There is a strange fallacy which seems to mislead men in forming an estimate of the soundness and importance of this principle (the regulative principle).
Because this principle has been often brought out in connection with the discussion of matters which, viewed in themselves, are very unimportant, such as rites and ceremonies, vestments and organs, crossings, kneelings, bowings, and other such foolishness, some men seem to think that it partakes of the intrinsic littleness of these things, and that the men who defend and try to enforce it, find their most congenial occupation in fighting about these small matters, and exhibit great bigotry and narrow-mindedness in bringing the authority of God and the testimony of Scripture to bear upon such a number of paltry points.
Many have been led to entertain such views as these of the English Puritans and of the Scottish Presbyterians, and very much upon the ground of their maintenance of this principle.
Such a false impression can be corrected, however, by demonstrating, firstly, that the regulative principle is clearly taught in Scripture, and that therefore it should be accepted and applied to the conduct of public worship in the church.
In the second place, the principle is in no way unsuitable to the dignity of the church as a divine institution, giving to God His rightful place of supremacy, and to the church, as the body of Christ, its rightful position of elevated simplicity and purity. It is large, liberal, and comprehensive, such as seems in no way unbecoming its Divine author.
3d, That, when contemplated in connection with the ends of the church, it is in full accordance with everything suggested by an enlightened and searching survey of the tendencies of human nature, and the testimony of all past experience.
Concerning the connection referred to above, on which the impression we are combating is primarily based, it is clear that, in so far as it actually exists, this is not owing to anything in the tendencies of the principle itself or its supporters. Instead, it is due to the conduct of the men who, in defiance of this principle, would impose human inventions into the government and worship of the church, or who insist upon retaining them permanently after they have achieved a foothold.
The regulative principle is purely negative and prohibitionary. It does not suggest any rites or ceremonies. The principle precludes its supporters from devising innovations and pressing them upon the church. It is the opponents of this principle, and they alone, who invent and impose innovations. They are responsible for all the problems that result from the discussions and contentions on this issue. (Adapted from "The Reformers and the Theology of the Reformation" by William Cunningham.)
Because this principle has been often brought out in connection with the discussion of matters which, viewed in themselves, are very unimportant, such as rites and ceremonies, vestments and organs, crossings, kneelings, bowings, and other such foolishness, some men seem to think that it partakes of the intrinsic littleness of these things, and that the men who defend and try to enforce it, find their most congenial occupation in fighting about these small matters, and exhibit great bigotry and narrow-mindedness in bringing the authority of God and the testimony of Scripture to bear upon such a number of paltry points.
Many have been led to entertain such views as these of the English Puritans and of the Scottish Presbyterians, and very much upon the ground of their maintenance of this principle.
Such a false impression can be corrected, however, by demonstrating, firstly, that the regulative principle is clearly taught in Scripture, and that therefore it should be accepted and applied to the conduct of public worship in the church.
In the second place, the principle is in no way unsuitable to the dignity of the church as a divine institution, giving to God His rightful place of supremacy, and to the church, as the body of Christ, its rightful position of elevated simplicity and purity. It is large, liberal, and comprehensive, such as seems in no way unbecoming its Divine author.
3d, That, when contemplated in connection with the ends of the church, it is in full accordance with everything suggested by an enlightened and searching survey of the tendencies of human nature, and the testimony of all past experience.
Concerning the connection referred to above, on which the impression we are combating is primarily based, it is clear that, in so far as it actually exists, this is not owing to anything in the tendencies of the principle itself or its supporters. Instead, it is due to the conduct of the men who, in defiance of this principle, would impose human inventions into the government and worship of the church, or who insist upon retaining them permanently after they have achieved a foothold.
The regulative principle is purely negative and prohibitionary. It does not suggest any rites or ceremonies. The principle precludes its supporters from devising innovations and pressing them upon the church. It is the opponents of this principle, and they alone, who invent and impose innovations. They are responsible for all the problems that result from the discussions and contentions on this issue. (Adapted from "The Reformers and the Theology of the Reformation" by William Cunningham.)
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