In sum, in the words of the 1543 epistle which continued to be published in successive reissues of the Geneva Psalter,(213) Calvin urged that the appropriate text for worship song is the Word of God: "Now what Saint Augustine says is true, that no one is able to sing things worthy of God unless he has received them from Him. Wherefore, when we have looked thoroughly everywhere and searched high and low, we shall find no better songs nor more appropriate to the purpose than the Psalms of David which the Holy Spirit made and spoke through him. And furthermore, when we sing them, we are certain that God puts the words in our mouths, as if He Himself were singing in us to exalt His glory."(214)
The majority report recognizes that God has given the Book of Psalms for use in the church's worship song, but avers that the canon makes only a partial provision. Moreover, the majority report presumes that the church is free to supply the supposed deficiency by producing a subsidiary collection to accompany the canonical materials.(157) Instead of deferring to the normative status of the canon, the use of the canonical text itself is curtailed, to make way for the introduction of other materials. This is a violation of the concept of a select canon, such as occurs when non-canonical materials are introduced as substitutes for the public reading of the Word of God in the church. In this connection, we may note James Bannerman's observation with respect to a non-canonical text appointed for use in worship: "And in the catalogue of human inventions introduced into the worship of the sanctuary in the Church of England, certainly not the least, or the least offensive, is the appointment of Apocryphal books to be read occasionally as part of the ordinary service, 'for example of life and instruction of manner.' Although she does not ascribe to these spurious writings the character of inspired Scripture, as Popery does, the Church of England cannot be considered without serious blame in introducing them into the public worship of God as an occasional part of her services. It is an exercise of power, in regard to public worship, that very greatly offends against the authority of the Word of God as the sole rule of worship, to the exclusion of anything not expressly warranted by itself, and more especially to the exclusion from the service of the sanctuary of writings that pretend to the same authority with itself."(158)
Simple Essay On Work Is Worship
It bringsglory to God, when the world sees a Christian has that withinhim that which can make him cheerful in the worst times; thatcan enable him, with the nightingale, to sing with a thorn athis breast.
Work Is Worship Essay - 309 Words - StudyMode
In an earlier work Rutherford speaks of "things merely physical, not moral, having no influence in God's worship at all, as such a day for meeting of an assembly of the church, Wednesday rather than Thursday, a cloak when you pray in private, rather than a gown. These have, or contribute of themselves, no moral influence to the action, as in what corner of your chamber you pray in private. These are merely indifferent, and tolerance in these I would commend. It is true, there is a strict connection often betwixt the physical and the moral circumstances, so as the physical circumstance doth put on, by some necessity, a moral habitude and respect, and then the physical circumstance becometh moral. As, in what corner of your chamber you pray, it is merely physical and indifferent. But if that corner that you pray in cast you obvious to the eyes of those who are walking in the streets, that they may see and hear your private prayers, then the place putteth on the moral respect of a savour of some Pharisaical ostentation, that you pray to be seen of men. And so the circumstance now is moral, and is to be regulated by the Word, whereas the circumstance that is merely physical is not, as it is such, in any capacity to receive scriptural regulation; nothing is required but a physical convenience for the action."(47)