Chapter 5—Elements
Having established the Regulative Principle, let us consider the elements. We
begin with the manner by which we derive the elements. Although this task is difficult,
the Scriptures are clear and there are relatively few areas of disagreement. Furthermore,
any difficulty should not lead to the agnosticism expressed by Professor Frame:
"Unfortunately, it is virtually impossible to prove anything is divinely required
specifically for official services."1
Frame continued by insisting that there is no Scriptural warrant for the task of
determining elements: “The most serious problem is that there is no scriptural warrant for
it! Scripture nowhere divides worship into a series of independent ‘elements,’ each
requiring independent scriptural justification.”2
In contrast Bannerman declared: There is a sufficient directory for worship laid
down in the Bible to furnish the Church with those principles of order which enable it to
regulate every new case occurring in regard to the outward worship of the Church which
requires to be regulated.”3 He concluded:
The Scriptures are the only rule for worship, as truly as they are the only rule for the
Church in any other department of her duties. And the Scriptures are sufficient for that
purpose; for they contain a directory for worship, either expressly inculcated, or justly to
be inferred from its statements sufficient for the guidance of the Church in every
necessary part of worship. 4
THE PRINCIPLES OF DERIVATION
When we apply scriptural principles, we are able to determine the elements of worship.
How then do we go about the task? The Westminster Confession of Faith says that we
1
Frame, 44.
Frame, 53.
3
Bannerman, 1, 345. The Westminster Confession of Faith gives us this Directory in XXI.IV,V.
4
Banner, vol. 1, 368.
2
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derive the elements from clear teaching by precept and what may be deduced from good
and necessary consequence (6:5; see Schwertly, 31ff). Bannerman spelled these things
out in three guidelines:
There are, first, express precepts contained in Scripture, and designed to regulate the
practice of Divine worship in the Church as to ordinances and services; second, There are
particular examples of worship in its various parts recorded in Scripture, and both fitted
and intended to be binding and guiding models for subsequent ages. And, third, When
neither express precepts nor express examples are to be met with, there are general
Scripture principles applicable to public worship, enough to constitute a sufficient
directory in the matter. Anything beyond that directory in the celebration of worship is
unwarranted and superstitious.5
The majority of what we are to do in worship is explicitly commanded in the
Bible (Eph. 5:19; 2 Tim. 4:2); we note that much of what we do in worship is patterned
by New Testaments examples (Acts 2:42, concerning which Calvin says, "Thus it became
the unvarying rule that no assembly of the Church should take place without the Word,
prayers, partaking of the Supper, and almsgiving," Institutes, 4.17.44); then there a few
things derived by good and necessary consequence, either by approved example or
inference.6
How then do we determine what is prescribed? This task is not always easy; we
must determine what Christ fulfilled and what is trans-covenantal. Admittedly, even
those seriously committed to the Regulative Principle will differ with respect to some
aspects such as the use of non-inspired hymns, choirs, or musical instruments. In the
areas of difference, we are to be patient and humble as together we seek the mind of God.
We also should consult the practice of the Church as we seek to determine what to do in
worship.
When T. David Gordon critiqued professor Frame for not doing his work in a
5
Bannerman, 1, 368. Early on Schlissel seems to caricature the principle by demanding an explicit
commandment. A better way to express this principle is a Scriptural warrant.
6
For an explanation and defense of good and necessary see McGraw, Appendix 1.
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"history-of-doctrine framework," apparently professor Frame misunderstood the remark.
He wrote in the Spring, 1994 issue of Westminster Theological Journal, I disagree. I
invite him and others to do historical studies, which doubtless will have their value. But
mere historical studies do not tell us where the truth lies. For the Reformed scholar, the
truth is to be found only through study of Scripture" (p.182). In fact, we always are to do
our exegesis in the context of the community of scholars past and present, and
particularly when we come to the task of understanding the elements of worship, should
not do our work in a historical vacuum. This was Calvin's method and should be ours.7
We begin by determining how New Testament incorporated Old Testament
worship and added to it. In Old Testament corporate worship was performed in two places:
Tabernacle/temple and meeting house/synagogue. There were a number of elements that
were exclusive to temple, priestly worship that are not carried over because they were
fulfilled in Christ. These elements would include all temple ritual and sacrifices performed
by the priestly and Levitical officers; burning of incense; processionals; playing non-lyrical
music; and use of choirs.
The second place of Old Testament worship was in the Synagogue. The
synagogue pattern included those things in the temple that were not tied to the Levitical
office. As noted above the meeting house was an early institution in Old Testament, Psalm
74:8; Exodus 12:16; Lev. 23:2ff; Numb. 28:18, 25f; 29:1,7, 12. This pattern continued when
church was in exile. From the Synagogue, we learn the elements of worship that God
designed to be carried over into the New Testament.
7
Hughes Oliphant Olds, Patristic Roots of Reformed Worship (Black Mountain (NC): Worship Press,
2004).
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The bridge between the Synagogue and the Church is the use of the synagogue by
Christ and the Apostles. Therefore, it is not surprising that all these elements are picked up
by the Church, either by command, example, or inference: confession of faith, the prayers,
singing, reading of scripture, preaching, and benediction (Eph. 5:19; Heb. 13:15,16; Acts
2:42ff. 1 Tim. 4:13; 2:8; 2 Tim. 4:2.; I Cor. 16:1,2; 2 Cor. 13:14).
The necessity for a New Testament imprimatur for the specific acts of New
Testament worship is evident from the change that Christ introduces concerning worship in
John 4:21-24.
AREAS OF AGREEMENT.
What then are the elements derived by the Regulative Principle of Worship? The Westminster
Confession of Faith lists them in XXI:.3-5:
Prayer, with thanksgiving, being one special part of religious worship, is
by God required of all men; . . . The reading of the Scriptures with godly fear; the
sound preaching, and conscionable hearing of the word, in obedience unto God,
with understanding, faith, and reverence; singing of psalms with grace in the
heart; as also the due administration and worthy receiving of the sacraments
instituted by Christ; are all parts of the ordinary religious worship of God:
besides religious oaths and vows, solemn fastings, and thanksgivings upon
special occasions, which are, in their several times and seasons, to be used in a
holy and religious manner (see Larger Catechism 108; Acts 2:42,47, PCA,
Directory for Worship 50-58,62)..
To these The Directory for the Public Worship of God adds the Invocation,
Benediction, the repetition of the Lord’s Prayer, and in some form the offering. There
was some disagreement at the Westminster Assembly concerning the use of creeds. The
radical independents opposed the use of the Apostles’ Creed: But the Independents did
make good their opposition to the Creed, which traditionally followed this prayer (the
prayer after the sermon). They attacked it ‘ as an old patchery of evil stuff’ and, although
it was twice voted in, it was somehow lost and the Directory says nothing of it here.
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Rather, the service concludes with a second psalm and the blessing.”8 The Creed though
is annexed to Shorter Catechism:
And albeit the substance of the doctrine comprised in that
abridgment, commonly called The Apostles’ Creed be fully set forth in
each of the Catechisms, so as there is no necessity of inserting the Creed
itself; yet it is here annexed, not as though it were composed by the
Apostles, or ought to be esteemed canonical scripture, as the Ten
Commandments, and the Lord’s Prayer, (much less a prayer, as ignorant
people have been apt to make both it and the Decalogue,) but because it is
a brief sum of the Christian faith, agreeable to the word of God, and
anciently received in the Churches of Christ.”9
The Elements
I will list various elements with scripture and whether determined by precept, example, or
inference.
Word
Read—1 Tim. 4:13--precept
Preached—1 Tim. 4:13; 2 Tim. 4:1-5--precept
Recited—Psalm 136--example
Confessed—creeds—2 Tim. 1:13, 14; 1Tim. 3:16; Deut. 6:4 –precept, good and
necessary inference.
Call to worship—Psalm 100 (see appendix 2)--inference
Votum and salutation—Ps. 121:4; 124:8; Apostolic greetings--example and
inference.
Benediction—Numb. 6:24-26; 2 Cor. 13:14—example and inference
Various forms of prayer--Lord’s Prayer, Phil. 4: 6, 7; Eph. 6:18- 20; Acts 2:42--precept
Praise and adoration—numerous Psalms; Heb. 13:15
Doxology—1 Tim. 1:17; 6:15, 16
Thanksgiving—Ps. 95:2; 116:17; Heb. 13:
Confession—Psalm 51
”Besides the fact that ordinary confession has been commended by the Lord’s mouth, no
one of sound mind, who weighs its usefulness, can dare disapprove it. For since in every
sacred assembly we stand before the sight of God and the angels, what other beginning of
our action will there be than the recognition of our own unworthiness? But that, you say,
8
James Hastings Nichols, Corporate Worship in the Reformed Tradition Philadelphia, Westminster
Press,1968. 105.
9
The Westminster Confession of Faith . (Inverness: The Publications Committee of the Free Presbyterian
Church of Scotland, 1985). 319.
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is done through every prayer; for whenever we pray for pardon, we confess our sin.
Granted. But if you consider how great our complacency, our drowsiness, or our
sluggishness is, you will agree with me that it would be a salutary regulation if the
Christian people were to practice humbling themselves through some public rite of
confession. For even though the ceremony that the Lord laid down for the Israelites was a
part of the tutelage of the law, still the reality underlying it in some manner pertains to us.
And indeed, we see this custom observed with good result in well-regulated churches:
that every Lord’s Day the minister frames the formula of confession in his own and the
people’s name, and by it he accuses all of wickedness and implores pardon from the
Lord. In short, with this key a gate to prayer is opened both to individuals in private and
to all in public” (Institutes III, 4. 11).
Petition and Supplication—Psalm 143.
Singing, Eph. 5:19, 20; Col. 3:16, 17; James 5:13; 1 Cor. 14:15, 26--precept
Sacraments—precept and inference
Baptism-- inference: incorporate into body, part of the keys, cannot come to the
Lord’s supper without; Ps. 50:5 (role of covenanting in entering into covenant
people). See Appendix 2
Lord’s Supper--Acts 2:42; 1 Cor. 11:23fff.
Offerings, 1 Cor. 16:1-3; Ps.96: 8; 72:10; Heb. 13:16; Ps. 50:14 (pay vows); Ps.
45:12—example and inference.
.
Special elements—vows and oaths, specials services for thanksgiving, covenanting, or
fasting. Dt. 6:13; Isa. 19:21; Ps. 22:25; Ps. 50:5; Joel 2:12; 1 Cor. 7:5; Est. 9:22—precept
and example.
Questions:
1.
What does Frame argue with respect to discerning from New Testament elements
of worship?
2.
What does Bannerman argue?
3.
What principles do we use to derive elements? (2)
4.
Define and defend good and necessary inference.
5.
Do we need to stick to New Testament in deriving elements? If so why?
6.
How does church history help?
7.
What is the role of the synagogue?
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8.
What elements are listed in WCF 21:3 and 5 and Directory of Worship?
9.
List elements and sub parts of each with grounds for use.
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