清教徒的敬拜規範性原則The Regulative Principle inWorship: A Brief Article
作者：C. Matthew McMahon
敬拜的規範性原則(The Regulative Principle in
Worship)在十七世紀的改革宗信條中明確地及經典性地被列明出來。在1689年威斯敏斯特信條第二十一章第一段及1689年倫敦浸信會信條第二十二章第一段都 有著相同的言語。以下的聲明是取自1689年倫敦浸信會信條：The Regulative Principle was given its
classical and definitive statement in the reformed Confessions formulated in
the 17th century. It is stated in Chapter 21 paragraph 1 in the Westminster
Confession:
大自然的啟示顯明有一位神存在，祂有主權並統管萬有；祂是公正、良善及恩待萬物；所以我們應當盡心盡性盡意地敬畏、愛慕、稱頌、呼求、信靠、事奉祂。但是蒙神接納的敬拜方法是由神所指定的，所以它只能在神已顯明的旨意之中；即是我們不能用人的想像或計劃，或出於撒旦的任何視覺表象，或任何聖經沒有指示的方法來敬拜神。The light of nature
showeth that there is a God, who hath lordship and sovereignty over all, is
good, and doth good unto all, and is therefore to be feared, loved, praised,
called upon, trusted in, and served, with all the heart, and with all the soul,
and with all the might.[1] But the acceptable way of worshiping the true God is
instituted by himself, and so limited by his own revealed will, that he may not
be worshiped 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.[2]
1.
Rom. 1:20; Psa. 19:1-4a; 50:6; 86:8-10; 89:5-7; 95:1-6; 97:6; 104:1-35;
145:9-12; Acts 14:17; Deut. 6:4-5
2.
Deut. 4:15-20; 12:32; Matt. 4:9-10; 15:9; Acts 17:23-25; Exod. 20:4-6, John
4:23-24; Col. 2:18-23
簡單來說，敬拜的規範性原則就是：神所命令的才是真正的敬拜，神沒有命令的就是假的敬拜。這是清教徒對敬拜的觀點。撒母耳華津(Samuel Waldron)說：「一個妨礙人接受敬拜規範性原則的主要理性的絆腳石似乎是它所提出教會之敬拜方法要受規範的主張，與我們日常生活的規則不同。在日常生活中神給予世人祂偉大的教訓及一般性的聖經原則，在這些指引的範圍內容神容許他們按著他們認為好的去安排他們的生活。神沒有給他們仔細的指引如怎樣興建他們的房屋及如何找尋屬地的職業。然而，敬拜的規範性原則卻在人創作的自由加上限制，與人日常生活的特性不一致。它清楚假定教會的敬拜規範與人類社會及其品德的規範是有所不同。所以敬拜的規範性原則很容易令人感到壓制、怪異，甚至令人懷疑它根本與神對人類及其生活的處理手法不協調。這也是真的。Simply the
Regulative Principle States this: True worship is only commanded by God; false
worship is anything not commanded. This was the Puritan’s view of worship. As Samuel Waldron has said, “It
seems that one of the major intellectual stumbling blocks which hinders men
from embracing the Regulative Principle is that it involves the idea that the
church and its worship is ordered in a regulated way different from the rest of
life. In the rest of life God gives men the great precepts and general
principles of his word and within the bounds of these directions allows them to
order their lives as seems best to them. He does not give them minute
directions as to how they shall build their houses or pursue their secular
vocations. The Regulative principle, on the other hand, involves a limitation
on human initiative in freedom not characteristic of the rest of life. It
clearly assumes that there is a distinction between the way the church and its
worship is to be ordered and the way the rest of human society and conduct is
to be ordered. Thus, the Regulative Principle is liable to strike many as
oppressive, peculiar, and, therefore, suspiciously out of accord with God’s
dealings with mankind and the rest of life.” True enough.
然而，神的家該受神的規則來管理，這是合宜的。神之民該受神的規則來管理，這是合宜的。用作表達向神之尊敬、虔敬、愛心、渴慕及喜樂的敬拜也該按著神的話話及聖經中的原則來安排及管理，這也是合宜的。基督徒的敬拜應該是向神表達祂自己的心意。我們應當向神回應祂是如何的奇妙及該受讚美。我們不可能用人設計出來的東西來敬拜神。我們不可能用人的聰明來敬拜神。我們不可能在一個沒有按著神及祂話語來安排及管理的環境氣氛中敬拜神。在聖經中及在清教徒的表達中清晰看到的敬拜規範性原則不應因著我們現代的文化越來越迷醉於娛樂過於敬拜神的緣故而被撇在一旁。It should be seen
as appropriate at that house of God be ordered by God’s rules. It should be seen as appropriate that God’s people are to be ordered by God’s rules. It should be seen as appropriate that
worship, that which shows reverence, piety, love, desire, and joy in God, be
structured and ordered according to God’s word and His biblical principles
lying therein. Worship for the Christian should be an expression of God’s heart
back to God. We ought to reflect back to God how wonderful and most blessed He
is. It is impossible to worship God by human invention. It is impossible to
worship God by human ingenuity. It is impossible to worship God in an
atmosphere that has not been structured and ordered by God and His word. The
Regulative Principle which is found in the Bible and expressed clearly in its
climactic expression by the Puritans should not be placed by the way side
because we and our contemporary culture are more fascinated and captivated by
being entertained rather than by worshipping God.
長老宗的清教徒在商議威斯敏斯特信條及改革宗浸信會清教徒在1689年商議倫敦浸信會信條時，他們一致地朝向一個相同的目標：合基督心意之敬拜。讓我們首先看看那1689年的信條，跟著再從聖經看看支持它的根據。這信條首先說：「大自然的啟示顯明有一位神存在，祂有主權及統管萬有；祂是公正、良善及恩待萬物；所以我們應當盡心盡性盡意地敬畏、愛慕、稱頌、呼求、信靠、事奉祂。」The Presbyterian
Puritans, in assembling the Westminster standards, and the Reformed Baptist
Puritans, in assembling the 1689 London Baptist Confession, were both aiming at
the same thing: acceptable worship to Christ. Let us first look at the WCF and
then we will look at the Biblical arguments which support this statement of
worship. The Confession first states, “The light of Nature shews that there is
a God, who hath Lordship, and Sovereignty over all; is just, good, and doth
good unto all; and is therefore to be feared, loved, praised, called upon,
trusted in, and served, with all the Heart, and all the Soul, (a) and with all
the Might.”
這裏我們在敬拜神之前找到聖經及哲學的理據證明有神。若有人想用護教學來辯論，大自然的啟示已能說明這個世界有神。這位神是全宇宙的掌權者。這聲明不單說出神有主權，它更是指出神有全權管理一切。祂是一位管理及控制全宇宙所有活物、所有生物、所有石頭及所有原子的神。神在一切之上。因為我們有這樣一位良善、公正、善待萬物的神，祂是該受我們敬畏、愛慕、稱頌、呼求、信靠及盡心盡性盡意的事奉。若這位神是聖潔的，這就意味著必然有一個正確或錯誤的途徑去接觸神。在神的話語中耶穌基督不單給予世人能力去接觸神，祂也給予我們指引指示我們如何接觸祂。祂的救贖確保那些蒙揀選的達到這目標。這信條說出神該受事奉的最根本的原因，就是因為祂是神。因此我們看見清教徒從不會在討論敬拜的安排及管理之前，不先講論一些關於這位該受敬拜之神的事情。這段的第二部分接著說：「但是蒙神接納的敬拜方法是由神所指定的，所以它只能在神已顯明的旨意之中；即是我們不能用人的想像或計劃，或出於撒旦的任何視覺表象，或任何沒有在聖經中列明的方法，來敬拜神。」採用「蒙神接納」這個詞是有用意的，表示有一些敬拜真神的方法是不蒙神接納的。他們小心地選用他們的用詞來說明敬拜神要用神自己指定的方法。正因為是神自己指定的，它就被規範在神自己的啟示內。Here we find the
biblical and philosophical arguments for the existence of God preceding the
worship of that God which exists. The very light of nature, if one was to argue
through in his apologetics, would come to the conclusion that there is a God.
This God is the Sovereign Lord of the universe. Not only does this statement
say that God is sovereign, but also that God is sovereign over all. He is the
God who rules and who reigns over every living thing, every creature, every
rock, every atom, anywhere in the entire universe. He is God over all. Because
there is such a God who is good, just, does good unto all, or at least may do
good unto all, he is therefore to be feared, loved, praised, called upon,
trusted in, and served with all the heart, might and soul. If this God is holy,
then there is a right and wrong way of approaching this God. In God’s word
Jesus Christ has given mankind not only the ability to approach God but also
all of the directives are by which we may approach him. His atonement assures
this to the elect. The confession states that God is to be served, in essence,
because he is God. So we see that the Puritans could not begin by just stating
how worship is to be ordered and structured without first stating something
about the God who is to be worshipped.
只有聖經中那些明顯說及敬拜條件的事才是蒙神接納的敬拜。那些人的製作、人的設計、人的增添、人的刪減或是人聽從魔鬼試探而作的，都不蒙神的接納。而清教徒明確地指出我們不能用任何視覺的表象及其他聖經沒有說的方法來敬拜神。如此他們與天主教的偶像膜拜(畫像及聖像)及所有私意崇拜宣戰。(我們稍後會看看甚麼是私意崇拜)。所以，從1689年的浸信會信條中我們看到清教徒立志要追求敬拜的純潔；一個令神喜悅的敬拜，一個完全及單單依據聖經的敬拜。他們的良心不能容許有罪的人來指教神罪人該如何親近祂。而任何一個良善的基督徒亦不會想像自己已經遠在罪惡之上，能有資格告訴神他應怎樣親近神。只有神，這位聖潔及純全的神能夠決定人該如何接近祂。It should be seen
as appropriate at that house of God be ordered by God’s rules. It should be seen as appropriate that God’s people are to be ordered by God’s rules. It should be seen as appropriate that
worship, that which shows reverence, piety, love, desire, and joy in God, be
structured and ordered according to God’s word and His biblical principles
lying therein. Worship for the Christian should be an expression of God’s heart
back to God. We ought to reflect back to God how wonderful and most blessed He
is. It is impossible to worship God by human invention. It is impossible to
worship God by human ingenuity. It is impossible to worship God in an
atmosphere that has not been structured and ordered by God and His word. The
Regulative Principle which is found in the Bible and expressed clearly in its
climactic expression by the Puritans should not be placed by the way side
because we and our contemporary culture are more fascinated and captivated by
being entertained rather than by worshipping God.
1689年浸信會信條舉出四個論點支持清教徒主張的敬拜規範性原則：第一，決定罪人如何敬拜及親近神之方法是神獨有的權利。撒母耳華津引用雅各曼爾(James Man)所寫關於規範性原則的小冊說：「在所有關於集體敬拜的禮儀的討論中，最基要的原則是，它是神的職責，不是我們的職責去決定它的方式。親近神的道路已經因著人犯罪的結果而關閉及攔阻：人絕不能重新開啟因審判使他們與神的同在及喜悅隔絕的通道。這路能否重開；神與人的相交又能否再次更新？這個問題只有神自己能決定。若能，這更新又是按著甚麼條件而發生，而被造之物與造物者的相交又該怎樣地維持？這個問題的答案亦如上題一樣，只有神自己來解決。但神不單在祂的特權上是公正的，聖經告訴我們神在這特權上也運用得洽到好處。(創4:1-5；出20:4-6)。若神定規我們要穿白色短袖衫來敬拜祂，祂也權這樣做。若神真是定規了所有基督徒要穿白色短袖衫來敬拜祂，我想每一個真正愛主的基督徒必會大量採購它們，保證他們永不缺白色短袖衫穿。他們會穿著它們來教會，因為這是神命令他們敬拜時要穿的。神是唯一能夠命令我們該如何敬拜祂的。人是何等的自大，竟以為自己有丁點兒的份兒去決定神該怎樣受敬拜！The Presbyterian
Puritans, in assembling the Westminster standards, and the Reformed Baptist
Puritans, in assembling the 1689 London Baptist Confession, were both aiming at
the same thing: acceptable worship to Christ. Let us first look at the WCF and
then we will look at the Biblical arguments which support this statement of
worship. The Confession first states, “The light of Nature shews that there is
a God, who hath Lordship, and Sovereignty over all; is just, good, and doth
good unto all; and is therefore to be feared, loved, praised, called upon,
trusted in, and served, with all the Heart, and all the Soul, (a) and with all
the Might.” Here we find the biblical and philosophical arguments for the
existence of God preceding the worship of that God which exists. The very light
of nature, if one was to argue through in his apologetics, would come to the
conclusion that there is a God. This God is the Sovereign Lord of the universe.
Not only does this statement say that God is sovereign, but also that God is
sovereign over all. He is the God who rules and who reigns over every living
thing, every creature, every rock, every atom, anywhere in the entire universe.
He is God over all. Because there is such a God who is good, just, does good
unto all, or at least may do good unto all, he is therefore to be feared,
loved, praised, called upon, trusted in, and served with all the heart, might
and soul. If this God is holy, then there is a right and wrong way of
approaching this God. In God’s word Jesus Christ has given mankind not only the
ability to approach God but also all of the directives are by which we may
approach him. His atonement assures this to the elect. The confession states
that God is to be served, in essence, because he is God. So we see that the
Puritans could not begin by just stating how worship is to be ordered and
structured without first stating something about the God who is to be
worshipped.
清教徒的敬拜規範性原則之第二點是：引入聖經以外的敬拜方法往往有廢棄及削弱神指定之敬拜的傾向(太15:3, 8, 9; 王下16:10-18)。對於王下16:10-18這段經文撒耳母華津有很好的解釋。他指出這是一個極佳的例子說明聖經以外的敬拜方法無可避免的將神指定的敬拜狡滑地取替了。他指出當背道的亞哈王與亞蘭王聯盟時，他想望擁有一個他在大馬色看到的祭壇。他便吩咐人建築這壇並將它擺放在以前放置銅壇的地方。這壇取替了舊壇的位置，那原是人早晚獻祭的地方；然而神指定的那個舊壇卻沒有被毀滅。當然沒有，它只是被放在一旁罷了(14節)。在他命令作成這事的口喻上，亞哈王加上一個註腳使那些較為保守的臣民覺得他並無意冒犯神所指定的舊壇。那個指令最後是這樣總結：「只是銅壇我要用以求問耶和華。」(15節)。人的發明者表面上贊同神指定的敬拜，但同一時間又用他們的行為廢棄它們。這個事例何等有力地說明聖經以外的方法確有取替神所指定之敬拜的傾向！這個傾向也在今日的福音派教會發現到，如那些世俗及無聊的報告、特備音樂、見證時間、話劇默劇、布偶表演、禮儀舞蹈及基督教電影等。這些項目不是完全取替了神指定的敬拜部份，便是嚴重也限制了它。舉例說，以上所舉出及其他人為的傳統，經常只容許二十分鐘作講道時間。The second Puritan
principle of the regulative principle in worship is this, 2) The introduction
of extra Biblical practices into worship inevitably tends to nullify and
undermine God’s appointed
worship. (Matthew 15:3,8,9; 2 Kings 16:10-18) 2 Kings 16:10-18 demonstrates
that there is a way in which extra biblical practices inevitably, but often
with great subtlety, displaced the appointed worship of God. King Ahaz in his
apostasy from God and alliance with Assyria set his heart on having another
alter like that which he saw in Damascus. He ordered the construction of such
an altar and that it should be placed in the central place occupied by the old
bronze altar. This altar displaced the old altar as the place upon which the
regular morning and evening offerings shall be offered; but the old God
appointed altar is, however, not destroyed. Of course not! It is simply placed
in a corner, verse 14. In a footnote to his decree on this matter, King Ahaz
assures his more traditional subjects that no insult was intended to the old
God appointed altar. That decree concludes, “But the bronze altar shall be for
me to acquire by”, verse 15. Human innovators pay lip service to the God
appointed elements of worship and simultaneously, in the very act, nullify
them. How strikingly this illustrates the subtlety with which extra biblical
practices have the tendency to displace the divine the appointed altars of
biblical worship! This tendency is illustrated in evangelical churches today
where mundane or silly announcements, special music, testimony times, mime,
puppet shows, liturgical dance and Christian movies either completely replace
or severely restrict the ordained parts of worship. These or other traditions
of men, for instance, often leave only 20 minutes for preaching.
清教徒的敬拜規範性原則之第三點是：若有罪的人私自加添任何神沒有指示的元素於敬拜中，他們就是用行為來質疑耶穌基督的智慧及聖經的全備性。提後3:16-17說：「聖經都是神所默示的，於教訓、督責、使人歸正、教導人學義，都是有益的，叫屬神的人得以完全，預備行各樣的善事。」經文提及的「屬神的人」主要不是指每一個基督徒。我們有原因相信「屬神的人」是指那些好像提摩太一樣在神的教會中作管理及帶領的人。教會的長老須用聖經來管理及決定應有的敬拜方式。這不是說讓長老實行他們設計的敬拜模式，而是藉著他們對神話語忠誠的固守，將神指示及期望祂子民的敬拜實行出來。所以聖經能夠叫屬神的人得以完全，在教會中行各樣的善事，叫神在敬拜中得榮耀。The third principle
the Puritans drew from the Scriptures is this, 3) That if sinful men were to
add any unappointed elements into worship, they would, by this action, be
calling into question the wisdom of Jesus Christ and the complete sufficiency
of the Scriptures alone. 2 Timothy 3:16-17 states this, “all scripture is
inspired by God and profitable for teaching, for reproof, for correction, for
training in righteousness; that a man of God may be adequate, equipped for
every good work.” The man of God referred to in this text is not a reference to
every individual Christian. There are compelling reasons rather to identify
“the man of God any”, as the man who like Timothy was charged to provide order
and leadership to the Church of God. The elders in a church are to use the
Scriptures in such a way to dictate what the order and structure of worship is
to be. It is not that the elders implement their own worship, rather, by
holding steadfastly to the word of God, they implement what God states and
desires for worship for the people of God. The Scriptures then, are able to
fully equip the man of God for every good work in the Church of God, for the
glory of God in worship.
.
第四，清教徒非常堅決地引證聖經明顯地將任何沒有神命令的敬拜定罪。證明這點的經文如下：利10:1-3；申17:3；申4:2；申12:29-32；書1:7；23:6-8；太15:13；西2:20-23。讓我們先看利未記10:1-3，然後再看那歌羅西書及馬太福音的那兩節新約經文。Fourthly, The Puritans were
very adamant to prove that the Bible explicitly condemns all worship that is
not commanded by God. Scriptures proving this are the following: Leviticus
10:1-3; Deuteronomy 17:3; Deuteronomy 4:2; Deuteronomy 12:29-32; Joshua 1:7;
23:6-8; Matthew 15:8-13; Colossians 2:20-23. We will look Leviticus 10:1-3 and
then two New Testament verses that are listed here both in Matthew and
Colossians.
利未記10:1-3說：「亞倫的兒子拿答、亞比戶，各拿自己的香爐，盛上火，加上香，在耶和華面前獻上凡火，是耶和華沒有吩咐他們的，就有火從耶和華面前出來，把他們燒滅，他們就死在耶和華面前。於是摩西對亞倫說：「這就是耶和華所說『我在親近我的人中要顯為聖；在眾民面前，我要得榮耀。』」亞倫就默默不言。」Leviticus 10:1-3
states, “And Nadab and
Abihu, the sons of Aaron, took either of them his censer, and put fire therein,
and put incense thereon, and offered strange fire before the LORD, which he
commanded them not.
經文首先告訴我們拿答及亞比戶向神獻香。他們所獻的香神沒有接納。神不喜悅他們所獻的。他們獻上凡火。這是一句很奇特的說話。神從來沒有告訴他們不可獻這凡火。你尋遍整本聖經也找不到禁止他們這樣作的命令。我們只找到神告訴他們該作的事。雖然神沒有明文禁止獻上凡火，但我們從聖經中看到神並不同意它，並且就地處決了他們。拿答及亞比戶按著他們的私意獻上神沒有明文要求的東西，神就因這件事擊殺他們。這個原則在今天並沒有廢棄。神要那些就近祂的人「顯祂為聖」。其意思即是祂要被尊為聖潔，完全與祂的百姓分別出來。神要得著祂的榮耀；若不能從正確的敬拜中得到，就要從審判拿答及亞比戶獻凡火這件事上顯明出來。拿答及亞比戶的罪就是獻上神沒有吩咐的東西。神從來沒有說若他們獻凡火便會擊殺他們，但祂還是這樣作了。這事又告訴我們必須小心地分解神的話去找出它的正確意思，免得我們成為祂忿怒下的受害者。神對於祂的敬拜是非常挑剔的。And there went out
fire from the LORD, and devoured them, and they died before the LORD. Then Moses
said unto Aaron, This is it that the LORD spake, saying, I will be sanctified
in them that come nigh me, and before all the people I will be glorified. And
Aaron held his peace.” The text first shows us that Nadab and Abihu came to
offer incense to God. They offered incense and God did not accept it. God was
not pleased with what they offered. The offered “strange fire”. Now this is
somewhat of an odd statement. God never told them that they could not offer
this strange fire. You would look through the Scriptures in vain to find the
commandment which stated they were not allowed to do this. Rather, we do find
what God does tell them. Though God did not expressly forbid this strange fire
to be brought, we see from the text that God did not approve of it, and killed
them on the spot for offering it. Nadab and Abihu took it upon themselves to
offer to God something He did not expressly ask for and God “smote” them for
it. The principle here does not die. God will be “sanctified” by those who draw
near to Him. That means He will be regarded as holy, utterly separated by His
people. God will receive His due glory whether it be in justice upon Nadab and
Abihu for offering strange fire, or by right worship. They did not offer right
worship and so were consumed. God desires right worship. Nadab and Abihu’s sin
was offering that which God did not command. God never threatened to kill them
if they offered strange fire, but He killed them nonetheless. This would also
show us that God’s Word must be careful exegeted to find its proper meaning,
least we ourselves become the victims of His wrath. God is very picky about His
worship.
(耶利米巴羅士(Jeremiah Burroughs) 在他所著的《福音敬拜》一書中對這段經文有很精湛的解釋。耶利米巴羅士就這短短幾節經文寫出了很多篇解經式的講章，足足有四百頁。) (This text has
been masterfully exegeted by Jeremiah Burroughs in his book “Gospel Worship”. Burroughs gives a number of expository sermons on
these few verses numbering over 400 pages. The first sermon will be on this
section of the web page soon. An excellent treatment of these verses.)
第二段我們要看的經文是馬大福音15:8-9：「這百姓用嘴唇尊敬我，心卻遠離我。他們將人的吩咐，當作道理教導人，所以拜我也是枉然。」這是一個驚人的宣言。耶穌指出有些人雖然口裏承認祂，卻沒有真正得著祂，因為他們沒有真正地敬拜主。他們只用嘴唇尊敬祂及見證祂。他們自稱是基督徒，他們說他們愛祂，他們說了許多東西。(請注意，耶穌正是在這樣的情況下評論法利賽人，他們的宗教包裝到好像甚麼都是「純粹為主」)但耶穌卻指出他們的心遠離祂。他們的心是在別處地方。他們並不屬於基督。他們沒有真正敬拜基督。反之，他們在敬拜神的事上私意地增添，並將人的吩咐當作道理教導人。人發明出來的法則(如敬拜上任何的加添)是被神定罪的，因為它們不能真正的榮耀基督。神沒有給予人權柄去創作敬拜及親近神的環境。耶穌將人在這方面的任何創作定為罪。The second
Scripture to look at is Matthew 15:8-9, “This people draweth nigh unto me with their mouth, and
honoureth me with their lips; but their heart is far from me. But in vain they
do worship me, teaching for doctrines the commandments of men.” This is a very
striking statement. Jesus explains that the people, though they profess Him,
really do not possess Him because they do not truly worship Him. They honor Him
with their mouth by their testimony. They say they are Christians, they say
they love Him, they say many things. (And please note, that in this context He
is speaking about the Pharisees who seem to have their religion neatly packaged
“just for God”.) But Jesus goes on to say that their hearts are not near Him.
Their hearts are somewhere else. They do not belong to Christ. They do not
really worship Christ. Rather, they add things to God’s worship and thus teach
as “doctrines” (or Gospel truths) the vain imaginations of men. The
commandments which men make up (like additions to worship) are condemned here
because they do not truly honor Christ. Man is not given the right to create
the ambience of worshipping and drawing near to God. Jesus condemns any
creation of this on the part of man.
第三段我們要看的經文是歌羅西書2:20-23：「你們若是與基督同死，脫離了世上的小學，為甚麼仍像在世俗中活著，服從那不可拿、不可嘗、不可摸、等類的規條呢？這都是照人所吩咐所教導的。說到這一切，正用的時候就都敗壞了。這些規條，使人徒有智慧之名，用私意崇拜，自表謙卑，苦待己身。其實在克制肉體的情慾上，是毫無功效。」保羅在這裏反對那些由人發明出來並加諸於其他人的虛假敬拜。不是按正意從聖經中分解出來的敬拜稱為「私意敬拜」。它的本質其實是從己及己所愛的而來。私意敬拜就是當人的因素成為操控敬拜的主因。這事的發生通常是當會眾控制講台該講甚麼道，敬拜該如何安排。許多時候教會為了吸引人來聚會，不惜千方計去迎合世界及製造一個「不冒犯人」的氣氛。不幸地，教會不但沒有藉著拯救靈魂而使世界變為教會，反而是自己變成好像世界一樣。敬拜就成為講求品味及方便的事情。人的主意成為決定性的因素。試想像拿答及亞比戶被容許到來觀看現今的教會—他們必然仆地哀哭，看見他們當日的罪竟然延續到今時今日，仍然有人去犯。The third Scripture
to examine is Colossians 2:20-23, “Wherefore
if ye be dead with Christ from the rudiments of the world, why, as though
living in the world, are ye subject to ordinances, (Touch not; taste not;
handle not; Which all are to perish with the using;) after the commandments and
doctrines of men? Which things have indeed a shew of wisdom in will worship,
and humility, and neglecting of the body; not in any honour to the satisfying
of the flesh.” Here Paul is refuting the false worship which men may impose on
others. Worship not rightly divided from the word of God is called
“will-worship”. It is, in essence, a worship of the self, because it is a
worship from the self and what the “self” likes. Will-worship is when the human
factor is the agent by which worship is dictated. Often, this is when the pew
dictates to the pulpit what is preached, and how the worship is structured.
Oftentimes churches cater to the world and create an atmosphere “unthreatening”
to the world so they fill up the church. Unfortunately, the church then becomes
like the world, instead of the conversion of souls to make the world the
church. Worship then becomes a matter of taste, and convenience. Human desire
becomes the deciding factor. Imagine if Nadab and Abihu were allowed to come
and visit the contemporary church—they would fall to the ground and weep
bitterly knowing that their sin is still carried on today with acceptance.
清教徒渴望一個簡樸、符合聖經的敬拜。他們用聖經代替己意來規範他們的敬拜。他們沒有意慾去獻上凡火，儘管那凡火對旁觀者來說是多麼的吸引。他們對於這些「表演」完全沒有興趣。當以利亞在迦密山上(看王下18章)，他問群眾準備跟從神還是跟從巴力。當他們被問及這個問題時，他們都鴉雀無聲。當以利亞提出他想與那些祭師來一個競賽(一場「表演」)，群眾的反應怎樣？他們為此感到異常興奮。「好啊！來看表演吧！」他們也真的這樣作了。今天的教會也是這樣。他們想要看表演。他們盼望有火從天而降。他們想要一個使人驚嘆，最低限度也要使人高興的「無所謂教會」。但神很不喜悅。而是若不是因著神的恩典，大部分的「教會」都會好像拿答及亞比戶一樣被神消滅。The Puritans
desired simple, biblical worship. They regulated their worship by the Bible instead
of their own “wills”. They had no desire to offer strange fire no
matter how “exciting” the strange fire would be to the spectators.
They were not interested in putting on a show. When Elijah was on Mt. Carmel in
1 Kings 18, he asked the people if they were ready to follow God or Baal. When
posed with the question, the people were silent. When Elijah said he wanted to
have a “contest” with the priests (a “show”), what did the people do? They were
all excited about it. “Yes! Let’s have a show!” And so they did. The
“contemporary church” is the same today. They want a show. They want fire to
fall from heaven. They want the spectacular, or at least as entertaining as
“church may be”. But God is displeased. And if it were not for the grace of
God, most “churches” today would be consumed as Nadab and Abihu were.
願那配受敬拜的神開啟瞎子的眼睛，使他們能看見。May the God of
worship open the eyes of the blind that they may see.
(譯者按：敬拜的規範性原則的確是一個很榮耀的真理。在以往的世代一直被敬虔愛主的聖徒所持守，如清教徒、弟兄會、司布真、王明道、倪柝聲等等。他們對這真理的領悟程度有所不同，再加上各人的限制及虧缺，所以表達這真理的時候不盡相同及完美。這個我們是可以諒解的，畢竟他們(我們)都是有罪性的人，總會盲點及偏見。但總來說，神的確曾重用這些人，他們作工的果效有目共睹。為甚麼呢？因為他們對神及祂話語的尊重超乎一切之上。他們要完全遵照聖經的原則來事奉及敬拜。對他們來說，在敬拜及事奉的事上加添人的意見是對神一種極大及無可忍受的冒犯。神就是看中他們這樣敬畏祂的心志。時移世易，這個可貴的原則在今天再沒有多少人持守。仍然持守的少數人反遭一些「有識之士」批評及譏諷，說他們驕傲及極端。奇怪的是，在敬拜及事奉上反對任何人意的加添就 說是驕傲，就受批評，在敬拜及事奉上任意加添己意的就是謙卑，就能容忍，這是甚麼道理？舉例說，聖經說不可祭祀死人。對於那些清心愛主及尊重神話語的人，一句簡單的命令便足夠了，根本不需多辯論。但對於不少所謂客觀的「聖經學者」，他們卻千方計將這個命令處境化，倫理化，最終結論就是信徒在「某些情況」下也可以祭祖，無傷大雅。那些堅持甚麼情況下都不可祭祖的人(因為是神的命令)，在他們眼中就自然而然成為驕傲自大及固執極端。可歎哉！今天教會充滿著這麼多人意的事奉及敬拜，教會這麼世俗化，娛樂化，都是因為人不再注重這個寶貴的敬拜規範性原則。當然，這個原則不是真理的全部。聖經中還有許多重要的聖經原則我們該去持守，我們不是要顧此失彼。但對於一個清心愛主的人來說，聖經中眾多的命令，都是「一個都不能少」，更何況這個是關乎我們如何敬拜及事奉神的真理！
但願清教徒的敬拜規範性原則在這世代再一次被高舉，願我們都像清教徒那樣尊重及謹守神的話語，不增添、不刪減，讓神在我們的敬拜及事奉上得著最大的滿足及喜悅，阿們。)