the original term paper; Kevin Reed for the helpful
information on John Calvin and the Genevan Book of Order; finally, Johanna
VanderPlas for allowing the use of her translation of the chapter on Article 7
in J. VanBruggen's Het Amen der Kerk.
Wes Bredenhof
August 1997
Hamilton, Ontario.
"Remember your leaders, those who spoke to you the word of God;
consider the outcome of their life, and imitate their faith." Hebrews 13:7
I. Introduction
Occasionally one hears that the regulative principle of worship1 is
something peculiar to the so-called Presbyterian tradition. However, recently
there has been a considerable amount of discussion concerning the place of the
regulative principle within churches of a continental Reformed background.2 At
Christmas and Easter, you can sometimes hear Reformed Internet discussion
groups debating about principles of worship, and especially how they relate to
the days commemorating the events of salvation history (or
"feast-days" as some people call them). At other times, Reformed
Internet aficionados debate one another about such questions as the use of
musical instruments in worship and the exclusive singing of Psalms or inspired
songs. Through all these discussions the participants often appeal to the
Reformed confessions. Those who argue for the classical understanding and
application of the regulative principle frequently make reference also to the
Belgic Confession and the Heidelberg Catechism.3 They make these references in
order to shore up their assertion that the regulative principle is not a
Presbyterian innovation, but a central teaching of the Great Reformation of the
16th century. Reference is made not only to Article 32 of the Belgic Confession
("The Order and Discipline of the Church"), but also frequently to
Article 7, concerning the sufficiency of Scripture.
The Belgic Confession begins with a brief portrayal of the one God (Article
1) and then quickly moves into the revelation of that one God (Article 2).
Articles 3-7 outline the Reformed doctrine of Scripture, confessing the origin
of the Word of God (Article 3), the contents of the Word (Article 4), the
authority of Scripture (Article 5), and the difference between Scripture and
the Apocryphal books (Article 6). After these important subjects, we find an
article about the sufficiency of Scripture, the doctrine which states that Holy
Writ sufficiently reveals to us the will of God. In this article is another
exposition of the Reformed doctrine of Scripture, except this time the author
of the Confession has also added something about the Reformed doctrine of
worship. The relevant part of Article 7 reads:
"We believe that this Holy Scripture fully contains the will of God and that all that man must believe in order to be saved is sufficiently taught therein. The whole manner of worship which God requires of us is written in it at length. It is therefore unlawful for any one, even for an apostle, to teach otherwise than we are now taught in Scripture: yes, even if it be an angel from heaven, as the apostle Paul says. Since it is forbidden to add or take away anything from the Word of God, it is evident that the doctrine thereof is most perfect and complete in all respects."4
Our central focus in this study will be the second sentence: "The whole
manner of worship which God requires of us is written in it at length." I
would like to answer two questions about this sentence and its context: does
the Belgic Confession contain the regulative principle of worship here in
Article 7? And what is the nature of the connection between the sufficiency of
Scripture and worship in this article and in the historical-theological context
of the Belgic Confession? These are important questions, especially in light of
recent discussions.
Moreover, various writers have made claims that magnetically draw the
present author to as thorough a study of this topic as possible. Greg Price
claims that the sufficiency of Scripture is a theological principle which lays
a foundation for the regulative principle.5 Rowland Ward in his defence of
exclusive psalmody uses the Belgic Confession Article 7 to bolster his claim
that "in the church of Christ we must rest content with what Christ has
instituted. We must not add nor must we take away from what He has
commanded."6 Are these claims in fact supported by the Belgic Confession?
An examination will be made of the other writings of Guido de Bres, John
Calvin, and the closely related Gallican Confession to see if what we have in
Article 7 can justifiably be used by defenders of the regulative principle of
worship.
II. Guido de Bres
Guido de Bres (1522-1567) was born in Mons in the present day region of
southwestern Belgium, the fourth son of devout Roman Catholic parents.
Apprenticed as a glass painter, the young de Bres was converted to the Reformed
faith before he turned 25. This was a time of great persecutions in the
Lowlands and to become Reformed was no small matter. Eventually, de Bres became
a preacher in the Reformed churches in the Netherlands. Owing to the terrible
persecutions of King Philip of Spain, de Bres was forced to go into exile
numerous times. He lived much of his life as a hunted man. Eventually the
authorities caught up with him and hanging from a scaffold as a martyr, he was
received into the arms of the Lord. During his life, he had written the Belgic
Confession partly as a testimony to the government that the Reformed churches
were not seditious (as many of the Anabaptists were), but were good, Christian
citizens.7
Besides the Belgic Confession, two other writings of de Bres were available
for this study. The first is his anti-Romanist work, Le baston de la foy
Chrestienne (The Bastion of the Christian Faith), written in response to a
Romanist book, Le bouclier de la foy (The Buckler of the Faith).8 In this work
of 1558, de Bres attacks many of the doctrines and practices of the Roman
Catholic Church. He does this mostly by offering relevant Scripture passages
and quotations from the Church Fathers. One topic that he does not touch on
explicitly is the proper manner of worshipping God.
However, in this book de Bres does touch on the main issue of Article 7,
namely the sufficiency of Scripture. He maintains the immutability of the Word
of God. The heading of this section sounds very similar to Article 7 of the
Belgic Confession:
"To Scripture we may not add anything, nor take anything away."9
Following this are a number of quotations from Deut. 4:2, 12:32, Prov.30:6,
Gal.1:8, and Rev.22:18-19. All of these texts support the statement that we are
not to add or subtract from Scripture in any way. If we compare the texts used
to support the same assertion in the earliest edition of the Belgic Confession,
we see some differences. The Belgic Confession includes Galatians 1:8 and
Rev.22:18-19, but does not include any of the Old Testament references. It is
only later on that the Old Testament text references are added to Article 7.10
Is this a significant point? Not necessarily, since many additional proof-texts
could be proffered for various doctrines within the Belgic Confession. The
proof-texts given by de Bres are not meant to be a comprehensive Scriptural
repository for the doctrines expounded. Nevertheless, a brief examination of
the Old Testament passages not present in the earliest edition of the Belgic
Confession may give some clues as to whether or not de Bres made a connection
between worship and the sufficiency of Scripture in Le baston.
The first passage is from Deut.4:2, "You shall not add to the word
which I command you, nor take from it, that you may keep the commandments of
the LORD your God which I command you." The following verse makes clear
reference to the Baal idolatry which took place at Baal Peor. The command given
here is certainly very broad, and it applies not only to those commands dealing
with worship, but all the commandments of Jahweh. However, considering the
context, especially verses 15-40, leads us to conclude that there is a special
emphasis placed here on worship in general and idols in particular. The
necessity to keep rigorously the commands of Jahweh with regards to worship is
particularly in view.
Next we consider Deut. 12:32, "Whatever I command you, be careful to
observe it; you shall not add to it nor take away from it." Once again
this passage is found within the context of sin against the second commandment.
Verse 31 warns the Israelites not to worship God in the manner of the heathens
and chapter 13 continues speaking about idolatry and false prophets. So here
again is a command not to add or take away anything from the commands of the LORD,
especially as they pertain to worship. The Word of Jahweh is to be sufficient
for His covenant people.
Finally, Prov. 30:6, "Do not add to His words, lest He rebuke you, and
you be found a liar." This is the only Old Testament passage given in Le
baston which does not make a clear reference to worship. Here a general truth
is expressed that we should always be placing our trust in His word and not
depending on our own strength. This would fit in with what one would initially
think about upon reading the words of de Bres. Though not in the original
editions, this proof text was later on added to Article 7 of the Belgic
Confession.
These Old Testament references, particularly the ones from Deuteronomy are
suggestive. It could possibly be that when de Bres wrote the quoted words he
was already connecting the sufficiency of Scripture with worship in such a way
that the regulative principle is present. However, this is mere speculation
based on some text references. The New Testament references, combined with
Prov. 30:6, seem to point to a simple expression of a general truth. The only
thing that is really clear from de Bres' words in Le baston is that he did
maintain the sufficiency of Scripture in a broad sense. Whether this doctrine
of sufficiency applied in some way to worship is difficult to state
conclusively from the evidence of de Bres' writings apart from the Belgic
Confession, although the possibility is there.
It is clear that the Protestant motif of sola Scriptura (Scripture alone) is
being stated here against all the additions of the Roman Catholics. But again
it is not clear whether this extends to the additions with respect to worship.
De Bres gives us no firm indication as to his full intent. This uncertainty
regarding the full intent of this section in Le baston is intensified by an
examination of the immediate context. The preceding context is completely
irrelevant, but what follows the Scripture quotations is not. What we find
there is a number of quotations from various Church fathers, translated into
French (presumably by de Bres himself).
The first quotation is from Tertullian's Prescription Against Heretics. In
chapter 6 of that work, Tertullian is arguing that "Heretics are
self-condemned. Heresy is self-will, whilst faith is submission of our will to
the divine authority."11 In the section quoted by de Bres, Tertullian
writes,
"We, however, are not permitted to cherish any object after our own will, nor yet to make any choice of that which another has introduced of his private fancy. In the Lord's apostles we possess our authority; for even they did not of themselves choose to introduce anything, but faithfully delivered to the nations (of mankind) the doctrine which they received from Christ."12
Tertullian is writing within the context of grave doctrinal error. He is
railing against self-willed doctrine, and to be sure, later in the same writing
he does connect heresy with idolatry,13 but de Bres' use of this passage does
not seem to be pointing exclusively in the direction of worship. The idea of
worship may certainly be included here, but it does not seem to be primarily in
view, not from Tertullian's perspective, and probably not from the perspective
of de Bres either. Just the same, the point is well taken: we may not place our
wills and fancies above what the Lord has taught us. This is the broad, general
truth that de Bres seems to be driving at by providing this quote from
Tertullian.
De Bres then adds a quotation from Augustine, from his work on the Gospel of
John. In this passage Augustine is discussing John 10. The quotation reads:
"For sitting in Moses' seat, they teach the law of God; therefore God teacheth by them. But if they wish to teach their own things, hear them not, do them not. For certainly such seek their own, not the things which are Jesus Christ's..."14
This passage is not as explictly directed towards false teaching as the one
from Tertullian. Augustine is dealing with a passage concerning the Pharisees
who added to the law of God and taught their own things. They did this also
with respect to worship, for the law of God is not only the moral law, but also
the ceremonial law. But the point of the passage is that we not follow after
those who teach their own things. The context is again very broad and can certainly
be understood to include worship. Following this passage there are two more
quotes, one from Jerome and one from Chrysostom, both comparable in tenor to
the passages from Tertullian and Augustine. From this brief examination, we
must conclude that nothing really definite about de Bres' connection between
the sufficiency of Scripture and worship can be extracted from Le Baston. We
are left with more generalizations than anything else.
The second work of Guido de Bres that may be briefly considered is La racine,
source, et fondement des anabaptistes (The Root, Source and Base of the
Anabaptists). This work, written in 1565 (after the Belgic Confession), was a
lengthy diatribe against some of the more pernicious doctrines held by the main
Anabaptist groups in the Netherlands and Germany.15 Within the context of Book
1, where de Bres is discussing the historical background of the Anabaptist
movement(s), he does bring up the matter of Scripture and divergent Anabaptist
ideas regarding the Word of God. For instance, de Bres maintains that Scripture
contains the teaching of the Holy Spirit, contradicting the teaching of Thomas
Muntzer.16 Further on, he attacks such Anabaptists as Bastian Franck who deny
that the reading of Scripture is necessary.17 But through all of this there is
no relation of the sufficiency of Scripture to worship. In fact, throughout La
racine de Bres does not seem to indicate that he has an explicit problem with
Anabaptist principles of worship.
The reason for this is indicated in the article concerning public worship
among the Dutch Anabaptists in the Mennonite Encyclopedia:
"Concerning the order of service in early times and in the 17th century there is only scarce information...The order used by the Lamists and the Zonists was largely influenced by the Calvinists: invocation by the minister, singing of a Psalm, a long prayer by the minister, then mostly, but not always, Scripture reading, sermon, from the early 18th century interrupted by congregational singing, during which an offering was usually taken, prayer after the sermon, another psalm, benediction and offering at the exit."18
The Lamists and the Zonists were two of the three large groups of
Anabaptists in the Netherlands, the other being the Fijne.19 The Fijne
Anabaptists also had an order of worship which is not radically different from
that of the Dutch Protestants of de Bres' time. An order of worship does not
always give clear evidence concerning the principles of worship held, so one
must be careful in drawing conclusions from this information about Anabaptist
ideas concerning worship. What may be concluded is that since there were no or
few differences between the Calvinists and the Anabaptists in practice, de Bres
passed the subject over in light of more serious things such as the erroneous
Anabaptist Christology and doctrine of baptism. The end result is that we are
left with nothing of value from La racine for our present topic. However, for
our discussion of Article 7, this brief examination will prove to be helpful,
for we may rule out the possibility that de Bres had the Anabaptists in mind
when he connected the sufficiency of Scripture with worship.
III. John Calvin
Though it has occasionally been debated, there can be little question that
the greatest influence upon Guido de Bres was the Genevan reformer, John Calvin
(1509-1564). As Dr. J. Faber has remarked, "De Bres met Calvin, studied
under his leadership and acknowledged him as his teacher, who had formed him
theologically and still guided him. Already in 1556 de Bres corresponded with
Calvin, whom he must have regarded as his spiritual father."20 Recognizing
this, no apology need be made for looking to Calvin for the theological roots
of the Belgic Confession, also with respect to Article 7, especially considering
the fact that de Bres' available works contain little of value for our present
topic. To understand de Bres' confession properly, an examination of Calvin is
required. Does Calvin make a connection between the sufficiency of Scripture
and worship, and if so, how does he do this?
It is natural to begin with Calvin's magnum opus, the Institutes. In Book 1,
Calvin discusses the knowledge of God. Within that context he also writes about
how that knowledge is revealed and how it relates to worship. In 1.10.2, he
writes,
"Indeed the knowledge of God set forth for us in Scripture is destined for the very same goal as the knowledge whose imprint shines in his creatures, in that it invites us first to fear God, then to trust in Him. By this we can learn to worship him both with perfect innocence of life and with unfeigned obedience, then to depend wholly upon His goodness."21
The knowledge of God is revealed in Scripture. From Scripture we learn how
we are to worship God in perfect obedience. Though it is not explicitly stated,
the implication seems to be that only with Scripture are we able to worship God
properly. Only Scripture is sufficient to provide us with the knowledge we need
to worship God -- though it is noted that Calvin adds "with perfect
innocence of life and with unfeigned obedience." This would seem to
indicate that Calvin is not here working along the lines of corporate worship,
but a daily obedience to God's Word. Naturally, this daily obedience does not
exclude the worship of God according to His will.
What is obscure and only implicit in the first book of the Institutes
becomes clearer and more applicable to our topic in the fourth book. In the
context of the worship of the Roman Catholic Church, Calvin says the following
in 4.10.17:
"For God threatens not one age or another but all ages with this curse, that He will strike with blindness and amazement those who worship Him with the doctrines of men. This blinding continually causes those who despise so many warnings of God and will fully entangle themselves in these deadly snares, to embrace every kind of absurdity. But suppose, apart from present circumstances, you simply want to understand what are those human traditions of all times that should be repudiated by the church and by all godly men. What we have set forth above will be a sure and clear definition: that they are all laws apart from God's Word, laws made by men, either to prescribe the manner of worshipping God or to bind consciences by scruples, as if they were making rules about things necessary for salvation."22
In this passage Calvin is attacking the heavy emphasis on tradition among
the Papists. The traditions that should be rejected are those which are not
commanded in God's Word. The many regulations which have been added by men are
to be excised from worship -- the implication being that only God's Word can
give us guidelines for how we are to worship God. The regulative principle is
definitely being stated here, but does this say anything about the connection
between the sufficiency of Scripture and worship? Again, it is not explictly
stated here, but the presupposition resting behind this statement and
application of the regulative principle certainly seems to be that Scripture is
sufficient for supplying the principles which undergird our worship of God, for
all human traditions are "laws apart from God's Word." This can be
said of nearly any passage in Calvin which mentions the regulative principle
(and there are many of them),23 so we must try to be more specific in our
examination. Is there any place where we Calvin can be found making a directly
explicit connection between worship and the sufficiency of Scripture?
The Confession of Faith in Name of the Reformed Churches of France was
written by Calvin in 1562. This confessional document, not to be confused with
the Gallican Confession, is a reliable summary of Calvin's theology on many
points.24 Article 5 of this Confession establishes the Bible as "the only
rule of our faith, so that we receive all that is conformable to them."
Calvin then outlines some of the Christological heresies of the early Church
which the Reformed churches detest. He then adds, "God forbid that we
should be infected with those reveries which troubled the Catholic Church at
the time when it was in its purity." Article 6, combined with Article 5,
is directly pertinent to our topic:
"Wherefore all our differences relate to the following points:on what our confidence of salvation should rest, how we ought to invoke God, and what is the method of well and duly serving him. And there are points depending on these, viz., what is the true polity of the Church, the office of prelates and pastors, the nature, virtue, and use of the Sacraments."25
Immediately following the article about Scripture and the emphasis on sola
Scriptura in that article, we read here about the major differences between the
Reformed churches and the Romanists, differences which take place because of a
different view of the nature of Scriptural authority -- is it exclusive (or
sufficient) or do we need extra-Scriptural authority?. The Papists hold to a
"Scripture plus" view, Scripture plus tradition. The Protestants, on
the other hand, maintain a "Scripture alone" view, Scripture plus nothing
else. This initial statement of the position of the Reformed churches is made
clearer further on in the Confession.
Article 16 deals with prayers for the dead, and explains why the Reformed
churches do not offer prayers for the dead. In connection with this we find the
sentence, "We deem it sufficient to hold by the pure doctrine of Holy
Scripture, which makes no mention of all this."26 Here there is a clear
connection made between the sufficiency of Scripture and public worship in an
ecclesiastical setting. Prayers for the dead were normally offered in a
eucharistic context in the Romanist churches, thus what is said here is
definitely directed towards the realm of the corporate public worship of the
church.27 John Calvin again emphasizes that we may not arbitrarily add to the
commands of Scripture with regards to worship. Scripture is a sufficient
revelation of the will of God concerning how He wants to be worshipped.
Article 17 takes us even further and discusses "the service of
God" which was mentioned already in Article 6. Here Calvin is slightly
less explicit about the relation to Scriptural sufficiency than in the previous
article:
"The second principal point in which we differ from the custom and opinion received in the world, is the manner of serving God. Now on our part, in accordance with His declaration, that obedience is better than sacrifice (1 Sam.15:22) and with His uniform injunction to listen to what He commands, if we would render a well regulated and acceptable sacrifice, we hold that it is not for us to invent to us [sic]what seems good, or to follow what may have been devised in the brains of other men, but to confine ourselves simply to the purity of Scripture. Wherefore we believe that anything which is not derived from it, but has only been commanded by the authority of men, ought not to be regarded as the service of God."28
The statement that the confessors will confine themselves to the purity of
Scripture with regards to worship reveals the presupposition which undergirds
Calvinist worship. We remain with Scripture, for it is sufficient for our
worship according to the command of God. It is not only that we do what God
commands, but also that whatsoever He has not commanded is forbidden, for
"we confine ourselves to the purity of Scripture." The words of
Scripture are pure, whereas the words of men, whether they propose to add or
subtract from God's commands, are impure. We cannot presume "to invent to
us what seems good." God wants to be worshipped in precisely the way that
He has ordained. No more and no less. The regulative principle (as defined in
the Introduction) is certainly here in Article 17 and it certainly is given in
the context of corporate worship (the articles which follow deal with church
ordinances), although the relationship between the sufficiency of Scripture and
worship is marginally less evident than in Article 16.
The final document to be examined in relation to John Calvin is the Genevan
Book of Order. Though not written by Calvin himself, he gave advice for its
production and the final edition was approved by him and thus can be employed
as reliable barometer of his thought about worship.29 In the Preface to this
document (written by William Whittingham), the connection between worship and
the sufficiency of Scripture is very explicitly drawn:
"We, therefore, not as the greatest clerks of all, but as the least able of many, do present unto you which desire the increase of God's glory, and the pure simplicity of His Word, a form and order of a Reformed church, limited within the compass of God's Word, which our Saviour has left unto us as only sufficient to govern all our actions by, so that whatsoever is added to this Word by man's device, seem it never [sic] so good, holy or beautiful, yet before our God, who is jealous and cannot admit any companion or counsellor, it is evil, wicked, and abominable."30
Here there is no question about the foundation for the regulative principle:
it is the sufficiency of Scripture. Christ left the Church with His Word to be
sufficient for the determination of her worship and order. Nothing else needs
to (or can) be added to what Christ has decided is sufficient. No one can
presume to be God's counsellor, saying, "It is not enough, Lord," or
"It is too much, Lord." John Calvin himself sums it up, "Every
addition to His word, especially in this matter [worship], is a lie. Mere
'will-worship' is vanity. This is the decision, and when once the Judge has
decided it is no longer time to debate."31 Thus Kevin Reed may aptly pen,
"Note specifically that the Reformation documents clearly show that the
regulative principle grows out of the sola Scriptura rule of Protestant
theology."32
We may summarize our study of Calvin by stating that the sufficiency of
Scripture (flowing out of its purity) is the starting point or presupposition
for Calvin's understanding and employment of the regulative principle. Without
the doctrine of sufficiency, the regulative principle would not be in
existence. Scripture alone is sufficient, not only for doctrine and life in
general, but also for the worship of the Church. Scripture is all that is
needed and one may not add or subtract from God's commands concerning worship,
or any other matter. The sufficiency of Scripture is the sine qua non33 for the
regulative principle in Calvin.34
IV. The Gallican Confession
If John Calvin is considered the spiritual father of Guido de Bres, then the
Gallican Confession35 can surely be spoken of as the mother of the Belgic
Confession. Many things from the Gallican were taken over into the Belgic and
Calvin played a role in the formulation of this confession as well. Philip
Schaff relates that "the Gallican Confession is the work of John Calvin,
who prepared the first draft, and of his pupil, Antoine de la Roche Chandieu,
who, with the Synod of Paris in 1559, brought it into its present enlarged
shape."36 As a result of this outside influence and because this document
is directly responsible for the shape of the Belgic Confession, it deserves a
separate and more complete examination.
The relation between the sufficiency of Scripture and worship is laid out
from the very beginning of this confession. Before even one article has been
given, the Preface to the King has already made mention of our topic in
conjunction with the worship of the Roman Church:
"For the articles of our faith, which are all declared at some length in our Confession, all come to this: that since God has sufficiently declared His will to us through His prophets and Apostles, and even by the mouth of His Son, our Lord Jesus Christ, we owe such respect and reverence to the Word of God as shall prevent us from adding to it anything of our own, but shall make us conform entirely to the rules it prescribes. And inasmuch as the Roman Church, forsaking the use and customs of the primitive Church, has introduced new commandments and a new form of worship of God, we esteem it but reasonable to prefer the commandments of God, who is Himself truth, to the commandments of men, who by their nature are inclined to deceit and vanity."37
The strong emphasis upon sola Scriptura can hardly be overlooked. God has
sufficiently given us His word and we cannot dare to presume to add anything
new to it. God's Word alone is sufficient and this is the main thrust of the
Gallican Confession according to the first sentence. The authors of this
Confession then apply this rule to the Roman Catholic Church and her "new
form of worship of God." In reaction to this, the confessors would rather
follow the commandments of God than the commandments of men, since men are
sinful and fallible creatures. An argument is presented here which has as the
first premise the sufficiency of Scripture. From there the confessors move
toward their conclusion which is that we should only worship God as He has
commanded us. Also noteworthy is that this is presented not within the context
of personal obedience and a godly life, but within the context of corporate
worship in the Church. This principle of worship does have application
elsewhere, but the main thrust here is to deal with corruptions of worship
within the Church.
Within the body of the Gallican Confession itself, it is Article 5 which
corresponds to Article 7 of the Belgic Confession. The relevant part of this
article reads:
"We believe that the Word contained in these books has proceeded from God, and receives its authority from Him alone, and not from men. And inasmuch as it is the rule of all truth, containing all that is necessary for the service of God and for our salvation, it is not lawful for men, nor even for angels, to add to it, to take away from it, or to change it."38
This translation from Schaff's edition (made by Miss Emily O. Butler of New
York) is too wooden and narrow when it translates "service" from the
original French into "service" in English. The Preface contained the
same word when it spoke about the "worship of God" (service du Dieu).
In French ecclesiastical literature of this time, "service" was used
to describe the divine worship service. The Dictionnaire de la langue Francaise
classique defines the ecclesiastical usage of "service" as public
worship.39 The 1611 Dictionarie of the French and English Tongues also places
"service" in the context of a public worship service.40 The same
assertion can be made of the authoritative Dictionanaire Historique De La
Langue Francaise and the Dictionnaire Universel of 1690.41 French usage of the
era within an ecclesiastical context points us in the direction of public
worship within the Church. Butler's translation in Schaff weakens the force and
true meaning of what is really being said in the French. Therefore it would be
wise to follow the translation given in the Harmony of Protestant Confessions:
"...containing whatsoever is required for the worship of God."42 As
will be seen further on, these observations are important for our understanding
of Article 7 of the Belgic Confession since it uses the same word.
Especially when we consider the connection made in Calvin between the
sufficiency of Scripture and worship in an ecclesiastical sense, and when we
take into consideration what was said in the Preface, it is only reasonable to
conclude that the authors of the Gallican Confession were thinking about the
worship of God within the Church, rather than worship or "service" in
a broader sense which would include personal obedience to the Word of God.43
This is supported by what follows in the Gallican Confession, namely a
rejection of the weight of various ecclesiastical "authorities."
While the authors would certainly not deny that the Word of God is to regulate
the life-service/worship of the individual Christian, the confession is one for
the Church and the evidence indicates that the Church is in view here in
Article 5 of the Gallican Confession.
Moreover, it is noteworthy that this article combines the doctrines of the
authority and sufficiency of Scripture. The confession asserts that the Bible
possesses self-attesting authority because it is the Word of God, "the
rule of all truth." It then adds the phrase concerning worship and our
salvation. Scripture contains "all that is necessary," nothing can be
added to it. This doctrine of authority and sufficiency is the governing
presupposition in the Reformed principle of worship.
This principle of worship is brought in later again in the Gallican
Confession in Article 33 in the unambiguous context of the church:44
"However, we reject all human inventions and laws which men may introduce under the pretense of serving God, by which they wish to bind consciences; and we receive only that which conduces to concord and holds all in obedience, from the greatest to the least."45
Although the Reformation principle of worship is expressed, the connection
with Sola Scriptura is not made, instead the emphasis falls on unity among the
believers who are held in obedience to God's Word. Moreover, here again the
word translated by Butler as "serving" is actually the French word
"service." A better translation would be: "under pretense of the
worship of God..." However, the context in this case makes it quite clear
that the authors of the Confession are speaking about human inventions and laws
within the worship and life of the Church. The articles surrounding this
particular one are dealing with various elements within the Church, such as
general doctrine of the Church (Articles 25-27), government of the Church
(Articles 28-32) and the sacraments (Articles 34-38). The Gallican Confession
places the regulative principle always in the context of the life of the
Church, and in the context of corporate worship. The authors take it for
granted that the Word of God is also to be the rule for our personal lives.46
In the contention of the Reformed against the Roman Catholics, the great
bulk of the fight against false worship was directed towards the realm of
corporate worship within the Church, rather than the personal devotion of the
individual Christian. This is what Eire is pointing towards when he writes that
Calvin's primary objective (the eradication of compromise) in his dealings with
the Nicodemites47 was grounded upon "the necessity of maintaining 'true'
and 'uncorrupted' worship in a visible church."48 What is true about
Calvin's experiences with the Nicodemites holds true for the wider picture of
Calvin's life and the Reformation in general. We must be careful that we do not
read the individualistic presuppositions of our day into our historical
understanding of Calvin and the Reformation. Calvin's reformational motivation
was not primarily based on an existential desire for each individual to worship
God properly with his life, although, as in Book I of the Institutes, this is
important. Rather, Calvin was motivated by the larger picture of the worship
and purity of the Church. The Reformation was not a movement stressing
individual piety (as was the Devotio Moderna, for instance), but a struggle for
the piety and purity of the Church. The emphasis falls upon the community
rather than upon the individual. Carlos Eire elaborates:
"The Reformation for which Calvin struggled was not so much one of doctrine, but rather one of piety, which involved profound social and cultural changes. To be properly 'Reformed,' a community would not only have to change its theology, but also its outward expression of faith, not to mention its attitude toward the material world."49
Therefore it is correct to conclude that when the Gallican Confession
connects the sufficiency of Scripture with worship, it does so primarily in
light of the corruptions of the Roman Church, and with a view to the
maintenance and reformation of worship of the Church according to Scripture and
only Scripture.
V. Analysis of Belgic Confession Article 7 and Concluding Remarks
Having analyzed the historical-theological background of this article, we may
now turn our attention to the pertinent parts of the article itself. The
background will help fill in the total picture behind the phrase, "The
whole manner of worship which God requires of us is written in it at
length" and its connection to the sufficiency of Scripture.
The very first thing which should be considered is a small text-critical
question. Some later texts of the Confession have the words, "car puis
que" (For since), whereas others do not.50 The earliest available text,
however, does not include the words.51 The present Canadian Reformed
translation works with the original text that does not have these words, but
rather replaces them with a "parquoy" (modern French: pourquoi,
therefore) in the following sentence.52 There is a difference in meaning
between these two variants. A structural analysis of the variants shows this
quite clearly. The variant with the "car puis que" appears thus:
1) Since the whole manner of worship which God requires of us is written in them at length, 2) Therefore it is unlawful for anyone, though an Apostle, to teach otherwise than we are now taught in the Holy Scripture.
In this variant, the first sentence of Article 7 is left to stand on its
own. The following two sentences represent an argument for holding to the
doctrine that it is unlawful for anyone to teach anything beyond Scripture. The
sentence concerning the whole manner of worship becomes a premise for the
argument maintaining Scripture alone.
When structurally analyzed, the variant without the "car puis que"
looks like this:
1) Since Scripture fully contains the will of God, consisting of a) all that is necessary for salvation b) the whole manner of worship which God requires of us 2) Therefore it is unlawful for anyone, even for an Apostle, to teach otherwise...
Here the teaching about worship is a subsection of the the reason for
holding to the doctrine about the immutability of Scripture. It is not really a
part of the argument as such. The main point is that Scripture fully contains
the will of God, and therefore no one may presume to add or take away from it.
This will of God includes all that is necessary for our salvation and also the
manner in which God wants to be worshipped. This earlier reading of the Belgic
Confession not only makes more sense theologically, it also follows the
structure of Article 5 of the Gallican Confession:
"And inasmuch as it is the rule of all truth, containing all that is necessary for the worship of God and for our salvation, it is not lawful for men, nor even for angels, to add to it, to take away from it, or to change it."53
The full expression of the will of God (concerning our salvation and how we
worship Him) means that we may not alter Scripture in any way. Scripture is the
full expression of God's will and therefore to "teach otherwise than we
are now taught in Holy Scripture" is a grievous sin. God has spoken and
spoken fully, so we may not add or subtract from what He has spoken. The areas
of worship and salvation elicit a special mention in connection with that
truth, since both were central contentions of the Reformation. Man may not
presume to add or subtract from the doctrines of worship and salvation.
Looking at the text itself, it should be noted that the original French text
of the Belgic Confession, as in the Gallican Confession, uses the French word
"service" where we have the translation "worship." The same
considerations which were applied in reaching the conclusion that
"worship" is the best translation in the Gallican Article 5, are also
relevant here with the Belgic Article 7.54 The theological background
(especially of Calvin) as well as the contemporary usage of the word
"service," points us to the conclusion that was in view here with
this word "service" is indeed the public worship offered within the
context of the Church. Moreover, this is supported by what is found in Article
32 of our confession:
"Therefore we reject all human inventions and laws introduced into the worship of God which bind and compel the consciences in any way."
The word translated by "worship" is again the French
"service." This is clearly within the context of the articles of the
Belgic Confession which deal with the Church. Article 33 itself is accurately
described by the heading in our translation:55 "The Order and Discipline
of the Church." From all this evidence we may conclude that the worship
spoken of in Article 7 is not the worship (better described as
"service" or "devotion") offered by a pious Christian life,
but the worship of the Church offered in the public services. The sufficiency
of Scripture is attached to that worship -- Scripture is sufficient to provide
the guidelines for worship within the Church (as well as everywhere else, but
the focus here is on the Church). As was concluded earlier with respect to the
historical-theological background, the doctrine of the sufficiency of Scripture
is the sine qua non for the principle of worship expressed here in this article
-- a principle of worship which can be identified with the regulative principle
of worship defined earlier on in this study.
Few commentators seem to agree with this conclusion. N.Y. Van Goor does not
so rigorously attach the sufficiency of Scripture in Article 7 to the worship
of the Church as such. He summarizes the relevant section of Article 7 by
saying that "Holy Scripture is for the Reformed the only rule for faith
and life."56 Van Goor makes the phrase broader so that it speaks to the
whole of life and not just to corporate worship in particular. Moreover, Van
Goor seems to place more emphasis on the authority of Scripture, rather than
its sufficiency especially directly pertaining to ecclesiastical government. He
writes, "This highest and decisive authority of Holy Scripture is the
formal principle of Protestantism over against the Roman Church with her
councils and decrees, her traditions and apocryphals."57 Van Goor's
one-sided approach loses sight of the connection between the doctrine of
sufficiency and the manner of worship in the first part of article 7. This is
amplified in those commentators on the Belgic Confession who do not even see
the element of worship present here in this article. For example, M. Eugene
Osterhaven does not even mention the word or the concept worship in his chapter
on Article 7 but misses it completely.58 The well-respected Dutch commentator,
J. VanBruggen, gives a beautiful and thorough explanation of most of Article 7,
but also fails to mention the place of worship in this article.59 The same
oversight is found in C. Stam's short overview of the Belgic Confession.60 More
generally speaking, when G.C. Berkouwer in his dogmatic study on Scripture
deals with sufficiency, he also fails to mention any connection with worship,
although he does spend a great deal of time discussing the concept of
Scriptural sufficiency in the time of the Reformation.61 The reason for these
oversights can only be the subject of speculation, but one suspects a lack of
sensitivity to the principle of worship which is advocated in the Confession.62
There is, however, one commentator who does pay considerable attention to
the place of worship in Article 7. P.Y. DeJong comes closest to the conclusions
reached thus far. He writes,
"Not only must God alone be worshipped; He must be worshipped in accordance with His revealed will. True and acceptable service is grounded in the Bible...[I]n arranging for public worship and instructing the believers in their duties towards God, the church was under obligation to remain true to Scripture. Also here God's word sufficiently declares unto man His will. The church may never try to be wiser than God."63
Though his comments are not stated very strongly, the actual implication of
what DeJong writes means that the only "acceptable way of worshipping God
is instituted by Himself, and so limited by His revealed will that He may not
be worshipped in any other way than that prescribed in Holy Scripture, that
what is not commanded is forbidden." DeJong even goes so far as to say
that all elements of Christian worship must have warrant in Scripture!64
That summary of the doctrine of worship in Article 7 stands in plain
contrast against the teaching of the Roman Catholic Church, against whom this
Article seems to have been primarily directed. De Bres clearly had the Roman
Catholic Church in mind with its insistence upon adding or taking away from the
Word of God in many different ways, also with respect to worship. It is
primarily because of the Papists that this article is present. As was noted
earlier, there were few if any practical differences between the Reformed and
the Dutch Anabaptists with regards to worship. There may have been differences
in principle but these seem to have fallen to the side in light of the more
important contentions, especially concerning Christology. J.G. Feenstra sees
Article 7 as directed not only against the Roman Church, but also against
mysticism and the ethical school.65 However, in his comments, he does not say
anything concrete about the role of worship in the polemical thrust of this
article. J. VanBruggen follows in the same line, seeing this article as
directed against both the Romanists and Anabaptists. He writes:
"Anabaptists and other fanatics have repeatedly scorned God's Word. According to them it was no more than a dead letter. It is the Spirit who makes alive, they said. This Spirit will guide by means of direct works of revelation to the conscience, an inner light (lumen internum). To a lesser extent one also detected such fanaticism in all kinds of coventicles (meetings) where the pious, in times of church deformation, attempted to edify one another. It was often the case that in such circles more value was ascribed to what enlightened believers had to say than what Scripture said. In those circles too the writings of pious ancient writers were highly respected. At the beginning of its third part our article rejects all this as being a denial of the sufficiency of Scripture."66
There are two significant problems with this understanding of the polemical
thrust of Article 7. In the first place, a substantial portion of Article 7 is
taken over almost directly from the Gallican Confession. This confession was
not made in the Lowlands and Germany, the places where Anabaptists and
mysticism were born and flourished, but rather in France. The French Reformed
churches did not face theological struggles with the Anabaptists the way that
the Reformed churches of the Lowlands did. Geographically speaking, the
comments of Feenstra, VanBruggen (and Vonk) do not fit with the historical
reality of where the Anabaptists and Mystics were located. Second, the text of
Article 7 itself (and Article 5 of the Gallican) does not lend itself to this
interpretation. The second paragraph of the Belgic Confession speaks of
"custom, the great multitude, antiquity, succession of times and persons,
or councils, decrees or statutes." Such cannot be spoken of in regards to
the Anabaptists or Mystics. At certain points we may be able to say that they
are included in that sentence, but the intent is almost certainly not in that
direction.
We may come to our own conclusions about this matter. From our earlier study
in the theological-historical background, it is evident that the Roman Catholic
Church is in view. The Roman Church would have a significant problem with what
is being stated here in Article 7, whereas many of the Anabaptists of the 16th
century would likely be able to agree to a considerable extent. The original
force of this article was directed against the Roman Catholic Church, there can
be no question about that. The principles of worship outlined in Scripture are
used in Article 7 as offensive weapons against the corruptions of Rome.
Naturally, this expression of the regulative principle of worship (with a
theological basis) is not restricted to the time of de Bres, but it is a
timeless truth which applies to the Church in all ages and times.
This study began by asking whether or not the regulative principle is in
fact found here in Article 7 of the Belgic Confession. We were also interested
in determining the nature of the relationship between worship and the
sufficiency of Scripture in this article. The first question must be answered
in the affirmative. What is understood as the regulative principle of worship
is present here in this article and as such may be justifiably employed by those
who defend the Regulative Principle. The regulative principle was a
foundational truth in the contentions of the Reformed during the 16th century,
and as such it should not surprise us to find it here in the Belgic Confession.
Moreover, the relationship between the sufficiency of Scripture and worship
further elucidates this significance, for it is the Reformational principle of
sola Scriptura which is foundational for the regulative principle. Without the
sufficiency of Scripture, the regulative principle falls flat. The Reformed had
to establish and confess the doctrine of the sufficiency of Scripture before
they could set forth, maintain, and defend their ideas concerning worship.
Article 7 contains this phrase concerning worship as a result of this integral
relationship. What is said more explicitly concerning worship in Article 32
thereby has a theological leg to stand on. Were worship not connected with the
sufficiency of Scripture, antagonists could claim that the Reformed were simply
begging the question when they argued for the application of the regulative
principle in various areas. As it is, the Belgic Confession presents a tightly
cogent and Scriptural argument for the principle that we should only worship
God as He has commanded us in His Word, neither adding nor taking away from His
most pure Word.
ENDNOTES
1 The definition of the regulative principle of worship which I will use is
the traditional one of John Murray: "The Reformed principle is that the
acceptable way of worshipping God is instituted by Himself, and so limited by
His revealed will that He may not be worshipped in any other way than that
prescribed in Holy Scripture, that what is not commanded is forbidden."
From Collected Writings (Vol.1), Carlisle: Banner of Truth Trust, 1976, p.168.
2 See also Public Worship and the Reformed Faith, Barry Gritters, Byron
Center: Byron Center Protestant Reformed Church, 1987.
3 Heidelberg Catechism, Lord's Day 35, Question and Answer 96.
4 This is the translation given in the Canadian Reformed Book of Praise
(Winnipeg: Premier, 1993), pp.445-445. The same passage in the earliest French
version (Confession de foy..., Rouen: Abel Clemence, 1561, with original
spellings) reads:
"Nous croyos que ceste Escriture saincte contient parfaictement en elle la volonte Divine, & que tout ce que l'homme doit croire pour estre sauve, y est suffisament enseigne. Toute la maniere du service Divin que Dieu requiert de nous y est tres-au long descrit. Parquoy les hommes, voire fussent-ils Apostres, ne doyvent enseigner autrement que desia nous a este enseigne par lest sainctes Escrits: encore mesine que ce sust un Ange de paradis, comme dit sainct Paul. Car puis qu'il est deffendur d'adiouster ne diminuer a la parole de Dieu, cela demostre bien que la doctrine est tresparfaite."
5 Foundation for Reformation: The Regulative Principle of Worship, Greg
Price, Edmonton: Still Waters Revival Books, 1995, p.13.
6 The Psalms in Christian Worship, Rowland S. Ward, Melbourne: Published by
the author, 1987, p.4.
7 There is controversy surrounding the authorship of the Confession. Various
authors and combinations of authors have been proposed, but the arguments for
de Bres' authorship are the most convincing, although based on circumstantial
evidence. Among these arguments is the fact that the Confession was first found
in Doornik/Tourneille in 1561, the place where de Bres was a minister.
8 Written by Nicole Grenier (Regular Canon of St. Victor) and published in
1547 in Paris. Cf. Het Amen der Kerk, J. VanBruggen, Goes: Oosterbaan & Le
Cointre N.V., 1964, p.13.
9 "A l'Escriture on ne doit rien adiouster, ne rien en oster." Le
baston de la foy Chrestienne, Guido de Bres, Geneva: Nicolas Barbier &
Courteau, 1558, p.269.
10 Cf. The Belgic Confession and Its Biblical Basis, Lepusculus Vallensis,
Neerlandia: Inheritance Publications, 1993, pp.25-40. In the text given by J.N.
Bakhuizen VanDenBrink in De Nederlandse Belijdenisgeschriften (Second edition,
Amsterdam: Uitgeverij Ton Bolland, 1976), Prov. 30:6 is also included. The
textual apparatus does not indicate which edition the proof texts come from. At
any rate, Prov. 30:6 is not included in the earliest extant edition which was
used for this study.
11 "On Prescription Against Heretics," in Ante-Nicene Fathers
(Vol.3), Grand Rapids: Eerdmans, 1968, p. 245.
12 Ibid., p.246.
13 Ibid., pp.262-63.
14 "On the Gospel of St. John," in Nicene and Post-Nicene Fathers
(Vol.7), Grand Rapids: Eerdmans, 1956, p.258.
15 J. VanBruggen writes about La racine, "This little book is a defense
against the Anabaptist errors concerning the incarnation of Christ, the baptism
of little children, and so forth." Het Amen der Kerk, p.13 (translation
mine, WB).
16 La Racine, source, et fondement des anabaptistes, Guido de Bres, Rouen:
Abel Clemence, 1565, p.81.
17 Ibid., p.87
18 "Public Worship" in the Mennonite Encyclopedia (Vol.4), Harold
Bender, C. Henry Smith et al. (eds.), Scottdale: Mennonite Publishing House,
1959, p.986. On a recent trip to a Mennonite museum in Waterloo, Ontario, I was
impressed by how similar Anabaptist worship was to Reformed worship in the
period during and shortly after the Reformation, for instance: the use of
Psalms in worship rather than man-made hymns. It should be noted, however, that
this changed. Greg Price relates how German Anabapists composed some of the
earliest Protestant hymns, cf. Appendix 1 in Saul in the Cave of
Adullam, Reg Barrow, Edmonton: Still Waters Revival Books, 1997, p.123.
19 The Zonists split off from the Lamists in the early 17th century. Both
groups were found in the Amsterdam area. The Fijne Anabaptists do not appear
until the 18th century. The late date of these groups does not present a
problem, since it can be argued that the Calvinist mode of worship had been
preserved among at least some of the Anabaptists up until the time when these
groups first appear. At any rate it is nearly impossible to know about the
worship practices of these groups since they too were persecuted in the time of
de Bres and continued to be persecuted for quite some time. The best that can
be done is an extrapolation into the past from when we first hear about their
worship practices.
20 "De Bres Versus Calvin? Early History of the Belgic Confession,"
J. Faber in Clarion 28:17, pp.354-356. Cf. S.A. Strauss who concludes,
"Our final conclusion is that Calvin undoubtedly had an enormous influence
on the Belgic Confession. In order to understand and explain this church symbol
it is therefore essential to study it against the background of Calvin's
writings." From: "John Calvin and the Belgic Confession," in In
die Skriflig, 27.4 (1993), p.517. That Calvin met de Bres is further supported
by Thea Van Halsema who relates that "In September of 1556 John Calvin
came up from Geneva to see if he could settle the problems in the French
church. And so de Bres met the great reformer whose writings he had read and
followed." Three Men Came to Heidelberg and Glorious Heretic, Grand
Rapids: Baker Book House, 1982, p. 106.
21 Institutes of the Christian Religion (Vol.1), John Calvin, (John T.
McNeill ed., Ford Lewis Battles trans.), Philadelphia: Westminster Press, 1960,
p.98. All references to the Institutes are to this edition.
22 Institutes (Vol.2), p.1194.
23 E.g. Institutes (Vol.1), p.49, p.117, p.120; Institutes (Vol. 2),
p.1202-3; "Necessity of Reforming the Church," in Tracts and
Treatises (Vol.2), Grand Rapids: Eerdmans, 1958, pp.151-54; On Shunning the
Unlawful Rites of the Ungodly, Dallas: Presbyterian Heritage Publications,
1996, pp.17-18.
24 Philip Schaff comments on this confession: "Calvin also wrote
another French Confession of Faith, in the name of the French churches, during
the war, to be presented to the Emperor Maximilian and the German Diet at Frankfort,
1562." Creeds of Christendom (Vol.1), Grand Rapids: Baker Book House, 1993
(1931), p.493.
25 Tracts and Treatises (Vol.2), p.141.
26 "Confession of Faith in Name of the Reformed Churches of
France," in Tracts and Treatises (Vol.2), p.147.
27 Cf. "Prayer for the Dead," George W. Gilmore in The New
Schaff-Herzog Encyclopedia of Religious Knowledge (Vol.9), Samuel Macauley
Jackson (ed.), Grand Rapids: Baker Book House, p.157.
28 Tracts and Treatises (Vol.2), p.147.
29 The Genevan Book of Order was first published in 1556 under the title:
The Form of Prayers and Ministration of the Sacraments, etc., used in the
English Congregation at Geneva: and approved by the famous and godly learned
man, John Calvin. It was also published in Latin in 1556 under the title: Ratio
et forma publice orandideum, atque administrandi sacramenta, et caet., in
anglorum ecclesiam, quae Genevae colligitur, recepta: cum iudicio &
comprobatione D. Iohannis Calvini. As Kevin Reed pointed out (in private
correspondence), "Now, obviously, Calvin did not read the English version
of it. Yet, a Latin translation of the work was also issued; moreover, the
English exiles were living in Geneva in consultation with Calvin: therefore, it
seems fairly certain that Calvin's objection would have been loudly stated, if
the English congregation had claimed his approval without actually having
it."
30 The Genevan Book of Order, Dallas: Presbyterian Heritage Publications,
1983 (1556), p.25.
31 "The Necessity of Reforming the Church," in Tracts and
Treatises (Vol.1), p.129.
32 Presbyterian Worship: Old and New, Kevin Reed, Dallas: Presbyterian
Heritage Publications, 1996, p.4.
33 Latin for: "without which it would not be."
34 R.J. Gore Jr. fails to take this into account in his treatment of Calvin
and the regulative principle and instead places all the emphasis on Calvin's
concept of adiaphora (Latin: things indifferent). Certainly adiaphora played a
role in Calvin's liturgical principles, but these adiaphora are really
concerned with the circumstances of worship rather than the elements. Calvin
emphasizes that the elements must have divine warrant and cannot be added to or
subtracted from. Cf. "Reviewing the Regulative Principle: Part II,"
R.J. Gore Jr., in Presbyterion, 21.1 (1995), pp. 29-47.
35 The Gallican Confession is also commonly referred to as the La Rochelle
Confession, and is still in use today, for example, in L'Eglise Reformee du
Quebec (the Reformed Church of Quebec).
36 Creeds of Christendom (Vol.1), p.493.
37 Creeds of Christendom (Vol.3), p.357.
38 Creeds of Christendom (Vol.3), p.362. In this article, the origin of
Scripture is emphasized, though this follows closely upon the purity that was
emphasized by Calvin. Scripture is pure because it has its origin in God.
39 Dictionnaire de la langue Francaise classique, J. DuBois and R. Lagane,
Paris: Librarie Classique Eugen Belin, 1960, p.448.
40 A Dictionarie of the French and English Tongues, Randle Cotgrave,
Menston, England: The Scolar Press Limited, 1968 (1611).
41 Dictionnaire Historique De La Langue Francaise (T. 2), Alain Rey et al.,
Paris: Dictionnaires Le Robert, 1992, p.1932. Dictionnaire Universel, Antoine
Furetiere, Geneve: Slatkine Reprints, 1970 (1690).
42 Harmony of the Protestant Confessions, Peter Hall (ed.), Edmonton: Still
Waters Revival Books, 1992 (1842), p. 8. It is not certain who was responsible
for this translation, but it was translated very early on in 1586, probably
from the Latin. This early date is also an argument in favour of translating
"service" as "worship," since we would expect the
translator to be more familiar with the usage of the day.
43 In such a case the authors of the Gallican Confession (and the Belgic)
could have employed the word "piete" which has more of this
individualized connotation, cf. Dictionnaire Historique De La Langue Francaise,
p.1516.
44 It does occur before this yet, for example, Article 24: "We believe,
as Jesus Christ is our only advocate, and as he commands us to ask of the
Father in his name, and as it is not lawful for us to pray except in accordance
with the model God hath taught us by his Word, that all imaginations of men
concerning the intercession of dead saints are an abuse and a device of Satan
to lead men from the right way of worship. We reject, also, all other means by
which men hope to redeem themselves before God, as derogating from the
sacrifice and passion of Jesus Christ. Finally, we consider purgatory as an
illusion proceeding from the same shop, from which have also sprung monastic
vows, pilgrimages, the prohibition of marriage, and of eating meat, the
ceremonial observance of days, auricular confession, indulgences, and all such
things by which they hope to merit forgiveness and salvation. These things we
reject, not only for the false idea of merit which is attached to them, but
also because they are human inventions imposing a yoke upon the
conscience." Creeds of Christendom (Vol.3), pp.373-374.
45 Creeds of Christendom (Vol.3), p.378.
46 After all, if Scripture is to be the rule for the covenant community, how
much more so for the individuals which make up that community.
47 The Nicodemites remained members of the Roman Church while personally
holding to the doctrines of the Reformation. The name was never entirely
satisfactory to John Calvin, as Carlos M.N. Eire writes: "He points out
that Nicodemus was never really the prototype of the religious dissembler:
Although he came to Jesus secretly at first, Nicodemus later professed his
acceptance of the Messiah and even asked Pilate for the body of the crucified
Jesus (John 19:39). Calvin argues that since the cowardly Nicodemus changed
into an honorable and courageous Christian, it is not right to use his name for
timid simulation." War Against the Idols (Cambridge: Cambridge UP, 1986),
p.243.
48 War Against the Idols, p.272.
49 Ibid., p.233.
50 De Nederlandse Belijdenisgeschriften, pp.78-79.
51 Namely the edition of 1561 published by Abel Clemence of Rouen which was
quoted in an earlier footnote.
52 The same is done in the Dutch edition of the Belgic Confession used by
the Gereformeerde Kerken in Nederland (Vrijgemaakte), cf. the text of the
Confession provided at this WWW site on the Internet:
http://www.startnet.nl/geref/test2.htm
53 Creeds of Christendom (Vol.3), p.362, with "service" changed to
"worship."
54 This is further supported by the Latin translation "cultus"
(Nederlandse Belijdenisgeschriften, p.79) and its ecclesiastical usage at this
time. Cf. Dictionary of Ecclesiastical Latin, Leo F. Stelten, Peabody:
Hendrickson Publishers, 1995, p.63.
55 Though this heading is not official or original, it does in this case
accurately describe the content of the article.
56 "De Heilige Schrift is voor den Gereformeerde de eenige regel voor
geloof en leven." Het Geloof der Vaderen, N.Y. Van Goor, Groningen: Firma
Jan Haan, 1929, p.78.
57 "Dit hoogste en beslissende gezag der Heilige Schrift is het
formeele beginsel van het Protestantisme tegenover de Roomsche Kerk met hare
concilien en decreten, hare traditie en apocriefen." Ibid., p.79.
58 Our Confession of Faith: A Study Manual on the Belgic Confession, M.
Eugene Osterhaven, Grand Rapids: Baker Book House, 1964, pp.47-52.
59 Het Amen der Kerk, pp.36-41.
60 Everything in Christ: The Christian Faith Outlined According to the
Belgic Confession, Clarence Stam, Winnipeg: Premier, 1979, pp.15-17--it is
noted that this book is not meant to be an exhaustive treatment of the
Confession (cf. p. XI). Another recent book on the Confession which neglects
the element of worship in Article 7 is Notes on the Belgic Confession, C.
Bouwman, Kelmscott, Australia: Pro Ecclesia Publishers, 1997, pp. 25-27. As
with Stam's book, so also this one is, according to the Preface, "not the
result of ripe theological reflection."
61 Holy Scripture, G.C. Berkouwer, Grand Rapids: Eerdmans, 1975.
62 Especially in light of modern Reformed liturgics which places so much
emphasis on the covenantal structure of worship that it seems to have lost
sight of the beginning principles which were in the foreground in the
Reformation. Cf. The Beauty of Reformed Liturgy, G. VanDooren, Winnipeg:
Premier, 1980, pp.16-23 and Where Everything Points to Him, K. Deddens,
Neerlandia: Inheritance Publications, 1993, pp.14-15.
63 The Church's Witness to the World, P.Y. DeJong, St. Catharines: Paideia
Press, 1980, pp.157-159.
64 "Yet the church should take to heart their teaching that all forms
of Christian worship must find their justification in New Testament
teaching." Ibid., p.159.
65 Onze Geloofsbelijdenis, J. G. Feenstra, Kampen: Kok, 1966, p.69. Vonk
also sees this article as directed against the Roman Catholics and the Fanatics
(Geestdrijvers), who have extra-Scriptural revelations, De Voorzeide Leer, Deel
IIIa: De Nederlandse Geloofsbelijdenis, Barendrecht: Drukkerij Barendrecht,
1955, p.197.
66 Het Amen der Kerk, pp.36-37 (translation by Johanna Vanderplas).
Appendix 1
On Shunning the Unlawful Rites of the Ungodly, John Calvin, Dallas: Protestant Heritage Press, 1996. 64 pages. Softcover.
Occasionally one hears comments among Reformed church members which lead us
to question whether the Roman Catholic Church is really as bad as our
confessions make it out to be, or at least, whether the Roman Catholic Church
has changed for the better since the time of the Great Reformation. Some
university students may take ethics courses from Romanist priests or nuns where
their knowledge of the Roman Catholic Church from the confessions and church
history is put into question. Others may come into contact with Roman Catholic
Church members in their daily work or through involvement with pro-life
organizations. Here too conversations may reveal that our knowledge and
criticisms of Rome are not as strong as we once thought they were. We therefore
become softer in our attitude towards the Papal Church. Besides all this,
aren't "Evangelicals and Catholics Together" overcoming their
differences and working side-by-side now?
I dare say that we have been gravely deceived if we think that the Roman
Catholic Church as an institution has changed substantially since the 16th
century. Recently I had the opportunity to observe a Roman Catholic mass on
television and what I saw taking place there was the very same accursed
idolatry spoken of in our Heidelberg Catechism. Moreover, as I read John
Calvin's little booklet, it was as if I was reading a commentary and
description of what I had observed. The false Roman Church of Calvin's day is
the false Roman Church of our day.
Though written so many hundreds of years ago, this small work by the
powerful Geneva Reformer contains much of value for us. Calvin wrote it to
persuade a friend to leave the Roman Catholic fold. His friend had written to
him and asked whether it was possible to remain a member of the false church
while inwardly being of Reformed convictions. At that time, there was a large
group of people in Reformation Europe, referred to as Nicodemites (after the
Pharisee Nicodemus of John 3), who were in prestigious positions, and for whom
conversion to the Reformed faith would mean disaster in terms of social
consequences. Such people could lose their family, their incomes, and even
possibly their lives. It was one of these Nicodemites who had written to Calvin
wondering what he should do. The question is phrased this way in the Translator's
Introduction: "Is it lawful for a person who has renounced Popery in his
heart to conform outwardly to its rites, for the purpose of avoiding
persecution, or for any other imaginable cause?"
In the 64 pages of this minute tome, Calvin gives his reasons why his
correspondent should remove himself immediately from fellowship with the Roman
Church. Calvin's arguments are completely founded on Scriptural grounds, as we
would expect. He outlines why the Roman Catholic Church is a false church and why
true Christians can have nothing to do with the blasphemies and idolatries
found within. Even being in the presence of the mass can give the appearance to
others of conformity to sin against the second commandment. Calvin describes
Roman Catholic worship and the Mass and argues "that those only preserve
the holy religion of God who profane it by no defilements of unhallowed
superstitions, and that those violate, pollute, and lacerate it, who mix it up
with impure and impious rites" (pp.17-18).
Readers at this point may be wondering to themselves if such a book is
valuable only as an historical artifact or of interest to theologians.
Certainly there is meat here for historians and theologians, but also others
may benefit from this work. This book is immensely relevant for our modern
times and two factors in particular impel my hearty recommendation. First,
Calvin lays out quite clearly the Reformation principle of worship (cf.
Heidelberg Catechism QA 96). In a time when so many do not understand worship and
the Biblical principles which should guide it, Calvin is calling us back home.
Second, the old Genevan applies the Reformation principle of worship to the
Roman Catholic Church and shows us clearly why we can have no fellowship with a
false church which has not repented of its blasphemy and idolatry in the last
500 years.
Calvin is sometimes known as a fiery polemicist whose wrath often overtook
his reason. However, this little booklet, like all of Calvin's letters,
reflects Calvin's pastoral spirit. Certainly one can detect Calvin's animosity
towards the Godless foolishness of Romanism, but fondness for his correspondent
shines through clearly. Modern-day readers will learn to appreciate the
gentler, human side of John Calvin.
Protestant Heritage Press deserves our commendation for their reprint of
this booklet. It is printed attractively and has been edited for easier
reading. Comparing with the edition found in Volume 3 of Calvin's Tracts and
Treatises (Grand Rapids: Eerdmans, 1958), this booklet has headings,
subheadings, improved punctuation and grammar, and an informative Translator's
Introduction. An improvement has definitely been made which ensures that Calvin
will not wither away under the pretext of unintelligibility. Even three years
short of a new millennium, Calvin's voice can be heard loud and clear. We can
only be enriched if we strive to listen closer to the words of this saint.
Appendix 2
True and False Worship, John Knox, Dallas: Presbyterian Heritage Publications, 1988, softcover, 64 pp.
Our modern age finds many people with different ideas about what Christian
worship should be. Some say that worship must be pleasing to the human senses.
These people introduce not only things which are pleasing to the eyes and ears,
but even things, such as incense, which are pleasing to the nose. Others argue
that worship must fit the standards of human reverence. Still others say that
worship must be according to what we think will please God. As long as we have
good intentions in our worship, then God will be happy with it.
Reformed Christians have a special interest and heritage in the area of
worship. As Carlos Eire points out in his book War Against the Idols (Cambridge
UP: 1986), worship was one of the most central contentions of the Great
Reformation of the 16th century. Especially with the Calvinists, the right and
proper worship of God was no small matter. The Calvinist Reformers pointed the
Church back to the Biblical principle of worship.1 As the Heidelberg Catechism
states it in QA 96: "We are not...to worship Him in any other manner than
He has commanded in His Word." (cf. Belgic Confession, Arts.7 and 32).
John Knox, the famous Scottish Reformer and author of True and False
Worship, followed in the footsteps of Calvin with regards to worship and also
went further in some respects. The booklet under review is subtitled, A
Vindication of the Doctrine that the Sacrifice of the Mass is Idolatry. Knox,
the former Roman Catholic priest, vigorously attacks the Roman Catholic Church
and her false worship. He does this by means of two syllogisms (arguments), the
first to show that the mass is idolatry, and the second to show that it is an
abomination. The reason that the mass is idolatry is that it "is invented
by the brain of men, without any commandment of God." Here we find Knox's
application of the Reformation principle of worship. It is interesting that the
Heidelberg Catechism (QA 80) uses the exact same reasoning, though it is not as
explicit. In the second syllogism, Knox shows that the mass is an abomination,
namely a "service of God whereunto is added a wicked opinion." In the
struggle for the Reformation in Scotland, Knox's booklet proved to be a worthy
weapon. Biblically and logically sound, it is difficult to refute when one submits
to the Scriptures as ultimate authority.
John Knox wrote this booklet in 1550. We live in 1997. More than 400 years
have passed since this book was written. In that 400 years, we find more
slipping away from the Reformation teachings, especially concerning worship.
Someone wants to add liturgical dancing to the worship service. Another would
like musical and voice soloists or choirs. Still another is in favour of open
discussions instead of preaching. When one follows the Reformation principle of
worship, these things are easily ruled out. John Knox has something very
valuable to say to us on this very important topic. We have a rich heritage in
the Reformation, we must be careful that we do not lose it. This booklet,
though somewhat archaic (the revisions and footnotes of the editor are very
helpful in overcoming this shortcoming), can be a valuable means to that end.
Few modern books on worship can compare to the forcefulness and Biblical
simplicity found in this excellent work. Simply reading the Introductory Essay
by Kevin Reed and skimming through the contents ought to be enough to stir up
our minds to consider these Biblical teachings which are greatly neglected in
our time. However, reading the full contents may cause a revolution in your
thinking about worship. True and False
Worship is available for $3.99 (+ $3.95 S and H & 7% GST) from Still
Waters Revival Books, 4710-37A Ave., Edmonton AB, T6L 3T5
Appendix 3
Foundation for Reformation: The Regulative Principle of Worship, Greg L. Price, Edmonton: Still Waters Revival Books, 1995, 22 pages, bound photocopy, $5.98.
Traditions can sometimes be a good thing. Especially if a tradition is
founded upon a Biblical basis and the followers of that tradition recognize
that Scriptural foundation, a tradition can be a very useful means by which God
is glorified. The Continental Reformed and Presbyterian churches, having
developed in different theological, social and economic circumstances, each
have traditions which vary at certain points even though both claim roots in
the Reformation. On both sides, we must ask if our traditions fully square up
to the teachings of Scripture. Are there things, perhaps, that we can learn
from each other? To answer this question, we must as humbly as possible examine
both our own traditions and those of our Presbyterian or Contintental Reformed
brothers and sisters.
Sometimes it is claimed that the Regulative Principle of Worship (whatsoever
is not commanded is forbidden) is a Presbyterian innovation, a
"tradition" peculiar to the Presbyterian churches. This small book by
the pastor of the Puritan Reformed Church in Edmonton presents a forceful
argument to negate the above thesis. Greg Price convincingly presents the Scriptural
data which supports the idea that the only acceptable worship is that which God
Himself has commanded. Rev. Price, in a balanced manner, outlines the
theological arguments which support this supposedly Presbyterian invention.
These arguments demolish any conception of worship which does not recognize the
supreme authority of the Lord Jesus Christ. Price anticipates several
objections (i.e. what about Christian freedom?) and also avers that even those
who hold to the Regulative Principle are not always going to be in agreement
because of differences about exegesis of various Scriptural passages.
I have two minor criticisms about Price's little work. First of all, it
would be helpful to make a distinction between circumstances and elements of
worship. The Regulative Principle applies to the latter, but not to the former.
We may use Christian prudence in determining the times for the worship
services, for instance, but we may not arbitrarily decide to have a musical
soloist in the worship service (something for which there is no Biblical
warrant). Second, there is a real tendency towards Biblical atomism (sometimes
called Biblicism) among those who have historically been proponents of the
Regulative Principle. Taking individual texts out of their context has led in
the past to certain Presbyterians maintaining, on the basis of Acts 1:15, that
the minister was to stand only in one place during the public worship service.
A warning against this atomism and an encouragement towards "dividing the
Word rightly" should be found in a work on Biblical principles of worship.
Nevertheless, I do not hesitate to commend Foundation for Reformation to the
readers of Reformed Perspective. Especially in the Canadian Reformed Churches,
there is a tendency to overstress the covenantal nature of worship to such an
extent that this first principle falls to the background. Worship is certainly
covenantal in nature, but this "covenantal model" must be properly
tempered by a right understanding of what God requires of us in worshipping
Him. Price presents a formidable case for the revival of the Regulative
Principle within the Contintental Reformed churches. Note that I said
"revival." The Regulative Principle is found within our Reformed Confessions
(HC QA 96, BC Arts. 7 and 32). The Reformation, after all, was very much
preoccupied with the subject of worshipping Sovereign God Almighty. And that is
a tradition we do well to emulate.
Foundation for Reformation is available from Still Waters Revival Books,
4710-37A Ave., Edmonton, AB, T6L 3T5, e-mail: swrb@swrb.com, for $5.98 + GST
and $3.95 P and H.
1 More commonly known as the Regulative Principle of Worship.
Select Annotated Bibliography
Bakhuizen VanDenBrink, J.N.. De Nederlandse Belijdenisgescriften (Second
edition). Amsterdam: Uitgeverij Ton Bolland
This is the standard reference work for historical research on the Belgic
Confession. Although it is written predominantly in Dutch, the text of the
Belgic Confession is also given in French and Latin (along with the original
French Gallican Confession). Although Bakhuizen VanDenBrink's commentary cannot
always be considered trustworthy, there is no other book available which
provides a critical text of the Belgic Confession, making this book
indispensable.
De Jong, Peter Y.. The Church's Witness to the World. St. Catharines:
Paideia Press, 1980.
As mentioned in the text, De Jong's commentary on Article 7 is the best of
the commentators researched. His treatment of many of the other articles of the
Confession is of a similar quality. Among English commentators, De Jong is the
best available.
Eire, Carlos M.N.. War Against the Idols: The Reformation of Worship from
Erasmus to Calvin. Cambridge: Cambridge UP, 1986.
Eire's book demonstrates the centrality of worship in the Calvinist
Reformation. Scholarly, yet accessible, War Against the Idols is one of the
most valuable books available on the subject of worship in the Reformation.
Heavily footnoted with many primary sources quoted in the text.
The Genevan
Book of Order. Dallas: Presbyterian Heritage Publications, 1983.
This book provides the regulations for the life of the English church in
Geneva. Not only are the ordinances given, there is also considerable attention
given to the principles which underlay these rules. The Presbyterian Heritage
edition contains an excellent introduction from the Publisher.
Vallensis, Lepusculus. The Belgic Confession and Its Biblical Basis.
Neerlandia: Inheritance Publications, 1993.
A tremendously helpful reference book for studying the Confession. It
contains the text of the Confession, explanatory notes, fully provided
Scripture references, and the Staten Bijbel (a Dutch equivalent to the Geneva
Bible) notes on the Scripture passages.
CASSETTES FOR FURTHER STUDY
PRICE, GREG
Each CASSETTE listed below sells for $2.98 (US funds) each, unless marked otherwise.
_ The Regulative Principle of Worship ($5.96, 2 tapes)
_ Exclusive Psalmody ($20.86, 7 tapes. Separate titles in series as listed
below:
- Exclusive Psalmody (1/7) Inspired Song Versus Uninspired Song ($2.98)
- Exclusive Psalmody (2/7) God's Covenant Songs in Worship ($2.98)
- Exclusive Psalmody (3/7) The Sufficiency of the Psalter ($2.98)
- Exclusive Psalmody (4/7) Exclusive Psalmody and the Regulative Principle
($2.98)
- Exclusive Psalmody (5/7) Exclusive Psalmody in Church History ($2.98)
- Exclusive Psalmody (6/7) Exclusive Psalmody and the Westminster Standards
($2.98)
- Exclusive Psalmody (7/7) Objections to Exclusive Psalmody Answered ($2.98)
_ Instrumental Music in Public Worship ($5.96, 2 tapes against the use of
instruments in NT worship.)
_ Remember the Sabbath Day to Keep It Holy ($14.90, 5 tapes on 4th commandment.
Titles below:)
- Why Keep the Sabbath? (1/5) ($2.98)
- Is Sabbath Keeping for the Jews Alone? (2/5) ($2.98)
- Sabbath Keeping & Building the Kingdom of God (3/5) ($2.98)
- There is Left a Rest For the People of God (4/5) ($2.98)
- Lordship, Sabbath Keeping, Holy Days & Christmass (5/5) ($2.98,
against Xmas, Easter & other Roman Catholic festival days)
Terms of Communion: Presbyterian Worship and Government ($5.96, 2 cassettes)
Explains and defends the third term of communion, which is "That
Presbyterial Church Government and manner of worship are alone of divine right
and unalterable; and that the most perfect model of these as yet attained, is
exhibited in the Form of Government and Directory for Worship, adopted by the
Church of Scotland in the Second Reformation." "To many readers, the
subject of church government will not seem terribly exciting. Judging from the
lack of contemporary literature on the topic, one might conclude that church
polity is not very important. Yet, if the truth were known, many of the
practical problems facing the church are the result of an abandonment of
scriptural church polity. The church is not a mere social club. The church is
the kingdom of Christ (Col. 1:13), subject to his rule. In the Bible, the Lord
has established an ecclesiastical government by which his people are to be
ruled. Just as Christ has instituted civil government to ensure civil order, so
he has established ecclesiastical government to preserve order in the church (1
Cor. 14:33). A man is not free to dispense with the church's government anymore
than he is at liberty to disregard the (lawful--RB) civil authorities. We do
not contend that the divine order for church government extends to every
detail. Obviously, the Lord did not mandate how many times the elders of the
church must meet each month; nor did he prescribe any particular attire for
them to wear while performing their official duties. Such incidentals are
adapted to the needs and exigencies of the time and place; according to the
general rules of the word, which are always to be observed. Nevertheless, the
scriptures do provide an overall plan of government which the church must
follow if she is to remain faithful to her Lord. Therefore, it is important to
examine biblical principles of church polity," writes Kevin Reed in his Biblical
Church Government. Much the same could be said regarding worship.
These tapes are an excellent introductory explanation of the fundamentals of
Divine Right Presbyterian church government and Divine Right Presbyterian worship.
They are jam-packed with Scripture, history and sound reasoning and should be
very helpful to all those seeking the Lord's will concerning these two
important subjects. Price distinguishes between the elements and circumstances
of worship (contra John Frame's heretical innovations, wherein he rejects these
distinctions), while the vital issues of unity and uniformity, separation from
false worship and false man-made church governments are not forgotten. All this
is set in the context of faithfully approaching the Lord's table. "Now I
praise you, brethren, that ye remember me in all things, and keep the
ordinances, as I delivered them to you" (1 Cor. 11:2).
BOOKS FOR FURTHER STUDY
EIRE, CARLOS M.N.
War Against the Idols: The Reformation of Worship from
Erasmus to Calvin
Eire shows that as the Reformation progressed the primary focus of the
Reformers became upholding God's sovereign prerogative in worship -- what today
is called the regulative principle of worship. Eire's _War Against the Idols_
demonstrates the extent of the Reformers clear condemnation of Arminianism in
worship (i.e. will-worship [Col. 2:23]) in rejecting all elements of worship that did not have Scriptural warrant. In
fact, Calvin was so intent on highlighting this point, concerning the
centrality of worship (and the application of *Sola Scriptura* as exhibited in
the regulative principle of worship), that he placed worship ahead of salvation
in his list of the two most important elements of Biblical Christianity.
Regarding Calvin's On the Necessity of Reforming the Church Eire
notes,
Calvin speaks
about the nature of worship and about the seriousness of the sin of idolatry in
his 1543 treatise, On the Necessity of Reforming the Church, where he concentrates on the significance of
worship for the Christian religion. Calvin_s argument, as indicated by the
title of the treatise, is that the Church had reached such a corrupt state that
its reform could wait no longer. The most significant aspect of corruption
singled out by Calvin is the perversion of worship, and it is in explaining
this issue that he set forth the basis for his attack on idolatry.
Calvin begins by studying the place that worship holds in the Christian faith,
and he concludes that it is one of the two elements that define Christianity:
"If it be asked, then, by what things chiefly the Christian religion has a
standing amongst us, and maintains its truth, it will be found that the
following two not only occupy the principal place, but comprehend under them
all the other parts, and consequently the whole substance of Christianity,
viz., a knowledge first, of the right way to worship God; and secondly of the
source from which salvation is to be sought. When these are kept out of view,
though we may glory in the name of Christians, our profession is empty and
vain."
(War Against the
Idols, p. 198 citing from Calvin's On the Necessity
of Reforming the Church )
The scholarly translational work found in Eire's book also gives insights into
the worship question not found in any other English history books (concerning
Calvin, Knox, and a host of others) -- for it contains much from previously
untranslated (into English that is) Reformation documents.
A large portion of this book centers on Calvin, but its major thrust is to
reveal the single most burning issue confronting the Reformers: purity of
worship! Furthermore, this book's teaching regarding the Reformers (and their
view of the Scriptural law of worship) is as applicable today as it was in the
days of the first Reformation -- for it demonstrates the time tested Biblical
principles which guard against the errors, excesses, and idolatries of the
Roman harlot, Eastern Orthodoxy and all liturgical innovators on one hand and
the modern "evangelicals," Anabaptists and Charismatics on the other.
This is, without a doubt, one of the best Reformation history books available
-- stirring, scholarly, relevant and edifying!
As far as we know this book may be out of print in the near future, so those
interested would be advised to obtain a copy as soon as possible.
(Softcover) $29.95 - 20% = 23.96
PRICE, GREG
Foundation for
Reformation: The Regulative Principle of Worship (1995)
"The central focus of Reformed Protestantism was its interpretation of
worship," points out Eire (War Against the Idols, p. 3). Acknowledging
this fact in the idea that the regulative principle is just the application of
sola Scriptura to worship, Price convincingly argues for a return to Scriptural
purity in worship. He maintains the regulative principle of worship, in all its
beauty and splendor, as that which came from the hand of God, and as an
indispensable component of true Christian piety. Furthermore, it should be
noted, that "it is also important to realize that the regulative principle
also provides the basis for the positive work of reformation. That is, it not
only requires the exclusion of man-made worship; but it points us to the divine
pattern of true worship" (Reed, John Knox..., p. 70). Little children,
keep yourselves from idols. Amen. (1 John 5:21). A antidote to apostasy in this
area.
$14.95-60%=5.98
(Hardcover photocopy) $17.00 (US funds)
REED, KEVIN
Biblical Worship
"The Protestant Reformation was a conflict over many critical issues. And
of all the issues contested between Romanists and the reformers, no issue was
more crucial than the question of true worship" (Reed, John Knox the
Forgotten Reformer, p. 37). This book explains the two preeminent
characteristics of all faithful corporate worship, as seen both in the OT and
in the NT. It also contains an excellent section on disputed aspects of
worship. This section, in particular, is very valuable, in that it shows how
many non-Romanist communions today have actually rejected the Reformation and
adopted Rome's presuppositions regarding worship. Refutes modern innovations in
worship (like dance, drama, etc.) and the advocates of "free-style
services, wherein anyone present may exercise his 'gifts"
spontaneously," what the author calls "religious democracy with a
vengeance." Also deals with instrumental music, man-made hymnody,
ecclesiastical holi-days and the use of the cross as a religious symbol. One of
our best shorter books on this topic (80 pages).
(Softcover) $7.95- 40% = 4.77
REED, KEVIN
The Canterbury Tales
Interacts with James Jordan's Geneva Papers on worship. An excellent expose
demonstrating how Jordan's views on worship are seriously flawed and how his
writings "often show more charity toward Papists, than toward the Reformed
faith." Reed wades through the many contradictions found in Jordan's
writings, to show that corruption of the Reformed faith is most evident in
three major areas: 1. the repudiation of the Reformed regulative principle of
worship; 2. the attempt to introduce superstitions and unwarranted practices
into the church; and 3. the rejection of confessional Presbyterianism.
Elaborating, Reed notes that "the primary indication of the Tyler (this
was first written in 1984) corruption of worship is seen in their repudiation
of the Reformed regulative principle of worship. This repudiation is manifest
in four ways: by false portrayals of the regulative principle; by a failure to
make proper distictions within the regulative principle; by a faulty pairing of
Reformed and Anabaptist notions; and by a failure to deal exegetically with the
scriptural position of the reformers (and the Reformed confessions) on the
topic of worship... Moreover, Mr. Jordan does not stop with the repudiation of
the Reformed regulative principle. He goes on with a program to reintroduce
within the church many superstitions and unwarrranted practices" (pp. 4,
24). This is not surprising, for as historical teaches, when you reject
Scriptural institutions of worship, you of necessity must replace them with
some form of man-made, idolatrous, ceremony or rite; building monuments to
antichrist and the false prophets of the past! This very fact is illustrated by
Reed when he writes, "It is also quite telling that Mr. Jordan acknoledges
his affinity with Lutheran and Anglican forms of worship, in preference to
others (Geneva Papers, #25). Lutheran/Anglican worship is built on an entirely
different presupposition than Reformed worshiip. The Lutheran/Anglican position
holds that we may worship God by various means, as long as what we are doing is
not explicitly forbidden in scripture (this error of Jordan's can also be seen
in his Sociology of the Church, when after paying lip service to the regulative
principle (p. XX) he then repeatedly argues for the introduction of idoltry in
worship on the basis This is a good introduction to historic Reformed worship,
using Jordan as an example of what misguided zeal (and a great deal of
ignorance) can produce in this area. Reed writes clearly and has a very good
grasp of the Scriptural and historical data concerning worship issues. Reed
also includes an excellent bibliography which clearly demonstrates the point at
issue, showing that Jordan has jettisoned the historic Reformed view of the
regulative principle (as have most modern Reformed churches and Christian
Reconstructionists), all his protests to the contrary notwithstanding.
(Booklet, 28 pages) $3.95- 40% = 2.37
REED, KEVIN
Christmass: A Biblical Critique
Co-authored by Michael Schneider, this books argues that Christmas is
essentially a pagan holiday; and that its religious elements foster an
imitation gospel which actually keeps the world from understanding the true
gospel. Committed to sola Scriptura and a desire to maintain the purity of
Scriptural worship, it contains a historical survey of the Pagan roots of this
Roman Catholic holy-day. Numerous citations concerning Protestant opposition to
"ho-ho" are cited, demonstrating that the basis of Protestant
opposition to holy-days arises out of a proper understanding of the fourth
commandment -- for God alone has the authority to mark out or decree special
religious (i.e. holy or separated) days. And this is exactly what he has done
with the Lord's day, giving us 52 holy days per year. Whenever other
"holy-days" are decreed, by human authority, worship deteriorates,
the regulative principle is ignored, and a low view of the Sabbath often prevails.
It is interesting to note that among the Puritans, colonial magistrates in New
England banned the public celebration of the Christmass in these words, cited
from one of their public notices: "The observance of Christmas having been
deemed a Sacrilege... and similar Satanical Practices are hereby forbidden with
the Offender liable to a Fine of FIVE SHILLINGS." Gillespie waxes eloquent
on this matter, including festival days among those "ceremonies that are
unlawful, because they sort us with idolaters," writing, "by
communicating with idolaters in their rites and ceremonies, we ourselves become
guilty of idolatry; even as Ahaz, 2 Kings 16:10, was an idolater, eo ipso, that
he took the pattern of an altar from idolaters. Forasmuch, then, as kneeling
before the consecrated bread, the sign of the cross, surplice, festival days,
bishopping, bowing down to the altar, administration of the sacraments in
private places, etc., are the wares of Rome, the baggage of Babylon, the
trinkets of the whore, the badges of Popery, the ensigns of Christ's enemies,
and the very trophies of antichrist, -- we cannot conform, communicate and
symbolise with the idolatrous Papists in the use of the same, without making
ourselves idolaters by participation. Shall the chaste spouse of Christ take
upon her the ornaments of the whore? Shall the Israel of God symbolise with her
who is spiritually called Sodom and Egypt? Shall the Lord's redeemed people
wear the ensigns of their captivity? Shall the saints be seen with the mark of
the beast? Shall the Christian church be like the antichristian, the holy like
the profane, religion like superstition, the temple of God like the synagogue
of Satan?" (A Dispute Against English Popish Ceremonies, in Gillespie's
Works volume one, p. 80). The Spirit speaking in the Scriptures ought to
determine our practices, and not emotions or traditions of men, thus we hope
that you will give this book a fair hearing.
(Softcover) $7.95- 50% = 3.98
REED, KEVIN
Making Shipwreck of the Faith: Evangelicals and Roman
Catholics Together
This is the best book, critiquing this unholy alliance, to appear yet. It is
the only book that has gone to the heart of the issues, at the most basic
level, and not merely dealt with the obvious external differences with Rome. It
convincingly shows that, concerning "critical aspects of doctrine and
practice," many "modern evangelicals have become very much like
Rome." The two major areas dealt with are the doctrines of salvation
(especially regarding justification, predestination, evangelism and the bondage
of the will) and worship. Arminianism, in both these areas, has already made
such inroads into "evangelicalism," that most Protestant churches
would not even be recognized by their own Protestant forefathers. For example,
Reed writes, "[i]f you are resting your assurance of salvation upon your
"decision;" if you think that your "free will" or
"accepting Christ" produced the new birth within you; then you are
deceived, you are no better off than a Judaizer or a Romanist. You have made
your "decision" into a work, and subverted the doctrine of salvation
by grace." Furthermore, it is perceptively pointed out that "[t]oday,
many Roman Catholics and evangelicals decry the sins of abortion and
homosexuality as manifestations of our nation's corruptions (which they are);
but these same contemporary moralists are generally silent about the heinous
sin of corrupt worship" (p. 35). You would think that for much of
"evangelicalism" today, the first table of the law was never a reflection
of God's unchanging moral perfections, or that the God of the Old Testament has
forgotten His own most important moral directions to mankind -- at least since
the coming of Christ. If you want the Biblical reasons for rejecting man-made
gospels and man-made worship (whether they be found in Rome, or among the
Charismatics, Baptists, independents, or other so-called
"evangelicals") this book tells it like it is. For as Reed states,
"[l]iving in an era of religious pluralism, we are too apt to forget that
heresy is a form of moral corruption; it is classed among 'works of the flesh'
along with adultery, fornication, uncleaness, idolatry, witchcraft, murder, and
drunkenness (Gal. 5:19-21). That is how the Lord views heresy. And thus heresy
is dangerous to our souls; there are heresies which are "damnable" in
their nature (2 Pet. 2:1). The issues which fostered the Protestant Reformation
are not simply matters for academic debate. They are great and eternal matters
respecting the way of salvation and the proper worship of God" (book, p.
82). Don't miss this important and fiery rebuke against modern apostasy,
calling the signers of ECT to repentance!
(Softcover) $10.95- 40% = 6.57