Thoughts on

Exclusive Psalmody
by W. Gary Crampton
Chapter XXI, of The Westminster ConfessionO/Faith,
has to do with "Religious Worship, And The Sabbath
Day." There we read, in section I, that:
" ... the acceptable way of worshipping the true God is
instituted by Himself, and so limited by His own revealed
will, that He may not be worshipped according to the
imaginations and devices of men, or the suggestions of
Satan, under any visible representation, or any other way
not prescribed in the Holy Scripture."
This doctrine concerning worship is referred to as the
"regulative principle (orrule) of worship. "This has always
been the governingfactorregardingformal, public worship
within Reformed churches; that is, only that which God
commands in the Bible is to be permitted in formal
worship. In fact, Reformed scholars avow that, "itis sinful
toattemptto worship Godin anyway notprescribedinHis
Word"; it is a violation of the second commandment
(JosephC. Morecraft,III,A ChristianManuaIO/Law,pp.
33,34; cf. WLCQ 108,109). Scriptura1supportforthiscan
befoundinDeuteronomy 12:32,Leviticus 10: 1-3,Matthew
15:9, and Colossians 2:23. (For more on this, see Carl
Bogue, The Scriptural Law O/Worship.)
What, according to Westminster, is so commanded by
God? In section 5 of chapter XXI, we read that, along with
prayer (which is mentioned in sections 3,4,6):
'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
sacramentsinstitutedbyChrist, areallparts of the ordinary
religious worship of God: beside religious oaths, vows,
solemnfastings, and thanksgivings upon special occasions,
which are in their several times and seasons, to be used in
an holy and religious manner."
For the purpose of our study, we will focus on the
phrase, "singing of Psalms with grace in the heart" Is
Westminster restricting the church to the exclusive use of
Psalms in formal worship? Axe those churches which
practise the singing of "hymns and spiritual songs with
melody (or grace) in their hearts" (Eph. 5:19; Col. 3:16),
both of the inspired (i.e., canonical; cf. 1 Cor. 13: 1-8a;
Phil. 2:6-11; Col. 1:15-18; 1 Tim. 3:16; Heb. 1:3; 1 Pet.
3:18-20; Rev. 4:8,11; 5:9,10,12,13),1 and uninspired (Le.,
non-canonical; e.g., "Amazing Grace," "Holy, Holy,
Holy")varieties, along with thePsalms, non-confessional?
That is the question that is facing much of Reformed
Christendom today.
FITst, it should be stated that even if the majority of
Puritans at Westminster were exclusive Psahnodists, this
does not mean that one is non-confessional if he is not an
exclusive Psalmodist. That is, chapter XXI of the
Confession does not denounce the use of inspired or
uninspired hymns and songs. It merely calls for the
"singingofPsalms"as one "part"oftheregulativeprinciple.
Says Westminster, those elements listed in section 5,
"are all paris of the ordinary religious worship of God"
[emphasis added]. That is, they are to be included in such
worship, butthey are not necessarily to be considered "all
inclusive." For example, chapter XXI does not mention
the giving of tithes and offerings as a part of formal
worship. Is it therefore non-confessional for a Reformed
fellowship to collect tithes during the worship service?
Hardly! (cf. 1 Cor. 16:1,2). Interestingly, Douglas Kelly,
Hugh McClure, and Philip B. Rollinson, in their New
Edition (a modem day translation) of The Westminster
Confession Of Faith, translate this portion of section 5,
"Worship should include these ... " [emphasis added] (i.e.,
those elements listed above). Perhaps this is why A.A.
Hodge, in commenting on this section of the Confession,
strongly suggests that we can summarize the statement
"singing of Psalms," with the phrase, "singing of praise"
(i.e., not necessarily to be restricted to the Psalter) (The
Confession O/Faith, p. 279).
The Witness Of Church History
There is little question that through the centuries of
church history exclusive Psalmody has been heavily
endorsed by those within the Reformed community. But
May 1991 The Counsel of Chalcedon 9
it ,has not been monolithically so. For example, RG.
Rayburn writes that the most basic fonn of worship in the
earlychurchincluded,notonlythereadingandexposiiion
of Holy Scripture, prayers, and the proper adininistration
of the sacraments, butaIso theuse of Psalm singing, as well
'as the singing of both Inspired and uninspired hYmns
(EvangelicaIDiciioizaryOjTheology, edited by Walter A
Elwell, p. 1193). ' ,
, ", "
Likewise, H.M. Best and D, Huttar aver that the early
church did not in any way restrict itself to, the singing of
Psalms, even though the Christian community was very
careful as, to how it conducted itself in fOrmal worship.
Paul's admonition to theEphesiaris (5.19) and ColOssians
(3:16) to sing "Psalms, hymns/ and spiritUal songs" was
understood to mean that the church was being el1i()ined to
, worship the Triune God bymeans of both inspired and
uninspired songs of praise. These two passages were not
, col1Sidered to restrict the church to "exclusive Psalmody"
{a position which the exclusive Psalmodists adopt; see
"below} (the Zbndervan Pictorial EncyClopedia Of The
Bible [ZPEB], Vol. N, pp. 318,319). '
This is further confirmed by church historian C. Gregg
Singer. In his "l.eCtlires On Church History," Singer
maintains thatexc1usive Psalmody was never the majority
report within Christendom until the time of the Puritans
(Le., 11th century). In the poot- Apostolic church, the
Psalter was USed in formal worship, along ' With ,other
"hymns and spirittial songs," albeit, the use of the Psalter
was roundlyendorsed. " , '
On the one hand, the Canons of Laodicea(AD. 360,
canon 59} forbade the singing of uninspired hymns in the
worshipservice. The Council of Chalcedon (AD. 451)
followed suite, as did the Second COimcil of Braga,
Portugal (c; AD. 563, canon 12). Yet, none of these
outlawed inspired hymns and spiritUal songs (i.e., those
found within the New Testament canon; see above).
Thelater Secohd Council of Tours, France (AD. 567,
canon23},andtheFourthCouncilofToledo, Spain (A,D.
633), on the other hand, defended theuse of non-c!lfionical
hymns. The early church had such fourth centUry
hymnwriters as , Ephraem, Gregory Nazianzen, and
Ambrose, who Wrote in Syriac,Oreek; and Latin,
respectively; and the seventh centUry boasted of the
Anglo-Saxon ,hymnwriter Caedmon (Rowland Ward,
Psalm-Singing In Scripture AndHistory, pp. 25,26).
Some of the ReformerS likeWise held to the view that
,the only proper songs to be used in formal worship are
10 The Counsel of ChaiCedOilo May 1991
those found Within Scripture. But these did not normally
adoptan"exclusive"Psalmodyview. JohnCalvinpreferred
the congregational singing of Psalms, Without musical
accompaniment Yet, he also used a metrical version of
the Ten COnimlUidments and the Lord's, Prayer in formal
worship (along with the recitation of the Apostles' Creed)
(Ward,lbid., pp. 27-30; J.W. Keddie, WhyPsaImsOnly?
p.IO).
The WeStminster Assembly (the English Puritans)
sponsoredametrical translation of the 150 biblicali>saIins.
A metrical version of the Psalter to, be used in fonnal
worship was also prepared by the American Puritans (and
Pilgrims) .. Leland Ryken agrees With Singer, that the
majoptyrepon among the Puritan theologians was that of
exclusive Psalmody, Noteworthy, however, is the fact
that the Apostles' Creed was frequently recited in Puritan
worshiJ;l services
consider a violation of tile regulative principle cited above
(Worldy Sairits;pp. 1l9-124;'cf. Ward, Op. dt., pp.35-
. 4O). Yet,PuritanWrlterssuchasJohnBimyandidcompoSe
hymns, which maY have (?) occasionally been used in
formal worship (Keddie,Op. cit., pp: 1O,11).
With the coming of the' eighteenth centUry, thechilrch,
in general, tetlimed to the use of inspired and uninspired
hymns along with thePsiUter. HYnni , writers such as
BenjarninKeach,IsaacWatts, John Newton, and William
Cowper, were instrumental in this movement Basically,
since that time, except for apiut of the Scottish church
(e.g., Free ChurCh of sCotland), the majority ofRefonned
, suite (i bid.). ' . ,
The Witi:less Of Scripture
The witness of churchb,istory, of course, is notour
stanolU"d for determining sucb matters. Scripture alone is
to be our guideline. ,It is here that the present writer finds
no conclusive support for, the "exclusive", use of the,
m.etrical Psalter in formal, public
LeOnard Coppes, ' in his Exclusive Psalmody And
Progressive Revelation - A Response (pp. 1-18), argues
that the numerous songs which existed in Old Testament
, Israel; priOt to the formation of the Psl!lter, mili,ta:tes
against "exclusive" Psalmody (ie" the Psalter "only'').
He contends that other songs were, obviously used in the
Hebrew's worship of God. For example, inExodus 15 we
have the Song of Moses (w. which is likewise;
repeatedinheavenlyworship: cf. Rev. 15:3), and the song
ofMiriam(vv.20,21}. AndinJudges5, we have the song
of Deborah (see also Num. 10:35,36; 21:17,18). (J.B.
Payne is incomplete agreementwithCoppes[ZPEB, Vol.
IV,pp. 924-947].) Even the inspired Psalmist (ps. 119:54)
speaks of the Mosaic statutes (cf. Dt 4:8), and not simply
the Psalter, as being his songs.
Likewise, Dr. Coppes maintains that the heavenly
songs found in the book of Revelation (e.g., chapters
4,5,7,11) lend to the use of more than 150 Psalms informal
worship. After all, we in the New Testament community
have, through our Mediator Jesus Cluist, already entered
into heavenly worship (cf. Heb. 2:12,13; 9:24; 10:19-22;
12:22).2 He writes,
'sing a new song unto the Lord' [e.g., Pss. 33:3; 96:1;
98:1], and as the church answers this call in Cluistian
Psalmody (celebrating redemption in Christ) it bears
witnesstothepresentactionofGodinthefaith-<:ommunity,
and to the presence of Christ who Himself sings praise in
the worshipping congregation (Heb. 2: 12)" (The Biblical
DoctrineOfW orship, aSymposium of worship, published
by the RPCNA, p. 284).
Second, in the Philippians 2:6-11 hymn, the first century
church has properly taken the most sacred name of Jesus
and incorporated it into a
" ... the biblical standard
for song in worship is
faithfuloess to what has
been revealed and not
inspiration ... Therefore,
the regulative principle
does not obviate the use
of uninspired songs in
worshipwhetherprivate
or public" (Op. cit., pp.
1,2). Coppes's point is
that as long as the
uninspired hymn is
biblically correct, then
it should be allowed in
the worship of God.
"in the Philippians 2:6-11 hymn,
the first century church has properly
taken the most sacred name of
Jesus and incorporated it into a
"spiritual song". It is a hymn
"spiritual song" (vv. 9-
l1).ltisahymnofpraise
to the Lord Jesus, who as
t:he divine Kurios, is the
fulfillment of the
Yahweh enthronement
Psalms (e.g., Pss. 93:1;
97:1; 99:1). The church
gladly confesses in song
that "Jesus is Lord
(Kurios)." An exclusive
Psalmodist can never
take the Savior's name
upon his lips in formal
worship; thatis, the name
"Jesus" is not found in
the Psalter. This, in the
present writer's opinion,
is a serious error.
of praise to the Lord Jesus, who as
the divine Kurios, is the fulfillment
of the Yahweh entronement
Psalms (e.g. Pss. 93:1; 97:1; 99:1).
There are several
seemingly insuperable
biblical obstacles that
exclusive Psalmody
must deal with. First, it
would seem that the
The church gladly confesses in
song that "Jesus is Lord (Kurios). "
An exclusive Psalmodist can never
take the Savior's name upon his lips
in formal wors,hip; that is, the name
"Jesus" is not found in the Psalter."
Third, it is difficult to
determine how we are to
differentiate between
various usages of the
New Testament "hymns," such as Colossians 1:15-18,
Philippians2:6-11, and soforth(seeabove), would give us
every reason to utilize such songs in the formal worship of
God. As noted, the redeemed saints in heaven are cited as
singing such hymns in their worship (cf. Rev. 4: 10,11;
5:11,12). And, as noted, we have already entered into such
heavenly worship.
Along this line, Joseph Hill comments: "As the church
remembers and continuously experiences the event of
cross and resurrection, and anticipates the fulfillment of
Cluistian hope, it must continue to formulate new
expressions of praise , always, however, in basic conformity
to the paradigmatic Psalms and Christ-hymns of the
Scriptures. The call to worship includes the invitation to
teaching by means of
"preaching," "singing," and' 'reciting,'' of biblical truth. In
Ephesians 5:19, we are told to "speak" Oaleo) to one
another, and in Colossians 3: 16, to "teach" (didasko) one
another, "by means of Psalms, hyrrms, and spiritual songs."
Yet, Paul also instructed Timothy to "teach" (didasko) (1
Tim. 4:11; 6:2) and to "preach" (kerusso) (2 Tim. 4:2) to
his congregation, presumably from the pulpit, in formal
worship (though certainly notto berestrictedto this). Now
is it really conceivable that it is biblically proper to preach
the truth found in the Apostles' Creed: that Jesus Christ
"descended into hell [on the cross]," and not to be able to
sing or recite this same truth because it is nowhere found
"exactly so worded" in Scripture. This is far from likely;
indeed, it is nonsensical. It would seem that the church
would ha veevery biblical warranttoformulate Scripturally
May 1991 The Counsel of Chalcedon 11
based uninspired hymns, songs, creedal statements, etc.,
and incorporate them into the fonnal worship of God !IS a
means of praising Him, and teaching one another. .
,I : . ; : "
"Now is it really conceivable that it is .,
biblically proper to preach the truth
found in the Apostle's Creed: that
Jesus Christ 'descended inti> hell
(on the cross),' and not to be
sing or recite this same truth beCause .
it is nowherefound (exactly so
worded' in Scripture. This is far
from likely; indeed, it ,iS nonsensical.
contend thatthis fact thereby asserts that Paul is
church to .exclusive Psalmody in formal worship is as clelit: a
of question-beggir)g as one could ask for.
William Hendriksen, for example, inbis NTC: Galatians
aiId Ephesians, ,in commenting on Ephesians 5:19, . states,
'The term psalms in all probability has reference, at least
mainly, to the OldTestamentPsalter; hymns, mainly to New
Testament songs of praise to God and to Christ..and finally,
spiritual SOIIgs, mainly to ,sacred lyrics dwelling on themes
other than direct praise to God and .. Christ , There may;
however, be some overlapping in themeanjng of these three
tenns as used here l)y With this skilled commentator,
there is oot even a ,hiIlt thi-Paul is speaking solely to the use
of the PSiIlter.
FF,Bruoe,inhisNIC On11r!iNew Testament:TheEpistles
to the Colossians, to Philemon. and to' Jl,phesiatis, says,
regarding the PaiJliIiellsage of psalms, hymns, and Spiritual
songs in Colossians 3:16, "It is unlikelY that any
demarcated division is intended, althOugh the 'psalins; might
Ilwould seem that the churt;h
would haVe every bibliCalwarrantlo
formulate Scripturally based uninspired
hymns, songs, crelkd statements, etc.,
and incorporate them into the formal
worship of God as a means of praiW,ng
.' be drawn from\he.OT Psalter (which has supplied a chief
[N .B.: noube only; WGC] vehicle for praise from primitive
times), the 'hymns' might ChriStian (some of
which are reproduced, in whole orin part, in the NT text), and
the 'spiritual songs' mightile unpremeditated words song 'in
the Spirit,' voicing holy aspirations:" Further, in a footnote
concerning this Colossian 3: 16 issue, Bruce avers that, "It is
uulikely that the psalmOi [psalms] and lninmoi [hyinns] and
odai pneuma!ikai [spiritual songs ] should be confined to three
types of COIllposition speCified in the Hebrew tiUes to the OT
Psalter." ' '
Him, and teaching one, another."
JosephHill, here, contends that biblicaUybased hymns are
the''ultimateformoftheology,''inthatthey are
and theologiCal. Such hymns, says Hill,are at one and the
same time a word to God and a wordabout,God. As sucll, t\ley
are definitely a means ofteachlng within the churCh oUesus
aIlist (Op. cit .. p. 282).
Andfourth,theEphesians5:19andColossians3:16passages
strongly suppon, not only the use of Psalms, but also the use
of other biblically based hymns and songs. Exclusive
Psalmodists contend that these verses refer exclusively to the
Psalter. That is, they correctly note that the Greek translation
of the Hebrew Old Testament, the Septuagint (LXX), uses
these three words (titles) in the superscription of its version of
the Psalter. The word l'salm (psalmos) is found 67 times,
hymn (humnos) occurs 13 times, and song (odee) is found 36
times. In the superscription of Psalm 76, all three occur (cf.
Ward, Op. cit. pp. Keddie, Op. cit.; pp. 5-7). But to
12 The Counsel of Chalcedon May 1991
Finally, John Calvin. the prince of exegetes, says,
. [the three words under study] ani commiJIily in
this way - that a psalm is that, in the singing of which some
musical instrument besides the tongue is made use of: a hymiI
is properly a song of praise, whedleritbesungsinlplywitli:thi:, '
voice or otherwise; while an ode contains not merly praises,
but exhortations and other matters. He [paw] would have the'
songs of Christians, however, to be spiritUal, not Iiiade up of
frivolities and worthiess trifles" (CommeniiIry on Colossians
3:16). Again, with Calvio, therels no indication thiitPaul
even alluding to exclusive Psalmody. "
The burden of proof here is on the those adopiingexCluslve
Psalmody; they must conclusively show that in Paw's llse of
these three tenns, be lin1its the chUIclJ to the uSe of the Psalter
infonnal worship. Ifthiscanootbeexegeticallyaceomplished,
then Ephesians 5:19 aodColossians 3:16 stand as 'strong
adversaries to exclusive Psalmodists. I suggest that then:
exegetical burden is too great to bear. . ' , ,
Conclusion
The present writer is very much in favor of fue singing of
fue metrical Psalms,
3
in formal, public (as well as private)
worship. The church needs to return to this practise, as a
"part" of fue regulative principle (WCF XXI,S). It is a rich
privilege, yielding spiritual blessings, to be able to sing fue
inspired songs of Zion as found in the Psalter. Yet, there
seems to be no biblical warrant for us to eliminate altogether
the use of otper inspired and uninspired hymns and songs, as
long as fuey are biblical in content (i.e., proper doctrine).
Neifueris it non- confessional to do so. The witness of church
history is far from convincing us of an exclusive Psalmody
view. And fue biblical evidence, which is primary in import,
overwhehning supports fue use of "hymns and spiritual
songs," bothinspired and ofuerwise, alongwifu the singing of
Psalms.
Endnotes
1. Forthe evidencethatatleastsomeofthe "inspired" New
Testament hymns listed here were composed by fue early
church and incorporated into formal worshlp, see Donald
Gu1hrie, New Testament Theology, pp. 343-365.
2. The fact fuat fue New Testament church is already
involvedinheavenly worship, a form ofworshlp fuat I!tilizes
musical instruments (Rev. 5:8; 15:2,3), would seemingly
permit the use of such inslruments in our formal, public
worshlp.
3. Anofuer question fuat must be posed here is, "What
constitutes a metrical Psalm?" I would ask the exclusive
Psalmodist, "How far are we to take the issue of 'exactness'
to the original writings?" Some of fue so called metrical
Psalms today are little more fuan "rough" paraphrases of the
Hebrew text Does the exclusive Psalmodist violate fue
regulative principle when he does not sing fue Psalms in the
exactJanguageoftheHebrew? lusthowclosetotheHebrew
text do translations. need to come? n
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