of worship, the teaching that only scriptural elements may be included in worship. However, John Calvin did not invoke such a principle in his justification for the practice. Later exclusive psalmodists contended that since God has given Christians a collection of 150 worship songs and provides scriptural examples of them being sung, God requires these songs to be used in public worship and forbids others to be sung (2 Chronicles 5:13, 2 Chronicles 20:21, 2 Chronicles 29:30, Ezra 3:11, Exodus 15:1). As such, "psalms, hymns and spiritual songs" in Ephesians 5:19 and Colossians 3:16 would serve as a hendiatris, referring to the various titles of the Psalms as used in the Septuagint. Another basis would be the Christology of the Psalms, especially seen in Hebrews 2:12 quoting Psalm 22:22 as the words of Christ, demonstrating Christ being among the congregants during worship. The clean, pure and holy one of Psalm 24, who is able to stand perfectly before the Father, would also be the King of glory, and the only Mediator who can lead the congregation to worship the Father (John 14:6). Objections One counterargument to the doctrine is the fact that exclusive psalmody (EP) implicitly prohibits the New Testament (NT) revealed name of Jesus in sung worship. The EP position is that the word ישוע ("yeshua") is used many times in the Psalms and it is the root source of the name of Jesus. The assertion is that this satisfies any requirement concerning the use of Jesus' name in sung worship. The complication arises when the context of the word in the Psalms is considered. ישוע is always used to speak of salvation, not directly as the name of the One who is the revealed source and author of salvation, namely Jesus. This is theological/linguistic gymnastics to support a false conclusion. It is widely understood by the Christian community that the Old Testament, including the Psalms, only speak of Jesus in "types and shadows", not directly using His revealed NT name. To rightfully sing of Jesus as Lord and Savior, one must sing incorporating the proper name of Jesus (i.e., Joshua, Yeshua, Ἰησοῦς, ישוע) to refer to the revealed Jesus, which the Psalms do not do. An additional objection to the doctrine and aligned to the Regulative Principle of Worship is as follows: 1. The Psalms are a trustworthy guide to proper worship. 2. The Psalms command that we