Introduction:
It remains a custom in many churches to continue the tradition, established by the use of the authorized translation of the scriptures, to address deity by the personal pronouns of "Thee" or "Thou". Many other churches use the more modern and common usage and address deity by the pronoun "You".

The Hebrew Pronouns:
Thee: levath-ak (with thee)
Used 1 time in the Hebrew scriptures.
Never used to address deity

ayin (in thine eyes)
Used 17 times in the Hebrew scriptures.
Used to refer to God once and the other 16 times to men.

panim (thy face)
Used 6 times in the Hebrew scriptures.
Never used to address deity

Thou: ant (thou, thyself)
Occurs 14 times in the Hebrew scriptures
(translated 13 times as thou and once as thee)
Never used to address deity

att (thou, thyself)
Occurs 13 times in the Hebrew scriptures
Never used to address deity

attah (thou, thyself)
Occurs 13 times in the Hebrew scriptures
Never used to address deity

The Greek Pronouns:
Thee: se (se)
Occurs in the New Testament well over 100 times
Generally translated as thee but sometimes as thou
Used freqently to refer to deity (about one third of the time in the gospels*)

soi (soi)
Occurs in the New Testament well over 100 times
Generally translated as thee but sometimes as thou
Used freqently to refer to deity (about one third of the time in the gospels*)

sou (sou)
Occurs in the New Testament about 50 times
Generally translated as thee but sometimes as thou
Used frequently to refer to deity (almost one third of the time, (14 times))*

Thou: su (su) Thou, thyself
Occurs in the New Testament about 150 times
Used freqently to refer to deity (about half of the time in the gospels*)

* Note: Since it is quite time consuming I have searched out only the usages in the gospels where there is more dialogue than in the epistles and I have counted all uses where deity is addressed even those where the person did not know or acknowledge that Jesus was God.

From this we can see that there are no exclusive pronouns used to address deity. Rather the exact opposite is true. While there are no pronouns that are particularly used to address God there are pronouns that have only used to address men, although this does not seem to be by design. Not only are the pronouns that are used to address God always also used to address men but they are the pronouns that are most commonly used to address men.

It should also be noted that the most common pronouns, both in the Hebrew (ant, att, attah) and in Greek (se, soi, sou, su) are related and from the same root, and this most common form is clearly and consistently used to address both God and man. The obvious and proper translations of these forms into modern English as commonly used by the people would be you, your, yours, and yourself etc.

Example Of Christ:
Mat 11:25 At that time Jesus answered and said, I thank thee (soi) , O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.

Mark 14:36 And he said, Abba, Father, all things are possible unto thee (soi) ; take away this cup from me: nevertheless not what I will, but what thou (su)wilt.

John 11:41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee (soi) that thou hast heard me.

John 17:1 These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: (se)

John 17:2 As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.

John 17:3 And this is life eternal, that they might know thee (se) the only true God, and Jesus Christ, whom thou hast sent.

John 17:4 I have glorified thee (se) on the earth: I have finished the work which thou gavest me to do.

John 17:5 And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.

John 17:6 I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.

John 17:7 Now they have known that all things whatsoever thou hast given me are of thee (sou) .

John 17:8 For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee (sou) , and they have believed that thou didst send me.

John 17:9 I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.

John 17:10 And all mine are thine, and thine are mine; and I am glorified in them.

John 17:11 And now I am no more in the world, but these are in the world, and I come to thee (se) . Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.

John 17:12 While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled.

John 17:13 And now come I to thee (se) ; and these things I speak in the world, that they might have my joy fulfilled in themselves.

John 17:25 O righteous Father, the world hath not known thee (se) : but I have known thee (se) , and these have known that thou hast sent me.

(Example of God the Father addressing the Son)
Luke 3:22 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee (soi) I am well pleased.

Example of the Apostles:
Mat 26:17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee (soi) to eat the passover?

Mat 26:33 Peter answered and said unto him, Though all men shall be offended because of thee (soi) , yet will I never be offended.

Mat 26:34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice.

Mat 26:35 Peter said unto him, Though I should die with thee (soi) , yet will I not deny thee (se) . Likewise also said all the disciples.

Mat 16:13 When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?

Mat 16:14 And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.

Mat 16:15 He saith unto them, But whom say ye that I am?

Mat 16:16 And Simon Peter answered and said, Thou art the Christ, the Son of the living God.

Mat 16:17 And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.

Mat 16:18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

Mat 16:19 And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

Mark 9:5 And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee (soi) , and one for Moses, and one for Elias.

Mark 10:28 Then Peter began to say unto him, Lo, we have left all, and have followed thee (soi) .

The Scriptures:
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law.  To them that are without law, as without law, (being not without law to God, but under the law to Christ,) that I might gain them that are without law.   To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.  And this I do for the gospel's sake, that I might be partaker thereof with you.  1 Corinthians 9:20-23

The Regulative Principle:
Either this aspect of worship, by which pronouns we address deity, is covered by the regulative principle, or it is not. Either it is mandatory to follow the divinely inspired example of the scriptures in this matter or it is a thing indifferent where we are free to do whatever is reasonable or proper. If it is under the regulative principle then using Thee and thou to address deity is forbidden. Then we are not allowed to introduce separate and distinctive pronouns for addressing deity. For in every case as we have seen, in both Greek and Hebrew scriptures, the Holy Spirit has by divine example used the same pronouns to address God and man. On the other hand if it a thing indifferent, we may have liberty in this area but it is then impossible to require anyone to conform to a particular usage and to seek to do so would be to bind their conscience's with the commandments and traditions of men. God could then surely say, "When ye come to appear before me, who hath required this at your hand, to tread my courts?" (Isa 1:12) Those who would demand a particular usage are on the horns of the dilemma that the only usage that can be consistently and scripturally demanded is the scriptural usage of using the same pronouns to address both God and man.

Regulative principle and things indifferent:
If we rule that it is a thing indifferent and then argue from reason that one ought to use special pronouns then we are arguing that the Holy Spirit erred and failed to apply principles of reason, of what is proper and reasonable.

The Confession:
Chapter 1, Section VIII : The Old Testament in Hebrew (which was the native language of the people of God of old) and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God and by his singular care and providence kept pure in all ages, are therefore authentical, so as in all controversies of religion the Church is finally to appeal unto them. But because these original tongues are not known to all the people of God who have right unto and interest in the Scriptures and are commanded, in the fear of God, to read and search them, therefore they are to be translated into the vulgar language of every nation unto which they come, that the Word of God dwelling plentifully in all, they may worship him in an acceptable manner and, through patience and comfort of the Scriptures, may have hope.

SECTION VI : The whole counsel of God, concerning all things necessary for his own glory, man's salvation, faith, and life, is either expressly set down in scripture or by good and necessary consequence may be deduced from scripture: unto which nothing at any time is to be added, whether by new revelations of the Spirit or traditions of men. Nevertheless, we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understanding of such things as are revealed in the Word, and that there are some circumstances concerning the worship of God and government of the church common to human actions and societies which are to be ordered by the light of nature and Christian prudence, according to the general rules of the Word, which are always to be observed.

Chapter 21:
SECTION I : The light of nature shows that there is a God who has lordship and sovereignty over all, is good, and does 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. 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.

SECTION VIII : The Old Testament in Hebrew (which was the native language of the people of God of old) and the New Testament in Greek (which at the time of the writing of it was most generally known to the nations), being immediately inspired by God and by his singular care and providence kept pure in all ages, are therefore authentical, so as in all controversies of religion the Church is finally to appeal unto them.

Language:
Language is a living thing and thus it is constantly subject to change as it evolves. Change is often difficult to cope with and is generally resisted. Yet the confession clearly requires that the scriptures be translated into the commoin language of the people. That common language generally changes significantly over the centuries. This requires periodically newer translations of the scriptures. Our fathers recognized this. Between 1535 and 1611 there were six translations of the English Bible to keep current not only with language, usage of grammar and spelling etc., but with the developing understanding of the original languages spurred on by the Reformation. (Tyndale, 1535; Great Bible, 1540; Geneva Bible, 1562; Bishop's Bible, 1602; Rheims, 1582; and the Authorized, 1611) The Authorized Version set such a standard for majesty and elegance of language that it stood for centuries. However by the late nineteenth century there was general consensus that a revision was required to update the language and correct some of the more obvious mistranslations of that version. This made not only perfect sense but was in the spirit of the requirements of the Westminster standards. Unfortunately instead of a minor revision based upon the above noted requirements the revision committee was hijacked by radical textual critics who chose the occasion to completely replace the Authorized Version with a totally new translation based upon different Greek manuscripts according to their theories of textual criticism. This left those who logically and properly resisted such tampering with the scriptures with a translation that is approaching four centuries in age.

Conclusion:
There seems to be no basis whatsoever in the scriptures for using separate and distinctive pronouns for addressing deity. While there are a few personal pronouns that are used only to address man, every pronoun used to address God is also used to address man. In fact there is not a single scriptural example, in either the Hebrew or the Greek, of a pronoun that is used exclusively to address deity and not man as well.

We find that believers and unbelievers, Pharisees and Apostles, and even God the Father, all use the identical pronouns for addressing Christ, irrespective of whether they believed him to be divine or not. We find that believers and unbelievers, the Apostles, the Holy Spirit who inspired the scriptures, Jesus Christ himself, and God the father, all using the same pronouns to address deity as they use to address man.

Are we going to invent new words to maintain an ancient distinction no longer in our language? Are we going to require that every time the scriptures are translated into another language that a separate and distinctive pronoun be invented for addressing deity? I happen to be of Dutch origin and can read the scriptures in the Dutch language. In the Dutch Bible no such distinction is maintained and the same pronoun is used to address God as is used in to address man in everyday language. Are the Dutch Christians sinning? Do they lack reverence for the name of God? Are they trying to show their disresepct for God? Are they being too familiar? I believe that the Dutch Reformed Calvinists have historically had exactly the same reverence for God as the English Puritans. Those English Puritans who while they were addressing god by thee and thou were also addressing each other as thee and thou because it was their everyday speech.

While the purpose of all this, to maintain reverence for the name of God, may be commendable I must conclude that the means are not. In fact it is the essence of Phariseeism to impose additional rules beyond what the scriptures require which allegedly raises one to a higher standard of holiness.