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THE

«4

EXCLUSIVE CLAIMS

o»

MmV% ^0flhn0.

By WILHAM SOMMERVILLE, A. M.

aSfORMH) PlU58BTTiaU15 ■INISTBB, C0RNWJLIU9, H. 8.

■•»•

SAINT JOHN, N. B.
PBIMTXD BY BARNES * COMPANY,

rtmcB wnxuM snnr.
1856.

;^>>*^^:*>:i^ ^

V "•►' \

rilEFACK.

The following pages are mcreh' a repiiiil, with n parliHl
change of arrangement, and the addition of a few Noto^ of k
pamphlet published in the year 1884. The original publiention
had special reference to tlie practice of the Presbyterians of
King'a Count}', in the Province of Nova Scotia, among vhoiii
the author came to reside the previous year, and who formerly
used Watts' Imitation of the Psalms of David, in conjunction
with the Paraphrases appended to the Songs of Zion also, under
the auspices of the Established Kirk of Scotland. The writer
considers it one of the happiest circumstances of his life, that he
was honoured by the Head of the Church to be instrumental
in leading I'resbyterians, within the sphere of his labours, to
exclude the Songs of Watts and introduce those of the Sweet
Singer of Israel, and that the fruit of his labour shall abide,
whatever change may pass upon his position or his prospects.

The title of the original work, — "The Psalms of David,
designed for standing use in the Church," — did not express all
that was intended by it ; being quite consistent with the use of
\ininspired Songs together with the Psalms. The object of the
writer was, and is, to shew that the Psalms of David are not
only to be used in the celebration of the praises of God in the
Church, but that they are to be used to the exclusion of all
other songs ; even such as are found in the Divine Word. To

rUKIACE.

many tl»Is position mny npponr so utlcrly extrnvngniit tlint it
dcxH not «leHt'i've to be seriously cntertaiiiei]. Tliere are men
\vlio seein to claim for themselves an intuitive perception of
Nvlial is nccuratc in principle and correct in practice, whilst
otliors roi.'ognisp, before they form a decided judgment, tlie
iiec^'ssity of instituting a careful, or even a laborious investiga*
tion : and those, of course, cannot condescend to take any step
wliit.li implies a doubt, I do not say of the infallibility of their
own judt/tnfnt, but of the justness of their own opinion.

An attempt to procure the introduction, into the Presbyterian
Cijurch of Mova Scotia, of allymn Book, published under tho
5«arKM«ion of the united Presbyterian Church of Scotland, led to
the consideration of the propriety; of bringing again into public
notice ti>e claims of Zion's Songs. There are ministers in that
holy, of clear heads and sound hearts, by whom the propose*!
inriovatiou will be firmly opposed, not merely as an innovation,
(of which no man ought to be afraid), but as an invasion of the
purity of a Divine ordinance. Still, in a state of society where
tho general practice of the Church has remained long unques-
tioned, many grow up very little, if at all, acquainted with the
principles by which the practice is sustained; and such are
scarcely prepared to meet a challenge of its Scriptural charac-
ter. ^Novelty always has charms, especially captivating to the
yciinii, and in the absence of accurate and adequate knowledge
of its origination, the prejudice in favour of a custom easily'
yields to the gratification of the desire after what is new. The
adversary elaborates his schemes in seasons of quiet security,
ard promulgates them, but not till the public mind has been lea-
vened, and those ttrho have fought a good fight have left their
places to others, strangers at once to their trials and success.
Joshua, and the Elders who outlived Joshua, must have entered
into their rest, before the meretricious adornments of an idol

rKKKAcr

Is.

id
)1

;^ tj oai. \ji' Buoco?9fuily presented before the eyes of liio |tooj)Io
uf Israel. We have rcnsoii to fear, from the al/^oticc of nil
jiuUlii? ft|;itatioii of the suhject of Psalmody, that there may bo
fumul among younger ministers, older ones who fe«'l llieui-
selves already comproniitteO, and that amongst the youth oi' the
(Miurch generally, aomo disposed to entertain fuvonrably llio
propojiil to introduce, at least as a compaidon of David's Psalini<.
a livMin liook, which, if introduced at all, shall evontunlly be
tuuud claiming and taking possession of the whole house

The writer does not apprehend a serious charge of uuwar-
rnntnble interference in the matters of other churches, in con-
beqticnce of putting forth his reasons, at this crisis, for adhering
to the exclusive use of David's Psalms in the Church. It is a
Hubjoct of deep regret, that the severance of Cliristian from
rhristinn, ari^ing out of a divided judgment upoti a few points,
more or le.«s important, should interf^rr with their co-operation
upon common ground. The Author recognises the duty and the
privilege of such co-opc»*ation without the feeblest desire to cross
a dividing line, hoirij individual, who loves the Truth for the
>iake of Ilim who is Tnif, and loves Zion for the sake of Zion's
King, will be found helping, by every Scripturol means, any
«>thcr in the maintenance of a faithful testimony for a single
art'cle t>f revealed doctrine. His supreme respect i.» the Word
of God must trend down the strongest sectarian predelictions.
And he has a right to expect the support of the other in stri-
ving for the fuith of the Gospel. The subject of Psalmody, or
tilt* question, in particular, of the songs that may with pro-
priety be sung in the social worship of God, is common : for
there is no class of evangelical Christians, which does not jeoog-
nise the song as a part of religious service ; the sou^, whether
it is sung by the assembled worshippers, by the choir, who make
us forget the spirituality of the service in the captivating channd

PRKFACF.

J *

t I

of the rnnsic, or by the subsflitutioniiry hireling <>i ii proni
fonnnli!*tn.

Th«? great body of l're?l)ytorians in Xovn Scoii.i, — iiitlrrd over

nil CliriHlendom, — who use iXivid'.* INjihriS, iHf, in i'(ii)n<'<'ti<»rt

with thctn, Pnrnphrnsea of select port ions of Seriplnrc, or

Hymns eotnpostd on distinct Scriptural topic3. Now, uhi the

lirm conviction issubnnitted, with all dcf'-rcrice, not to tlu* do^x-

inati»ni but to the roasoninij'?, of lhos«? of ihecontrnry |i«rt, tluit

the special claims of the Songs of Zion must either lnMibamloru-d,

or their crcfimvc cdaims mnintftined, the hope !■» entertainetl,

that 80 soon as men of intelligence nnd piety tind thcrnsclv.s

shut up to the investigation of the topic, the}' shall be I<.*d t<>

see tJje necessit}' of abandoning, or removing out of the wav, a

beautiful montimcnt it may be, tipon the wall, bccaii.-'e it is

found to interfere with the range of shot from gnnf, leveled fi>r

the defence of the city. Stranger things have hap|><'ned, iImu

that an attempt to supersede, or elboio oiif, the Sonus of Zion,

HhouUI eventually procure for them a more unrestricted liberty

of the house of worship. That Hymn Books, having no elaitu

to inspiration, attempting a forcible or a fawning entrance

among Presbyterians, in being ejecte<l, may carry raropl>rases

with them, is a " consummation devoutly to be wished."

The introduction and general use of Watts' compositions never
secured that general and interested attention to the momentoun
change involved, which might have been expeeteil. What
"Watts never intended, when he inscribed, "The Psalms of David
Lnitatrd,'* upon his title page, his admirers and advocates have
done; and by a most unwarrantable ruse, or equally unjusti-
fiable inattention and ignorance, they claim for Watts a wel-
come, simply as a more elegant versifier of an inspired collect ion
of songs.

In justification of the present appearance, it may not be out

PRFFArK.

vii

•It" |)lftO<» liorc, to intro«lu<?o n point wliioh will be notio/sd in
vlie i)0(ly of tlio work, an<l pressed in tho conclusion <>f it. Many
• tf those who nre the warmest advocates of an uninspired l**a!-
rnotly, are also the forward advocate.^ of union nuion^ I'rof''«-
sors. It may ho presumed, they wish to tind men porfei^tly
joined together in the same mind and in the same .ju<l^metjt,
and to hear them speak the some things. Nothing oould b'l
more <lesirable. Dut in the advocacy of uninspire«l Ilymni), are
they not aware that, instead of removing obstacles out of th^
way, they are introducing and supporting a forniMable obstacle
to the accomplishment of the object they profess to have so muoli
It heart ? They pursue a course which renders what they
labour to accomplish inipostible. They shut Uie door of their
Temple in the face of men, whom they have intr«ated to enter
in ; and who, on their part, make no requisition upon those wiio
visit them, to comply with that against which their judgment ten-
ures. A call to union is a solemn mockery, on the part of men
who are sacrificing the unity of the Church to the enjoyment,
of what, viewing it most favourably, is a very doubtful privilet,'e.
The whole argument of the following work may be expres^»^d
in very few words, thus — God has given to the Church, by
in^ipiration, a collection of Songs of Praise. He has given but
one. We plead the cause of those who say they are satisfied
with it, against those who say, " It is antiquated, it is unsuitable,
it is too limited, tee are not satisfied ;** against those who object
to it, on account of the garb in which it is exhibited; who
choose to worship the golden calf, till Christ put off the purple
robe and Crown of Thorns.

CORXWALLIS, N. S.,

May 1855.

INTRODUCTORY.

That it is tlio diitv of Christians to celebrate tlie
jiraises of God in the use of Songs, is too evident
to him who is acquainted with the Holy Scriptures
to rec^uire proof. Tlio example of the oUl Testa-
ment Church, to which we shall have o#cafiion to
refer more particularly afterwards, the example o\'
our Saviour, with his Apostles, who, the last Sup-
per havinj^ been finished, sung a Hymn (1), tlio
example of Paul and Silas when immured in tJie
ij;aol of Thilippi (2), and an Apostolic injunction.
"Is any merry? let him sing Psalms" (3), art-
proofs sufficient cf the correctness of ecclesiastical
practice in every age, and of our obligation to walk
in "the footsteps of the flock," in this solemn exer-
cise. There are many circumstances which must
render the celebration of praise an exercise pecu-
liarly interesting to every citizen of Zion : — to him
who is not merely a partaker of the form, but a
subject of the power of Godliness. One only I slial 1 .
mention. We enjoy more intimate fellowship with
the spiritual world, and approach nearer to the

(1) Matt. xxvi. 80. (2) Acta xvi. 25. (8) James v. 13.

INTRODUCTORY.

abodes of perfect liappiness and iiiiiiiternipteil
jx^ace. Praise is not, like many other religioTl^^
acts, peculiar to this world, but lifts ns up into tl.\e
I'ank of Angels standing before the throne, and of
the spirit<3 of just men made perfect. The time shall
come when we shall no more r«ad and investijjate
the Word of God, when we shall cease to wait upon,
or to exercise the ministry of reconciliation, when
private and social prayer shall no longer be ottered
up, when Baptism and the Lord's Supper shall have
been superseded, but praise shall never cease. Like
Charity, its immediate fountain, it "never faileth."
No sooner is the Saint removed from the " earthly
house of^his tabernacle," than he is introduced into
the choir above, who rest not day and night
ascribing praises to a God of Holiness, and singing
the song of Moses, the Servant of the Lord, and the
8ong o^ the Lamb. Whoever desires to engage in
an exercise adai3ted to promote oblivion of tlie
trials and temptations, the privations and opposi-
tion, to wliich he is exposed in this present evil
world, and to assist him in taking faith's realising
view of the joys which are before the face, and the
pleasures which are at the right hand of God, and
which abide forever, let him engage in singing
the praises of God.

But what are the Songs w^hich the Saints ought
to use ? It is very obvious that God is not praised
in the use of every song. Tliere is a perverted use
i>f the musical, as of all the other powers of man,
hv which God is dishonoured, not praised, — by

TNTROT>rrrORY.

wliicli he is o.Teiuled, not pleased. If we ascribe
to God in our Song, that wliich lie does not claim
ibr himself, if we exhibit a false view of the per-
fections of his character, of the doctrines of his
wc>rd, or of the duty of man, instead of giving glory
to God and being exercised according to Godliness,
we are bestowing honour upon the creature of our
own imagination, and ministering to the interests
of error and con*uption. The spirit and the lan-
guage of the Song must harmonize with the object
which is contemplated in singing it, otlierwise the
object is forfeited, if not entirely, at least in tl)at
degree, to which the poet has deviated from -the
])roposed design. If these remarks be admitted
(and I am not aware of any exception to which they
lie open), it follows that we can duly praise an
infinitely perfect God, only in the use of Songs
which are infallibly correct, and if infallibly cor-
rect, such alone as have been given by the Spirit
of the Highest. And when there are not songs
supplied by the Holy Spirit, we must either bo
silent, or expose ourselves to the probable displea-
sure of the Lord, w^hile we offer perhaps the blind
< »r the lame in sacrifice.

Our present object is to strive to show that the
Church is furnished with a collection of Songs by
the spirit of inspiration, which is designed for her
use in every age, and in every situation, and is no
less adapted to every age and situation in which the
Church may be found, than designed for her ust».
It Is unnecessary to sav, that the collection to which

INTRODUCTORY.

I have reference, is that which forms a constituent
part of the Old Testament, and is entitled The
Book of Psalms.

Our appeal, for a decision of the important ques-
tion, respecting the matter of the Praises of God in
the Churches, is to the Scriptures, and to the Scrip-
tures alone. The question is neither what has been,
nor what is, but what ought to be, the practice of
the Church. Little importance can be attached to
the practice of the ancient Church, even if it could
be definitely ascertained ; since the New Tes-
tament furnishes so many melancholy evidences,
that, when the Apostles wei'e yet alive, some of the
churche#liad become corrupt both in doctrine and
order; and the mysterj' of iniquity, which was des-
tined to enslave the world and leave but an afflicted
and poor remnant free, was already at work. Few
have access to the means of minute information
upon the subject of ancient and medieval customs ;
and the statements of general historians are, u]X)n
many points, hastily made, and to be received with
much caution. Mosheim, for instance, informs
us (1) that in the fourth century, "Among the public
Hymns the Psalms of David were now received ;"
when the fact seems to be that Psahnody^ as a part
of the public service, was then first introduced into
the western churches. Tlie statement of Calvin is
this (2): "Yet, that it (singing) was not universal,
is proved by Augustine, who relates that in the
time of Ambrose, the Church at Milan first adopted

(1) Inst. IT. chap. 4, §4.

(2) First B. iii. chap. 80, §32.

INTRODUCTORY.

l:^

tlie practice of singing, wlien during the persecu-
tion of the orthodox faith by Jiistina, the mother
of Valentinian, the people were unusually assiduous
in their vigils ; and that the other western churches
followed. For he had just before mentioned that
this custom had been derived from the East."

It is true, that the argument about to be presented
in this small production opposes, either wholly or
j)artially, the very general practice of the Churches,
i^erhaps the only Churches which, as such, use the
J'salms of David exclusively, in public woi'sliip,
are the Associate and the Associate Reformed in
the United States, original Seceders in Britain, and
the Reformed Presbyterians in both thef Eastern
and Western Continents ; and what afe they among
the multitudes who absolutely exclude those Psalms,
or use them with additions from various sources.'
If moral and Scriptural questions were to be decided
by suffrage, the voice of the few who contend foi*
the exclusive use of David's Psalms would not l)e
heard amidst the loud acclamation of the over-
whelming majority in favour of something else, or
anything else, in the form of a devotional compo-
sition adapted to music. Tlie argument derived
from practice would just have been as good, as in
the case before us, against the Apostles, against
the Waldenses, against the Reformers. But Chris-
tians cannot bow before the idols of the nations,
because they are outnumbered by Pagans; and
Protestants do not hold themselves bound to recog-
nise the claims of the "man of sin," because his

ill

■I

INTiiODL'CTOUV.

adherents are more minieroiis than tlieuiselves.
The voice of the multitude shall establish the right
of Diana of the EphesiaiH to divine lionours, and
)mpletely vindicate Pilate, in delivering Jesus to

1).

•thh

crucified. As if to demonstrate
ness of majorities, in the determination of a question
of right, there never was a case, in which puhlic
opinion was better undei-stood, or more une((ui vo-
cally expressed, than when Herod and Pontius
Pilate, with the Gentiles and people of Israel, con-
curred in dooming to an ignominious death, the
man '* who did no sin,'' all whose words were those
(»f truth, and whose acts, in all his course, were in
exact conformity to a perfect law. It argues a
singular mental obtuseness, or moral obli(piity,
when professoi's of religion discover a disposition
to tilt those who are opposed to them, by throwing
majorities into the scale of evidence. They forget
the Scripture doctrine that "the carnal mind is
enmity against God, and not subject to his law,"
that conse([uently "great men are not always wise,''
whu attach special importance to talents, learning,
or age and experience, indei)endent of the moral
tpialitication tliat has its origin in the renovated
nature, in the settlement of the claims of the Lord
flesus, in his own house. As talented, as learned,
aselo([uent,as influential men as the world has ever
seen, have been arraved on the side of undisguised
intidelity. The most destructive errors, and the
juost nnscri]»tural institutes, can claim as supporters.

INTIiuDUCToKV.

as originators, many wlio arc enrolled with the
»>reat of the world, — of the Church.

Piety, genuine, unatfected ^/^V^y, docs nut giN c to
its jx^sscssor a right ta take posserssion of the throne
of i ud ijmeiit. There are none, whose attainments
in knowledge are so elevated, that they <lo n«»t
admit of adctitions, tending tt. the connnunication
of an increased impulse to intellectual exercise, to
the removal of confused and incoherent conceptions,
or to the rectification of the judgment, before under
the influence of error. Sometimes also, the utniosr
indifference to precision of thought upon the most
momentous subjects; aii obstinate indolence, that
shrinks from painful though necessary in([uiry ; and
the most remoi-seless antipathy to moral ojiponents,
mav be discovered under the mask of a vi'iv si)e-
cious devotionalism. It was a saying of an aged
and devoted preacher of the Gospel, and a cl<^se
observer of men and things, that ''The J)evil ahvays
chooses sharp tools, because he cair neither muk(*
a tool nor sharp it."

The comparative claims of different vei'sions of
the Psalms of David, is a subject entirely indei)en-
dent of that which is proposed for discussion. Tho
simple question is, oicght the Psalms cf David io hr
exclusively used hy the Church in the celehratlon of
the praises of God f{i) An inquiry into the merits
of different versions, with a view to the adoj)tioii
of one, supposes the determination of the former
question in the affirmative.

(1) Note A.

I i

INTRODUCTORf.

Tlie evidence wliich we purpose to bring forward
in support of the proposition, that these Psalms
were given of God for the use of the Church to the
t^nd of the world, in whatever country or in what-
<iver age, rests upon the following four facts :

I. The Psalms were given by inspiration.

II. They were given to be sung by the members
of the Church— the woi-shippers of God.

III. No subsequent book or books have been
written by inspiration for the same purpose.

IV. The Book of Psalms is no less adapted to
the present state of the Church, than to her state
when they were originally written.

forward
Psalms
;h to the
n what-
;ts:

lenibers
ve been

/•

ipted to
ler state

CHAPTER I.

Characteristics of Inspiration.

13elbre taking into consideration the inspiration
of the Book of Psalms in particular, it may be pro-
fitable to premise an exposition of the characteristics
of an i nspired communication. That the Scri ptures
of the Old and New Testaments are given by inspi-
ration of the Holy Ghost, is assumed, accordin<^ to
the declaration of one of the Penmen. We write
for the information of those, who admit that tlui
title Scripture belongs to the writings of Prophets
and Apostles ; and that " all Scripture is given by
inspiration of God."

For information upon this point, we appeal to
the sacred writings themselves. If they do not fur-
nish either a direct statement of the discriminating
iieatures of inspired writing, or principles, from
which a knowledge of its nature and properties may
be legitimately deduced, it is useless to attempt
the investigation of the subject. Conjecture would
be presumptuous and vain, and knowledge beyond
tlie limits of our research. We consider, however,
that Scripture has not left the subject of inspiration
under any cloud of obscurity. Tlie following par-

CHARACTERISTICS

ticulars are obviously presented to the view of him
who reads with care the sacred volume.

I. The word of inspiration claims God for it-;
authw.

Is it historical ? the selection, the arrangement,
and the comments are God's. Is it doctrinal? the?
ideas, the reasonings, and the conclusions are God's.
Is it ]»ractical ? the precepts, exhortations, admoni-
tions, warnings, are God's. And in each depart-
ment, the language is such as God was pleased to
employ, to express what he would have revealed to
man. Is it prophetical ? the matter and words are
of necessity God's. In short, the Scripture claims
God for its author in as high a sense as if man's
instrumentality had not been employed in its pub-
lication ; as if it had come to us by the hands of an
angel, sent forth to distribute the volumes already
written ; as if every part of it had been delivered
in tlie same manner with the decalogue, graven
upon tables of stone by the finger of God, after
having been pronounced without the intervention
of human instrumentality, in the ears of all the
people.

Hie Scripture and the Word of God are used as
convertible terms : where the one is used the other
may be used. " If he called them Gods, unto whom
the word c f God came, and the smpture cannot be
broken."(l) "Not as though the word of God hath
taken none effect. For they are not all Israel w^hich'
arc of Israel." (2) The Apostle is here expressing

(t) John X. 36.

(2) Rom. ix. 6.

OF INSPIRATION.

lal? the
e God's,
admoni-
depart-
ased to
ealed to
ords are
B claims
if man's
its pub-
ids of an
already

•

elivered

graven

d, after

•vention

all the

used as
le other
owhom
mnot be
od hath
1 which'
>ressing

. ix. 6.

hl:i grief for the unbehef and approaching separa-
tion of his Jewish brethren, by natural descent,
Israelites : and to prevent any misconception res-
pecting the promises of God made to Israel, and
registered in the Scriptures, he states, in the con-
chision of the verse, and proves in the subsequent
vei'ses, that the appellation Israel, does not properly
belong to all who are of tlie Israelitish nation, and
that consequently the trutli of the Scripture jpromise^
or of the Word of God^ is not aiFected by the taking
away of the Kingdom of God from some who might
inherit, according to natural descent, the name
Israel. When our Lord is called to answer for
himself and his disciples, in neglecting the tradition
of the elders, he replies, "Laying aside the Cmrv-
mandinent of God^ ye hold the tradition of men."
And again, " making the Word of God of none
effect, through your tradition." (1)

Wliat holy men of God spake, being moved by
the Holy Ghost, is described as the Word of God,
The Word of God, Samuel shewed to Saul. " The
Word of tihe Lord came to Nathan." " The Ward
of God came unto John in the Wilderness," and it
was the " Word of God'^^ which Peter and John,
being filled with the Holy Ghost, spake with those
of their own company whom they joined, after their
deliverance out of the hands of the chief Priests.

Tliat God is, in the strictest sense of the word,
the author of the Decalogue, will be readily admit-
ted. Now the Scripture generally is ascribed to

(1) Mack Til. 8-13.

i'i'

■Mi

I:,

■; ;

Jil

CHARACTERISTICS

God, not only in terms eqnally stron*^, I)ut in the
very same terms in which tlie ten commandments
are a8cril)ed to him. Tlie fact that the matter and
words are his, is the same, whether tlie writing be
executed by God immediately, or whether men bo
employed to perform the penmanship. Conceming
the decalogue we read, ^^ God spake all these words."
" And Moses turned, and went do^vn from the
mount, and the two tables of the testimony were in
liis hand ; the tables were written on both their
sides ; on the one side and on the other were they
written. And the tables were the work of God, and
the writing was the writing of God, graven upon
the tables." (1)

Let us now hear what terms are used with refer-
ence to other portions of Scripture. "6^<?6?, who at
sundry times, and in divers manners, spake in time
past unto the father by the Prophets." (2) Com-
munications were made to the fathers at sundry
times, and in divers manners, and by different per-
sons, but it was always God who spake, Tlie pro-
phets were the instruments by whom he caused his
words to be heard. " Blessed be the Lord God of
Israel ; for he hath visited and redeemed his peo-
ple, and hath raised up a horn of Salvation for us
in the house of his servant David ; as he spake by
the mouth of his holy prophets, which have been
since the world began." (3) "Whom the Heavens
must receive until the times of restitution of all
tilings, which God hath spoken by the mouth of all

(1) Ex. XX. 1 ; xxxii. 15, IC.

(2)Hcb.i.2. (3) Luke i. 63, 70.

OF INSriKATION.

: in the
dments
ter and
ting be
men bo
cemin^
words."
om the
were in
th their
jre tliey
Tod, and
3n upon

1th rel'er-
L who at
3 in time
) Com-
; simdry
rent per-
lie pro-
msed his
i God of
his peo-
•n for ns
ipake by
ve been
Heavens
)n of all
ithofall

i. 63, 70.

liis h(»ly prophets since the workl began." (I) " Men
jiiid ln'cthren, this Scripture must ne'ods have boon
til I tilled, which the Jlolt/ Ghost, by the mouth of
J )avid sjKil'c — \^iA\ spake the Holy Ghost by Isaiah
tlie i)roj)hct unto our fathei*?'." (2) "As the /AV//
(rhmt saith, to day if ye will hear his voice." (?>)
How common the words, " Tluu saith the Lord,"
by which the prophets introduce their addresses to
the people! How striking the reproof which is
directed against pretendei*s to insi)iration who u«e
their own tongues and say '* He saith." The pro-
] >hets possess no higher character than organs by
which God was i)leased to address the i)eople.
Divine communications are clothed in language
divinely imparted. Mark the singular language of
.John tlie Baptist, when the "Jews sent Priests and
Levites to ask him, who art thou? And he con-
fesseil and denied not ; but confessed, I am not tlie
Christ. And they asked him what then ? Art thou
Klias^ and he saith, I am not. Art thou that
])ropliet^ and he answered. No. Then said they
unto him, Who art thou? that we may give an
niiswer to them that sent us. What sayest tliou of
tlivsLjlf ? He said, I am the voice of one crying in
the wilderness. Make straight the way of the
i.(»rd." (4)

The Apostles of the Lord occupied the same place
with tlie i>rophets. Tliey were merely the instni-
:iionts l)y whom (iod chose to communicate his will
— to ,yK'(fJi his word. The commission which thev

, n Arts iii. 21 . (2) Acta i. 10 ; xxviii. 25. (3) Ileb. ill. 7. (4) John 1. 19—23.

i;'

•isi

: (

i ii

CHARACTERISTICS

received from the Son of God implies this. "Teach-
ing them to observe all things, whatsoeiwr f <^ni-
vuituled youP Tliey must not, in tlio fulfilment of
the important tnist committed to them, depart from
Jerusalem, till the spirit descend upon them froin
above, to teach them all things, and to bring all
things to their remembrance, that they had hoard
from the Saviour while he was yet with them. They
are not permitted to trust to the accuracy of their
own judgment, nor to the strength of their own
memory. Tlie Apostles considered themselves so
moved and directed that the words which they
spake were of God, who put his Spirit within them.
"When," says Paul to the Thessalonians, "yo
received the wm'd of God which ye heard of uft, yo.
received it not as the M'ord of men, but as it is in
truth, the ward of God."' And to the Galatians :
" I certify you, brethren, that the Gospel which was
preached of me is n/)t after rmm. For I neither
received it of man, neither was I taught it, but by
tJie revelation qfJesiis ChristP Again to the (Corin-
thians : " Since ye seek a proof of Christ S2)eakin(f
in t}uy Let us now hear Peter. " Tlie ^vord of
the Lord endureth forever. And this is the word,
which by the Gospel is preached unto you." "This
second epistle, I now write unto you ; that ye may
be mindful of the words which Avere spoken before
by the holy prophets, and of the commandment of
us the Apostles of the Lord and Saviour." In the
latter verse he identifies himself and fellow Apostles
with the holy prophets, in point of inspiration. Are

OF INSniUTION.

2?.

tlic «lisc'i|)le8 to l>e miinltul of tlic words of tlic pro-
phets ^ So are they to be mindful of the words of
Ai>oHtleH. Does the word uttered by a prophet
proceed from (rod { So does tiie word of an A]»ostl<'.

More mi^ht be added, w( re itnecessarv, tu shew
that tlie inspiration of the Old and New Testaments
itiiplies, that their contents are just M'hat (l(»d was
]»leased to communicate to us for our instruction,
that they are exhibited in that order which (i<»d
was j>lea8ed to a<lopt, and that they are expressed
in the words which (rod chose to empl(»y.

Hut it will be said in reply, that we also read, —
*' Jlofd's tfjyake every ])recept to all the peopUi
accordinor to the law." "Tlie law was lyiven bv
Moses/' *'i>rtiv</m//^ Messiah Lord/' True; Imt
Moses spake by the commandment of the Lord, an<1
1 )avid was in the Spirit when he speaks of Messiah.
Tliat " Imiah mid^ He hath blinded their eves and
hardened their heart.'' True: but it is also said
that the Holy Gliobt npake this same word htj J.snUik
tlieproj)het unto their fathei*s. ITiat the AjXhsUri^
j<pii]ui M ith tongues. True ; but they spake <ifi the
Spirit <jat*e them utterance. JFoly men of ( lod Mpak«\
Jnimj nwvedhy the ILiUj Ghost. Consequently, the
time when they spake, the words they uttered, and
tlie ideas they communicated, were of the Spirit.

All the parts of Scripture are ascribed to tlie
writei-s as intelligent instiiiments. Tlie words ot"
Moses, the words of David, the words of Jeremiah,
are expressions, no less freely used than tlie word of
God and the word of the Spirit. It is not supposed

24-

CnAEACTERISTICS

v 1 i

rliat, because men spake or wrote notliiiig but tlit^
^vords of God, they were irrational and involuntary,
ifi s])eaking and writing. We cannot tell bow God
])iiti5 any of the means or instruments whom he
employs into motion, for the accomplishment of his
])urj)Oses; one thing, however, we know, that lio
om[)loys them all, except in very few instances,
accord ing to their pro}3er nature. He has never
^spoken by man, as man sjxiaks by a trumpet, inani-
mate and i>assive. Every part of his works, in
(\artii and air and sea, is subject to his control, and
may be employed to do his work. Still every thing
acts according to the laws, to which, in its produc-
tion and preservation, it has been subjected by
the Creator.

A guilty world is to be made desolate for tlm
sins of them that dwell therein. Tlie Lord gives
his commission to the clouds of heaven. They
ij;{ithor like armies mustering for the battle, and
]>our dovm their streams upon terrified thousands.
The fountains of the deep bui'st forth, and unite
tlieir waters with those descending from above, to
swell the deluge to the overwhelming of a degene-
rate and impious generation. Tlie Kings who fought
against the allies of Israel must experience a defeat,
too signal to be accomplished by the forces led on
by Joshua; and God sends the hailstones down
upon the retreating armies. lie might have com-
manded them to execute his will, as balls discharged
fvoni the cannon's mouth, or stones projected from
u. sling, but this would have been contraiy to the

OF INSPIEATIO^^

untaiy,
)w Gofl
lom he
it of lliri
that ho
stances,
3 never
t, inani-
orks, in
rol, and
ry thini!:
produc-
[jtecl by

for the

rd ^ves

. Tliey

;tle, and

onsands.

id unite

>ove, to

degene-

fought

a defeat,

! led on

s down

,ve coni-

charged

;ed from

y to the

natural law of their movement. Hailstones natn-
i-ally descend. They derive their impetus from tlio
])Ower of gravitation, and no force, additional to that
gathered in their descent, is required to destroy
those on w^hom they fall. When iiery serpents art*
sent in among the Israelites, they bite the guilty
tribes. Tliere was needed no enchantment to alhire
them. " There came forth two she-l)eai*8 from the
wood and tare forty and two children of tliem" that
mocked Elisha the prophet, and whom he lia<l
cui-sed in the name of the Lord. Were they not
looking for their prey ? Must we not suppose tlien i
led by instinct, prompted by hunger to make s})og(1,
aUured, perhaps, by the shouts of youthful impiety,
l)ecause God sent tliem to punish the children for
tlieir criminal amusement, and the parents for tlieir
neglect, in withholding an education in the fear of
the Lord. It is natural for the rain and hail to fall,
the serpent to bite, and the bear to rend ; and when
(jod makes them his instruments, tliev act accord-
ing to tlieir distinguishing properties and powers.
AV'hen he employs man to execute his work, he
brings him forward, upon the same principle, in
tl le exercise of all his varied qualifications. Undei-
standing, will, passions, affections, are exerted
agreeably to natural laws, and tlie relations which
they sustain, as different states of the same mind.

Ahab, King of Israel, goes up to Ramoth-Gilea<l,
a doomed man; and in disajuise. Tlie Kinir of
Syria, with whom he fought, had commanded liis
soldiers to fiirht with none but the Kin«^ of Israel ;

"rtwiiL--.

\:i I

! i

i iU

; i
■1

■ 1

CHARACTEitlSTICS

and he is hidden. But Grod will draw him forth,
and find an instrument to accomplish his words.
A certain man, — ^he knew not the King of Israel,
less that God had intimated that he should die in
the field of battle, or that he should fall by his
hand, — drew a bow at a venture. !N"o supernatural
vigour is imparted to his arm, no supernatural
agency diverts the arrow from its direct course, but
it was pointed to the King, perhaps to the only part
of his person not protected by armour, enters
between the joints of the harness, and makes way
for the life's blood. In the whole transaction, tliat
certain man acted by no compulsion, formed his
resolution, executed his own will, shot at a venture :
but either his purpose, his position, the direction of
his arrow, with him altogether fortuitous, were pre-
cisely regulated by God of whom he was ignorant,
or the prediction of him who knows the end from
the beginning, was fulfilled by chance, and miglit
never have been fulfilled. There is a very remark-
able and conclusive example of the union of the
efHcient agenc}' of God, with the freedom of the
instrument by whom he acts, or of God's employing
a liuman instrument, in the full, the free, and uncon-
strained exercise of all his faculties, in the case of
Cyrus. God chooses Cyrus, Prince of Persia, to
perform all his pleasure, even to the restoration of
Jerusalem and the temple. God foretells what shall
be accomplished by Cyrus, long before he had an
existence, or the captivity had commenced from
which he was to set Israel free. Here is a simple

OF INSPIRATION.

m forth,
3 words,
of Israel,
lid die ill
I by his
3rnatural
ernatnral
)urse,but
only part
r, enters
akes way
jtion, that
rmed his
L venture :
Irection of
were pre-
ignorant,
end from
nd miglit
y remark-
on of the
)m of the
employing
mduncon-
le case of
Persia, to
oration of
what shall
le had an
iced from
a simple

prediction. But God plainly informs up, that it is
by his own agency it shall be accomplished, in the
use of Cyrus's instrumentality. He will to the end
contemplated, hold the right handof his Shepherd,
subdue nations before him, loose the loins of Kings,
open the two-leayed gates, give him the treasures
of darkness and the hidden riches of secret places.
One thing must be evident, that the strength and
j)ei'severance of Cyrus, the subjection of nations to
liim, the teiTor of kings against whom he fights, the
opening of the gates of Babylon to admit his army,
tbe delivery into his hands of the accumulated
treasures of the Assyrian capital, is the AAork-of
(iod. Till all these things were accomplished,
Cynis was ignorant of that God by whom he was
directed and upheld. LavStly, in the accomplish-
ment of the divine purpose, and in performing the
work of God, all the parties, and Cyrus in particu-
lar, are regulateil by principles congenial to tlieir
nature, education, habits, and character. Cyrus
manifests, from his youth, a predilection for a mili-
tary life. To his pei*sonal gratification, with the
consent of his grandfather the king of Pei'sia, hardly
< obtained by the urgent application of the ambassa-
<lors from Media, he sets out with the command of
the Persian forces, ordered to the assistance of the
Medes, at war with the king of Babylon and his
allies. After a series of victories in their progress,
the united armies of Media and Persia, under Cyrus
and his uncle Darius, sit down before the capital of
Assyria. Despairing of being able to overturn or

nr"

!:IH

CnARACTEEISTICS

scale the walls of Babylon, the hope of enteriu<j:
the city upon the bed of the Euphrates, which ran
through it, buoys up the youthful warrior. Ho
cuts a canal, by which the waters of the river may
be diverted from their course, that the channel
within the city may be left dry. The night when
the works were so far completed, that they might
attempt an entrance, was the same in which l>el-
shazzar made a feast to his thousand lords, his
(juoens, and his concubines, and drank wirie out of
the hallowed vessels of the Lord's house. Tlie sight
of the Angel's of a man's hand, writing the sentence
of death to his power, upon the wall opposite to
which he sat, fills his mind with dread, and his
Imns are loosed. It is probable that the lords,
whose province it was to see the gates upon the
river closed when night set in, were too much occu-
])ie(l in the revels of the feast to attend upon their
duty. At all events, the gates, which might still
have i)resented a difficult obstacle to the entrance
of the allied armies, were not shut^ and Cyrus enters
in to possess the treasures of darJcness. In the his-
torical narrative, we perceive nothing but the
\'igour, the ambition, the heroism, and the skill of
the youthful warrior, inspiring his follower witli
^'alour, pei*severance, and love of glory, on the one
liand ; on the other, the indolence and ease, spring-
ing from a confidential reliance upon the fortifica-
tions of the city. In the prophecy, we see nothing
but the agency of the Most High; and in the union
of l)oth, we are taught to contemplate the Sovereign

OF I^'S^IRATION.

enteriu<?
liich ran
ior. Ho
iver may

channel
;lit when
ey mijorlit
liicli Bel-
lords, his
iiie out of
Tliesi^ht
b sentence
pposite to
, and his
the lords,

upon the
mch occu-
pon their
night still

entrance
\yus enters

[n the his-
but the
lie skill ot*
Ivers with

>n the one
3, spring-
fortiiica-

te nothing

Ithe union
Sovereign

of the world using human beings as his instruments,
in the exercise of all their powers, and agreeably
to the principles upon which their character lias
been formed.

Proceeding one step farther, tlie God of Heaven
is seen employing rational and voluntary instru-
ments, accordinc: to the almost endless variety of
personal character. The word of inspiration pre-
sents before us a most beautiful illustration of this
part of Jehovali's agency. The variety of mental
structure, of intellectual power, of modes of think-
ing, and of style, presented in the word of God,
so far from miHtating, as has been frequently sup-
posed, against the plenary and verbal inspiration of
the Scripture, is only the necessary result of a prin-
ciple of divine operation from which every devia-
tion is miraculous, and furnishes a clear and ample
elucidation of that principle. The concession,
therefore, that the thoughts and style of the differ-
ent portions of Holy Writ, are distinctive of differ-
ent writers, of different degrees of mental strength,
and various modifications of mental operation,
detracts nothing from the assertion of God's being
the author of the whole, in the proper sense of
authorship. (1)

2. The word of inspiration claims absolute/rf e-
dmnfrom error,

God being the author of the Book, whatever is
imputed to it, is imputed to him. Impute an error

to the word of God, and you impute it to himself.

(1) Note B.

r>o

CHARACTERISTICS

But God cannot err, therefore whatever is written
by iunpi ration must be free from error. Now inspi-
ration is asserted of all scripture. Tliis is the testi-
mony which the scripture gives concerning itself,
and if it be found a false witness in one particular,
the testimony must be rejected in all. The Book
which claims God for its author in every part, and
is found to contain one false proposition, one une- .
quivocal contradiction, must bear to have its claim
denied. Tliere is only one alternative to those to
whom the scripture is presented. Let them choose
between Deism, or the fiill admission of the truth
of every proposition, which the word of God con-
tains. We must, however, always distinguish
between the word of God, and the principles which
may have been deduced from it ; which are often
what the word does not warrant, and shocking
indeed. (1)

3. The word of inspiration is free from defect.
Imperfection is as foreign from tlie character of God
iis error. " God's law is perfect," says tlie Psalmist.
The scriptures are fully adequate to the end con-
templated by them; every part, to the end con-
templated by it. They are " able to make wise
unto salvation, — profitable for doctrine, for reproof,
for correction, for instaiiction in righteousness,
tiiat the man of God may be perfect^ thm'mighly
fmmisJied unto aU good worksJ^ The Word is
free from defect, or the Apostle is tbund a false

witness.

(1) NateC.

OF INSPIRATION.

wi'itteu
w inspi-
le testi-
ig itself,
rticular,
le Book
art, and
»ne une- .
its claim
those to
n choose
the truth
God con-
istinguiflh
les which
are often
shockini^

defect.
:er of God
[Psalmist.
end con-
end con-
lake wise
►r reproof,
iteousness,
'oughly
Word is
id a false

4. Tlie word of inspiradon contains iiothins:
b^ipivf/uow*.

It is true there are portions of the word of God,
the use of which, as of many tribes of hving crea-
tures, we are at present unable to discover. But
is any man prepared to say that the puii)OKe to
which they are subservient, neither has been known,
nor shall by the progress of events be developed to
the view of the church ? lliere would be more pre-
sumption than prudence and piety in the assertion,
that anything in the M^ord of God must be sujjer-
fluous because we cannot discover its use. A s])i-
ritual view of tlie character of God, and the rever-
ence which tliat view must inspire, will lead us tr>
the conclusion tliat as God never exerts immedi-
ately his power, when means are adequate to the
proposed end, so he never puts forth his power
either in the use or independently of means, when
there is no object to be secured. A plain testimony
should outweigh a whole volume of speculations,
and consti'ain us to plead ignorance in the presence
of mfinite wisdom. A plain testimony we have to
the universal utility of the inspired record. ''All
Sci'ipture is given by inspiration of God, and is
^yrofitabUy And again, " Whataoeve)* things were
written aforetime, were written for our learning,
that we through patience and comfort of the Scrip-
tures, miglit have hope. (1) Pcml saw no portion
of revelation superfluous — no part of the Old Tes-
tament, in which the refinement of modern times

(1) Rom. XT. 4.

CHARACTERISTICS

il!

lias discovered much neitlier conducive to edilica-
tion, consistent with delicate feeling, nor exhibiting
the mild spirit of Christ. " Whatsoever things
wore written aforetime," whatever judgment pro-
fanity, folly, or affected spirituality may form of
them, " were written for our learning." lie finds
instruction in the minute record of the sins and
sufferings of the Israelites in the wilderness. Some
were idolaters. " The people sat down to eat and
drink and rose up to play. Some committed for-
nication, and fell in one day, three and twenty
thousand." Some of them tempted Christ, and
" were destroyed of serpents." Some of them mur-
mured, and "were destroyed of the destroyer."
What have we to do with all these things ? Tlie
Apostle will inform us " All these things happened
unto them for ensamples ; and they are written for
our admonition upon whom the ends of the world
are come." (1)
5. The word of inspiration is authoritative.
That a work should be written upon any given
scientific subject, or a history, without an error, a
defect, or a redundant expression, is not beyond
the range of possibilities : yet would not men, sup-
posing it written, be under an obligation to receive
or to read it. The knowledge of its contents migK|;
not be necessary to the regeneration of man's cha-
racter, or the purification of his life; — it might
never contemplate such a result. The word of God
is given for that end : — ^is subordinate to the refor-

(l)lCor.x.«-ll»

OF INSPIRATION.

3:^

eclifica-
diibitin^
T tilings
lent pro-
' form of
He finds

sins and
3. Some

eat and
litted for-
d twenty
hrist, and
;heni mur-
lestroyer."
igs? Tlie

1 happened
written for

the world

atvoe,

any given
an error, a

ot beyond
t men, sup-
1 to receive

tents migKt
man's cha-
— it might
ord of God
;o the refor-

)nation, and to the happiness of man, not only in
this world, but in the future state. Tlie design for
wliich it was written gives it a claim ; and w* n
its Autlior, who requires us to purify our hearts, t<>
cleanse our hands, to be perfect, and its intallibility
and perfection are considered in union with its
design, it makes a demand upon our reception,
which cannot be resisted without sin against (rod.
To every man, to whom the word of God is \)\\-
sented, it proclaims, " He that belie veth shall be
saved, he that believeth not shall be condemned''
— is condemned. Unfeigned faith, it nmst be evi-
dent to the unprejudiced and attentive reason, is
something more than a mere historical belief of
what is written, but it always implies a liistoricjd
belief. No speculative unbeliever can be a faith-
fid man, for the great object upon which faith ter-
minates is brought to view by the word of (rod
alone. Tlie degree of saving faith will be measured
1 )y the extent to which the divine testimony is known
and embraced ; and therefore faith will be obstructed
in its exercises and growth, by opposition to that
testimony in any the least particular. " All Scrip-
ture is profitable." Therefore the advantage to be
derived from it must fail, in so far as it is rejected.
** O fools, and slow of heart to believe all that the
prophets have spoken." (1) They are not charged
with a disbehef of all that the prophets had written,
but with not believing it all: — not with total but
partial disbehef. The consequences of their partial

(1) Luke xxiv. 25.

'■:i

CHARACTERISTICS

di8))eliet' were, a suspension of the sanguine hopes
they had fondly cherished, that Christ would redeem
Israel, — " We tiiLsted that it had been he w^hich
should have redeemed Israel" — ^and a withholding
of credence from competent witnesses of the resur-
rection. — " But him they scm noV^ Tlierefore the
Saviour says, " Search the Scriptures ; for in tliem
ye think (are assured) ye have eternal life: and
they are they which testify of me "

Our assent is demanded to every part of the
Scripture alike. Hie inspiration which is asserted
of all, is asserted of the several parts wliich consti-
tute the whole. Whatever authority is derived
from inspii'ation, belongs to everything which is
inspired. Tlie Saviour has given his sanction to
Moses, the Prophets, and the Psalms ; and should
man refuse his assent to any part of Moses' writings,
the Prophets, or the Psalms, he se(3 at nought the
Saviour by whom the whole is sanctioned. What
may appear little to man has the same high attes-
tation with that which appears great. When God
has not parcelled out his word, according to its sup-
posed degi*ees of authority, importance and utility,
lor man to take a distinction of its parts, into more
or less authoritative, important, and useful, for
granted is impious ; taking it for granted, to attempt
to make the division is vain.

It is rebellion against the authority which the
words of inspiration claim, to bring an inspired
statement to the test of reason, before it will be
admitted, and only to receive it because reason has

OF INSPIKATIU^.

Oa-

[le hopes
1 redeem
le which
bholding
lie resur-
•efore the
p in Uiem
life: and

irt of the
s asserted
ch consti-
s derived
; which is
anction to
ind should
j' writings,
lought the
id. What
high attes-
When God
r to its snp-
ind utility,
, into more
useful, for
, to attempt

which the
\n inspired
B it will be
3 reason has

pronounced a decision in its favour. \Vc i iie>t
receive it without cpiestion, without examination,
because God has spoken it. Tlie Deity will not
])ermit his creatures to debate with him. lie pro-
claims a fact, and it must be admitted without hesi-
fation ; he issues a command, and it must be obey-
ed ; conceding the truth of the former and the jus-
tice of tlie latter, or the truth and authority of God
are denied. If revelation is to be subject to rea-
son, it is imnecessary. If reason can decide upon
the character of revealed facts, doctrines, precepts,
tliey must be within the sphere of her investiga-
tions. But as revelation brings to view, wliatman,
in the exercise of reason, never could have discover-
ed, reason cannot try the merit of the discoveries
wliich have been made. These must be estimated
according to the character of tlie author. In regard
to revelation, reason's province is to ascertain the
import of what is written ; her duty, if any of her
supposed discoveries or deductions be found to
clash with inspired statements, to give them up as
imaginary and false, that every thought may be
brought into subjection to the testimony of God.

Our final, our only appeal, for the determination
of all controversies on the doctrinal or practical sub-
jects of religion is to the Scriptures. They speak
with authority. The reason why many controver-
sies in the church remain undecided is, probably,
tliat there has not been a simple appeal to Scrip-
ture : that men have been unwilling to have Reve-
lation sit alone upon the judgment seat. Tliey

i !t

n'-

:30

(ilAUACTERISTICS

Avoiild associate nnotlier, or others, with her. Slic
knows not to falter in deciding ii])on any case
coming within lier province ; but ohstacles are j)rc-
sented to the reception of her clear decisions, difh-
culties are raised, and lier judgments are embar-
rassed by the delays, the opposition, and the vacil-
lation, of those with whom she is unrighteously
compelled to sit in judgment. One appeals to
revelation and tradition ; another to revelation (f?i(/
the fathere ; a third to Scripture and reason ; and
a fourth sets revelation behind the scenes, and will
only permit us to hear her sentence as it is reported
by the church. Her competency has also been
brought into question by folly urging her to decide
in cases which should never have come before her
tribunal. Tlie authority, however, of Scripture is
not affected by the perverse proceedings of men.
Its voice is still heard, amidst the tumult of con-
tending partisans, proclaiming, "To the Law and
to the Testimony."

The Saviom* and his Apostles teach us, by exam-
ples, in what manner we should appeal to Divine
testimony. Tliey bring forward the book, and per-
mit it to speak for itself. They never depart from
the simple and obvious import of the words. They
do not varnish them by explanations accommodated
to the views designed to be exhibited. They take
it for granted that they are intelligible ; tliat they
need only to be read to be understood by all who
are not prepossessed. Tliey do not dishonour God,
by acting as if they would say that he had given a

OF INSriK.VTION.

\iY. She
,ny case
^ are ]»re-

)ns, ^

I eiiibar-
tlie vacil-
L«;hteously
ppeals to
iation and
igon ; aiul
;, and will
s reported
also been
r to decide
before her
icripture ie
^ of men.
lit of con-
Law and

, by exani-
to Divine
ik, andper-
epart from
rds. They
)inmodated
They take
tliatthey
by all who
Lononr God,
lad given a

ri' vol lit i nil In which the words ciriployod arc n(»t
a<hiptcd to convey the ideas inteiuUMl. The most
})rot'.»inid sulnnission to its authority a|)i>e{irs iti
every appeal to Scripture, ])y Christ and liis Apos-
tles. '* Have yc not read that which was spoken
to you «^t'(io(i, savin":, I am the (rod of Ahrahatii,
and the (4od of Isaac, and the iiod of Jacob?'' 1 le
<ioes not he^ijin by explaining what is meant by
bein*:: the God of Abraham, and then proceed t<>
reason from the exi)lanation. lie at once fixes upc>u
the langua<,'e employed — upon the use of the present
tense, ^'^ [ amy Accordini^ to the opinions of the
Sadducees, to whom he replies, Abraham, and
Isaac, and Jacob had ceased to exist, when the
words cited by our Lord were uttered. But God
cannot be the God of a nonentity. That Abraham
lived to God, even when Moses v.-as in Iloreb, is
therefore evident ; and it imi»lies the preservation
and resurrection of the body an integral part of the
man. The people felt the force of the argument at
once, and the Sadducees are confounded. (1) *' Is
it not written in your law, I said, ye are Gods ?"
Without waiting to shew them why men, or what
men are called Gods, he seizes upon the obvious
fact, that those to whom the word o^ God came are
80 called, and reminds them that tlie Scripture can-
not be broken. (2) Jesus miglit have fuiTiished an
exposition quite as authoritative as the text ; but
when he appeals to the text, he must simply hear
vhat it savs, and, accordinc: to a ^

m (1) Mattli. xxii. 23-30.

cry nseiui ru

C2) John X. 01--3C,

."ff

nr^

CnARACTERISTICS OF INSPIRATION.

! ;i

•ri

«'ii

too much overlooked by some divines, judge of
loliat it Qiiecms hy what U says. Tlie same example
is set before us by Apostles. " Tell me, ye that
desire to be under the law, do ye not hear the law ^
Nevertheless, what saith the Scripture ?" (1) " Unto
which of the angels said he at any time, Thou art
iny Son ? — Unto the Son he saith, Tliy throne, (>
God, is for ever and ever." (2) Thus, does he quote,
without adding any comment for the purpose of
giving a supposed fixedness and determination to
the language ; even in cases where many might be
ready to suppose an explanation necessary to show
the pertinence of the quotation, and infidelity has
charged him with inconclusive reasoning, its per-
versity and blindness preventing it from discover-
ing the bearing of the argument. Hear James.
'' Do you think that the Scripture saith in vain, the
spirit that dwelleth in us lusteth to envy ? But he
giveth more grace : "Wherefore he saith, God resist-
ethtlie proud, but giveth grace unto the humble."(3)
And Peter. " As he which hath called you is holy,
so be ye holy in all manner of conversation ; because
it is written. Be ye holy, for I am holy ."(4) When-
over Christ or his Apostles appeal to the Scripture,
they do it with the most implicit deference and
submission, and teach us to consider its decision i
final. (5)

(l)Gal.iv.21,30
(4) 1 Pet. i. 15, 16.

(2) Heb. i. 5, 8.
(5) Note D.

(3)Ja3. iv.5, C,

-i

judge of

example
, ye tliat
L- the law ^
1) "Unto

Thou art
throne, (>
she quote,
jurpose of
lination t<^
y might he

try to show
fidelity ha.<
ng, its per-
n discover-
ear James,
in vain, the
y? But he
, God resist-
humble;'(3)

you is holy,
on ; because
'(4) When-
e Scripture,
ference and

its decisic>n

Jas. iv. 5, C.

CHAPTER 11.

Are the Psalms given hy Ins_pi ration ?

The first fact which we are to ascertain is, that
the Book of Psalms was written by Holy Men of
God, moved by the Holy Ghost.

Concerning it, Gray, in his " Key to the Old Tes-
tament," thus writes ; " The Book of Psalms, which
in the Hebrew is entitled Sepher TehiUhti^ the
Book of Hymns or Praises of the Lord, contains the
productions of different writers. These productions
are called, however, the Psalms of David, because
a great part of them were composed by him, who
for his peculiarly excellent Spirit was distinguished
by the title ol Psalmist. Some of them were penned
before, and some after the time of David, but all
of them by persons under the influence of the Holy
(xhost, since all were judged worthy to be inserted
into the Canon of Holy Writ. Ezra probably col-
lected them into one book, and placed them in the
order they now preserve, after they had been pre-
viously collected in part."

It is, however, a question of little comparative
importance at what time, or by what person the
Psalms were collected and arranged. One tbing is

J i:^

■ «:■■

INSriRATION

(tcrtalii, they liad been collected and arranged
I )ef«jrc the time of our Lord and his Apostles. Tliey
are designated a Jiook by our Lord himself. His
Avords are — " David himself saith in the Book of
I^sahns ;" showing that when he sojourned among
nien, the Songs of Zion had been collected into one
\oIiime. Paul, in one instance, quoting from a
J^sahn, mentions the place in the collection which
it occupies. " God hath fulfilled the same unto us
tlioir children, in that he hath raised up Jesus again,
;is it is also written in the second Psalm, "Tliouart
my Son, this day have I begotten thee." No other
proof is wanted that the collection of Psalms or
ITyinns which the Jews had in the days of our Sa-
\'iour, is the same that we possess.

To the inspiration of this Book our Lord has given
Iiis testimony ; and placed it, by his authority, upon
the same footing with the other portions of the Old
Testament. " These are the words which I spake
^ unto you while I was yet with you, that all things
might be fulfilled which were written in the law of
Moses, and in the Prophets, and in the Psalmsy
concerning me." (1) Here is a pointed reference
to the classification of the Scriptures whicli the Jews
made, and a place is assigned to the Psalms, no less
elevated than to Moses or the Prophets. Now%
since " All Scripture is given by inspiration of God,
and is profitable," the Psalms demand our submis-
sion, as the dictates of the Holy Ghost, in the same
peremptory tone with the Law, which was promul-

(1) Luke xxiv. 44.

■J

OF THE PSALMS.

fixated, without the intervention of man, from the
top of Sinai ; we must receive them as equally pro-
fitable for doctrine, for reproof, for coiTection, for
instruction, to promote the perfection of the man of
God, witli any other portion of Holy Writ.

The fill] extent to which the Son of God recog-
nises the claim of the Book of Psalms, appears from
the language which he employs, when speaking of
a part. " What tliink ye of Christ ? Whose son
is he ? They say unto liim, the Son of David. He
saith unto them, How then doth David in Spirit^ or
hy the Holy^ Ghost^ call him Lord ?" It was neither
arrogant nor blasphemous, therefore, in David to
utter the following very definite language : " The
Spirit of the Lord spake by me, and his word was
in my tongue." (1) His Son and Lord has pro-
nounced it just. Paul has followed the example of
his Lord in the ascription of the Psalms, not to man,
but to the Holy Ghost. When he quotes the ninety-
fifth Psalm, he introduces the quotation by these
very emphatic words, "As the Holy Ghost saith."
And Peter, before the day of Pentecost, standing
up in the midst of the congregated disciples, says,
'' Men and brethren, this Scripture must needs have
been fulfilled, which the Holy Ghost spake by the
mouth of David ;" and on the day of Pentecost,
addressing the wondering multitude, calls David a
Prophet in reference to the production of the six-
teenth Psalm. To use the words of Gray, who has
been already quoted, " Tlie authority of those

(1) MKtth. xxii. 42, 48 ; 2 Sam. xxiii. 2.

■i

INSPIRATION

(Psalms) which we now possess, is established like-
wise, by many intrinsic proofs of inspiration. Not
orly do they breathe through every part a divine
spirit of eloquence, but they contain numberless
illustrious prophecies that were remarkably accom-
plished, and are frequently appealed to by the evan-
gelical writers."

In addition to the preceding evidence that the
Psalms sustain a character equal to that of any
other part of the Old Testament Scripture, and come
to us recommended by the same high sanction, let
it be observed, that Peter teaches us that the
writings ^f the Apostles possess no greater autho-
rity, are distinguished by no more intrinsic excel-
lence, make no larger demand upon our veneration,
diligent perusal, and personal application, than
Moses, the Prophets, and the Psalms. Adverting
to the writings of his " beloved brother Paul" he
says, " In which are some things hard to be under-
stood, which they that are unlearned and unstable
wrest, as they do also the other Scrvptwrea, unto their
own destruction." It is true he puts forward the
writings of Paul as Scriptwre^ but in the same rank
with the other Scriptures. So far, however, from
teaching us to give to tliem a preference, his manner
of introducing them to notice, forms a sufficient
answer to any, who might be disposed to neglect
Moses or David, Isaiah or Ezekiel, in the presence
of the historians of Jesus, of the Apostle of the Gen-
tiles, or of the beloved disciple.

I have been the more particular in specifying and

OF THE PSALMS.

proving the inspiration of the Book of Psalms, —
tliat the writers of tlie Psalms were holy men of
God, who spake and wrote as they were moved by
the Holy Ghost, — ^because this fact once established
and received, one of the most daring objections that
have ever been made to the use of tlie Psalms of
David, is at once and forever removed out of tlie
way of every man who respects the cliaracter of his
God and his Redeemer, — of the Spirit who renews
and infuses every good disposition. It has been
objected that those Psalms, in many parts, breathe
out cruelty, and contain language which it hardly
becomes the lips of a Christian to utter ; it has been
insinuated that the spirit of many of them is incon-
sistent with the spirit of the gospel, which dictates
love to our enemies. (1)

Now, if the Psalms have been dictated by the
Holy Ghost — if by the Spirit of Christ, who speak?
not of himself, but speaks what he hears, the charac-
ter of the author determines the cliaracter of the
Book. An unholy person may assume the charac-
ter, and speak the words of purity ; a man of cruelty
may write a book and transcribe in it the language
of clemency and mercy ; but a holy and a merciful
man never can be supposed, without supposing a
contradiction, to employ language impure and ma-
licious, and calculated to excite or cherish impurity
and revenge in the hearer or the reader. Whoever,
therefore, thinks he discovers cruelty and revenge,
or any other antichristian principle, set forth and

(1) Note E.

•,l.

I.
f.

;^,i

INSPIRATION

encouraged in the Book of Psalms, must either
deny that it has been given by inspiration, or admit
that he totally misunderstands its spirit, its lan-
guage, and its tendency. If the objection before
us be founded in truth, the Book must be expunged
from the Bible. Its pretensions are spurious, and
its presence is a stigma upon the character of God.
But we have already seen that its claims are sup-
ported by the same authority .which sanctions the
other Scriptures, and that the denial of its inspira-
tion involves the rejection of the Old Testament and
the New. If God, the author, be holy, there is
nothing unholy in the Book of Psalms, or calculated
to encourage unholiness ; if God be merciful, there
is nothing in it inconsistent with mercy, or calcu-
lated to encourage cruelty; if God be love, there is
nothing in it contrary to the spirit of love, or calcu-
lated to encourage hatred or revenge ; in one word,
there cannot be anything in the Book opposed to
any perfection of the Divine character, or failing to
recommend confoimity to God upon the part of
man. Whoever, therefore, quarrels with the spirit
or matter of the Psalms, sets himself in opposition,
not to man, but God, for he implicitly imputes to
God, whatever he charges upon his word.

Or again. Tlie inspiration of the Psalms and of
the New Testament being taken for granted, if the
Psalms do not manifest the same spirit, inculcate
the same doctrines, enjoin the same moral duties,
prohibit the same sins, which are set forth in the
New Testament, it follows that the Holy Ghost is

OF THE PSALMS.

4.J

mconsistent with himself. But it would be no dit-
Hcult matter to show that the spirit, tlie doctrines,
the precepts, the p;*ohibitions — in a word, the desigjn
and tendency of both are the same. And we know
that the old Testament saints- — we know that David
possessed and exemplified that very character which
the Gospel of Christ recommends. Will any man
venture, upon mature consideration, to set declara-
tions from the pen of David, especially remember-
ing that it was guided by the Spirit of God, the
expression of whose inflexible justice, of whose
detestation of sin, of whose determination to punish
it, — to all which holy men of God have been enabled
— to which David was enabled to say Amen, — he
may have mistaken for the language of unforgiving
cruelty ; — will any man venture to set declai'ations,
the spirit and design of which may be misunder-
stood, in opposition to facts ? Are malignity and
revenge rashly to be imputed to the man, who found
his enemy in a cave, — his enemy who had attempt-
ed his life, who was at that moment in pursuit of
him, attended by three thousand men, that he might
overtake and kill him, — and would not put forth
his hand against his person, though urged by his
followers? Will we attribute malignity and re-
venge to him who, coming into the camp of his
adversary by night, and finding him and his men
asleep, neither injured him nor w^ould permit ano-
ther to do it, though solicited, and could show the
sword and cruise of water which he had carried
away from his head, a testimony at once of his own

ll!l

I •■

INSPIRATION.

power to have taken revenge, and of the simplicity
and ingenuousness of his temper and conduct? Was
the man malignant and revengeful, who, when an
ungrateful rebel in the day of adversity cursed him
and vilified liis character, could say, profoundly
resigned to the award of Heaven, "Let him alone,
and let liim curse ; for the Lord hath bidden him."
And shall we join with the many who have con-
spired to vilify the character and the words of* the
Sweet Singer of Israel, even at the hazard of charg-
ing'the Spirit of Christ with want of consistency ?
God forbid. Rather let us submit every thought,
every feeling, in the presence of infinite wisdom,
and be prepared to pluck out the right eye, or to
cut off the right hand, which offends us.

But it has happened most felicitously, in relation
to the question before us, that the Psalms most
obnoxious to the censures of a spurious, and an
unsanctified sentimentality, have been cited by an
Apostle as the language of the Spirit. The sixty-
ninth and hundred-and-ninth would seem, when
approached by the opponents of the Old Testament
Psalms, to excite more than common heat. I shall
produce a few verses from each. " Let their habi-
tation be desolate; and let none dwell in their
tents. Add iniquity unto their iniquity ; and let
them not come into thy righteousness. Let them
be blotted out of the book of the living, and not be
written with the righteous." (1) " Set thou a wicked
man over him ; and let Satan stand at his rght hand.

(1) Psalm Ixix. 25,27,28. , '

OF THE PSALMS.

When he shall be judged, let him be condemned :
und let his prayer become sin. Let his days be few ;
and let another take his office." (1) Admitted : the
language is strong. All may not be able to recon-
cile it with other declarations and petitions. Are
they who cannot, at liberty to conclude that it is
really inconsistent with love to our enemies ? Let
us hear how Peter speaks of those Psalms. " Men
and brethren, this Scripture must needs have been
fulftlled, which the Holy Ghost by the mouth of
David spake before concerning Judas, who was
guide to them that took Jesus. For it is written in
the Book of Psalms : Let his habitation be desolate,
and let no man dwell therein : and his bishoprick
let another take." (2) Of the twentieth verse the
ibnner member is from the sixty-nintli, and the lat-
ter from the hundred-and-ninth Psalm. Observe,
(fii'st) he views both as prophetic ; (second) he pro-
nounces both spoken by the Holy Ghost. Of course
both must be in all points correct, worthy of a mer-
ciful God, and becoming the lips of a servant of
God, though no man were able to explain them.

Once more, and I dismiss this branch of the
inquiry. Is such language as this cruel ? " Cut
them off in thy trutli." " I will bring again from
the depth of the sea ; that thy foot may be dipped
in the blood of enemies, the tongue of thy dogs in
the same." " Let them be blotted out of the book
of the living, and not be written with the righteous."
Is it inconsistent with the spirit of the Gospel? to use

(1) Psalm cix. 0— S,

(2) Acts i. 16, 20.

: I

i ^\l^

4«

INSPIRATION

it with the character of the Christian? Mark tlic
iu>nseqiiences. Then the words of Paul, moved by
the Holy Ghost, not merely writing to tlie church,
hut to a bishop of the church, must share in the
same condemnation. " Alexander the coppersmith
did me mucli evil : the Lord reward him according
to his works." (1) If the spirit manifested in sucli
portions of the Psalms as those quoted be uncliris-
tian, by what spirit shall w^e say the Apostle was
actuated ? If the Psalms be inconsistent with the
Gospel, then Paul must be inconsistent with liim-
.self, for in the sixteenth verse we read, " At my
tii*st answer no man stood with me, but all forsook
me: I pray God that it may not be laid to their
charge." Let him who is straitened in the use of
some portions of Zion's songs, explain the consis-
tency of the fourteenth and sixteenth verses of the
fourth chapter of the second epistle to Timothy, and
he shall find himself near an enlargement. Another
consequence follows. The saints enter into the
regions of love and peace, with all the cruelty and
revenge of earth about them. " And when he had
opened the fifth seal, I saw under the altar the souls
of them that were slain for the word of God, and
for the testimony v/hich they held : and they cried
with a loud voice, saying. How long, O Lord, holy
and true, dost thou not judge and avenge our blood
on them that dwell on the earth?" Finally, God
nmst delight in carnage, and be chargeable with
encouraging cruelty in his people. The great God

(1) 2 Tim. i7. 14.

OF THE PSALMS.

lias a supper, to which the fowls of heaven are in-
vited, that they may " eat the flesh of kings, and
the flesh of captains, and the flesh of mighty men,
and the flesh of horses, and of them that sit on them,
and the flesh of all, free and bond, both small and
great." " I heard," says John, " another voice from
heaven, saying, Come out of her my people." Thin
must be the voice of God himself, for who else
claims the saints for his own 'i And what does tlie
voice proclaim in addition to a call to come forth
from among the children of mystical Babylon?
** Eeward her even as she has rewarded you, and
double imto her double according to her works : in
the cup which she hath filled fill to her double.
Rejoice over her, thou heaven, and ye holy apostles
and prophet:^ ; for God hath avenged you on her."(l)
Reader, are you fully satisfied with the spirit and
the language of Paul, of the spirits of just men made
perfect, of angels, and of the great God himself?
Then why should you be oflfended with the son
of Jesse ?

*ii

(1) Rev. vi. 10; xviii. 4— 6; xix. 17, 18.

I^i

CHAPTER in.

Wefi'e tJie Psalms given to the Church tJiat they
might he sung to the praise of Him hy whom they
were dictated f

Having shewn the full and unqualified recognition
of the Book of Psalms by Christ and his Apostles,
and the necessary inference from the reality of its
inspiration, that every insinuation against the spirit,
the language, or tlie tendency of t)'^ collection, is
an insinuation dishonouring to the character of God,
involving a charge of inconsistency against his
word, and implicitly impeaching those who have
already entered into the places in their father's
house prepared for them, with a want of the due
measure of Christian Charity, we proceed to the
examination of the second fact bearing upon the
important inquiry respecting the Psalmody of the
Church of Christ, — ^that

The Psalms were given to he sung by the mem-
bers of the Church, — ^the worshippera of God.

Tlie truth of this proposition appears from the
titles given to them, and the manner in which they
were used in the Jewish Church by divine
appointment.

INSPIRED PSALMS

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•St

The Hebrew language has long since ceased to
be spoken by a separate people, and that minute
acquaintance with its structure is, we presume,
irrecoverably lost, which might enable us to dis-
tinguish between prose and verse from the quantity
and arrangement of the syllables, as we can in the
Greek and Latin and modem tongues. Several
have attempted to reduce the Hebrew versification
to certain rules ; but it is generally considered that
they have utterly failed. Josephus, however, une-
quivocally states that the Psalms were written in
metre. When making mention of them and other
poetical portions of Holy "Writ, he speaks like a
man to whom Hebrew versification, the distinc-
tion between verse and prose, and the distinction
between one species of verse and another, were per-
fectly familiar. His translator either thought or
affects to think that Josephus rather spake in accom-
modation to the ideas of Greeks and Romans, than
from any precise acquaintance with the metrical
rythm of Hebrew poetry : perhaps for no better rea-
son than the improbability of the author of the
Jewish antiquities being in possession of a species
of knowledge which is beyond the reach of the
Philologists of later and more exalted days. For
this very reason, DeWette, a German writer, ex-
presses a doubt of the existence of a Hebrew metre,
and adduces Michselis as of the same opinion.
" Were there," says he, " a Hebrew metre, I believe
that the vestiges and proofs, if not the very laws of
it, might be discovered." Having given a narra-

THE MATTER OF PRAISE.

tive of the exodus from Egypt and the passage
through the Bed Sea, Josephus adds, " Moses also
composed a song unto God containing his praises
in hexameter verse." (1) Again; with reference
to the song which Moses is said to have written and
taught to the children of Israel immediately before
his decease, he says, " After this he read to them a
poetic song, which was composed in hexameter
vei*se ; and left it to th§m in the Holy Book ; it
contained a prediction of what was to come to pass
afterwards." (2) But, in particular respecting the
Book of Psalms, " And now David being freed from
wars and dangere, and enjoying for the future a
profound peace, composed songs and hymns to God
of several sorts of metre : some of those which he
made were trimeters, and some were pentameters :
he also made instruments of music, and taught the
Levites to sing hymns to God, both on that called
the Sabbath Day and on otlier Festivals." (3)
Whatever may be the value attached to it, at all
events the testimony of the Jewish historian is suf-
ilciently perspicuous and pointed.

The names, however, appropriated to the collec-
tion clearly indicate its character and use. The
title Psalms^ which is a Greek word introduced
iiato the English language through the Latin
medium, is derived from Psallo, to sing, and teaches
us that the compositions distinguished by it were
designed to be set to music. Tlie Psalms of David
are called also the " Songs of the Lord," and the

(T) U. II. c. le. 3. 4. (2) B. IV. c. 3. S. 44. (3) B. VU. c. 12. 3. 3.

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INSPIRED PSALMS

" Songs of Zion." " So the number of them which
which were brethren that were instructed in the
Songs of the Lord, all that were cunning, was two
hundred four score and eight." (1) " There they
that carried us away captive required of us a song :
and they that wasted us required of us mirth, say-
ing, sing us one of the soTigs of Zion." (2) These
titles given to the collection, appear to point to its
design, — its design according to the Spirit who dic-
tated its different pieces.

That these Psalms were sung by the Old Testa-
ment Church, with Divine approbation, in her
solemn religious assemblies, hardly requires proof.
It is evident that the Jews, who were earned away
to Babylon, had been accustomed to sing them in
their native land, from their pathetic exclamation,
provoked by the demand, it may have been of
curiosity, it may have been of insolence, to which
reference has already been made. " How shall we
sing the Lord's song in a strange land ?" The days
of mirth and festivity which they spent together at
Jerusalem, when the assembled tribes feasted and
sung before the Lord, and tuned their harps to his
praise, had passed away. Sorrow and sighing and
tears had succeeded. They ai*e in the midst of
strangers, who had sacked their beloved city,
defaced and plundered, and finally laid in ruins
their boasted temple, slain their nobles, made their
king a captive, put into their hands the cup of
poverty, of affliction and of slavery. Their hearts

(1) 1 ChroD. XXV. 7.

(2) Ps. cxxxvii. 3.

THE MATTER OF PRAISE.

are no longer open to receive pleasure from the joy-
inspiring song and the accompanying tones of the
well-tuned instrument. The full swell of the glad-
dening sounds would only have increased their bit-
terness of spirit, from its association with the repose
and happiness of days now gone. Their harps, so
frequently in requisition before the invader had
entered in among them, are suspended upon the
willows by the brink of the river of Babylon, and
only utter the hollow sounds of melancholy moan-
ing, as their chords vibrate in the breeze.

It would seem from the history of the children of
Israel, that the arrangements for singing the praises
of God, were brought to a greater degree of perfec-
tion, by the instrumentality of David, who contri-
buted ^c ir'^ely, by the Holy Spirit, to the Songs
of Zion, . ' ) acquire the honorable appellation of
the sweet Psalmist of Israel, and to give his name
to the Book of Psalms. The number of those who
were appointed of the King to the service of God
in the celebration of praise, vocally and by instru-
ments, including Asaph, Jeduthun, and Heman,
who presided, were two hundred and eighty-eight,
whom he divided into twenty-four orders or classes,
and who had their places assigned to them by lot.
They used the songs which formpart of the present
collection. The book was not completed till long
after the days of David. On the very solemn and
joyful occasion of the removal of the ark from the
house of Obed-edom, to the tent which David had
erected for its reception, certain of the Levites were

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INBPIBED PSALMS

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appointed to precede the ark, and to thank and
]Haise the Lord God of Israel ; and the King put
into the hand of Asaph, who was their chief, and
of his brethren a psahn to be sung by them, which
is contained in the sixteenth chapter of the first
book of Chronicles. The verses, beginning with
the eighth and ending with the twenty-second, con-
stitute the first fifteen verses of the one hundred
and fifth Psalm ; those beginning with the twenty-
third and ending with the thirty-third, constitute
the ninety-sixth Psalm ; the thirty-fourth verse of
the chapter is the same with the first of the one
hundred and sixth Psalm, and the thirty-fifth and
sixth form the concluding two verses of the same,
a few verbal variations excepted. We know for
what purpose this song was written ; we know that
it constitutes part of a collection of songs, to which
tlie head of the Church has given his unqualified
sanction. The conclusion is by no means difficult.
The purpose for which it was given determines the
design of the Spirit in the collection of songs with
which it is numbered. In the absence of all opposing
testimony, it appears that the songs of Zicm, forming
the Book of Psalms, were given by the Spirit to be
sung by the Church, and were sung.

But there is another Psalm, written upon a par-
ticular occasion, concerning which we are informed^
and which we menuon for a reason that shall appear
presently. The Psalm which David spake unto the
Lord, in the day when the Lord had delivered him
out of the hand of all his enemies,, and out of the

THE MATTER OF PRAISE.

li'

id,

sar
ihe

hand of Saul, and which is found in the second
book of Samuel (1), is the eighteenth of the sacred
collection of songs.

There is a passage in the second book of Chroni-
cles which casts much light upon the divinely
authorised practice of the people of Israel, in rela-
tion to the Psalmody which they used in the wor-
ship of God. During the reigns of the kings who
preceded Hezekiah, the Israelites had corrupted
themselves exceedingly. Their kings encouraging
them by their example, they worshipped the gods
of the nations. The temple was spoiled and shut
up by Ahaz, while he multiplied altars to strange
deities. When Hezekiah ascended the throne of
his ancestors, he set his heart upon the restoration
of the purity of divine service. The temple is once
more opened and sanctified at his injunction, with
all its sacred furniture. The rulers of the city, be-
ing called together, offer sacrifice for their own
sins and the sins of the kingdom. The king "set
the Levites in the house of the Lord with cymbals,
with psalteries, and with harps, according to com-
mand of David and of Gad the king's seer, and
Nathan the prophet : for so was the commandment
of the Lord by his prophets." (2) And while thai
burnt offering was being consumed upon the altar,
all the congregation worshipped, and singers sang,
and the trumpeters sounded. "Moreover Heze-
kiah the king and the princes conamanded the
Levites to sing praises unto the Lord, with the

ij.d

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(1)xxii.

(2) 2 Cbron. xxix. 25—20.

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IN8FIBED PSALMS

words of David and of Asaph the seer. And they
sang praises with gladness, and they bowed their
heads and worshipped." By these verses are
taught the three following particulars: — First,
That it was part of the worship of God's house to
sing praise ; second. That what David did in order-
ing the public service, and appointing proper per-
sons, instructed in the songs of the Lord, to sing
praise, was by the command of the Lord, and not
after his own will or his own wisdom ; and third,
That the words of David and Asaph or the words
of inspired men were used. The manner, there-
fore, in which the words of David and of Asaph
were used in the worship of God, every part of
whose service is prescribed by himself, is a proof
of the design of the spirit in moving them to write.
Tlie spirit moved them to write songs, and com-
manded the people to sing their words.

The celebration of praise according to the order
sanctioned by Him to whom praise is to be ascribed,
which was necessarily suspended during the melan-
choly period of the Babylonish captivity, was
afterwards restored in due form by !N"ehemiah.
The chief of the Levites, with their brethren, are
appointed to their proper place " to praise and to
give thanks, according to the commandment of
David the man of God. And at the dedication of
the wall of Jerusalem, they sought the Levites out
of all their places, to bring theui ^ Jerusalem, to
keep the dedication both with ^ it^nksgiving and

THE MATTER OF PRAISE.

with singing, witli cymbals, psalteries and with
harps." (1)

Tliere is a circumstance which is deserving of
particular attention, as it appears to teach that the
Psalms which, in a collective form, constitute a
portion of divine revelation, were not only designed
to supply the matter of the church's praise under
the Jewish dispensation, but embrace all that God
dictated for that purpose. Several sorf^" composed
on particular occasions have no place assigned
to them in the Book of Psalms. Such are the Songs
of Moses, composed when the Israelites had passed
through the Red Sea, and immediately before his
removal from their head ; David's pathetic lamen-
tation over Saul and Jonathan; the Song of
Deborah and Barak after the defeat of Sisera ; the
Song of Hannah when she came to present her son
Samuel before the Lord at Shiloh ; the Song of
Hezekiah after his recovery from his sickness, with
several others. Be it remembered, that the collec-
tion of the Psalms into one book must have been
the work of inspiration no less than their composi-
tion, otlierwise the Saviour never would have given
them his sanction in their present form. Since, of
the songs interspersed through the different parts
of tlie Old Testament, some are inserted into the
Book of Psalms and several are passed by, it
naturally occurs to ask what the ground of distinc-
tion is, between those which have been omitted, and
such as have been incorporated with the Songs of

(1) Neb. xii.U-27.

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INSPIRED PSALMS

Zion. This question can only be solved by a deter-
mination of the particular purpose for which the
collection of inspired songs was made. If we sup-
pose the collection made with the view of setting
before the church, the Psalms that should be used
in the celebration of praise, it becomes easy tc
determine why some Psalms found already written
in the Book of God are inserted and others are not
inserted : a circumstance which we could not ex-
plain in a aatisfiactory manner, upon any other
supposition.

The design for which certain Psalms have been
collected into one volume was not to preserve, for
the use of the church, aU the songs composed by
holy men of God moved by the Holy Ghost. In
that case, there would have been no necessity for
inserting any Psalm which had already found a
place in the inspired record. The introduction of
such must be considered a very unprofitable repe-
tition. But, as we have already observed, the
eighteenth Psalm is to be found in the second book
of Samuel, the ninety-sixth, part of the hundred
and fifth and a few verses of the hundred and sixth,
are to be found in the second book of Chronicles.

The design was not to hrmg together the detached
pToductwm of one inspired penman. The Psalms
are the productions of various waiters, from the
days of Moses, to whom the ninetieth Psalm is
generally ascribed, till the time of Ezra, subse-
quent to the return from Babylon.

Tlie design was not to furnish one complete view

(

THE MATTER OF PRAISE.

0>1

of inspired songs. Then there' would not hare
been any of the omissions to which I have before
referred.

There remains only one other supposition of
which I am aware — that the church might be fur-
nished with such a collection as contained the
Psalms designed for regular and standing use, in
her public and social services ; and that the error
might be prevented, either of inadvertently intro-
ducing some, though inspired, not intended for
general and permanent use, or of omitting some
designed for social worship, and adapted to that,
end. The admission of a song into th^ Scripture
^ y, or may not, infer its inspiration ; but its ad-
mission into the Book of Psalms proves at once its
inspiration and adaptation, according to the mind
of the spirit, to the services of the sanctuary : the
exclusion of one from the general collection, whilst
it does not invalidate its claim to inspiration,
seems to show that ita ubq as a sang was private
and temporary. (1)

But perhaps more than enough has been said to
prove that the Book of Psalms was written with
the intention of being sung by the church, to the
praise of Him by whom they were indited. Is it,
then, too much, to infer that an inspired collection
of psalms or hymns was necessary ? that the wis-
dom of man was not adequate to the task of pro-
ducing such songs as might be sung without fear
in the presence of a holy and a jealous God? that

a) Note P.

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INSPIRED PSALMS

the important work of writing for the church in
her holy exercises of praise could not be intrusted
even to the new creature, so long as the law in the
members is warring against the law in the mind,
and leading into captivity to the law of sin and
death? and that, therefore, God has perfected,
having expressly required his people to sing praise,
that which was too great for weak men, too sacred
that it should be exposed to the impress of an un-
clean hand ?

A heathen poet, writing respecting the machi-
nery and composition of dramatic works, lays down
this very judicious rule : —

" Nee Deus intenit, nui dignuB vindice nodn»
Jnciderit.** .

" Let not a God be introduced, unless a crisis
shall have arrived which is worthy of his interfer-
ence." In other words : A God should never be
brought forward, when there is not something to
be i>erformed which man is unable to accomplish.
The idea, expressed by a man brought up in
ignorance of the lively oracles of God, addicted to
the idolatries of Rome, and of a licentious charac-
ter, might cause many a professed Christian to
blush, for his irreverent stupidity, in supposing that
God has stepped forward, in any insta iice, unneces-
sarily to dictate what might very well have been
dispensed with, or when man in the exercise of his
own wisdom could have supplied the desideratum.
The man, whose correct judgment would prohibit
the introduction of the Deity upon the stage, when

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TUE MATTER OF PRAISE.

liis interposition was not absolutely necessary,
would at once conclude, when sufficient evidence
is produced of the presence of God, that a crisis
liad approached when his presence was wanted ;
that some work was to be executed beyond the
resources of human agency.

Creative power belongs to God alone. Let us
inquire under what circumstances it has been
exerted. In six days God created the heavens and
tlie earth, commanded the light to shine, arranged
the materials which compose the sublunary world,
spake into existence the herb yielding seed and the
fruit tree bearing fruit, beasts of every name, fish
of every species, and birds of every wing. In the
production of man, male and female, his glorious
works were completed. When these things were
brought into existence, there had been no provision
made for their production, independently of an
immediate exertion of divine power. It is other-
wise now, and has been otherwise since God
breathed into man's nostrils the breath of life.
The machinery of creation has been put in motion
in all its departments ; and according to general
laws, there is ample provision made for the perpe-
tuity by reproduction of every thing to which
God gave existence at the beginning, without an
immediate manifestation of power. Has God,
since the creation of man, at any time displayed
his creative power by an immediate act? has he
restored any lost herb, or multiplied, by his effica-
cious word, any valuable species of fruit tree, pro-

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INSPIRED PSALMS

ducing new stocks wliore none grew before, or
where seeds had not been shed? has he given to
man any new species of inferior animal, in addi-
tion to those formed at first ? Nothing of the kind.
It was not — it is not nece88ar}\ Ilis power and
his wisdom are amply displayed in the things
existing, and in their perpetuation, each of its own
species, from internal resources bestowed in crea-
tion, combined with the operation of external
influences. As if he would teach us how alien
from 'his consistent character is an immediate exer-
tion of power, or display of wisdom in any case, in
which through ordinary means the prevention is
possible, he seems (to speak of our God after the
manner of men) carefully to anticipate and to pre-
vent the recurrence of the necessity of immediate
operation* Witness his providence, when about to
send a deluge of water upon the earth, to punish
man for abounding wickedness. He directs Noah
to construct an ark for the saltation of his house,
at the same time, sufficiently capacious to contain
the seed of every creature liable to destruction by
the flood, and brings of every beast and of every
fowl at least one pair, in due season, into that one
place of safety. And when the seed of all terres-
trial things destructible by water had been collected
into the ark, God, that every thing as if under his
own seal might be perfectly safe, shut the architect
in, with his house, with the inferior animal, beast
and fowl.
Observe again how the same rule — an immediate

TlIE MATTKIt OF PRAIKK.

hen di

i\ri

exertion of divine powei
diately exerted is necestsary, and oidy tlien — is
observed by the Son of God, wiien he sojourned,
in the form of a servant, amon;^ men. Two
examples are snrticient of the rio;id adherenee to
the rule. A father brought his son to liim, \\'\u*
from a child had been under the j)o\ver of a deaf
and dumb spirit, that the Saviour might set liim
free. The spirit at the command of the Son ot'
<Tod ''came out of him ;" but letl him lying along
like one dead, so that some of the rfpectator*^
tliought he was dead. Did Jesus command hiiu
to rise? No: created agency can do !he r« r.
Jle put forth his hand and lifted him up. A ca*<e
twen more perspicuous is furnished in the hist^rv
of Lazarus's resurrection from the dead. The < ea<!
man had been in the grave now four days. " ft
was a cave, and a stone lay upon it." Tliere arti
three things to be done — First, The stone is to be
taken away from the mouth of tlie cave; second,
Lazarus is to be reanimated ; and third. His banda-
ges are to be loosed. The Lord might have spoken
the word. The stone would have rolled aside, and
the man, even now dead, would havr ome fortli
free. But the power of God may not be immediately
exerted, when created power is equal to the work to
be executed. Man can roll away the stone. Man
can loose the grave clothes in which a corpse is
wrapped. God alone can reanimate the lifeless clay.
Therefore, the Saviour reserves that part of the work
alone for himself in which human intervention

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INSPIRED rSALMS

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would be vain. " Take ye away the stone," says
he to them that stand by ; " Lazarus, come forth>"
is the word of power which the dead heai*s.
" Loose him, and let him go," lie again addresses
the 8pectatoi*s, when divine power immediately
put foi-th is no longer wanted.

Has God deviated from the same law of opera-
tion, in giving a special revelation of hixoself to
man ? Have holy men of God, who spake as they
were moved by the Holy Spirit, put upon record
any thing which we would have known without
an inspired revelation ? Has God communicated
what man might have discovered by patient and
imi>artial investigation? God has furnished us
with many signal predictions of future events,
some of which have been i-emarkably fulfilled;
of others we confidently await the accomplishment.
Can man penetrate " the veil that conceals from
our eyes the events of future years ?" Can he see
what lies behind it, except God be pleased to draw
it aside, and allow him a partial glance ? God has
revealed the appointment of a Saviour. Could
man have certainly discovered that such an ap-
pointment had been made ? God has set forth the
pei'sonal and official character of the Saviour, the
principles of the New Covenant, and the method
by which the designs of God in making that cove-
nant should be carried into effect. Could man,
who was unable to ascertain the existence of a New
Covenant and the appointment of a Mediator, have
madie any approaek to the detection of its provi-

n' Ji

THE MATTKK OF PRAISE.

sions or of his qualifications and work ? God has
supplied US with a historical narrative of events
occurring in successive generations, from the crea-
tion of the world till the carrying away to Baby-
lon — from the incarnation of his Son till tin*
imprisonment of Paul in Eome, events preparatory
to the appearance of Christ, subserv^ient to the
accomplishment of the plan of redemption, and
illustrative of the principles of his providential ad-
ministration, the stability of his purpose, and the ir-
resistibility of his power. These events transpired
before the face of man. But would he have ever dis-
covered their relation to the incarnation of Christ and
the salvation of sinners, without a revelation from
Heaven ? As there can be but one answer given
to the preceding questions, with others which might
be formed upon all the parts of revelation, that
answer is left with the reader. Moreover, these
events which are more intimately connected, with
the developement of the purposes of God, and the
principles of his administration in regard to man,
and which God has caused to be written for our
learning, are of a character so little imposing that
they attracted very limited attention in passing,
and were likely to sink into oblivion with the men
who witnessed them : nay, but for the providence
of God would have been entirely overlooked and
forgotten. Has any pen but that of inspiration
recorded the events which are primarily set forth
in the word of God ? Not one. Had God not
put it upon record, the hifltory of the formation of

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68 INSPIRED PSALMS

all things — of the deluge, of Abraham, the patri-
archs, the Israelites, borne down upon the wheel
of time — must have remained entirely concealed
from the view of future ages, till it had performed
its entire revolution. In an age affording every
facility for the registry of passing occurrences, the
allusions in profane writers to the appearance, the
character, and the acts of Jesus of Nazareth, are
so few and imperfect, that we are left to conjecture
every thing without knowing any thing.

Finally: The Son of God only interferes in be-
half of man when every other refuge fails. " What
the law could not do, in that it was weak through
the flesh, God sending forth his ow*n Son in the
likeness of sinful flesli, and for sin, condemned sin
in the flesh."

One principle then seems beyond controversy —
that God in no case interferes by immediate opera-
tion, except when the agency of the creature is
utterly insufiicient ; and, of couree, that his imme-
diate interposition proves the insufl[iciency of man.
His dictation by his spirit of a collection of songs
to be used in his public service, consequently
proves that man, not inspired, was not at all quali-
tied to supply this desideratum in the church.
Tlie argument may be stated thus : God never im-
mediately appeal's when the agency of the creature
is adequate. But God has given to his church, by
the immediate influence of his spirit, the Book of
Psalms, to be used in the celebration of his praise.
Tlieretbre, man, not i|nme4iately directed by the

tch.
im-
lure

of
use.
the

THE MATTER OF PRAISE.

spirit, was inadequate to the composition of sucli a
book for such a p'n'r)ose.

Psalms suited to the exigencies of the church of
God must be adapted to the divei-siiied circum-
stances of all ages and of all nations — to the almost
endlessly modified states of individuals. Thev
should be divested of every thing national, occa-
sional and temporary, partaking of the character
of the whole word of God, which is equally
adapted to the spiritual wants of every nation, of
every generation, and of every stage of the divine,
life. The church of God is one. Belie vei*s, to
whatever nation thev belone^, in whatever ai^e thev
have lived or mav live, are members of one bod v.
partakers of one spirit, servants of one Lord, the
i^ul) jects of one faith,' engaged in one warfare, find
the heirs of one inhentance. The songs, therefore,
whicli are adapted to one nation or one age, and
which cannot be introduced into a strange land, or
may become anticpuited, are plainly not adapted to
the church of God, which is of no nation, and yet of
every nation, of no age, and yet of every age. (1)
Ueason, then, teaches the necessity of the inspira-
tion of the Holy Ghost, in order to the composition
«.>f songs, in which all the requisites of a psalmody
i'oi- the church meet. No man, however enlarged
the sphere of his religious knowledge, however
diversified his religicnis experience, may hope to
comprehend the different aspects which vice as-
sumes, the different states of every believer's soul,

{W Note a.

I "

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INSPIRED PSALMS

a' n'-i

it r>

the various vicissitudes of the Christian warfare,
and the multiplied sources of the Christian's
strength, perseverance and joy. Let experience
bear witneas. There is no end to the alterations
and improvements of uninspired songs, which a
change of circumstances renders imperative. There
is still found something defective, something suspi-
cious if not objectionable, something at one time
appropriate now obsolete, which should be per-
fected*, improved or expunged. That short of a
collection of songs by Him, whose works partake
of the perfection of his own character, who knows
the end from the beginning, who knows what is in
man by nature, what by grace, from whom no one
of man's trials, fears, hopes, joys, triumphs and
prospects are hid, there is no end to the composi-
tion of psalms, hymns and spiritual songs; that
ever and anon a new collection or a new arrange-
ment of an old collection claims our attention,
which promises to avoid the errors and to remedy
the defects of its predecessors ; that yet there is not
found, after all that has been promised and done, one
work which shall shut the mouths of gainsayers,
which shall present no sufficient handle upon which
an objector shall lay hold, and which may reasonably
be expected to maintain its place ; that every collec-
tion will be found to bear the stamp of that baneful

offspring of carnality — Party, and having a ten-
dency to perpetuate that blotch upon the fair

iace of Christendom, at once argue the work of

writing hymns for the use of the church in her

of
ler

THE MATTER OF PRAISE.

religious services too great for human wisdom,
and the necessity of divine interposition to supply
what man has vainly hoped to furnish. (1)

The necessity of an inspired collection of psalms
may be farther argued from the peculiarly dan-
gerous tendency of error, in the songs of the church.
Poetry and song have ever been the most successful
formers of the public mind. Tliey are much better
suited to give particular tone to public sentiment,
than all arguments. Like a well fonned and
smiling countenance, which prepossesses us so.
suddenly and so forcibly in favor of the pei^son,
that we pity and forgive known vices, and are
willing to believe that he possesses rare and de-
cided virtues, of the existence of which we have
not, nor wait to obtain substantial evidence,
poetry and music lay immediate and close siege
to our feelings, which, if they do not surrender
at iii^t assault^ usually give an easy victory ; and
the understanding is taken by surprise without
liaving been warned, or having had time to prepare
against the inundation, perhaps of error, perhaps
of vice, which the assailants introduce in their
train. It too often happens, through a prejudice
in favor of the garb in which they are clothed,
that truth is received without examination, error
without question, virtue without approbation, and
vice without an opposing struggle. The fact
appears to have been well understood in ancient
and modern times, that poetry, especially when set

(1) Note H.

\ i'

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'IH

|i|

INSniiKD PSALMS THE MATTEK OF PKAISK.

' h''t

to music, is the most happy and expeditious road
by wliich to approach and gain the pubHc mind,
and direct its bent at pleasure ; and without parti-
cular inquiry into the cause of its power, has
often been triumphantly improved. It was no
wild and gi'oundless notion, but an idea derived
from an intimate acquaintance with human na-
ture and accurate observation that led one to
say, " Lci me be exclusive ballad-maker for a
jiation, and I care not who are its legislators."
And doubtless with that advantage he could easily
defeat the wisest measures, excite opposition to the
most salutary laws, and promote insurrection
against tlie most upright rulers.

With what solicitude should we, therefore, guard
agahist tiie introduction of songs into the service
of the church, in which there may possibly be an
error contrary to the doctrines of the gosj>el ot
Chi'ist. Every error which has found its way into
the hymns or psalms used by the worshippers of
(7od, has obtained a passport to tlie undei-standing
and the lieart, wliich no ministry, however pure,
can destroy. Tlie gospel minister who gives his
countenance to a psalm or song embracing error,
puts into the hands of the enemy a tried weapon
with which to fight against the gospel which he
preaches. Let us, therefore, with one heart resolve,
and with one voice proclaim our determination, to
have no other soncrs than those which sustain thecha-
i*acter of the songs of the Lord, in which, being the
very word of God, we are sure there can be no error.

•*

CHAPTER lY.

l/m a second c6lUcti(yii of /Songs fm* the vse of
tJie Church been given by Inspiration ?

From wjjat lias been advanced in the precedinrr
chapters, it appeal's that to the introduction of the
Book of Psahns into the church, to be used in the
celebration of praise, no objection can be brouglit
forward from their matter, which does not amount
to a denial of their inspiration ; that their structure
and the use to which they were applied, with
divine approbation, in the Israelitish Church, prove
that they were ^iven for the special purpose of
praise, and infer the necessity of an inspired collec-
tion of Songs. A THiKD FACf uow claims our at-
tention.

No subsequent book or books have been written
by inspiration of the Holy Ghost, of the same form
and for the same use.

Of all the facts from which we argue for the
standing use in the church, of the Book of l*salms,
this is certainly the most obvious, needs the least
proof, needs oidy to be stated to be admitted by
all who are able to distinguish between the word
of God and an exposition of that word ; and yet

\ i

NO SECOND COLLECTION

it is probably the one to which many professors
would be ready most ardently to put in their nega-
tive ; and in the examination of which, we shall
be led necessarily into a more protracted discus-
sion.

Only one collection of inspired songs was put
into the hands of the Israelites, and they constitute
an integral part of the Old Testament. Tlie New
Testament, which we have the happiness to possess,
is understood to be complete. Its parts are
various — ^historical, doctrinal and argumentative,
practical, or perceptive and prophetical ; but it
contains no collection of songs, no one portion
written in a metrical form, or presenting a shadow
of internal evidence that the Holy Spirit, in dic-
tating it, designed that it should constitute the
matter of the church's praise. If Christ, or his
Apostles by the Spirit, pronounced or wrote Psalms
or Hymns or Spiritual Songs, God, in his provi-
dence, has been less careM of them than of other
inspired compositions. The ancient collection lias
come down entire; but one fragment of such
poetical compositions has not been preserved to
tell that they once had an existence. Granting
that the Apostles wrote Psalms, Hymns and Spiri-
tual Songs, it does not follow that they were dic-
tated by the Spirit, and intended to constitute a
rule of faith and practice, or any part of such rule.
Even those whom God honored to be his penmen,
may have written without the immediate direction
of the Spirit the result of their own studies and

OF 1N8PIBED SONGS.

7i>

investigations ; and it is an evidence of that care
with which God has watched over the purity of
his o\vn word, that no part of such writings has
survived. A very natural prejudice in favor of
an inspired writer of a portion of revelation might
have seduced man into an undue attachment to
every thing proceeding from his pen, counteracted
perhaps the progress of sound knowledge, and pro-
moted the cause of error. It is well known to
every one who is an attentive obse^^ver of the in-
fluence of association upon the determination of
the human mind, that error is never so insinuating
and successful as when combined with the prin-
ciples of eternal truth ; that the error, which is
supported by the friend whom we love, is viewed
with less disgust, or received without inquiry ; and
that the heart is predisposed to give to that man,
whose clear, consistent and correct views upon one
•subject, have contributed to the stock of our know-
ledge, and expedited our progress in the investiga-
tion and acquisition of truth, credit for equal
perspicacity and correctness in every department
of study. We begin by attaching him to us, in
the character of a useful ally, and are, if not main-
taining a rigorous watch over the movements of
our minds, insensibly led to sit down at his feet,
and put ourselves in the situation of scholars. The
influence of a name associated with inspiration
must be inconceivably greater than that of either
the pei-sonal friend, or the man of approved judg-
ment. We can reason now very calmly upon the

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possibility of Isaiah or Jeremiah having written
upon subjects foreign to those of revelation, or only
incidentally bearing upon them, and having pro-
duced nothing worthy of more attention than the
[jages of Xewton or of Pollok ; but did their unin-
spired writings exist, it is probable the case would
be so far altered, that we should find the disjunc-
tion of wliat is and is not inspired, the union of
])rofound submission to the words of the spirit by
tliem, and an impartial examination of their own
words, requiring an effort beyond the power of
man. But God has not furnished an occasion for
so severe a trial of man's strength. He has con-
sidered, in condoscensi(.>n, our frame ; he has pitied
our wealvuess, and put an absolute termination to
anything A^hich the inspired wntei*s may have
published, when not moved by the Holy Ghost.

The Old Testament contains references to sundrv
books which are not now extant in a separate
form — the Books of the wars of the Lord, of
Jasher, of Natlian, of Shemaiah the prophet, of
Jehu the son of Hanani. Solomon also wrote
niiiny songs, and a work, as it would seem, upon
natural history. AVe read that "his songs were a
thousand and five. And he spake of trees, from
the cedar tree that is in Lebanon even untx) the
hyssop that springeth out of the wall : he spake
also of beasts, and of fowl, and of creeping things,
and of fishes." We know, then, that such books
existed; but the allusion to them in the sacred
volume no more proves them to have been written

of
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>on
e u
•oin
the
ake

OF INSI'IRED 80NG8.

I t

by inspiration, than tlio alhision, in the Book of
Esther, to " the Book of the Olironicles of the Kings
of Media and Persia," proves that it was written
by the Holy Ghost. And even if we suppose a
part of them to have been tlie work of inspiration,
there are two circumstances which show that it
was not designed lor standing use in the cliurch —
tliat it did not constitute a portion of the Scriptures
which were written for our learning : — First, Tlioy
are lost in the most absolute sense of the word ;
and Second, upon the part of our Lord and his
Apostles tliere is no appeal to one of them, llie
Old Testament is quoted as unquestionable autho-
rity, and there is not a single insinuation that it is
in any part defective. Nay, it is pronounced com-
plete — "able to make wise unto salvation; pro-
ti table for doctrine, for reproof, for correction, for
instruction in righteousness, that the man of God
m3Lyheperfeot^ thoroitghly furnished unto all good
works.*'

If we had the most conclusive evidence that the
Evangelists and Apostles wrote a thousand and
live songs, it still remains to be proved that they
were written by inspiration ; if we had the most
conclusive evidence that they were written by in-
spiration, it still remains to be proved that they
were adapted to general and permanent use among
Christians ; if it were proved that they were adapt-
ed, they have no longer an existence, and the spirit
of Christ alone, by an immediate communication,
can supply their place.

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NO SECOND COLLECTION

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There is, however, no evidence duat Christ or }i
Apostles conunitted anything to writing wliich has
been lost — wrote any songs for the use of the
church additional to tlie Jewish collection, or de-
signed to supersede its use in the worship of Cxod.
Christ makes no reference to such poetical compo-
sitions. "The hymn whicli our Saviour sung with
his disciples at the conclusion of the last supper, is
generally supposed to have consisted of the Psalms
that Arc contained between the one hundred and
thirteenth and the one hundi-ed and eighteentli in-
clusive. This was called by the Jews the great
llallel or llymn^ and was usually sung by the!n
at the celebration of the Passover." (1) The
Apostles no where allude to any other than the
Old Testament collection of songs. " Is any merry ?"
says James, "Let him sing psalms." It is to be
hoped that before any expositor shall presume to
say that James refers to other psalms than those of
David, he will take the trouble of proving that at
that time, other psalms existed. The exhortation
is certainly both intelligible and appropriate, sup-
posing those to whom he wrote knew of no other
than the Psalms of David. Many a glad heart
has opened the book and sung them, and found its
gladness promoted by the exercise.

An appeal to the words of Paul in support either
of the existence and use of hymns, and spiritual
songs, distinct from the Paalms of David, or of the
propriety of introducing them into the sanctuary

(1) Gray'8 Key, 819.

OF INSPIRIT) SONGS.

^ry

Mould not be dofcrvin^ of a reply, were it not cal-
culated to make an impression upon the miml
which has never been exercised in the cAamina-
tion of the subject, and is warped by the prevail-
ing practice of various woi*shipping swicties, in
(connection with current phraseology. Those wlio
use unhispired songs must defend them. The songs
of Zi^n are usually called Pt^alms ; uninsjnred
songs, Hymns. To the inconsiderate, (and among
these may be reckoned some of the learned,) this
supplies abundant evidence that the Ephesians and .
Colossians used uninspired poetry, in connection
with the Psalms of David. Even a D. D. can
jisk, " Can it be doubted that the Christians of
Ephesus used hymns and spiritual songs?" But
let us look at the Apostle's words : "Teaching and
admonisliing one another in psalms and hymns and
spiritual songs, singing with grace in your heahs
to the Lord." (1) "Speaking to youi-selves in
psalms and hymns and spiritual songs, singing and
making melody in your heart to the Lord." (2)
The terms employed to designate the matter of
praise are in the original as in the translation, in
both epistles, the same. Why may not all these
terms apply to the songs of Zion ? Tlie words of
the Apostle by no means imply the existence,
when he wrote, in the churches of Ephesus and
(yolosse, of hymns and spiritual songs not compre-
hended in the Book of Psalms. To the whole col-
lection the title " Psalms " is appropriated by

(1) Col. iii. 16.

(2> 1^. T. 19.

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NO SECOND COLLKCTION

m^i^

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Ohriat and his Apostles. The Hebrew word.
Tehillim, by which also it is distinguished, is more
correctly translated '^ Hymns. ^^ And from the
character of the book, every one nuist at once per-
ceive with what propriety it may be entitled
" Spiritual Songs." Brown, in his dictionary, un-
der the word psalm, thus writes : " When Psalms,
Hymns, and Spiritual Songs are mentioned together,
psaUns may denote such as were sung on instru-
ments ; hymns, such as contain only matter of
praise; and spiritual songs, such as contain doc-
trines, history, and prophecy for men's instruction.''
The distinction is deduced from the original names
applied to diiFerent divine poems, and is sanctioned
by the general voice of expositoi-s. There is no
reason, however, constraining us to adopt the
opinion that there are, in the inspired collection,
pieces to which one or other of these denomina-
tions must be exclusively applied. The particular
view of the character of one of the songs of the
Lord which we take, may lead us to apply to it one
denomination in preference to another. If we
would mark that particular feature of its character
present to our mind, it may be necessary to make
choice of one rather than another of the three
designations used with reference to inspired poeti-
cal compositions ; but I apprehend there is no one
part of the collection to which the title psalms so
exclusively belongs that it may not be called
hymns or spiritual sotigs / no part to which the
title hymns belongs so exclusively that it may not

OF INSPIRED 80N08.

be called psalim or spiritual songs ; no part to
which the title spiritual songs belongs so exclu-
sively that it may not be called psalms or hymns,
Tlie songs of Zion will be called by all these names
mentioned by the Apostle, according to the light
in which they are viewed. They are all Psalms,
as having been occasionally sung accompanied by
instrumental music. They are all Hymns, because
composed in honor of the Supreme Being. They
are all Spiritual Songs, because poetical and com-
posed by the direction of the Spirit. According,
then, as the mode in which they were occasionally
sung, their matter, or their structure and divine
origin, are taken into consideration, the poetical
pieces found collected in the Old Testament will
be called psalms, or hymns, or spiritual songs.

There is nothing more common among men,
there is nothing more common in Scripture, than
to call the same thing by different nam(3s, accord-
ing to the view which is taken of its character and
use. The Old and New Testaments are called also
the Word of God, the ScriptureSj and the lively
oracles of God. The ministers of Christ are also
called Ambassadors, Bishops, Stewards, Elders, Pas-
tors, Teachers, Shepherds. The writer of the llOtli
Psalm calls the Scriptures, to which he had access,
the Law of the Lord, his testimonies, precepts,
statutes, commandments, judgments, word. Be-
cause we more frequently apply the term Scripture
to denote the revelation which God has made to
man, who would from that conclude that the loo^rd

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of God^ and the lively oracles of God, are books
distinct from the Scriptwe ? Because we almost
exclusively apply the term ministers to point out
those who are set apart to declare the counsel of
God, and to administer the ordinances of God's
house, who would conclude that ambassadors of
Ohrist, hishops, elders, pastors, &c., are orders of
men distinct from the ministers of reconciliation
and from one another? Because the Saviour has
adopted the style of the Jew, and used the term
la^o to denote the Pentateuch, who would conclude
that the testimmdes of God, \ns, precepts, judgments,
wo^'d, are works totally distinct from the Books of
Moses? There is just one class of men capable of
drawing such a conclusion — those who can infer
frora the phraseology which Paul employs in the
epistles to the Ephesians and Colossians, that Hymns
and Spiritual Songs must be different from the
Psahns of David.

If to the preceding reasoning it should be ob-
jected that, though different names are appropri-
ated in Scripture to the same object, we do not
find an enumeration of those names, at the same
time and in the same connection, in order to ex-
hibit it in different points of view, the answer is
plain — the objection is not founded in fact. We
do find in the word of God a variety of terms
- employed to point out the same thing in its various
aspects, in the same manner that the Apostle
applies the terais Psalnis, Hymns and Spiritual
/So?igs, to denote one collection of inspired odes

I* r

OF INSPIRED SONGS.

under different views. When David says (1):
" Give unto Solomon my son a perfect heart, to
keep \hj ^f^TncmdrrienU^ thy testimonies^ and thy
statutes^'' how shall we explain the commandments
of the Lord, that the matter of them and the form
of them, may appear distinct from the matter and
form, of the testimonies and statutes ? Is there a
man who will take up the Pentateuch, the Books
of Joshua, of Judges, and of Samuel, and show
us what are the testimonies of God as they are
distinguished from the commandments? and the
statutes as they are distinguished from both ? Is
there a man who can show tliiit either with respect
to their matter or their form, they are not identi-
cal? " Let a man so account of us," says Paul, (2)
" as of the ministers of Christ and stewa/rds of the
mysteries of God." Were the Apostles divided
into two classes ? Was one class called ^mnister's ?
the other stevmrds F or have we not Iv^re two views
of the same character ? "I exhort, t]]orefo:e, that,
iirst of all, swpplications^ prayeiMy vntci'a -sions^
and giving of thanks be made ibr all mon." (3)
Here there is obviously a multiplicarion of terms
to exhibit different views of the same exercise. I
should like to be informed how a man may pray
without making supplication and intercession : how
intercede, without making prayer and supplication.
Till I have been taught tliis curious lesson, I must
be excused for thinking that Chiistians may fulfil
the apostolic injunction, "and sing with grace^

(1) 1 Chron. xxix, 19. (2) 1 Coi. iv. 1. (3) 1 Tim. il. 1.

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:'H5

in psalms and hymns, and spiritual songs," who
always use the Psalms of David.

Perhaps some may think that an easier explana.
tion of the Apostle's phraseology is found in the
titles prefixed to the greater part of the Psalms in
the Greek translation of the Old Testament, called
the Septuagint, from which he quotes frequently,
even when the reading differs from the received
Hebrew text, and which would naturally be put
into the hands of the primitive Christians, speak-
ing the Greek language. K so, I do not object.
The reason why an immediate reference was not
made to those titles is, that they are considered by
many of doubtful authority, and to some of the
psalms no titles are t)refixed. It is true, however,
that the titles given to the psalms answer to the
terms employed by Paul, to designate the poetical
compositions which he requires the churches of
Ephesus and Colosse, to use in the celebration of
praise. We find one entitied Psalmos (Psalm),
another Ode (Song), and another HdUeluiah, The
last title is made up of two Hebrew words, which
signify " Praise ye the Lord," and identifies the
poem to which it is prefixed with that of which
the Greek term Hyrwaoa (Hymn) is the proper
specific tide. Of the titled psalms the greater
number have the first of the three titles men-
tioned, twenty-seven have the second, and eighteen
the third. Granting, then, that tlie appropriate
Greek title of the eighteen psalms of praise is
Hyrrmoi (Hymns), Paul, by directing the churches

OF INSPIEED SONGS.

to use psalms and hymns and spiritual songs,
points out to them the Book of Psalms, accordinpj
to the titles prefixed to most of tliem in the version
which was best known of course, to all who spake
the Greek language. (1)

From what has been said, it must appear pretty
evident that, whilst the New Testament supplies
us with no songs for the use of the church, Christ
and his Apostles are silent as to any known to
them, and used under their direction, not included
in the Psalms of David.

il'

(1) Note K.

;SiH

Ik.

ill

111"

m 1

CHAPTER V.

Modern Hyrrms and Songs.

It is with extreme embarrassment that I approadi
the consideration of the claims of modem poetical
compositions, written for the use of the church tmd
introduced into her services. In impugning their
inspiration, we are contending against an adversary
who has a substantive existence, and yet his exist-
ence is denied. The whole difficulty involved in
the discussion, is traceable to a confusion of ideas
that attaches to those who write, as well as to those
who use hymns or songs written, for tlie public or
social services of the professed followers of Christ,
without profesmig to claim for such compositions
a place among inspired writings.

Some of our religious Poets, and those whose
works are most extensively used, claim little, if
anything less, than inspiration for themselves.
The expressions occasionally used would, as we
shall have occasion to notice, warrant the conclu-
sion that th*.y considered themselves entitled to
stand upon a more elevated position than some of
the inspired writers. As this may be judged too
severe a charge to bring against our admired Poets,

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MODERN HYMNS.

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let an appeal to their own language decide the
question of their just claims, or unwarrantable
assumption.

Dr. Watts says, in his preface to his hymns and
spiritual songs: "There are also in the Book of
Psalms many deficiencies of light and glory, which
our Lord Jesus Clirist and his Apostles have sup-
plied in the writings of the New Testament, and
with this advantage I have composed these spiiitual
songs which are now presented to the world. Nor
is the attempt vainglorious or presuming; for in
respect of clear evangelical knowledge, the least
in the kingdom of heaven is greater than all the
Jewish prophets." Here there is plainly a con-
founding of that illumination which begins in the
new birth with inspiration. If the latter part of
the statement mean anything in relation to the
composition of spiritual songs, it means that him-
self, though the least in the kingdom of God, being
greater than all the Jewish prophets, and, of course,
than David, is better qualified than he was to com-
pose songs for standing use in the church, and im-
plies either that the Psalmist, though the spirit
spake by him, might err, or himself was raised
above the possibility of error. The Apostles only
desired to have their writings on the same ground
with the prophets — teaching us that the church is
built upon the foundation of the Apostles and
prophets; but his compositions must occupy a
higher place than the prophets. .- . . .;

. The superiority which the gentle Watts assumea

MOPERN HYMNS.

in the presence of the sweet Psalmist is thus
animadverted on by Eeid, in his " Observations
and Remarks on Dr. Watts' Preface to his Book of
Psahns and Hymns:" — "It may be proper to
notice the insulting manner in which the Doctor
treats David, in his imitation of the 119th Psalm,
and in the note which he sets before it. He says:
'I have collected and disposed the most useful
verses of tliis psalm under eighteen different heads,
and formed a divine song npon each of tliem. But
the verses are much transposed to attain some de-
gree of connection.' This psalm, as it stands in
tlie original Hebrew, is one of the most artful
and elegant, and perhaps one of the most labored,
compositions that ever appeared in any language.
It is divided into twenty-two parts, and each part
contains eight stanzas or verseb, which begin with
the same letter of the Hebrew alphabet. It was
probably composed when the Psalmist was far
advanced in years, and matured in divine know-
ledge and wisdom, for it contains lessons of practi-
cal religion which have not only never been
equalled by the pen of man, but are, in fact, the
sum and aubstance of all true religion, as it exists
in the heart and experience of the aged Christian.
The man who has spent a long life in the study of
the Scriptures and the practice of Christianity, will
here find, day by day, new lessons of spiritual wis-
dom to regulate his heart and aficctions. Men
possessed of the most exalted talents — men the
most highly endowed with every Christian virtue —

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MODERN IIYMN8.

?!:!

have not been ashamed to read, and study and
meditate upon this psalm to the end of their lives,
and confess that they always found something in it
new and delightful. But Doctor W. treats it as a
piece of crude composition, deficient in connection
and precision, and as if some of it were useless or
unintelligible to the Christian church, and, there-
fore, not fit to be sung in the praises of God. In
order * to attain some degree of connection,' he has
mangled, and torn, and dislocated, almost every
joint of this divine composition. We talk of a
language being murdered, when the writer or
speaker uses the words of it in a manner which is
highly improper. But Doctor W. has committed
murder in a much more criminal sense, for he has
torn this psalm limb from limb, and put jt together
in such a bungling manner that not only its beauty
and elegance, but the very sense of it, is in a great
measure lost. He has the vanity and presumption
to say, that ' he has collected and disposed the
most useful verses of it under eighteen different
heads, and formed a divine song upon each of
them.' Some of the verses he considered as use-
less, and threw them aside ; and the rest he altered
and arranged according to his own fancy, and this
he calls ^forming a divine song upon each of
them: " (1)

Wesley says, in his preface to the Hymns for
Methodists: "It is large enough to contain all the
important truths of our holy religion, whether

(1) Pp. 21—28.

MODERN HYMNS.

specnlative or practical : yea, to illustrate them all
and to prove them all, both by Scripture and
reason. Amlthia is done in regular order." Again
he adds : " May I be permitted to add a few words
with respect to the poetry ? Then I will speak to
them who are judges thereof with all freedom and
unreserve. To these I may say without offence :
First, In those hymns there is v^ doggerel, no
botches — nothing put in to patcl. ^) the rhyme —
no feeble expletives ; second, Here is nothing tur-
gid or bombast on the one hand, or low and creep-
ing on the other ; third, There are no cant expres-
sions — no words without meaning; those who
impute this to us know not what they say : we
talk common sense both in prose and verse, and
use no words but in a fixed and detenninate
meaning ; fourth. Here are (allow mo to say) both
the purity, the strength, and the elegance of the
English language." Again, speaking of some who
had reprinted some of the hymns : "I desire they
would not attempt to mend them, for they are
really not able. None of them is able to mend
either the sense or the verse." Nothing more can
be claimed for the writings of the Holy Ghost.
There is neither error nor defect in the matter, and
there is no defect in the form. The author of some
of the hymns, and the selector of the rest, has pro-
nounced the book perfect, admitting of no im-
provement — more perfect than the Bible. Be
patient, reader. I have not made a statement
without thought. If I liave thought incorrectly,

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(716) •72-4503

KODEBN HTMNS.

point out the error. This collection contains only
the important, but " all the important truths of our
most holy religion, whether speculative or practi-
cal." Wliere are the unimportant truths of our
holy religion to be found ? Doctrines not taught
in Scripture are not doctrines of our holy religion
at all, but unholy traditions of vain man. The
unimportant truths of our holy religion must be in
the Bible. If the character which the compiler
has given of his " Hymns " be just, in possession of
it we would have no cause to regret the loss of the
Scriptures. It would form an excellent and ade-
quate substitute, while the minds of the weak
would be freed from the difficult exercise of sepa»
rating between the important and the unimportant
truths, and furnished with the proofs which reason
supplies of the doctrines of religion, and which are
wanting to him who has nothing but the word of
God. Let it pass. There is neither error, nor defect
nor redundancy in the hymns of John Wesley !

The original and grand source of the en'or in
holding modern poetical compositions to be in-
spired, is that to which we have already referred,
and which is brought to view in the words quoted
from the preface of Dr. Watts : The confounding
of the very wide distinction between inspiration
and regeneration, or its fruit, spiritual illumination.
To set aside the claims of modem poets to inspira-
tion, it is only necessary to bring them to the test
of the principles enumerated in the first Chapter.
From that Chapter, it appears that every inspired

MODERN HTMNS.

m-
rred,
loted
ding
ition
tion.
ira-
test
er.
ired

writing having Grod for its author', is free from
error, defect or redundancy, and authoritative in
the determination of all questions conteTn^plated l/y
it, and in demanding the unqualified reception of
its doctrines, and absolute submission to its rules,
of those to whom it is given.

The characteristics of inspiration, which have
been enumerated, being admitted, and the Scrip-
ture points them out to us, there can be no longer
a difficulty in excluding the claims of any, the
most distinguished theological writers, whether of
prose or of verse, who have lived subsequent to
the Apostles, to inspiration. In whatever estima-
tion the names of Calvin, of Beza, of Owen, of
Newton, of "Watts, and of Dwight, with a host of
others, are held — with whatever pleasure their
works are read — however profitable their writings
may have proved in the elucidation and defence of
truth, and in the edification of the church, they
have no intrinsic excellence in them. Their names,
as divines, are honored, because associated with
sincere piety; and their works, in a theological
point of view, derive their value from being
founded on the word of God. We can only re-
ceive them upon comparison with the word of
God, and a discovery of the identity of the doc-
trines which they teach with the doctrines of Scrip-
ture. The very examination and trial of their
writings by the lively oracles of God, implies the
conviction that possibly there may be found in
them deviations from tiie inspired standard. Is

.ia 4

i''li

MODERN HYMNS.

I' 't

; ' !:

there one who does not perceive that the moment
he admits the inspiration of their works, or the
works of any one of them, lie renounces all right
to examine them, and to compare them witli the
Scriptures, to ascertain their correctness ? He is
forthwith bound to receive every statement with-
out question, without reply. They become a
standard of truth and duty. We do not consider
ourselves at liberty to inquire whether anything
contained in the word of God be true — be pure.
Whatever is found there is considered true and
pure, of course. Why? Because it is tJie word of
God — the word of insjAration, !N'ow all portions
of inspired writing have equal authority. To ques-
tion the correctness of any proposition of an in-
spired book, is to question the truth of God. Is
there one in the Christian church who would take
up the writings, or any part of the writings, of
Newton, for instance, of Watts, or of Wesley, and
say, " Here is a book in which there is not one
error, or dubious expression ; in which there is not
wanting one statement necessary to render it per-
fect, and perfectly adapted to its end; in which
there will not be found one superfluous proposition
or illustration, one mere conjecture, one sentence
which could be spared, without marring the beauty,
the arrangement, the perspicuity, the fulness ; by
which I am bound ; the truth of which I dare not
question, apart from all external evidence ; which
is the rule of my faith and practice ; and to which
I appeal, freely and finally, in all controversies of

MODEBN HYMNS.

ment

f the

right

li tho

He 13

with-

me a

nsider

ything
pure.

le and

oofdof

lortions

!o ques-
an in-

od. Is

lid take

ngs, of

ey, and
Lot one
'0 is not
it per-
which
[position
]entence
ibeauty,
[ess; by
are not
which
which
srsies of

a religious nature; from which the individual
who dissents is guilty of rejecting the truth and
denying the authority of God?" I confidently
hope there is not one. I am persuaded there is
not one. And if not, then there is not one who
does not deny the inspiration of Newton, of Watts,
or of Wesley. Although the use of the poetical
writings of Newton, of Watts, or of Wesley, and
the vindication of the propriety of introducing
them into the house of God as the matter of praise,
does not imply the assertion of their inspiration,
yet it has led to a prevailing indistinctness of appre-
hension upon the subject of inspiration in general,
and involves those who use, and vindicate the use of
uninspired compositions, in a fearful responsibility.
The third fact is, I consider, proved, that no
book or books, subsequent to the Psalms of David,
have been given by inspiration of the Holy Ghost,
to constitute the matter of the churches praise ;
and it has been proved that an inspired collection
of songs w^as necessary, from the fact that one was
given by inspiration. But if the existence of a
collection of psalms, hymns and spiritual songs,
given by inspiration, infer that it was necessary
one should be given to the church, the conclusion
which follows from the third fact is, that no second
inspired collection was needed in the church — is
needed by us under this dispensation.

A second collection of songs, dictated by the
Spirit, must be unnecessary for one of three rea-
sons : — Either believers are not required to praise

!l!*^

\'\-M^

! ,

MODERN HYMNS.

' t

God in a song under the New Testament dispensa-
tion, or the superior advantages of later times
enable Christians, or Christian ministers, to write,
without the special aid of inspiration, with an
accuracy, a propriety and a precision, which the
Old Prophet required the aid of inspiration to ex-
hibit ; or the Psalm« of Da^ad are not divested of
their adaptation to the exigencies of a worshipping
people by their age, and do not require to be super-
sejied by any others.

1st. Shall we suppose that believers are not re-
quired to praise God in the use of songs under the
New Testament dispensation ? Is this the reason
that God has not supplied us with psalms and
songs, specially designed for the members of Christ
in the last days of the world ? It has been shown
in the introduction, from the example of Christ and
his Apostles, and from inspired precept, that the
church is still required to sing praise — that it con-
stitutes a permanent part of instituted worship.
Perhaps

2d. The superior light shed upon the church
enables Christians or ministers of reconciliation to
write, without the special aid of inspiration, with
an accuracy, a propriety, and a precision, which
they required the immediate direction of the Holy
Ghost to exhibit, who lived previous to the incar-
nation of the Son of God. From the manner in
which Dr. Watts has introduced the words of our
Lord concerning John the Baptist, he would seem
to have thought they implied as much. " Yerily

MODEBN HYMNS.

)ensa-
times
write,
th an
;h the
to ex-
ited of
ipping
super-
riot re-
ier the
reason
ms and
[ Christ
I shown
rist and
hat the
it con-
rorship.

church
ition to
, with
which
le Holy
e incar-
nner in
of our
Id seem
■' Yerily

I say unto you, among them that are born ot
women there hath not risen a greater than John
the Baptist : notwithstanding he that is least in tlie
kingdom of heaven is greater than he." (1) There
is evidently no reference here to a capability of
writing upon divine subjects, or on any subject,
with propriety and accuracy. The writings of
every inspired penman lay claim to infallible accu-
racy — to imerring propriety. In these respects,
therefore, one inspired writer cannot be greater
than another, and much less an uninspired writer,
greater than one inspired. John, €t8 a teacheft* of
divine thmgs^ could not possibly be greater than
the Prophet Isaiah, nor the greatest in the kingdom
of God, greater than John.

There is nothing more common, or less liable to
misconstruction, than the application of the term
greoiU/r^ when not an inherent, but a relative, not a
personal, but an official, superiority is intended.
*' Only in the throne will I be greater than thou,"
says Pharaoh to Joseph, when, it can scarcely be
doubted, he conadered his s^ant, in point of in-
tellectual strength and wisdom, his superior.
^' Tliis man, Mordecai, waxed greater and greater^''
we read, when there is simply a reference to the
office he filled and the extent of his reputation.
" Whetlier is greater^ he that sitteth at meat or he
that serveth ?" It is readily answered : He that
sitteth at meat; yet, in regard to talent, education,
intelligence, the servant may be vastly superior to

0) M»th. xi. 11.

1 i

\\\\i A

|ij

'I,

-I

lb!

if''

MODERN HYMNS.

his master. Because, according to the terms of
the covenant of redemption, the Saviour was the
servant of the Father, he says, " My Father is
(greater than I," though the names given to him,
the attributes and works ascribed to him, prove
him to be the father's equal — his feUow, as he is
stvled in Zechariali.

John is introduced to notice, not in his personal,
but his prophetic character, in connection with the
Hl)ecial province assigned to him among them who
had been or should be appointed to reveal Christ
Jesus the Lord. See the parallel passage in
Luke (1) : " Among those tliat are bom of women,
there is not a greater prophet than John the Bap-
tist : but he that is (the) least (prophet) in the king-
dom of God is greater than he." How is John
laore than a prophet? Li the nearer place he
occupied to the Lord. He was not more holy,
more faithful, more inspired, or more accurate in
declaring the word of God. But whereas tliey
were sent before to announce that a deliverer
should rise out of Judah, and turn away ungodli-
ness from Jacob, John occupies the distinguished
place of his Forerunner, to prepare the way for
him, proclaim his immediate approach, and point
him out. Tliis is the reason our Lord assigns for
describing him, as more than a prophet " What
went ye out for to see ? A prophet : yea, I say
unto you, and more tha/n apropJiet For this is he
of whom it is written, Behold, 1 send my messenger

(1) Luke Tii. 28.

MODERN I1YMN8.

9!»

rodli-
lished
for

say
19 he
jnger

before thy face, which shall prepare tliy way be-
fore thee." How is the least prophet in the king-
dom of Heaven greater than John ? He occupies
a still more honorable place than John did. He is
a companion and a friend, and has discoveries made
to him which were hidden from all the greatest
that had gone before him, or were only obscurely
unfolded to them. " And he turned unto his dis-
ciples, and said privately: Blessed are the eyes
which see the things that ye see : for I tell you,
that many prophets and kings have desired to see
those things that ye see, and have not seen them :
and to hear those things which ye hear, and have
not heard them." (1)

Or is it urged that superiority is ascribed not
merely to the least prophet, but to the least saint
in the kingdom of God ? Be it granted. He has
a relative superiority. His lot is ordered in a time
of greater light and greater glory — glory eclipsing
all the splendor of a former dispensation. "If the
ministi'ation of condemnation be glor /, much more
doth the ministration of righteousness exceed in
glory. For even tliat which was made glorious had
no glory in this respect, by reason of the glory that
excelleth." (2) The shadows have fled away. The
mysteries, which were seen dimly through types
and figures, are discovered before the New Testa-
ment Saint, in their proper character and substance.
He has clearly set before him the mystery of
Christ, in relation to the application to all nations

(1) Luke z. 24. (2> 2 Cor. Ui. 9, 10.

100

MODEBN HTMN8.

1 I

of the benefits of redemption, "which in other
ages was not made known unto the sons of men,
as it is now revealed unto the holy Apostles and
prophets by the Spirit," and through them " to the
saints." He is presented with a view in a historical
form of the accomplishment of that plan of salva-
tion, which the prophets did not fully comprehend,
who foretold the coming of Christ, by whom the
l)lan was carried into eflfect, and the sufferings by
which he was perfected. " Of which salvation
the prophets have inquired and searched diligently,
who prophesied of the grace that should come unto
you: searching what, and what manner of time
the spirit of Christ which was in them did signify,
when it testified beforehand the suflferings of
Christ, and the glory that should foUow." He
occupies a place in which he has greater advan-
tages for the investigation of prophecy, than the
prophets who uttered tlie predictions. In one
word, the canon of Scripture completed, is put into
his hands.

Does it follow, because a man has greater light,
more abundant means of infonnation upon all reli-
gious subjects, has advantages greater than pro-
phets, (inspiration out of the question,) that he is
wiser? His responsibility is increased, and, alas !
often his guilt Night, twilight, and the light of a
meridian sun, are alike to him whose eyes are
closed. " This is the condemnation, that light is
come into the world, and men loved darkness
rather than light, because their deeds were evil."

,- 1

MODERN HYMNS.

101

as!

df a

are

t is
less
ril."

However abundant the means of knowledge, even
with the understanding awake to their importance
and the manner of using them, our knowledge ac-
quired in the use of means is necessarily giadual,
and our progress cannot be greater than the energy
and diligence, with which they are employed.
Men, whose knowledge is accumulated by the use
of means, may be found in all stages from igno-
rance to perfection. Tlio Hebrew Christians, t<»
whom Paul writes, as we, belonged to the kingdom
of God, and yet he addressed them thus : " When
for the time ye ought to be teachers, ye have need
that one tcacli you again which be i\\Q first jmnci-
pies of the oracles of God!''' (1) They were igno-
rant of \\\Q first principles of the oracles of God,
or but imperfectly acquainted with them. But
the least among tliem was greater than John — than
all the Jewish prophets. It will not, however, be
said that a man who needs to be taught which be
the first principles of the oracles of God, is as well
qualified to write Psalms, and Hymns, and Spiritual
Songs as David ; it will not be said that he is quali-
fied at all. The superiority, therefore, of the chil-
dren of God's kingdom must consist in something
which does not necessarily infer greater wisdom,
or a capability of standing among prophets, much
less above them, in writing for the church. They
enjoyed the advantages and privileges of the New
Covenant, concerning whom Paul writes thus to
Timothy : " From a pure heart, and a good con-

- ■ 1, i

1 '. .

'Hi

102

MODEBN IITMN6.

liii

ir.

11'

.1 \

'i ,

science, ftnd faith unfeigned, some having swerved
liave turned aside unto vain jangling: deHiring to
he teachers of othei*s : understanding neitlier what
tliey say, nor whereof they affinn." (1) And are
there not many still ignorant of the first principles
of the oracles of God within the church ? And arc
tliere not who desire to be teachers who understand
jieither what they say nor whereof they affirm ?

Men may be allowed to possess a knowledge of
lacts, (doctrines, precepts, promises, &c., of revela-
tion, and still not bo qualified to write with an
accuracy ensuring the faithful communication of
what they know. Men who have obtained a libe-
ral education, it will be said, are qualified. But a
liberal education constitutes no part of that supe-
riority which is predicated of those who belong to
the Kingdom of God. All Christians have not a
liberal education, and many, who enjoy all its
advantages, do not belong to Christ. But the least
in the Kingdom of God possesses the superiority of
which our Lord makes mention.

What is the practical evidence that men of
talents, education, piety never questioned, have
produced of being able to come into competition
with prophets in writing for the benefit of the
church? The spirit of truth is the spirit of con-
sistency. The truth is always consistent with it-
pelf. The word of inspiration, therefore, never can
contradict itself. No contradiction accordingly is
to be found among inspired writers from Moses to

(1) 1 Tim. I. 6,7.

MODERN IIYMN9.

lU']

Jolin. Tliey all ^^ speak the same things llow
inucli contradiction among tlieological writers —
among toriters of hymns — among men whose
sacred songs are used as the matter* of praise ! How
much oi>po8ition among professors, and ministers
(so called and so received) of Christ, while all pro-
fess to derive their knowledge from the same
source, and that affording no ground of division,
because it is one I Upon every doctrine of revela-
tion, upon the most prominent, there has been and
is diversity of views. Tliis is a bad argument of
ability to write with as much propriety and accu-
racy as Prophets — to supply an adequate substitute
for the spiritual songs given by inspiration. With
this fact before his eyes, the man who would place
an uninspired individual, whatever may be his
character or attainments, upon a level with an
inspired one, not to say above him, as a writer, can
hardly be considered of a sound mind. Among
men of conflicting sentiments, in possession of the
same facilities for acquiring information upon reli-
gious subjects, liow shall we select the man whose
accuracy is complete? We cannot. We must
receive the vn-itings of all with cautious examina-
tion ; and when we find them intruding into a place,
which belongs not to them, however great their
inherent value, we must give them the same treat-
ment that the priests did Uzziah, King of Judah,
when he went into the temple of the Lord to burn
incense upon the altar of incense. But, indeed, it
one individual be found wandering into the mazes

:[|

:;J

I I
'i ':

104

MODERN HYMNS.

of eiTor, in the enjoyment of all the advantages
common to Christians, we can no longer consider
those advantages a security against error and devi-
ation in any. (1)

If the superior advantages of the Christian dis-
pensation do not qualify men to write with in-
fallible accuracy — accuracy equal to that of inspi-
ration — ^we must still look for another reason why
an inspired collection of Songs, in addition to the
one. with which the church has been presented, or
designed to supersede its use, is not necessary.
Perhaps

3d. The Old Testament Psalms are sufficient for
the church still, and adapted to her present state.
Tliis brings us forward to the examination of the
FouiiTH and last fact upon which our argument
rests, and tlie consideration of which shall form the
subject of another chapter,

(l)Notel..

•-m

• m

CHAPTER VI.

Are the Psalms of Damd adapted to the State of
the Chv/rch under this Dispensation, as undei'
the former ?

The reason why it was not necessary that a second
collection of songs for the use of the church
should be given by inspiration, remains to be
pointed out. It is found in the fourth fact, from
which we argue in favor of the exclusive use of
the " Songs of Zion" in the celebration of praise.

The Book of Psalms is no less adapted to our
situation and times than it was to the situation of
Israelites, a/nd the times of their national existence,

Tliis fact will be admitted by every one who is
acquainted with the Book — ^not by those who are
acquainted merely with what has been said re-
specting it, or respecting a metrical translation of
it, with which it has been foolishly confounded, (1)
but with the hook itself; not by those who know
only a few verses, detached by prejudice or im-
piety to produce an impression unfavorable to its
introduction into, or its continuance in its proper
place, but who know the whole hook ; not by those

(1) Note M.

'ii'

h'l

106

PERPETUAL ADAPTATION

who understand its language as it has often been
interpreted by man, (and, indeed, they, if consistent,
should deny that it ever became the lips of a wor-
sliipper of a God of love,) bnt who receive it as it
is interpreted by him by whom it was dictated.
"Numberless," says Gray, "are the testimonies
that might be produced in praise of these admirable
compositions, which contain, indeed, a complete
epitome of the history, doctrines, and instructions
of .the Old Testament, delivered with every variety
of style that can encoiirage attention, and framed
with an elegance of construction superior far to the
finest models in which Pagan antiquity hath in-
closed its mythology. These invaluable hymns
are daily repeated without weariness, though their
beauties are often overlooked in familiar and habi-
tual perusal. As hymns immediately addressed to
the Deity, they reduce righteousness to practice,
and while we acquire the sentiments, we perform
the offices of piety." " They present religion to
us," says Bishop Home, "in its most engaging
dress ; communicating truths which philosophy
could never investigate, in a style which poetry
can never equal ; while history is made the vehicle
of prophecy, and creation lends all its charms to
paint the glories of redemption." And Watts hii i-
self, with a remarkable, but most happy contradic-
tion, proclaims the Book of Psalms "the most
noble, most devotional, and divine collection of
poesy:" that there " never was a piece of experi-
mental divinity so nobly written, and so justly

iH'.

! -i

OF DAVID S PSALMS.

107

Ben

5Dt,

iTor-

8 it

ted.

nies

able

)lete

tions

riety

imed

the

h in-

ymns

their

habi-

jed to

ctice,

rform

on to

cpen-
liustly

reverenced and admired." Let ns now inquire
whether we have not good reasons for appropriat-
ing these compositions, so highly extolled, and so
justly, to our own use, and whether there be any
want of adaptation in them to our circumstances,
on account of which we must lay them aside, and
introduce the less noble, but more suitable songs
of modern date.

SECTION I.

Tliere is no part of Scripture which brings tlie
Saviour more fully to view than the Book of
Psalms.

The Psalms exhibit him, in his person, character,
offices, and work. Tlie assertion is not conjectural :
it is not supported by any fanciful interpretation
of the Psalms, not by fallible authority, but by an
inspired apphcation of inspired language. When
the Apostle of the Gentiles would teach the He-
brews the superiority of Christ to all angels — that
lie is ** God over all, blessed for ever," the object
of worship in heaven and on earth, he appeals
almost exclusively to the Book of Psalms. Of
seven quotations, in the first chapter of the epistle
to the Hebrews, from the Old Testament, six are
from the Psalms of David ; and some have sup-
posed that the seventh is from the same book. To
show the necessary subserviency of the incarnation
of Christ to the work of redemption, he refers to
the Book of Psalms, in three cases out of four. (1)
To prove the paramount claim of Messiah, as a

(1) Heb. I., II.

■'■'■':^

■• 'i

108

PERPETUAL ADAPTATION

n,.'.,i

■i

prophet and legislator, in comparison with M«.3es
himself, Paul adduces the Psalms. (1) When he
would show the divine origin, the dignity, the
efficiency, the permanence of the priesthood of
Christ, its superiority, in both sacrifice and inter-
cession, to the Aaronic, he turns to the Pfealms. (2)
When he brings forward the doctrine of bis ascen-
sion to the right hand of the Father, and his inves-
titure with universal authority, he shows that the
same is taught in the Book of Psalms. (3) The
.mission of the Apostles and their successors^ and
the promulgation of the Gospel among all nations,
the inspired writer discovers in the Psalms. '*^Thoii
hast ascended up on high, thou hast led captivity
captive : thou hast received gifts for men : yea, for
the rebellious also, that the Lord God might dwell
among them." These words of David are thus
applied by the Apostles. (" Now that he ascended,
what is it but that he also descended first into the
lower parts of the earth ? He that descended is
the same also that ascended up far above all
heavens, that he might fill all things.) And he
gave some. Apostles ; and some, prophets ; and
some, evangelists ; and some, pastors and teachers;
for the perfecting of the saints, for the work of the
ministry, for the edifying of the body of Christ :
till we all come, &c." (4) Again we read: "Tliere-
fore will I give thanks unto thee, O Lord, among
the heathen, and sing praises unto thy name. O

(1) Heb. iil. Iv. 1—13.

(2) Heb. iv., v.

(3) Rom. XV. 26—23 ; Heb. ii. 8, 9.

(4) Eph. iv. 9—18.

i 11

OF David's psaijcs.

109

' t

jn he
, the
od of
inter-
ns. (2)
ascen-
inves-
lat the
) The

nations,
'^Thoii

aptivity
yea, for
ht dwell
iro thus
;cended,
into the
snded is
lOve all
And he
its; and
ieachers;
•k of the
Christ :
"Tliere-
., among
le. O

|).ii.8,9.

praise the Lord, all ye nations : praise him, all yc
people." These words are thas applied : " Now I
say that Jesus Christ was a minister of the circum-
cision for the tnith of God, to conlirm the promises
made unto the fathers : and that the Gentiles might
glorify God for his mercy:" as it is written^
'* For this cause, I will confess to thee among the
Gentiles, and sing unto thy name. And again,
praise the Lord all ye Gentiles, and laud him all ye
people." (1)

Hie history of the leading particulars of the life
of Lnmanuel is anticipated in the Psalms. It is a
small matter that many see nothing in them except
the liistoiy of David's or of Asaph's life and expe-
rience, when holy Apostles saw, and have dis-
covered to us hy the Spirit, that the Lord our
righteousness is a much more prominent ohject
than the sons of Jesse and Berachiah.

The following particulars are selected from those
which are taught in the Psalms of David :

1st. The rejection of Christ by the Jewish doc-
tors. "The stone which the builders refused, is
become the head of the comer. This is the Lord's
doing ; it is marvellous in our eyes." The applica-
tion of these words is made by Jesus himself, and
twice by Peter. Compare Matt. xxi. 42 : Acts iv.
11: 1 Pet. ii. 7—8, with Ps. cxviii. 22—23.

2d. The circumstances of his public entrance
into Jerusalem are declared in the spirit of pro-
phecy. " Out of the mouths of babes and suck-

(l)Rom. XT. 8,9, 11.

il i|

I' sji

'V,

■■•-sip

110

PERPETUAL ADAPTATION

1(1' it'

1 r'

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U\i

i ■}.

W ' ! t

lings hast thou ordained strength, because of thine
enemies, that thou mightest still the enemy and
the avenger." The Saviour points out the appli-
cation of these words. lie enters Jerusalem, seated
on an ass, attended by a multitude, some spreading
their garments in the way, some strewing branches,
all proclaiming, "Hosanna to the Son of David:
blessed is he that cometh in the name of the Lord :
Hosanna in the highest:" and he displays his
authority as a Son over his own house by turning
them out of the temple that had converted his
Father's residence into a place of merchandise.
" And when the chief priests and scribes saw the
wonderful things that he did, and the children
crying in the temple, and saying, Hosanna to the
Son of David; they were sore displeased, and said
unto him, Ilearest thou what they say? And
Jesus saith unto them, yea : have ye never read,
Out of the mouth of babes and sucklings thou hast
perfected praise?" The priests and scribes are
silent. The enemy and avenger i» stilled. Com-
pare Ps. viii. 2, with Matt. xxi. 5 — ^16,

3d. In the Psalms the combination of all nations
against the Saviour is revealed. " The kings of
the earth set themselves, and the rulers take coun-
sel together, against the Lord and against his
anointed, saying. Let us break their bands asunder
and cast away their cords from us." And we learn
the views of the disciples respecting the passage
from the following words: " For of a truth against
thy holy child Jesus, whom thou hast anointed,

i I.

OF DAVID S rSAOIS.

Ill

tliine

f and

ippU-
ieatecl

iading
acbes,
)avid :
Lord :

urning

•ted bis

landise.

law the

jhildren

L to the

md said

'i And
sr read,
,ou hast

Ibes are
Coni-

nations

dngs of
Ice conn-

inst his
sunder
re learn

[passage
against
Lointed,

both Herod and Pontius Pilate, with the Gentiles
and the people of Israel, were gathered together,
for to do whatsoever thy hand and thy counsel de-
termined before to be done. Ps. ii. 2 — 3, compared
with Acts iv. 26—28.

4th. The partition of Christ's raiment, when he
is being crucified, with the particular mode by
which his seamless coat was disposed of, is set be-
fore us in the Book of Psalms. " They part my
garments among them, and cast lots upon my ves-
ture." How literally was this verified in the man
of Nazareth ! So literal was the accomplishment,
that no man can doubt that Messiah speaks in the
twenty-second Psalm, by the mouth of David. As
the words of the Son of David, it was received by
the Evangelist. "Tlien the soldiere, when they
had crucified Jesus, took his garments and made
four parts, to every soldier a part ; and also his
coat : now the coat was without seam, woven from
the top throughout. They said, therefore, among
themselves, let us not rend it but cast lots for it,
whose it shall be : that the Scripture might be
fulfilled, which saith, they parted my raiment
among them, and for my vesture they did cast
lots."(l)

5th. The Jews read and sung in the Psalms the
Saviour's pathetic expression of his sense of deser-
tion, in the hour when the powers of darkness were
let loose, and his expression of confidential reliance
when about to give up the Ghost. "My God,

(I) Jno. xix. 28,24. ■

•t '

- \

112

PERPETUAL ADAPTATION

■ I*

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i;:

'I >

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; t

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I i

hi \

my God, why hast thou forsaken me ? Into
thine hand I commit my spirit," Ps. xxii. 1 and
xxxi. 5, compared with Matt, xxvii. 46, and Luke
xxiii. 46.

If a full and perspicuous exhibition of the person
and work, the trials and triumphs of the Captain
of salvation, should recommend a collection of
songs to the attention of Christians — if it argue
their adaptation to the Christian church, as the
matter of her praise, that recommendation belongs
to the Book of Psalms in a preeminent degree.
The preceding references may serve, in some
measure, to remove the impression which would
seem to have been made upon the minds of some,
that an exhibition of the peculiarities of a typical
dispensation is the most prominent feature of the
Songs of Zion. The peculiarities of those Songs
are tlie peculiarities of the everlasting covenant,
and of the divine life*

The subject of the Psalms, as a display of him
who is all our salvation and all our desire, has,
however, only been touched. Instead of proceed-
ing from Psalm to Psalm, for the purpose of point-
ing out the Redeemer^ brought forth directly or
indirectly in almost all, (which would be tedious,
though not otherwise difficult,) we shall take the
more expeditious, and perhaps more profitable
plan of laying down a general rule, by which it
may with great facility be discovered when Christ
is either the speaker or the object contemplated in
any given Psalm. This rule is one taught by the

OF DAVID 8 PSALMS.

ll:^

Into
. and
Luke

lerson

iptain

on ot*

argue

as the

elongs

legree.
some

would

' some,

typical
of the
Songs

venant,

of him
•e, has,
roceed-
Ifpoint-
]ctly or
pedious,
ike the
)fitable
^hich it
Christ
lated in
by the

Apostles, Peter and Paul : it is one which they
united in employing in the interpretation of the
language of the Psalms : it is one which, by con-
sequence, is sanctioned by the Spirit. It is tlu;
Spirit's rule for the legitimate exposition of liis
own words. Simplicity is its recommendation.

The rule is tliis : When an expression is used in
one of the Psalms, which is not true of the writer
when the first person is used, nor of the apparent
object contemplated by the writer, when the second
or third person is used, it may safely be taken for
granted tliat Jesus Christ, in the former case, is
the speaker ; in the latter, that he is addressed or
spoken of.

Consider how the Apostles apply this rule, with
the utmost harmony. Turn to the sixteenth Psalm.
" I will bless the Lord who hath given me counsel :
my reins also instruct me in the night seasons. I
have set the Lord always before me ; because he
is at my right hand, I shall not be moved. There-
fore, my heart is glad and my glory rejoiceth: my
flesh also shall rest in hope. For thou wilt not
leave my soul in hell: neither wilt thou suft'er
thine holy one to see corruption. Thou wilt show
me the path of life : in thy presence is fulness ot
joy : at thy right hand there are pleasures for ever
more." The words which have been read, Peter
repeats in his address to the mixed multitude which
had congregated together, attracted by the mira-
culous events of the day of Pentecost, and proceeds
• to reason upon them in the following strain ; " Men

1 1

jf :

' Li

' '1

f '

! I

■vr

I'M

. I

^ii

. J

ii'll

• ! 'il

|l . '■ !f

I ■

114

PERPETUAL ADAITATION

and brethren, let me freely speak to you of the-
patriarch David, that he is both dead and buried,,
and his sepulchre is with us unto this day. Tliere-
lore being a prophet, and knowing that God hail
Hworn unto him with an oath, that of the fruit of
J I is loins, according to the flesh, he would raise up
Christ to sit on his throne ; he seeing this before,
spake of the resurrection of Christ, that his soul was
not left in hell, neither his flesh did see corrup-
tion."' (1) When we read the Psalm, we might be
leady to suppose David the speaker, declaring his
own resolution, and confidence and joy. " I have
set the Lord always before me, — lie is at my right
hand — therefore 7ny heart is glad." This Peter evi-
«lently takes for granted. But presently we meet
with a declaration, upon which he fixes the atten-
tion of his audience, which cannot be explained
of David or any other human person. " Thou wilt
not leave my soul in hell ; neither wilt thou suffer
thine holy one to see corruption." Here we are at
a stand. David disappears. The Apostle puts his
beard's in mind that David is dead and buried, that
his sepulchre was still before their eyes to testify
tiiat his soul had been left in hell, and that his flesh
had seen corruption. David, therefore, he con-
cludes, is not speaking of himself. He is the organ
of another, of whom every part of the song is true.
Of Christ the words are true. He has been raised
from the dead, without having seen corruption.
The inference is Christ speaks by David.

(1) Acts U. 29-81.

j [ i

i \

OF DAVID B PSALMS.

iir.

Paul adopts the same rule of interpretAtion. lie
quotes a part of the eighth Psahn : " But one in a
certain place testified, saying, What is man, that
thou art mindful of him ? or the son of man that
thou visitest him ? Thou madest him a little lower
than the angels ; thou crowneast him with glory
and honour, and didst set him over the works of thy
hands. Thou hast put all things in subjection under
his feet." As the cursor/ reader might be ready
to suppose, that the Psfllmist designs merely to sot
forth the sovereignty and honour, conferred upon
man by his Creator, in appointing him Lord of this
lower world, the Apostle is willing for a moment
to admit it, that he may, from the admission, take
occasion to point out the fallacy of the supposition,
lie compares the concluding declaration with facts.
" He hath put all things in subjection under his
feet." If then all things are subjected, it follows
plainly, the Creator " left nothing which is not put
under him." But is this consistent with facts —
facts which are open to the observation of all ? Are
all things, without exception, in this world, under
man's feet ? Do all obey him ? Every one is ready
to answer, " Far from it." A very small proportion
of the beasts of the field, or of the fowls of the air^
or of the fish of the sea, is subject to his control.
Many of them are objects calculated to inspire, and
inspiring teri-or into his heart : and then over winds,
and waves, the thunder, the earthquake, and the
rain, he has no power. Long as man is supposed
to have reigned, his power is still confined within

i.[, 1

T'^i'

116

PERPETUAL ADAPTATION

.11

I' 'I :

llJ

very narrow limits. " But now we see not yet all
things put under him ? Of whom then does the
penman speak in the eighth Psalm ? Of mere man
plainly lie is not speaking, or the testimony is false
which he hrings. Paul teaches us that it is of the
"man" approved of God by signs and wonders
wrought by him, wlule he sojourned on earth, — of
the " son of man," who came to seek and to save
that which was lost. Of him the words of the
Psalm are true, in the mosl absolute sense of tliem.
".We see Jesus, who was nude a little lower than
the angels, for the suffering of death, crowned with
glory and honour ; that he by the grace of God
should taste death for every man." (1)

Such is the rule, and such is the authority by
which it is recommended. Let it be tried upon
those Psalms which the New Testament writers in-
terpret of the Saviour. If it fail in one instance, it
cannot be singly relied on. "We shall bring forward
but a few examples. Eead the second Psalm. The
question to be determiuQd is, whether David be in-
tended by the King^ who is said to be set upon the
Holy Hill of Zion, and Solomon the So7i mentioned
toward the conclusion of t'ne Psalm ; or whether
Christ be both God's King and Son. If there be
found language not true of David or Solomon, the
Saviour is revealed to us. " Ask of me, and I will
give thee the heathen for thine inheritance, and the
uttermost parts of the earth for thy possession.
Thou shalt break them with a rod of iron, thou

(1) Heb. u. &-8.

! i

?< all
9 the
man
false
f the
nders
1,— of
)8avc
)f the
tliem.
p than
dwith
f God

ity by
I upon
ters in-
uice, it
)rward
The
bein-
>onthe
tioned
hether
ere be
n, the
I will
dthe
ession.
jthou

OF DAVIDS rSALMS.

117

shalt dash them in pieces like a potter's vessel.*'
Was this realized lu David? or in Solomon ? No.
Consequently wc I lok for their fulfilment in Christ,
the Father's Anointed.- -See the eighteenth Psalm.
" Tlie assembly of the wicked have inclosed me :
they pierced my hands and my feet. Tliey part my
garments among them, and cast lots upon my ves-
ture." David's hands and feet never were pierced.
Lots never were cast upon his vesture. Tlie Psalm
is the words of Christ speaking by David. In the
fortieth Psalm we read : " Sacrifice and offering
thou didst not desire ; burnt offering and sin offer-
ing hast^hou not required." Were no sacrifices,
according to the ceremonial law, required of David?
They were, and he presented them, in obedience to
the Divine injunction. But the fulfilment of the
law, in its moral obligation, was required of Christ,
and he magnified the law and made it honourable.
Additional examples are not necessary.

When the Book of Psalms is read in the light of
Evangelists and Apostles, Christ will be found set
forth in it very fully. If we look for a collection
of Hymns or Psalms, or Spiritual Songs bringing
the Saviour more fully, than he is brought to view
in the Songs of Zion, we shall look in vain. To
expect another exhibiting him with unerring cor-
rectness would be even more vain, if possible.

So thought Bishop Horsely. His words, as cited
by H. Home, (1) are, " Of those (Psalms) which
allude to the life of David, there are no7i€ in which

(1) Int. vol. 4, p. 97, H3.

«iiii

118

PERPETUAL ADAPTATION

M n -i;

w if

!.'

the Son of David is not the principal and immedi-
ate siibj ect. David's complaints against his enemi es
are Messiah's complaints, first of the unbelieving
Jews, then of the Heathen persecutors and of the
apostate faction in later ages. David's afflictions
are Messiah's sufferings. David's penitential sup-
plications are Messiah's, under the burden of the
imputed guilt of man. David's songs of triumph
and thanksgiving, are Messiah's songs of triumph
and thanksgiving, for his victory over sin, and death,
and hell. In a word, there is not a page of this
book of Psalms, in which the pious reader will not
find his Saviour, if he reads with a view cf finding
him. It should seem, the Spirit of Jehovah would
not be wanting to enable a mere man to make com-
plaint of his own enemies, to describe Ms own suf-
ferings just as he felt them, and his own escajpes
just as they happened. But the Spirit of Jehovah
described, by David's utterance, what was known
to that Spirit only, and that Spirit only could
describe. So that, if David be allowed to have
any knowledge of the true subject of his own com-
positions, it was nothing in his own life, but some-
thing put into his mind by the Holy Spirit of God ;
and the misapplication of the Psalms to the literal
David has done more mischief, than the misappli-
cation of any other parts of the Scripture, among
those who profess the belief of the Christian
Religion."

iiedi-
jmies

f the
3tion8
1 snp-
)f the
amph
iimph
death,
of this
ill not
ncling
would
e com-
jn suf-
scajpes
ho vail
nown
could
have
com-
some-
God;
literal
appli-
imong
Iristian

OF DAVID 8 PSALMS.

SECTION II.

119

In the P»alm» more especially, there i8 a most happy adaptation
of the language to the state of the church.

While the phraseology was truly appropriate in
the lips of those who lived before the incarnation
of the Son of God, it has lost none of its propriety
in the lips of believers to whom that event is matt
ter of history. This is a feature of the Psalms,
though not exclusive, yet more prominent, which
has too often been overlooked. It has very fro-
<piently been taken for granted, that the Songs,
adapted to the Church in the period of youth, when
her members trusted in a Saviour promised, to put
away sin by the sacrifice of himself, in predictions
not verified by the event, in their worship, were
regulated by the precepts of a ceremonial law, soon
to be abrogated, and subjected to local and tem-
porary restrictions, must be inappropriate among
tliose who look to a Saviour w^ho has already come,
and " by one sacrifice forever perfected them that
are sanctified," to whom prediction has put on the
garb of history, before whose eyes the shadows have
passed away, and who worship God in every place
with equal acceptance. But have they who thii^c
that this must be obvious from the very nature of
things, examined with care the mode of expression
which the Spirit has employed in the Psalms i Are
we required, in using them, to celebrate the per-
sonal and official glories of a Saviour, as yet to
eonieP to sing predictions, already verified by their
accomplishment, in terms which imply that their

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( ill

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■■'ii

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120

PERPETUAL ADAPTATION

fulfilment is still an object of hope ? to employ lan-
guage which supposes that we are still under the
yoke of a burdensome ritual ? and to speak as if
wo were under the same local restrictions, in ten-
dering the public expressions of our homage, with
the Jews ? That the answer to all these questions
must be given in the negative, shall, it is believed,
appear from an attentive examination of the follow-
ing particulars.

1. The inefficacy of legal sacrifices is taught in
the Psalms. They are not merely represented as
about to pass away, but as having already passed
away. In the exercise of that faith which is the
"substance of things hoped for, and the evidence of
things not seen," the inspired writer anticipates the
period to which his hopes are directed, and speaks
of its liberty in the language of one who had seen
the Kingdom of God come with power. God had
spoken ; and he exults in what God had promised,
as if it were already realised ; so that in some
instances, the power of faith being kept out of view,
the reader might be ready to suppose the language
of some of the Psalms more appropriate in the
mouth of a Christian than of a Jew. Take the fol-
lowing examples. "Sacrifice and offering thou
didst not desire ; mine ears hast thou opened : burnt
offering and sin offering hast thou not required."(l)
These are the words of Christ, according to the tes-
timony of Paul ; but that he speaks in the name of
his people, as well as in his own, appeal's from the

(1) Ps. xl. 6.

OF DAVID 8 PSALMS.

121

View,
5uage
n the
e fol-
thou
urnt

."(1)

etes-
eof
the

preceding verse. " Many, O Lord my God, are
thy wonderful works wiiich thou hast done, and tliy
thoughts which are to ^/5-ward." Again, " I will
not reprove thee for thy sacrifices or thy burnt
offerings, to have been continually before me. I
will take no bullock out of thy house, nor he-goats
out of thy folds. For eyery beast of the forest is
mine, and the cattle upon a thousand hills. I know
all the fowls of the mountains ; and the wild beasts
of the field are mine. If I were hungry, I would
not tell thee : for the world is mine, and the fulness
thereof. Will I eat the flesh of bulls, or drink the
blood of goats? Offer unto God thanksgiving ; and
pay thy vows unto the most High : and call upon
me in the day of trouble : 1 will deliver thee, and
thou shalt glorify me."(l) -^nd in the subsequent
verses of the Psalm, when God calls the open con-
temner of his name to an account, he charges him,
not with the neglect of ceremonial rites, but with a
love of darkness, with theft, adultery, profanity,
deceit, slander, and want of natural affection. Con-
trast the preceding passage with the words of Ma-
lachi, (2) — " Ye offer polluted bread upon mine
altar: and ye say, wherein have we polluted thee?
And if ye offer the bUnd for sacrifice, is it not evil ?
and if ye offer the lame and sick, is it not evil ?
"Will a man rob God ? But ye say, wherein have
we robbed thee ? In tithes and offerings. Ye are
cursed with a curse : for ye have robbed me. even
this whole nation." (3) If Christians were required,

:|i

i-^

v\i

I -i

(1) Ps. 1. 8—15.

(2) Mai. i. 7, 8.

(3) Mai. ui. 8.

•-*'ry*'

122

PERPETUAL ADAPTATION

■I

in using the Psalms, to employ such terms, plainly
implying the continued obligation of ceremonies, it
would be at once conceded that they are inappro-
priate. Once more : " For thou desirest not sacri-
lice ; else would I give it : thou delightest not in
burnt offering." (1) What! Was no sacrifice or
offering, according to the law, required of David ?
Assuredly the ceremonial law was obligatory upon
him,* and he observed it. But he knew that legal
sacrifices only served for the purifying of the flesh,
and that a better sacrifice was wanted to expiate
the guilt of the soul. Besides, directed by the
Spirit, he adopts language which faith warrants,
and the subjects of it in the last age may appropri-
ate. One other quotation and I have done. " I
will praise the name of God with a song, and will
magnify him with thanksgiving. This also shall
please the Lord better than an ox, or bullock, that
hath horns and hoofs.-' (2)

It must be admitted, and it is admitted most wil-
lingly, that allusions to ceremonial acts of worship,
and also to the localities of the Israelitish residence,
and of their city, and temple, abound in the book
of Psalms. There are few, however, with those
passages present to their minds, which teach the
iueflicacy of sacrifice, who would say that the adop-
tion of phraseology borrowed from ancient rites, is
adapted to convey the idea of the permanent obli-
gation of them upon those who use it. And if
Jerusalem, and Zion, and Palestine, are represented,

(1) Pfl. li. 16.

(2)PB.lxix.80,81.

\t wil-
rship,
L«nce,
book
those
the
dop-
es, is
obli-
nd if
nted,

ii.

OF DAVID 8 PSALMS.

123

as the permanent seat of worship and place of rest,
it may appear in the sequel, that that is no objec-
tion to the present use of the Psalms, which furnish
such representfitions.

Tlie Apostle points out a distinction of sacrifices
into l^gal and spintual, " Above when he said,
sacrifice and oftering, and burnt offering, and offer-
ing for sin, thou wouldest not, neither hadst plea-
sure therein." Thus far the Apostle, in the words
of the fortieth Psalm. And he immediately adds,
** which are offered hy the lawP Sacrifices are still
required, but not legal sacrifices. The use of the
language of the Psalms implies an obligation to
offer sacrifices, but not legal sacrifices. " Which
are offered by the law." (1) The Psalms themselves
furnish an explanation of sacrifices, and offerings,
as obligatory upon believers of every age, founded,
as you will at once perceive, upon the distinction
which the Apostle holds up to view. I shall put
down a few verses without comment. " Offer the
sacrifices of righteoftsness, and put your trust in tlie
Lord. — Whoso offereth praise glorifieth me. — The
sacrifices of God are a hroken sjpirit^ a broken and
a contrite heart, O God, thou wilt not despise. —
Tlien shalt thou be pleased with the sacrifices of
righteousness, with burnt offering and with whole
burnt offering : then shall they offer bullocks from
thine altar. — I will freely sacrifice unto thee '^ I mill
praise thy name, O Lord, for it is good. — I will offer
to thee the sacrifice of th/mksgiving, and will call

(1) Heb. X. 8.

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124

PERPETUAL ADAPTATION

upon the name of the Lord. — Let ray prayer be set
forth before thee as incense, and the Hfting up of my
hands, as the evening sacrifice. "

The use of terms borrowed from the ancient
economy, is authorised by the example of New Tes-
tament writers. They describe the character, the
duties, the worship, and the privileges of Christians
in the language of the people of Israel. Tlie con-
sistency of the language of the Psalms with the
spirit and the institutions of the present time, wili
appear from the subsequent parallelism, suggested
l)y a comparison of the terms employed by the pen-
men of the Psalms with those introduced in the
New Testament : unless it should be said that there
is something " Jewish and cloudy" in the writings
of Christ and his Apostles, which is removed by
the more lucid modes of speech which some of their
more spiritual followers may teach us to use : —

PSALMS.

Pa. xlvi. 4. There is a river,
the streams of which shall
make glad the city of God, the
holy place of the tabernacles of
the Most High, xlviii. 2. Beau-
tiful for situation, the joy of
the whole earth, is Mount Zion,
on the sides of the north, the
city of the great king. li. 18.
Do good in thy good pleasure
unto Zion : build thou the walls
of Jerusaiern. liii. 6. Oh that
the salvation of Israel were
come out of Zion! When God
bringeth back the captivity of
hiB people, Jacob shall rejoice,
ana Israel shall be glad.

NEW TESTAMENT.

Heb. xii. 22. But ye are come
unto mount Zion, and unto the
city of the living God, the hea-
venly Jerusalem. Rom. ix. 6,
1, 8.' They are not all Israel
which are of Israel : neither,
because they are the seed of
Abraham, are they all chil-
dren : but, in Isaac shall thy
seed be called. That h, thiy
which are the children of the
flesh, these are not the children
of God: but the children of the
promise are counted for the
seed. Gal. vi. 16. Peace be
on them, and upon the Israel
of God.

OF DAVIDS PSALMS.

125

3 set

jient
Tes-

the
tians
con-
i the
, will
ested
> pen-
Q the
there
itings
edby

their

re come
nto the
he bea-
ix. 6,
Israel
leither,
iseed of
111 chil-
ill thy

I of the
\hildren

of the
lot the
jace be

Israel

Pa. xxvii. 4. One thing hove
I desired of the Lord, that will
I seek after ; that I mav dwell
iu the house of the Xoraall the
days of my life, to behold the
beauty of the Lord, and to en-
quire in his Temple, xlriii. 9.
We have thought of thy loving
kindness, God, in the midst
of thy Temple, lii. 8. But I am
like a green olive tree in the
house of God.

Pa. liv. 3. For strangers are
risen up against me, and op-
pressors seek after my soul,
cxxxvii. 4. How shall we sing
the Lord's song ia a strange
landl

Ps. cvi. 4, 5. Remember me,
O Lord, with the favour that
thou bearest unto My people :

visit me with thy salvation :
that I may see the good of th^
chosen^ that I may rejoice in
the gladness of thy nation, that

1 may glory with thine inheri-
tance. • cxxxii. 9. Let ihj priests
be clothed with righteousness,
cxlviii. 14. He also exalteth the
horn of his people, the praise of
all his saints ; even of the chil-
dren of Israel, a people near
unto him.

Ps. xlii. 4. When I remember
these things, I pour out my soul
in me: for I had gone with
the multitude, I went with
them to the house of God, with
the voice of joy and praise,
with a multitude that kept
holyday. oxxii. 3, 4. Jerusalem
is builded as a city that is com-
pact together : whither the
tribes go up, the tribes of the
Lord, unto the testimony of Is-
raelf to give thanks unto the

Jno. ii. 19. Jeans answered
and said unto them, destroy
this temple, and in three days I
will raise it up. 1 Cor. iii. 16.
Know ye not tliat ye are the
temple of God, and that the
spirit of God dwelleth in you ?
1 Tim. iii. 15. That thou mny-
est know how thou oughtest to
behave thyself in the h&use of
God, which is the church of
the living God.

Eph. ii. 19. Now, therefore,

ye are no more strangers and

foreigners but fellow-citizens,

with the saints, and of the

household of God.

1. Peter ii. 9. But ye are
a chosen generation, a royal
priesthood, an holy nation, a
peculiar people ; that ye should
shew forth the praises of him
who hath called you. Col. i.
12. Giving thanks unto the
father, which hath made us
meet to be partakers of the
inheritance of the saints in
light.

Eph i. 10. That in the dispen>
sation of the fulness of times, he
might ^a^£r together in one, all
thingsin Christ, both which are
in heaven, and which are on
earth ; even in him. Hob. 12.
Ye are come unto the heavenly
Jerusalem, and to an innumera-
hie company of angels, to the
general assembly and church of
the first born, which are writ-
ten in heaven, to God the judge
of all, and to the spirits of just

i. i^'A'

--r^

126

PERPETUAL ADAPTATION

i! '!

ill

name of the Lord. For there
are set thrones of judgment, the
thronet of tfu house of Daoid.

I'd. 1. 6. Gather my saints
together unto mu ; those that
liave made a covenant with
nie by sacrifice. Ixvi. 15. I will
offer unto thee burnt sacrifice
of fatlings, with the inceuse of
rams ; 1 will offer bullocks
with goats, cxviii. 27. Bind
XXiQ^sacrifice with cords, even
unto the horns of the altar.
xiiii. 4. Then will I go to the
altar of God, unto God my
exceeding joy.

Ps. cxxxvii. 1, 8. By the
rivers oi Babylon, there we sat
down, yea, we wept when we
remembered Zion. daugh-
ter of Babylon, who art to be
destroyed; happy shall he be
that rewardeth thee, as thou
hast served us.

men made perfect, and to JesuK
the Mediator of the New Cove-
nant. Lu. i. 32. The Lord God
shall fjive unto him (Jesus) the
throne of his father David.

lloni. xii. 1. I beseech you,
brethren, bv the mercies of
God, that ye present your bo-
dies a living sacrifice^ noly, ac-
ceptable unto God. 1 Pet. ii.
5. Ye also, as living stones, are
built up a spiritual house, an
holy priesthood, to offer up spi-
ritual sacrifices, acceptable to
God by Jesus Christ. Heb. xiii.
10. We have an altar, whereof
they have no right to eat who
serve the tabernacle.

Rev. xvii. 6. And upon her
forehead \fa3 a name written.
Mystery, Babylon the great, the
mother of harlots, and abomi-
nations of the earth, xviii. 20.
Rejoice ovtr her, thou heaven,
and ye holy Apostles and Pro-
phets; for God hath avenged
you on her. •

Before a comparison of the mode of expression
used in the Psalms with that which is found in the
New Testament, every objection to the use of the
8ong8 of Zion, on account of the frequent allusions
which they contain to the nature and circumstances
of the religious institutions of Israel, vanishes. It
is not intended to make the impression that there
is no allusion to the types in the Book of Psalms,
which is not found introduced by Christ and his
Apostles to describe spiritual things. But we find
them using figurative language derived fi'om all the
leading and frimwry characters of the former

OP David's psalms.

12'

Je»uM
Cove-
dOo.l
ib) the
d.

\ you,
ies of
lur bo-
)ly, ac-
Pet ii.
les, are
iBC, an

able to
eb. xiii.
vhereof
lat vrbo

pen her
written,
reat, the
1 abomi-
Kviii. 20.
heaveo,
ind Pro-
aveDged

ression
in the
of the
lusions
itances

IS. It
there

salms,

,nd his
efind
all the

Iformer

economy ; and in tliis they furnish an evidc^ o of
the correctness and consistency of Chnf(tian6, put-
ting the name of the type to express the thin(/
typified.

The allusions to the various musical instruments,
used l)y the Israelites in the temple service, occa-
sionally found in the Psalms, may be explained
upon the principle to which the preceding argu-
ment conducts us, in perfect consistency with the
exclusion of them all from our places of worship.
Tlie reason that I have not taken particular notice
of them, as of allusions to othe^ typical institutions,
is a desire to avoid the question respecting the mode
of singing the praises of the Lord, which is not
necessarily connected with the examination of the
character of the Hymns which should be introduced
into the sanctuary. (1)

2. Predictions in the Psalms, and, in particular,
those of which Christ is the subject, which admit
of a definite' accomplishment before the consummH'
tion of all thhigs^ are presented in a historical form.
Had such events as are foretold in the Psalms been
exhibited a^s future^ we could not have used the
Songs which supply the predictions that have
already had their accomplishment, without pro-
nouncing the language of expectation and hope,
when we well knew that the object contemplated
had become matter of fact. But the spirit has
revealed them in such a form that there can remain
no doubt of a designed accommodation of the Psalms

(1) Note N.

:;i

» :J

V a

-,'tr^

i< <

)

I. ■■

128

PERPETUAL ADAPTAnON

to ever}^ age, and an adaptation to permanent use
in the cluircli. Were there not nnquestionablc
evidence of the contrary, we might be ready to sup-
pose many of the prophetic Psalms written subse-
(pient to the events they record, with a special
view to the service of the New Testament chnrch.
Predictions, on the contrary, that do not admit of
a definite fulfilment before the second coming of
Christ, and are being fulfilled progressively from
agfe to age, appear in their natural future form.
These predictions, like the promises of the new
covenant, whatever partial accomplishment tiiey
may have had, or to whomsoever they may have
been realised in particular, are still to be fulfilled,
are still the foundation of tlie saints' hopes, and
patient expectations. We shall illustrate the pre-
ceding remarks by a few examplet out of many
that might be brought forward. In the second
Psalm we read, " I have set my King upon my
holy hill of Zion." The actual ascension of Im-
manuel to the right hand of the majesty on High,
his formal investiture with mediatorial authority,
did not take place till after his resurrection from
the dead. Yet we do not read, " I mil set," but,
" I Ihcme set my King upon my holy hill." When
an event is predicted which is progressively per-
fected, mark the change of tense : " I vnll declare
the decree." " I bUoR give thee the heathen for
thine inheritance." The exaltation of Christ is an
event perfected, and past, but the subjection of the
Gentiles to the sceptre of Immannuel is progi-essive ;

OP DAVID 8 PSALMS.

129

it use
nablc

siip-
jiibso-
pecial
lurcb.
mit of
ing of

from

1 form,
e now
t tliey
y liave
ilfiUed,
68, and
;he pre-

many

second

)on my

of Ini-

High,
thority,
Q from
," but,

When
3ly per-
J declare
Iben for
tst is an
in of the

I'essive;

is past, passing, and to come to pass, till all tilings
shall have been subdued. Then cometh the end.
The twenty-first Psalm affords another illustration.
" The king shall joy in thy strength, O Lord ; and
i n thy salvation how greatly shall he rejoice !" The
Son of man has entered into his glory, he has taken
possession of the joy set before him: but is his a
glory which is evanescent? his a joy which is
enjoyed and passes away ? No. He has entered
into it, and still continues in it, and must continue.
Therefore tlie future time is used — " he sJiaU joy —
he shaU rejoice." The Father's gift to him, how-
ever, of mediatorial glory is definitely perfected,
and accordingly we read, " Thou Jiast given him his
heart's desire, and fiaat not withholden the request
of his lips." Hear one other example. (1) " Ont
of Zion, the perfection of beauty, God haihshinedP
The Israelite could only use this form of speech in
the exercise of that faith which is the substance of
things hoped for. He might have said, " out of
Zion, God shall shineJ^ We could not. Both can
unite in the language of the text. The words fol-
lowing are, " Our God shaU come, and shall not
keep silence." The fourth and sixth verses teach
us that these words refer to his second coming — his
coming to judgment. " That he may judge his
people — God is judge himself." With what pro-
priety is the future tense introduced with the
change of subject I The one verse speaks of his
coming to offer himself in sacrifice ; it is past :—

(1) Pb.1.

I
r i

■\

130

PERPETUAL ADAPTATION

the Other of his second coining; it shall be futuro,
till faith be swallowed up in victory.

8. In those Psalms, in which Christ himself is
the speaker, it wonld seem that ho uniformly ap-
peal's before us, in the last act of his life of humili-
ation and sorrow, just about to give up the Ghost ;
so that ho is, as it were evidently set forth, cruci-
tied among us. We may therefore expect to find
the Saviour speaking of things as past, present, or
future, according to their relation to the point of
time when he takes notice of them. Contemplating
the objects, concerning which he discourses by the
Spirit in the Psalmist, from the cross, he will be
found to represent them in that aspect which they
bore to himself when about to expire. The fol-
lowing examples may serve to illustrate and confirm
the position. "My God, my God, why hast thou
forsaken me ? — ^I am poured out like water, and all
my bones a/re out of joint. — ^They look and stare
upon me. — ^They part my garments among them,
and cast lots upon my vesture." (1) " Into thine
hand I commit my spirit." (2) The words of the
firet and last verses, which have been produced,
were those which the Saviour literally uttered, when
his sufferings hastened to their close. He speaks of
preceding events as paat. " The assembly of the
wicked ha/ve enclosed me: they pierced my hands
and my feet." (3) " I ha/ve heard the slander of
many : fear was on every side : while they took
counsel together against me, they devised to take

(1) Ps. xxii. 1, 14, 17, 18, (2) Ps. xsrl 5. (8) Ps. xxli. IS.

OF DAVID S rSALMS.

131

' |4'

Lire,

If is
ap-
nili-
lost ;
puci-
iind
it, or
lit of
iting

y tiie

ill be
they
le fol-
nfirm
I thou
id all
stare
them,
thine
f the
uced,
when
iksof
)f the
ands
er of
took
take

1. 16.

away my life.'^ (1) " I /uwe preached rightcousnosrt
ill the great congregation : lo, I ha/ve not refrained
my Hi)y, (> Lord, thou knowest. I ha/ve not hid thy
righteousness within my heart ; I ha/ve declared tliy
faithfulness and thy salvation : I ha/ve not cmvcealed
thy loving-kindness and thy truth from the great
congregation." (2) The purposes, the desire, and
the expectation of the expiring Jesus, except that
in the eighteenth Psalm (3) he shouts victory, and
anticipates, in a manner truly natural, the laurels,
when the last stroke is ready to fall to the destruc-
tion of Satan and his works, are all represented so
tliat their objects appear to be future. " Tliou wHt
7iot leave my soul in hell ; neither wUt thou suffer
thine Holy One to see corruption. Thou mlt t^hew
me the path of life." (4) " I will declare thy name
unto my brethren : in the midst of the congrega< ion
will I praise thee." (5) ^^Iwill abide in thy taber-
nacle for ever : I mil trust in the covert of tliy
wings. Tliou wilt prolong the king's life ; and his
years as many generations. He shall abide before
God for ever." (6) " Open to me the gates of right-
eousness ; I will go into them, and I will praise the
Lord." (7)

4. Tliose parts of the Mediator's privileges and
trials in which his people have not only a legal in-
terest, but have actual fellowship with him, are
sometimes exhibited aa present enjoyed or suftered,
without respect to their relation to the time of

(1) Ps. xxxi. 18.

(2) Pa. xl. 9, 10.

(3) Ps. xvUi. 8T— 48.

(4) Ps. xvl. 10.

(&) Pa. xxii. n.

6) Ps. xli. 4, 6, 7.

7) Pa. cxvUi. 19.

1 4

mamm

I' !

M;]

if,
t

t I

\im\

132

PEKPETTTAL ADAPTATION

his crucifixion. Whatever his people suffer for his
sake, he reckons inflicted upon himself— a filling up
of that which is behind of his sufferings. The
afflictions of Christ may therefore be considered
l^resent, repeated again and again in the afflictions
of his members. In like manner, the special cove-
nant favour bestowed upon the believer, may be
viewed as a continuation of the Father's promised
favour to the Son. The use of the present time
when the joys and sorrows of Christ, in which the
saints participate in very deed, are introduced to
notice, while it must be considered a modification
or limitation of the second and third particulars of
this section, is no inconsiderable circumstance in
Songs designed for the lips of his followers. " The
Kings of the earth set themselves, and the rulers
take counsel together, against the Lord and against
his Anointed." (1) " He delivereth me from mine
enemies; yea, thou liftest me up above those
that rise up against me." (2) " The Lord is their
strength, and he is the saving strength of his
anointed." (3)

SECTION III.
The Psalms contain nothing but the language of Unwavering Faith,

" The fearful and the unbelieving" are classed by
the Spirit with the most vile and those who " have
their part in the lake which bumeth with fire and
brimstone. " If such characters be hatefiil to a God
of truth and holiness, the language of fear and un-
belief must ever prove displeasing to him. There

(1) Pb, U. 2.

(2) Ps. xviii. 48.

(8) Ps. zxTiu. 8.

OF DAVID 8 PSALMS.

133

Faith.

[edby
have
le and
God

iThere

is no exercise of the heart, of the tongue, or of the
hands, which the Christian is not definitely required
to perforin in faith. " Without faith it is impossible
to please God." The servant of Christ stands by
faith, walks by faith, fights in faith, prays in faith :
in one word, lives by faith; as it is written, " I am
crucified with Christ ; nevertheless, I live : yet not
I, but Christ liveth in me : and the life which I
live in the flesh, I live by the faith of the Son of
God, who loved me, and gave himself for me."

It must, therefore, be evident that when we come '
into the presence of God, to celebrate his praise in
a song, as faith in exercise is requisite to the accep-
table performance of the solemn duty, so the
language must be consistent with the state of the
mind — it must be that of precious faith, unmixed
with distrust and apprehension. We can never
praise God in the words which fear and doubting
suggest, unless God may accept as praise a decla-
ration of distrust in his promises; and of want of re-
liance upon his well beloved Son.

This premised, we observe that there is one
feature by which the Book of Psalms, is distin-
guished from every other collection of Songs, which
has been appended to it, or substituted in its
place, more than this, that it does not contain
one expression which faith does not warrant,
and will not adopt — not one inconsistent with a
cordial reliance upon the character and promises
of Jehovah revealed to us in Christ. It is not as-
serted that the saints have not their seasons of fear,

1 1

134

PERPETUAL ADAPTATION

'• ' tfl

(g ;

i i

and doubt, and perplexity. This is taken for
granted in some of tlie Psalms, and declared in
others, but as fear and doubting are not charac-
teristic of them as holy persons, on the contrary,
spring from the principle of corruption, they are
not taught to approach God as if fear and faith
were alike to him, though diametrically opposed
to each other. In tliese Psalms we are called upon
to contemplate the Christian worshipping before
God in all the varied circumstances of life, and uni-
formly he is seen assured and stable : in particular,
1. " Kejoicing in hope." A vista is always open
to the eye of faith, over which no cloud hangs,
tlirough which the future is discovered with a de-
gree' of clearness that reconciles to present evils, in
the anticipation of the happiness about to be en-
joyed. A few texts out of a multitude m&y suffice
for the verification of this and the following parti-
cular. (1) "But know that the Lord hath set
apart him that is godly for himself; the Lord will
hear when I call upon him — I will both lay me
<iown in peace, and sleep: for thou. Lord, only
inakest me dwell in safety." (2) " For the needy
shall not always be forgotten : the expectation of
the poor shall not perish for ever." (3) " We will
rejoice in thy salvation, and in the name of our
God we will set up our banners." (4) " The Lord
is my shepherd ; I shall not want. — Yea, though I
walk through the valley of the shadow of death, I
will fear no evil ; for thou art with me : thy rod

(1) Ps. iv. 8, 8. (2) Pa. ix. 18. (8) P». zx. 6. (4) Pb. xxlii.

OF LAVID8 P8ALM8.

135

1 for
3d in
arac-
crary,
y are
faith
posed
upon
)efore
duni-
cnlar,
J open
bangs,
L a de-
i^ils, in
be en-
uffice
parti-
tli set
will
ly me
only
[needy
ion of
e will
»f our
Lord

kigh I
^ath, I
rod

nnd thy stafi, they comfort me. — Sm'ely goodness
and mercy shall follow me all the days of my life :
and I will dwell in the house of the Lord for ever.''
(1) "Though an host should encamp against me, my
lieart shall not fear : though war should rise against
me, in this will I be confident. One thing have 1
desired of the Lord, that will I seek after ; that I
may dwell in the house of the Lord all the days of
my life, to behold the beauty of the Lord, and to
enquire in his temple. For in the time of trouble,
lie shall hide me in his pavilion : in the secret of
his tabernacle shall he hide me ; he shall set me
upon a rock. And now shall mine head be lifted
up above mine enemies round about me : therefore
will I offer in his tabernacle sacrifices of joy ; I will
sing, yea, I will sing praises unto the Lord."

2. Triumphing in the freedom which the Spirit
of life, in Christ Jesus, gives over sin and death.
Tliere is no Psalm in the use of wliich the professed
worshipper is introduced into the gracious presence
of God, either to proclaim, to the dishonour of tlie
<)bject of worship, his carnality and unbehef domi-
nant, or the prevalence of carnality and unbelief
in others, numbered among the children of God ;
but in many he is taught to speak the praises of
Him who gives strength to the weak, stability to
the wavering, spirituality to the carnal, and makes
the soldier of Jesus, to whatever straits he may
have been reduced, more than a Conqueror. " Hear
me when I call, O God of my righteousness ; thgu

(1) Pb. xxvU. 3-6.

' M

Ii t

I '■>

136

rEEPETUAL ADAPTATION

hast enlarged me when I was in distress; have
mercy upon me, and hear my prayer. Thou hast
put gladness in my heart, more tiian in the time
that their com and their wine increased." (1) " My
teal's have been my meat day and night, while they
continually say unto me, Where is thy God ? When
I remember these things, I pour out my soul in me :
for I had gone with the multitude, I went with them
to the house of God, with the voice of joy and
praise, with a multitude that kept holy day. Why
art thou cast down, my soul ? and why art thou
disquieted in me ? hope thou in God ; for I shall
yet praise him for the help of his countenance. "(2)
In the preceding passage the language of despon-
dency is not found. The time of despondency is
]jast, and has been succeeded by a season of confi-
dence and hope. God is praised for having dis-
l)elled the gloomy clouds, and shone forth upon his
servant with the brightness of that light which is
diffused by his gracious face. The seventy-third
Psalm supplies us with a very beautiful example
for illustration. The inspired writer had been, as
many have been, sevei^ely tried by the apparent
(contrariety of the dispensations of God's providence
toward the righteous and the wicked, to the prin-
ciples of justice. He had nearly fallen into infi-
delity, and was ready to draw the conclusion that
sanctification is vain, and purity unworthy of cul-
tivation. He does not, however, suppose that the
expression of his feelings while he wavered uncer-

(t)P8. iv.1,7. (2)P8.xUi,4.

irent
lence
)riii-
infi-
that
cul-
the
icer-

OF DAVID 8 PSALMS.

137

tain whether he shall cast in his lot among the
prosperous wicked, or adhere to the company of
the poor and oppressed citizens of Zion, would form
an acceptable song of God. The unerring Spirit
has never moved a holy man to write the language
of wavering, to be used in the service of God by
himself or others. What else was the heart ot
Asaph — what his words, during the prevalence ot
his temptation, than a heart disposed to rebellion
against the Highest — words expressive of condem-
nation of God's righteous government? But the
exulting shout of victory, obtained through the
Spirit of Grace, glorifies God, and the retrospect of
past ignorance and past danger, is calculated to
promote humility, leads to clearer discoveries of
the " sovereign mercy of the Lord," and calls forth
every energy of the man to proclaim the praises of
Him, who brings good out of evil, and rescues from
external and internal enemies. And the seventy
third Psalm is just the shout of triumph, embracing
the most humiliating confession of human weak-
ness, the most ardent expression of love to God,
the most unhesitating proclamation of his goodness,
apart from all the creature's claims ; nay, contrary
to the creature's just desert. How correctly the
language of strong feeling is presented in the begin-
ning of it ? The abruptness with which the writer
introduces himself is true to nature, and at once
satisfies the reader that here there is no affectation
of one feeling, which the soul does not experience.
" Truly God is good to Israel, even to such as are

'I I

■I

^■1 .

if L
ill., 'Is:

138

PERPETUAL ADAPTATION

l!i

of a pure heart. But as for me, ray feet were
almost gone ; my steps had well nigh slipped. For
I was envious at the foolish, when I saw the pros-
perity of the wicked." He looks upon envy as no
little sin, he assimilates it to the brink of an awful
precipice over which to stumble is destruction
beyond remedy. On the giddy brink he had stood,
and while we read, imagination pictures him yet.
trembling, with the vivid recollection of the danger
from which he was only saved. Having described
the character and situation of some wicked from a
view of which his envy had taken its rise, he adds,
" Therefore his people return hither ; and waters of
a full cup are wrung out to them. And they say,
how doth God know ? and is there knowledge in
the Most High? Behold, these are the ungodly,
who prosper in the world ; they increase in riches.
Verily, I have cleansed my heart in vain, and washed
my hands in innocency. For all the daylong have
I been plagued, and chastened every morning.
When I thought to know this, it was too painful
for me, until I went into the sanctuary of God; then
understood I their end." " I commune with mine
own heart : and my spirit made diligent search.
Will the Lord cast off for ever ? Doth his promise
fail for evermore? Is his mercy clean gone for ever?
And will he be favourable no more? Hath God
forgotten to be gracious ? Hath he in anger shut
up his tender mercies ?" Is this not the language
of unbelief and of distrust? "Doth his promise
fail for ever more ?" Not in the lips of the inspired

^ II'

OF DAVID S PSALMS.

139

*■ 4

yet

mful
then
nine
,rch.
ise
ver?
God
shut
[lage
ise
lired

penman wL ^n writing : not as constituting a part
of the song. It is a painful and humiliating review
of the unbelieving weakness of past days, over
which faith has triumphed. For it is immediately
added, "And I said, this is my infirmity: but I
will remember the years of the right liand of the
Most High. I will remember the works of the Lord :
surely I will remember thy wonders of old." (1)
One more example, and I do not urge the induction
farther. " Wilt thou be angry with us for ever 'i
"Wilt thou draw out thy anger to all generations 'i
Wilt thou not revive us again; that thy people
may rejoice in tliee? Shew us thy mercy, O Lord,
and grant us thy salvation. I will hear what God
the Lord will speak : for He will speak peace unto
his people, and to his saints : but let them not turn
again to folly. Surely his salvation is nigh them
that fear hiin, that glory may dwell in our land."(2)
3. "Patient in tribulation." The evils of which
we have been speaking, are moral either in their
own nature, or in their operation. As they are
contrary to the fruits of faith, we do not find them
introduced, as present, with the worshipper, in any
of the Songs of Zion. The evils which we notice
under the head of tribulation are natural, and their
presence implies nothing contrary to the most lively
workings, of the principle of Faith. Where faith
exists, " tribulation worketh patience, and patience
experience, and experience hope." And if the
Book of Psalms embrace nothing but the effusions

(1) Pb. Ixxvii. 6—11. (2) Ps. Ixxxv. 5—8.

I
I

I i

1^
t

i i

.'4_:

^ ■:!•:

lii

i 1^

140

PERPETUAL ADAPTATION

of faith, we may expect to find patience, experiw
ence, and the assurance of hope that never makes
ashamed, exemplified in the midst of the sharpest
outwaM afflictions. When we read, our expecta-
tions are not disappointed. Tlie language which
the Psalms hold when presenting the afflicted state
of God's people, is uniformly of the following cha-
racter. " In the Lord put I my tnist : how say ye
to my soul, flee as a bird to your mountain ?" " Hie
troubles of my heart are enlarged : O bring thou
me out of my distresses. Look upon mine affliction
and my pain, and forgive all my sins. Consider
mine enemies, for they are many ; and they hate
me with cruel hatred. O keep my soul, and deliver
me ; let me not be ashamed; for Ijput my trust in
tlieeP (1) Observe (first), he traces all his afflictions
to their proper source — ^his sin, and thus teaches us
his resignation. "Wherefore doth a living man
complain, a man for the punishment of his sins."
(Second) His faith is implied in his importunate
supplication for deliverance from the cause and the
effect — sin and soitow, and is expressed in the argu-
ment by which he urges his petition. " For I put
my trust in thee." " Thou makest us a reproach to
our neighbors, a scorn and a derision to them that
are round about us. iliou makest us a byword
among the heathen, a shaking of the head among
the people. All this is come upon us ; yet we have
not forgotten thee, neither have we dealt falsely in
thy covenant." " I poured out my complaint before

(l)P8.xi.l; XX7.17— 20.

OF DAVIDS PSALMS.

141

man

argu-
Iput
iclito

that
[word

long
I have
llyin
lefore

him ; I showed before him my trouble. When my
spirit was overwhelmed within me, tJien them Icnexe-
est my path. In the way wherein I walked have
they privily laid a snare for me. I looked on my
right hand, and beheld, but there was no man that
would know me ; refuge failed me ; no man cared
for my soul. I cried unto thee, Lord : I said,
Th(m art my refuge and my portion in the land of
the livvng,^^{i)

4. " Continuing instant in prayer*" The reader
of the Scripture does not need to be taught that the
prayer oi faith is imperatively required. The man
of prayer has his instructions laid before him by
Christ and his Apostles, very perspicuously. " What
things soever ye desire, when ye pray, believe that
ye receive them, and ye shall have them." " If
any of you lack wisdom, let him ask of God, that
giveth to all men liberally and upbraideth not, and
it shall be given him. But let him ask in faith,
nothing wavering. For he that wavereth is like a
wave of the sea driven with the wind and tossed.
For let not that man think that he shall receive
any thing of the Lord." Here both sides of one
great truth are exhibited : — that the prayer of faith
is always answered, — that to the prayer of unbelief
God has not given us any reason to expect an
answer.

The Book of Psalms contains very many prayers,
offered up on various occasions, but they are all
the prayers of faith. The man, whose heart closes

(1) Pa. xliv. 13—17 ; cxlii. 2— «.

ijl

14y

PERPETUAL ADAITATION

with the language of the song which contains any
given petition, offers up that petition in faith; his
prayer is founded upon a Divine promise, he prays
according to the will of God, and he is in no danger
of asking any thing amiss, to be consumed upon
liis lusts. Take the following specimen of prayers
presented by them who use the songs of Zion.
"Have mercy upon me, O God; consider my
trouble which I suffer of them that hate me, thou
fjtat liftest me up from the gates of death : that I
may shew forth all thy praise in the gates of the
daughters of Zion ; I will rejoice in thy 8al/vation,^\\ )
Tlie concluding clause assures us that the suppliant
confidently anticipates an answer. " Consider and
hear me, O Lord my God ; lighten mine eyes, lest
1 sleep the sleep of death ; lest mine enemy say, I
have prevailed against him ; and those that trouble
me rejoice when I am moved. But / home trusted
in thy mercy / my hea/rt shall rejoice in thy salva-
tion.''^ (2) "I have called upon thee, for thou unit
hear me^ O God." (3) That this is a prayer of faith,
will be apprehended at once. " I will call upon
the Lord, who is worthy to be praised; so shaU I
he sa/vedfrom mine enemies^ " Unto thee will I
cry, O Lord my Kock ; be not silent to me ; lest,
if thou be silent to me, I become like them that go
down into the pit." (4) The supplication extends
to the end of the fifth verse, and in the sixth verse
we read, " Blessed be the Lord, because he hath

(1) Pfl. ix. 12, 14.

(2) Pa. xiii. 8-5.

8) Pa. xvii. 6.
;4)PB.xyiU.8; xxvUi. 1.

OF DAVID 8 P8ALM8.

143

any
; his
)rays
mger
upon
avers
Zion.
r my

thou
hat I
)fthe
^."(1)
pliant
erand
58, lest

say, I
rouble
rusted
salva-
m wilt
faith,
upon
/
wiUI
, lest,
at go
:tend3
verse
hath

ki.i.

/teanl the voice of my aupplicati&ns.^'^ Is not th's u
Ibrm of words most appropriately addressed to that
God, who promises, " Before they call, I will
answer, and while they are yet speaking, I will
hear/'

The exhibition of the spirit of faith, breathing in
the Psalms, might be extended, so as to include a
reference to every part of the collection. Moreover,
in order to demonstrate their claim upon tlie assem-
blies of Mount Zion, it would be no unproHtable
exercise to contrast them with the diflerent com-
pilations of uninspired Hymns or Songs presented
to the Church, and unrighteously substituted for
the Psalms given by inspiration of the Holy Ghost.
I presume in all, with which I am acquainted, tliere
will be found language, that does not bespeak the
exercise of faith in him who employs it. The Songs
of Zion do not number OTie among them adapted to
the individual that has not yet been delivered from
tlie slavery of sin, or that has not yet learned to
mourn after a godly sort; — in one word, to the
unbeliever and impenitent. And I have yet to
learn a song that would suit such, to sing which,
and to call it praise, would not be as grossly insult-
ing to the Deity, as the character of the impenitent
and unbeliever is hateful to unspotted purity. (1)

If a clear and full revelation of tlie Saviour, in
his person, offices, and work; if the absence of
every thing purely national and temporary ; if a
phraseology accurately accommodated to the

•

(1) Note P.

'!('. ■

144

I'ERPETUAL ADAPTATION

churcli, indopeadently of every change tlirongh
which she may pass, whether that change affect
her external condition, or her internal organization ;
if an undeviating expression of tliat faith, without
which it is impossible to please God, prove a col-
lection of songs suitable to Christian worshippers, a
doubt cannot be entertained tliat the Psalms of
David are recommended by their adaptation to the
spiritual worehip of that God, who is a Spirit, and
demands worship in spirit and in truth.

Hear the testimony of "The Editor of the Bible
with the Notes of Several of the Venerable Re-
formers," as recorded by H. Home. True : human
testimony can never be admitted as authority in
the decision of the question, respecting the adapta-
tion of the Psalms to our times; but surely the tes-
timony of one uninspired writer, in their favour, is
<iuite as good as the testimony of another, against
them, and for that reason I give a place to his words.
" The language in which Moses, and David, and
Solomon, Heman, Asaph, and Jeduthun, worship-
ped God, is applicable to Christian believers. They
worship the same God through the same adorable
Redeemer ; they give thanks for similar mercies,
and mourn under similar trials ; they are looking
for the same blessed hope of their calling, even
everlasting life and salvalion, through the prevail-
ing intercession of the Me8siali."(l)

The united testimony of Gray and Bishop Home
shall close the examination of the last fact. " The

(1) Int. iv. p. 95.

)ngh
iftect
tion;
Jiout
1 col-
ers, a
ns of
to the
, and

Bible
9 Ke-
luman
ity in
dapta-
hetes-
>ur, is
gainst
ords.
and
rship-
They
)rable
ircies,
poking
even
t-evail-

[ome
I" The

OF DAVTDS PSALMS.

14.1

expressions and descriptions of the Psalms may
seem to some persons to have been appropriate and
peculiar to the Jewish circumstances; and David
indeed, employs figures and allusions applicable to
the old dispensation. But as, in recording temporal
deliverances and blessings vouchsafed to the Jews,
we commemorate spiritual advantages thereby sig-
nified, we use the Psalms with the greatest prr>-
priety in our Church. * We need,' says an elegant
commentator, * but substitute the Messiah for David,
the Gospel for the Law, and the Church of Christ
for the Church of Israel ; we need but consider the
ceremonies and sacrifices of the law, as the emblems
of spiritual service, of ^ liich every part hath its
correspondent figure ; and we appropriate tlu^
Psahns to our own uses, as the noblest treasure oi'
inspired wisdom.'" (1)

Without multiplying testimonies, which the great
and the good have given, to the unrivalled beauties
of the Songs of Zion, and their adaptation to tlie
state of believers even in this age, we shall
hasten to a conclusion.

(1) Orfty'B Key, 220.

11!

'ff'

'<!

■ !l

CONCLUSION.

The subject which has been discussed in the pre-
ceding pages, is not more important in itself, than
on account of its connection with a variety of high
theological questions. The more carefully it is
investigated, the more will Christians be persuaded
that the decision to which they may come deeply
involves the interests of truth in general, and must
give a tinge to almost their whole religious system.
I am well aware that many do not at present fiiUy
apprehend its bearing upon the cause of revealed
religion, and the aspect of the Church of Christ in
the world, but seem to consider it an isolated object
of thought. But the effect of an erroneous decision
upon the part of the disciples of Jesus, will not fail
to follow, though they do not know the cause, nor
comprehend its operation. There is such an entire
oneness in the doctrines of the Gospel, that adhe-
rence to one error necessarily involves an inconsis-
tency, to escape which, when perceived, must lead
to a renunciation of the error, or, what not less fre-
quently happens, the adoption of others to protect
one. There is such an intimate connection of all
ordinances with those doctrines, that a reciprocal
action b et ween reli gious opinions and the observan ce

CONCLUSION.

14T

of religious institutions is constant. A corruption
of the doctrine of Christ must lead to a corruption
of divine institutions, and a departure from the sim-
plicity of a divine prescript is necessarily followed
by a laxity of principle, if not an unmasked renun-
ciation of the form of sound words. (1) Not a few
are of opinion, that the effects of the abandonment
of an inspired collection of Songs, and the substi-
tution of expository compositions, are already visible
and demonstrable. I am not so minutely acquainted
with the history of the introduction of uninspired
songs, in connection with the state of religion in
those Churches where they are used, as to risk an
opinion upon this point ; but when we compare the
present condition of Presbyterian and Congrega-
tional Churches, which steadfastly adhere to the
Psalms of David, with that of those in which they
have been set aside, there does not appear a supe-
riority in the latter sufficient to create a presumption,
in favour of the purifying and peaceful tendency of
the introduction of modern, and, as some suppose,
more evangelical Psalms.

In the examination of the question. Whether it
be consistent with the revealed will of God, whether
it be required of us, strictly to adhere to the Bible
Psalms, free from a consciousness of any motive,
private, selfish, or unworthy of a minister of Jesus,
I have not sought to enlist in my favour the preju-
dices of those who are partial to their introduction or

: 1 ! I r

(1) See an expanded illustration of tbU in the " Pbiiosophy of Sectarianism,'
by Blaikie. Boatoo, 1854.

148

CONCLUSION.

continuance, and have studiously avoided uncalled
for remarks, calculated to wound the feelings of
professors, who have been accustomed to the use of
uninspired Songs in the Church. The reason is,
that of the latter there may be many who have
never had their attention particularly directed to
the subject of Psalmody, — ^never have heard a doubt
suggested of the propriety of laying aside inspired
Psalms, in favour of others which they had been
accustomed to hear invariably represented as more
suitable to the New Testament dispensation, and
could not, with propriety, be addressed in common
with men, who, having every advantage and excite-
ment to the inquiry, carelessly turn their eyes from
viewing it, rudely spurn the subject when brought
Defore them, or, in a pride of their own sufficiency,
pour contempt upon every argument which is
directed against their own opinions and practices ;
and on the other hand, there may be multitudes
adhering to scriptural forms, from no better prin-
ciple than others cleave to those which are unwar-
ranted and anti-scriptural. The form of godliness
does not imply the power. Those, therefore, who
act upon the principle, which it is the object of the
preceding pages to defend, should beware lest their
own practice stand in the wisdom of man and not
in the power of God ; for if they adhere to scrip-
tural doctrines and institutions merely because they
have been habituated to them from infancy, or have
heard them set forth by ministers and parents,
though not in the same degree, they are as truly

C0NCLU8I0N.

149

the followers of men, as he is, who is in principle
erroneous, and in practice, guided by another law
than Christ's.

The use of David's Psalms in the churches of
Christ is no innovation. The deviation from them,
which is the real innovation, has been introduced with
culpable haste, and, it is to be feared, without a due
examination of their high claims. Till the unbend-
ing integrity, the painful and persevering investi-
gation of all questions which interested the lovers
of scriptural truth, the uncompromising adherence
to sound doctrine, and the stem opposition to every
error, to every errorist in the defence of his unholy
i. iuciplos, (called of late Mgotry and UliberaUty,)

i :h characterised the champions of the Kefor-
mation, had passed away, and been replaced by
that spurious and misnamed Charity^ which would
prohibit the necessary distinction between truth
and error to be marked ; which would pronounce
the man proud, self-righteous, and illiberal who
dares to say the principles which are opposed to his
profession are false and dangerous — in other words,
say that he cannot believe both sides of a contra-
diction ; would identify a professor and his opinions,
and proclaim the enemy of his opinion his personal
foe ; there was no attempt to displace the inspired
Psalms — there was none to prove them unholy and
imchristian. The Eeformers never thought of look-
ing for their Hymns but to the Psalter. It was
Luther's " little book of all saints, in which every
man, in whatever situation he may be placed, shall

150

CONCLUSION.

find Psalms and sentiments, which shall apply to
his case, and be the same to him, as if they were,
for his own sake alone, so expressed, that he could
not express them himself, nor find, nor even wish
them better than they are."

Nor is the use of the Psalms of David confined
to a few inconsiderable and illiterate individuals,
even now. I rejoice that the cause, for which I
am an humble advocate, is above the stigma, that
it is the cause either of a party, or of the ignorant
and superstitious. It is the cause of Presbyterians,
in every part of the British empire, with a very few
cixceptions, and these not likely to give a tone to
public sentiment, or to exert a very extensive influ-
ence in directing public practice. It is the cause
of the Church of England. Upon the subject of
the Psalms, Episcopalians and Presbyterians are,
in principle, perfectly agreed. They differ merely
in this, that they use difterent versions.

Many seem to think the subject of the Psalms,
to be used by the assemblies of Mount Zion, of lit-
tle moment ; that it is a matter of indifference
whether, for instance, we use Rouse's mrmon, or
Watt's imitation, and therefore put the question
aside as unprofitable and vain. One thing they
shall find ^ain indeed — to attempt to evade the
inquiry into the claims of Zion's Songs. It may be
postponed, but it cannot be evaded. Ultimately it
must come forward, it will press itself, with resist-
less force, into notice : and God is never without
the means of directing universal attention to one

CONCLUSION.

151

mce

ktion

^hey

the

pist-

lioiit

one

point. Tlie world has frequently been surprised to
find the minds of Christians, in the most widely
divided countries, called almost simultaneously into
exercise respecting subjects that had very partial
notice before. It is unnecessary to enumerate
instances with which all are familiar.

The divisions which have ob^^ained,andat present
exist in the Church, upon doctrinal and practical
questions, are, it must be admitted, at variance with
the spirit of Christianity, and had they not been
predicted, and the cause to which they are to be
ascribed been pointed out, must have excited
astonishment, since all are ready to appeal to one
correct and consistent word. The contemplation oi'
them is a source of anguish to every mind which
unites piety and sensibihty.- A desire to see them
terminated, and a union of all the disciples of Christ
effected, upon principles that promise stability to
the pacification, will consequently put the friends
of truth and peace upon the investigation of the
causes which conspire to perpetuate discord among
brethren. And surely if one practice be discovered,
which is calculated to preveit the " unity of the
spirit in the bonds of peace," they will not hesitate
for a moment with regard to the course they are to
pursue. The practice which produces or promotes
division cannot be scriptural. That is obvious.
Such is the use of the supposed liberty of Christians
to compose Hymns for themselves or others in tlie
worship of God. Tlie use of that supposed liberty
will not merely prove the occasion but the cause

i i

j i

152

CONCLUSION.

(A' the perpetuity of division. So long as parties
liold different opinions, it would be vain to expect
that the Hymn-books composed by conflicting par-
tisans, should not partake of the opposition of their
authors, unless they should purposely employ equi-
vocal language, or, as one has chosen to express
the same thing, "expressions" which ^^may sa/vour
of an opinion different from the readers," but "are
capable of an extmame sense, and may be used
with a cha/ritMe iMitudeP So long then as dif-
ferent parties persevere in the use of their respec-
tive collections of songs exhibiting their pecuHar
and distinguishing opinions, and opposed one to
another, unity is impossible — ^union can never be
cai'ried into effect. Conflicting Hymn-books imply
existing division, and must form a wall of partition
which cannot be passed — which must be taken out
of the way. But who shall yield to the other ? It
is not to be hoped that one shall yield to another.
It is not desired. What course is more likely to
present itself as practicable ? Eemove from the
sanctuary every uninspired collection, call it Psalms,
Hymns, what you will ; and let all parties take up
that from which none can dissent — the Psalms of
David. A desire of union and concord must bring
the claims of the Book of Psalms before the Church:
and upon the altar of union and peace, it is most
plain, eveiy uninspired coF ^idn of songs, as to
their use in the house of Go( , must be offered a
sacrifice.
But have we any reason t( hope for that oneness

CONCLUSION.

153

of opinion, which would peremptorily demand what
many should think so expensive a sacrifice? The
desire of union may bring forward a new subject
of discussion, perhaps of division to no purpose.
Shall that desire be gratified ? The ultimate union
of Christians is quite as certain as it is desirable.
God has promised it, and it shall come to pass. He
will carry forward his own work ; and though hand
be pledged in hand to keep them up, lie will remove
the barriers out of the way. He will constrain the
people to hearken to the voice of him, who desires
unity in the body of Christ, and to break down-
every wall of separation. There is an old predic-
tion which has not yet been fulfilled ; and which
speaks with power in relation to this matter. " Thy
watchmen shall lift up the voice; with the voice
together shall they sing; for they shall see eye to
eye, when the Lord bring again 2jion." " With the
voice together shall they sing." Then they shall
use the same song. There shall not exist Psalms,
and Hymns, and Spiritual Songs, expressive of con-
flicting sentiments. "They shall see eye to eye."
Then they shall be united in their views and speak
the same thing. It is deserving of very particular
notice that the unity which is predicted is pointed
out as the cause why they shall sing together.
"Together shall they sing, for they shall see eye
to eye."

But some will say, the Songs in the use of which
they shall unite, may not be the Psalms of David.
Let them prove that they shall not. And in the

154

CONCLUSION.

mean time, till another book shall have been pro-
rlucecl, by an inspired, or uninspired hand, or by
the collective wisdom of b*"'ghter days, in the use
of which all shall agree, let us meet together in the
use of the only one, the infallible correctness of
which all must admit, that at present exists; lest,
while we are stickling for a Uv,abtful liberty, pleas-
ing ourselves with the external beauties, the grace-
ful movement, and enchanting voice of the unin-
spired poet, we be found the enemies of peace in
the Church, and liaply lighting against God. •

"Arisb, God, plead wine own cause."

I 1
■ I

■'I i

APPENDIX.

Note A. — Page 16.

Whether the Psalms^ in a Translation, can he con-
sidered Inspired Psalms.

"The preference of a human to a divine Book of Psalms, has
forced the advocates of that preference, to assume a position,
that deprives the Church of God at large of his Word, as the
ground of faith, except those of her members who may be
learned in the original tongues, in which the Scriptures were
first written. For, if as faithful a version of the Bible, as can
be obtained, has no claim to be caUed the Word of God, as
some suppose, then the faith of the great majority of saints, in
every age, has been built on a sandy foundation, the word of
man. — McMaster'a ^'Apology'* BalUton-Spa, 1818, pp. 118, 119.

"There neither is nor can be any such thing as the inspired
forms of the Psalms in our language, unless an immediate reve-
lation were Pinde in that language : it is not possible to retain
the words and phrases of the original in any translation; as a
prophet is to speak in the language which is suggested to him,
his words are justly called the words of the Holy Ghost; but
whenever a translation of that subject is made into any other
language, the words of the language into which it is translated,
are no more the words of ihe Holy Ghost, than Greek is
English." — Black's **£xaminatioti" quoted by Anderson, pp. 82, 88.

"My objection to the principle, that we are exclusively
restricted to the use of the Psalms, is this: that if they cannot
with propriet3' be used by us in their original form, they can-
not have been intended to be used by us in our Psalmody ; but
my opponent says — If they are not fit for our use, we can make
them fit for it ; which does not at all meet the obiection. I
allow that we can distil them, and separate the spirit from the
grosser material? with which it is combined in them ; but when
that is done, they are only human ^c&tnpositions, in which a
portion of the divine original has been retained." — ^* Eastern
Chronicle," Pictou, N. 8., Jan. 10, 1864, *^ Hymns of human com-
position in the worship of God," signed " 71"

15G

APPENDIX.

Perhaps none of the readers of the Eastern Chronicle doubt
to whom the article from which we have quoted, or another
upon the same Hubject, Sept. 27, 1853, is to be ascribed ; but aa
tne writer has chosen to occupy a position secluded from public
view, aud to reduce his name to a cypher, it would be indelicate
to draw him forth from his retirement, and expose the blushes
of diffidence to the rude gaze of unfeeling onlookers. There is
cause to blush. To whatever respect the individual, who ha»
adopted the sienatare "T," may be entitled in propria persona^
" T is entitleu to no more respect than the article so subscribed.
It is scarcely worth while to criticiiie very exactly an article
written for a local newspaper, yet there is something rather
calculated to excite surprise, iu finding the man, who "oould

Eick out a list of unaccountable mistakes, with very little trou-
le, from every one of new and improved translations of ten or
a dozen books of the Old Testament, by Hebrew scholars of the
liighest standing," writing the condemnation of Rouse's dog-
gerel, (Sept. 28, 1858) in a communication, in the first three
paragraphs of which, there is not one torrect English sentence.

That the only use of language is to communicate thought or
feeling, is a mere truism, in its application to a revelation from
God, as liberally as in the matter of the interchange of ideas
between man and man. But there ia no stereotyped combina-
tion of sounds necessary to express a particular idea, or train
of ideas. To impart the same state of mind, different persons
are found using forms of speech as numerous as are the indivi-
duals giving utterance to the thought. To use the language
of the Christian Observer, upon a kindred subject, as quoted by
Dr. Carson: "Take a familiar example; a parent says sepa-
rately to four children, 'Call your bro/..ur Richard.' One
simply repeats the message as the words of his parent, 'Richard,
my father desires me to call you.' A second makes the message
his own, ' Richard, my father wants you.' A third repeats it
Hs an injunction, * Richard, you must go to my father.' The
fourth, 'Brother Richard, pray run directly to our dear father,
for he wants to speak to you. Are not all these exactly the
father's messaged and is it to contravene this propositioa to
say, that each was delivered in a manner characteristic of the
respective speakers T'

The same individual does not always express the some
thought by the same combination of .vordjs, or even by the same
words, for the sake of greater elegance, perspicuity, effect, or
simply variety, different forms of speech are used by aspeaker^
or writer, when he has not the least design of adding to what
he has said, or of introduoing a modification of the idea to be
expressed. And if in the same language, the san>e communica-
tion is made by different speakers, or the same speaker, in dif-
ferent words^ why should a difficulty be raised, as if th« infor-

APPENDIX.

157

maiion to be imparted is not given, and we are not indebted to
the originnl source, because an entirely different tongue is
employed to embody the original conception. A Physician
prescribes to different patients, speaking as many different lan-
guages, but labouring under the same disease. He speaks to
each in his own language ; ffut who will say the prescriptions
are not identical, because they are enunciated in different
tongues? Absurdity itself would hardly venture so broad a
statement as that thev are not precisely the same. The case is
only slightly modified, if we suppose the physician acquainted
with one language, and under the necessity of communicating
with all his patients, except one, by means of an interpreter or
interpreters. If he express himself ambiguously or defectively,
the interpreters may misunderstand him, and give instructions
to the patients different from what he intended; or they may
commit the same error from an imperfect acquaintance with
the language of the Physician or the patients. But assuming
that the Physician has expressed his prescription accurately
and lucidly, and that the interpreters perfectly understand both
the language of the Physician and that of his patients, and
honestly communicate to each, in bis own tongue, the mind of
the Physician, no person would hesitate to ascribe to him the
direction given to the sick, although he understands not the
words in which it is expressed, more than if all who are under
his care spake a language common to him and them, and
received ixistructions immediately from his own lips. The inter-
preter is not transmuted into the Doctor, nor is he, in any sense,
the author of the given prescription^.

Life and Death depend, in many cases, upon the recognition
of the identity of that which is expressed in different languages.
An individual is arraigned for murder. The witness in attend-
ance, to testify to the guilt of the prisoner, speaks a language
which is not understood by the Court or the Jury. Uis evi-
dence must be received through an interpreter. The peculiar
idioms of the language in which the interrogations are put may
be lost in making them intelligible to the witness ; and, on the
other hand, the peculiar forms of expression used by the wit-
ness, in giving his answers in his own tongue, may not appear
in the language in which they are presented to the Court; yet
the testimony may, and may be accordingly regarded as complete
and decisive. The panel objects that the testimony of the wit-
ness is not before the Court ; but he is condemned, and handed
over to the ministers of justice for execution, although the wit-
ness may not have understood a word uttered in the course of
the proceedings, except what was spoken by the interpreter ;
and neither the Bench, the Bar, the Jury, or the Prisoner, may
have understood one word, as it fell from the lips of the witness.

The same remarks may be made with respect to the official

III

' I

' ]'■ 1

I 1 ' m

i ^y

■ ' i

1 j<l

158

APPENDIX.

correspondence, vf\\\e\\ passes between difforent Cuortfl, at
wliicli (littVrent lan^^ua^cs are spoken.

" Wlto liath made man's mouth f Have not I the Lord f" God
speaks all lani^ua^es. They arc all his. lie made the commu-
nications of his will to the Old Testament Church, in the ver-
nacular tongue of the people — iu Hebrew. Taking the verbal
inspiration of the Hcriptures for granted, the influence of the
Holy 8|)irit upon the Prophets secures the accurate and adequate
expresiiion of the mind of (iod. l^ecause the ruvelation which
God has made appears in another tongue, it is not less his.
Suppose the translation correct (and there is no difficulty
arising out of ambiguity in the original) the idiomatic forms of
the Hebrew may disappear, and certain peculiarities of expres-
sion, which might have been deemed beauties, by one to whom
the Hebrew was vurnacular, but which do not at all correspond
with the phraseology of another language, may evaporate in a
translation ; yet we have no more reason to sustain us, iu deny-
ing that Wti have in the translation, the prophecies of Jeremian,
for instance, or the Psalms of David, or the word of the Lord
by Jeremiah or David, than the Judge has to sustain him in
asserting that the testimony of the witness is not before the
Court, because that testimony was presented through an inter-
preter ; or the ministers of the British Sovereign, in denying
that, because a letter from the Emperor of China, transmitted
in the Chinese tongue, appears only iu an English version, the
Emperor's missive is not before them.

Mr. *• T." the correspondent of the Eaitern Chronicle, (Sept.
ti7th, 1853) says: "The trope or figure of speech, called />arono-
ma«ta, or a play upon words, which is akin to punning, consisting
in the bringing together of words, that resemble each other in
sound, but ditt'er in meaning, and is dow placed in the very
lowest grade of wit, is pretty freely used in the Psalms, as in
all the other poetical and sententious parts of the Hebrew Scrip-
tures. Again, the double meanings, which belong to the same
category, and consists in the repetition of the same word, but
in a dift^erent sense, is also not unfrcquent. It is a kind of puz-
zle; and calculated first to perplex, and then to tickle the rea-
der, when he solves the difficulty. Both figures are allied to
joking ; but what would we think of joking, or indeed an}' kind
of pleasantry, in a Psalm or Hymn ?"

Now, I am not prepared, and am not disposed to deny the
use of the figure Paronomasia in the Psalms ; nor to argue with
Mr. "T." in vindication of the Holy Spirit from descending to
the " lowest grade of wit," and tickling the Hebrews by his
condescending ^'o^e«, that he might arrest their attention and
promote their edification ; or from associating with "Lawyers'
clerks and draper's apprentices," (some of whom, by the way,
are persons whom Mr. " T." need not blush to own as associates)

Ari'ENmx.

151»

riff, at

" God
•ommu-
,lio ver-
vorbal
I of the
dequate
1 which
less hie.
itiicully
Forms of
expres-
,0 whom
■respoDd
'ate in a
iu deny-
ereniian,
he Lord
hini in
>fore the
an inter-
denying
nsroitted
:siun, the

e, (Sept.
parono-
lonsistint;
other in
he very
lis, as in
w Scrip-
he same
rd, but
of puz-
the rea-
llied to
ny kind

|eny the

juewith
^ding to
by his
bion and
lawyers'
(he way,
^ociates)

in practising the art of the punster. Nor will T assert that "tic

very first words of the first pHiihn, Aahni, Aeher, Al»h," were

not " selected on account of their reseiiiblHiico in sound to one

another." But I uiay be perniitled to doubt. I ilo not know

the pronunciation of the Hebrew words. Neither does Mr. "T."

His Hiarvellous dlMcoveries of jtuun, and puzzlct, and jokr$,

assume an exact knowleiige of ilio pronunciation, when \\\v

Hebrew was a living langunge. Should Mr. "T." be raided uj»

from the dead two llioiitfand years hence, and find the Knglisn

a dead language, and find n solitary collection of pieces in prof^e

and verse, saved from the wreck of English literature, he would

have no right to smile at the ignorance of the •'T."s of the

thirty-ninth century, if he found them padly puzzled to discover

that Scotch snuff would rhynje with gmij cninrih, and disputed

to stare at our "T.," if he should inform iiem that, iu .he

worse than Rouse's doggerel,

♦' Should WihxJ intnuh' in drnnkon unsR,
And rudt'ly goodly ujcn BUHrKiSK,"

the very first three words of the first line, the second and thir i
of the second line, and the closing words of tiie two lines, w<m 5
"selected on account of their resemblanco in sound to >no
another." Without any impeachment of their und -^t mding
and attainments, they might think they had discove -ed an
example of the repetition of the same word, but in .» dirlerent
sense, — a kind of pu/zle, calculated first to perplex, and then to
tickle the reader — allied to jokiug, in "bandage wnvml about
the wou«(/ of the disabled soldier," till our eastern "T.," more
wise in the department of English philolog3% taught tliem that
the same combination of letters, occurring the second tune, did
not constitute the same word at all.

But allowing all ike deformities of Hebrew composition,
which have been brought to light b}* Mr. "T." to be rtnl, not
imaginary, we may congratulate the' Church, that the Hebrew
is no longer a living language — that worshippeis ean be no
longer bound up to the use of the original, i;v3 that in a correct
translation, we have still the Word of Ga'., v lamp to our feet,
and a light to our path, free, of necessity, from all the loir pnim,
perplexing puzzles, and tickliug jokes, &r^ offensive to refined
modern tasie. and to Mr. "T."

If we have not the Paalms of Dnviii, because those Songs are
presented to us through the metiinm of a translation, which
sinks the distinctive peculiarities of Hebrew composition, neither
have we any other jioition of a revelation fiom tiod. As " lliey
cannot with propriety be used by us in their original form," if
this circumstance prove that "they cannot have been inlonded
to be used by us in our psalmody," that we cannot with more
propriety use any other section ot the divine word in its origi-
moves, bv naritv of reason, that it cannot have been

by parity

tth

I »'

i'l

\'>

160

APPENDIX.

intended to be used by us, for the same purpose for which the
Israelite or the Jew used it If the inevitable results of trans-
lation, prove that what was intended to be »ung in the original
ought not to be sung in translation, the same or similar results
must prove that what was intended to be recul in the original,
ought not to be read in translation. Others might reason thus :
the peculiarities of one language must, of course, disappear ia
any translation of what was originally written in that language.
But poetry is not a peculiarity of any language, nor is song a
peculiarity of any people. Whatever, therefore, was given to
oe sung was intended to be sung by all for whom it is given.
Whatsoever was written aforetime was written for our learning,
upon whom the ends of the earth are come.

The views of the inspired writers coincide with the results
of the preceding exposition. The New Testament is written in
Greek, and our Lord delivered his discourses in the vernacular
tongue of Judea. Have the Evangelists transmitted to us his
words f They profess to have done so. Still we have nothing
but a translation. It may be said we have an intpired transla*
tion. True. But it is a translation nevertheless. AsJesushad
the Spirit given to him without measure, and he spake by the
Spirit his words are inspired words. These are not before us
in the Greek of the Evangelists, except as they are represented
by the terms of a language he did not use. The verbal inspira-
tion of the Gospels cannot invalidate this statement It insures
simply the correctaess of the translation ; and we thus learn
that we must recognise a faithful translation of the Word of
God, aspoRsessingall the authority of the inspired word. In
confirmation of this conclusion : "The words of the translations
which we have in the New Testament of passages of the old,
are called the words of the Prophets, or what is equivalent, the
sayings of the Holy Spirit. (John xii. 38.) That the saying <yr
word of Isaias the prophet, might he fulfilled, which he said. Who
hath believed out report i and to whom is the arm of the Lord
revealed? (Acts xv. 16, 16.) And to this agree the words of the
prophets, as it is written, after this 1 will return, d:c, (Heb. iii. 7.)
Wherefore, as the Holy Ghost saith, to-day if ye vdll hear hit
voice. The Apostle afterwards calls our attention to the words
to-day, which is one word in the original, as the very word or
expression of the Holy Ghost (v. 13.) Another instance is
remarkable, in the twelfth chapter of the same book : Now he
hath promised, saying, yet once more J shake not the earth only,
but also heaven. And this toortf once more signijieth the removing
of those things which are shaken, as of things that are made.
Thus the translated passages of the Old Testament, in the New,
are called the words of the prophets, and of the Holy Spirit
who spake by them: and this warrants us to call the translated
Psalms, the words of David, and of the Holy Spirit^ who spake
by him." — Anderson's Vindicice Cantus Dominici, pp. 85. 86.

APPENDIX.

IfJJ

:h the
trans-
iginal
esulta
[ginal»
thus :
lear in
;uage.
K>ng A
Ten to
given,
irning,

results
ttten in
laoular
U8 his
lothing
bransla*
Mushad
by the
ifore us
'esented
inepira*
, insures
IS learn
V^ord of
»rd. In
stations
the old,
ent, the
ying or
id, Who
he Lord
o^ the
I. iii. 1.)
tear hit
-words
ord or
lance is
\Kovo he
\th only,
moving
tfi made.
\e New,
Spirit
^nslated
spake
. 86.

Finally, the inspired writers of the New Testament quoto
literally, at times, from ihe Septuagint, an uninspired transla-
tion of the Old Testament. For example, in the third chapter
of Hebrews, referred to above, Paul quotes more than four
verses from the translation of the ninety-fourth Psalm by
the Seventy (ninety-fifth in the Hebrew and English), and
unequivocally represents that translation as the saying of th^
Holy Ghost.

Note B. — Page 29.

It is a source of no small gratification to find that the views
of inspiration, which I ventured to publish in Nova Scotia in
1834, were exhibited the same year in Britain under the impri-
matter of such a man as Robert Haldane, Esq., in his excellent
work on " The Evidence and Authority of Divine Revelation."
A short statement from that work is here transcribed. " Our
knowledge of the inspiration of the Bible, like every other
doctrine it contains, must be collected from itself. The wordi^
of Scripture, indeed, as used by the writers, were their own
words. But this does convey the idea that the Bible is partly
the word of God, and partly the word of Man. It is not the
cfToct of any such co-operation, as supposes that one part was
produced by God, and the other part by man, to make out a
whole. Because the words were written by the Prophets and
Apostles, this does not prevent them from being the word of
God. The following remarks of President Edwards, when he
is combating the deeply erroneous sentiment of the Armenians
respecting a co-operation between God and man in the work of
grace, will explain this matter : — 'In efficacious grace we are
not merely passive, nor yet does God do some, and we do the
rest. But God does all, and we do all. God produces all, and
we act all. For that is what he produces, viz., our own acts.
God is the only proper author and foundation : we only are the
proper actors. We are, in different respects, wholly passive,
and wholly active. In the Scriptures the same things are repre-
sented as from God and from us. God is said to convert, and
men are said to convert and to turn. God makes a new heart,
and we are commanded to make us a new heart. God circum-
cises the heart, and we are commanded to circumcise our own
hearts ; not merely because we must use the means in order to
the effect, but the effect itself is our act and our duty. These
things are agreeable to that text — God worketh in you to will
and to do.'

"The difference of style which we find among these writers
does not at all conclude against their having the words theV
were to write imparted to them. The style that God was pleased
to employ was used, and the instruments were such as that style
was natural to, flowing, like the words, with their full consent,
L

/. ;

lis

; I

I
\ :

162

APPENDIX.

'•,1
i ,4i

and according to the particular tone of their minds, while they
yielded to the impression as voluntary and intelligent agents.
The Holy Spirit could dictate to them his own words, in such
a way that they would also be their words, uttered with
the understanding. He could speak the same thought bv
the mouth of a thousand persons, each in his own style, ff
variety of expression in relating the same things in the Gospel,
would not affect the truth of the narrative, on the supposition
that the writers were uninspired men, why is it presumed that
it would affect it on the supposition of their being inspired ?" —
Vol. /., pp. 158. 163-4-5.

Note C— Page 30.

Freedxyin of the Divine Word from Error.

As the AVord of God, the Scriptures claim a careful investi-
gation, and the connexion between the knowledge of them
and w'isdom unto salvation, invests the study with the deepest
])er8onal interest. Contentment with a superficial acquaintance
with the Bible is at once impious and foolish. As a subject of
study, the Scriptures are inexhaustible. Besides, there is an
inexpressible satisfaction in the pursuit of Scriptural knowledge,
arising out of the circumstance that there is no danger of being
involved in error. What is learned from the Bible is something,
of the truth of which we are assured.

The productions of the most learned and accurate uninspired
writer may often be found tu contain statements, involving
principles that he would not acknowledge, because he Lever
intended to teach the doctrines, that may be legitimately de-
duced from the premises which he supplied. A reconsideration
sometimes leads to a modification of the statement which had
been made, for the purpose of avoiding the necessary inference.
Sometimes a clear view of inferences, which cannot be sustained,
is th€ means of bringing conviction of the error of the position
which justified them, and leading to its abandonment. But
(rod, who directed the mental operations and the utterance of
Prophets and Apostles, has not only the most perfect apprehen-
sion of the import of every proposition, enunciated under his
direction, but of all the inferences which may be legitimately
drawn from that proposition, however remote the connection
between the premises uad the conclusion. Evory thing implied
in an inspired statement is as much of God, as true, as authori-
tative, as the statement which implies it ; and those, to whom
the word is sent, are responsible lor the neglect of the investi-
gation of such implied communications. The Lord charges the
;>adducees with ignorance of the Scriptures, and consequent
nrror, not because they denied an explicit statement of the doc-
trine of the resurrection of the dead, found in the Old Testa-

APPENDIX.

16^

ment (for there is no such statement) ; but because they did not
recognise a necessary deduction from the words of God, addressed
to Moses from the burning bush. Paul represents David as
describing f.ite blessedness of the man to whom God imputeth
righteousness without works, although the word righteousness
does not occur in the passage to which he refers for confirma-
tion, and the idea of •* righteousness without works" is only
exhibited by inference from the Psalmist's statement.

The circumstance just mentioned supplies a curious evidence
of the divine origin of the Scriptures. It would be very singu-
lar if, in a work written by various individuals, of diversified
talent, of different ages, and speaking of multifarious topics,
involving a reference to all departments of nature, there should
not occur a single expression, involving views of subjects that
came properly under the cognisance of the philosopher. Now,
we have reason to believe that most of the inspired writers
were strangers to science, perhaps we may say that the Israelites
were unacquainted with the secrets of nature that modern sci-
ence has brought to light. But if the inspired writers have
used an expression, which implies a contradiction to an ascer-
tained fact in literature or science, then they cannot have writ-
ten under the superintendence of Him to whom all things are
known. This matter is lucidly stated by Dr. Carson, in his
peculiarly nervous terms. " But observes Mr. Wilson, ' The
Bible was not given us to make us poets, or orators, or histo-
rians, or natural philosophers.' Very true, very true, but very
silly. "We must overlook the bad poetry, and bad oratory, of
the Bible, if we find any of this description in it; and we have
no reason to expect a complete history of human affairs, nor a
system of natural philosophy. But, verily, if the Scriptures
contain one rule of poetry or oratory, that rule must be a legi-
timate one, or the Bible is a forgery. And if it tells one his-
torical untruth, it must forfeit its pretensions in every thing,
seeing its pretensions extend to every thing in the book. The
inspired writers may have been ignorant of natural philosophy,
as the most ignorant of British peasants, without affecting their
inspiration. But, verily, if they have delivered one philosophi-
cal dogma, it must either be true, or the Scriptures as a wholf:
are false. 'All Scripture is given by inspiration of God.' This
pledges God equally for every thing in the Bible." — " Theoriat
of Inspiration," Edin., pp. 27, 28.

As the truth of the Newtonian system was confirmed by
inferring astronomical facts, not previously known, which sub-
sequent observation verified, so the truth of Revelation obtains
additional and independent confirmation, from involving truths
which it was not intended directly to teach, but which enlarged
and accurate knowledge of the works of God fully establishes.
The Scriptures inferred the possibility of pulverising gold,

I 1

164r

APPENDIX.

before modern chemistry "was equal to the process. Whether
Solomon understood the circulation of the blood or not, his
language, in the last chapter of the Book of Ecclesiastes, obvi-
ously implies the fact. And when Paul tells the Corinthians
that they are " one bread and one body," he teaches, whether
he was acquainted with the fact or not, that the food which we
eat is converted into the substance of our material bodies,
(rrant the inspiration of the Scriptures, and we may rest assured
that any doctrine in science, however remotely implied, shall
be found as true, as any doctrine involved in the system of
grace : and Christians, without anxiety, may abide the develope-
)nents of science, when supposed facts militate against unequi-
vocal scriptural conclusions.

Geology has placed the Divine Word once more in the fur-
nace. My total ignorance of Geology, and of geological theories,
forbids me to attempt to reason upon the subject of the accord-
ance of Revelation and Geology, yet I may be excused for sup-
posing it possible, that as God created man in a state that, id
the judgment of those who know man only as passing from
infancy to maturity, might seem to infer an age of thirty years,
so he may have formed the world in a state that would indicate
an existence of as many milleniums; and that those who attempt
to expound the structure of the human body from having
examined the scratch of a pin upon its sur%ce, may find them-
selves mistaken in their deductions. Still, when I reflect upon
the character of a Miller and a King, who have extensively and
enthusiastically explored the geological field, my desire to
maintain the absolute integrity of the Divine word, does not
forbid the admission of the possibility, that I may yet be an
enthusiastic, although my age, (if there were no more serious
obstacle,) forbids the expectation that I can ever be a learned
geologist.

I ftf

Note D.— Page 38.

Authority of the Word of God.

The statements contained in the text are fully sustained by
the following quotations. The first is from a most masterly
production, and is intended to show that in the Bible we see
God, hear God, feel the presence of God, and of none else.
" The Bible is in matiy respects a singular volume. Its mode of
announcing doctrines and delivering precepts is altogether
peculiar. Its promises and threatenings, too, are delivered with
a brevity, and announced with a majesty, essentially its own.
Incidents and events, whether calamitous, tragical, infamous,
heroic, fortunate, or even ludicrous, are recorded without a
single remark. Not a sentence is allowed to escape, enabling
us to infer the individual opinions, sentiments, or emotions, of

APPENDI?^.

J65

>wn.

10U8,

lut a

the several writers at the time the narration was composed.
While these singular writers are exciting in their readers every
varied passiori, emotion, or feeling, of which the human heart
is susceptible, they seem elevated themselves above the regions
of sympathy. — ArnoWi ^^ Theocracy of the Bible" £din., p. 135.

The following is from a volume, full of curious, interesting,
and instructive matter: — *' The Apostles were careful to exhibit
in their own practice, the same unqualified submission to nil the
oommandments of Christ, which they enjoined upon others.
Neither Moses nor the Apostles thought of changing the insti-
tutions of the God of Heaven, or adding one invention of their
own, any more than Sir Isaac Newton thought of changing the
order and revolutions of the Solar System ; or the chemist or
mineralogist thinks of changing the properties of matter, or
arranging anew the strata of which the earth is composed. None
bowed with profounder deference than they did to the oraclea
of God. They adored Divine Wisdom no less wherein she was
silent, than wherein she spoke. When no voice came from the
throne of the Eternal, silence reigned among them. They com-
menced their inspired career with the lowly maxim of, 'Speak,
Lord, for thy servant heareth,' and prefaced every communica-
tion to their fellow men with, ' Thus saith the Lord.' Go, Chris-
tian, and learn from the deference often paid to superior intel-
ligence among men, the profound veneration with which thou
oughtest to receive the wisdom of God." — McLcod's " View of
Inspiration,*' Glasgow, pp. 561-2-5.

"The New Testament, continually proceeding upon and
referring to the Old, could not be well understood without it.
Some things are far more fully revealed in the Old Testament,
as the creation, and the variety of great and precious promises
which God has given us. Since the Old Testament is a rule as
well as the New, we are ho^tnd to imitate an approved example
of the observation of any ordinance of God's worship, which is
not ceremonial, though it be found in the Old Testament only.
And therefore, unless the sinmng of the Book of Psalms could
be shewn to be a ceremonial institution, we are bound to imi-
tate the example of it recorded in the Old Testament. — Ander-
son's Vindicice, (jtc, pp. 81-2.

Note K— Page 43.

Langitdge used hy the ojpponents of Damid^ s Psalms.

Let any one who loves the house of God, and desires con-
formity to the Divine standard, in the administration of divine
ordinances, having a predilection for the uninspired Hymns,
read with care the representations, which the advocates of an
uninspired Psalmody have made of the Psalms of David, and it

'■

166

AITENDIX.

li-t

• t

will be straDge if doubts do not arise respecting the propriety
of a practice, the advocacy of which demands such reproachful
exhibitions of the words of inspiration. The preface to Doctor
Watts' llyrans and Spiritual Songs comprehends, with relation
both to the spirit and the letter of the Psalms of David, language
utterly at variance with the recognition of their inspiration,
lie thus writes: — "I have long been convinced that one great
occasion of this evil (the flattening of devotion, awakening of
regret, and touching all the springs of uneasiness within us,)
arises from the ^natter and the words to wliich we confine all
our songs. Some of them are almost opposite to the spirit of the
Gospel; many of them foreign to the state of the New Testa-
ment, and widely different from the present circumstances of
Chris; ans." " We are checked on a sudden in our ascent towards
Heaven, by some expressions that are more suited to the days of
carnerl ordinances; the line which the clerk parcels out to us,
hath something in it so extremel}'' Jewish and cloudy, that it
darkens our view of God the Saviour ; some dreadful curse
against men is proposed to our lips, which is so contrary to the
new commandment of loving our enemies." In the Psalms there
are "many deficiencies of light and glory."

The language of "T." (Sept. 27, 1858.) is conceived in the
same spirit, ♦* Generally speaking, the Psalms of David breathe
the most fervent spirit of devotion, and that in highly appro-
priate language. But that can only be said of the inspired
origijial, and said of it with some explanations. Gould we even
use the original, it ma}' well be doubted whether the composi-
tion is adapted to our taste, or calculated to animate our feelings
of devotion."

Such is a specimen of the language used by the opponents of
an inspired Psalmody, when speaking of the Songs of Zion.
Very different is the estimate of that collection by the Saviour,
and the inspired writers of the New Tes'iment, as shall appear
by perusing the Jirst section of the last Chapter of this work.
Very different the estimate of some of the excellent of the earth,
from the earliest records of the Christian dispensation. Chry-
sostcm, quoted by McMaster, says: — "The grace of the Holy
Ghost hath so ordered it, that the Psalms of David should be
recited and sung night and day. In the Church's vigils — in the
morning — at funeral solemnities — the first, the midst, and the
last, is David. In private houses, where virgins spin — in the
monasteries — in the deserts, where men converse with God — the
first, the midst, and the last, is David. In the night when men
sleep, he wakes them up to sing; and collecting the servants of
God into angelic troops, turns earth into heaven, and of men
makes angels, chanting David's Psalms."

Surely the judgment of Rev. W. Romaine is entitled to beset
against that of Watts. His words are: — "I want a name for

I (

APPENDIX.

be
the
the
the
the
■neii

set
for

that man who should pretend that he could make better Hymns
than the Holy Ghost. His collection is large enough ; it wants
no addition. It is as perfect as its Author, and not capable of
any improvement. Why, in such a case, would any man in the
world take it into his head to sit down and write Hymns for
the use of the Church ? It is just the same as if he were to write
a new Bible, not only better than the old, but so much better,
that the old may oe thrown aside. What a blasphemous
attempt! And yet our hymnmongers, inadvertently I hope,
have come very near to this blasphemy; for they shut out the
Psalms, to introduce their own verses into the Church, sintj
them with great delight, and, as they fancy, with great profit ;
although the whole practice be in direct opposition to the com-
mand of God, and, therefore, cannot possibly be accompanied
with the divine blessing."

"The Psalms of David were penned for the use of the Cliurch
of God in its public worship, not only in that age, but in other
ages; as being fitted to express the religion of all saints, in all
ages, as well as the religion of the Psalmist." — Edwards.

" To say that the imprecations in the Psalms are oft'ensive to
Christian ears, is talking with a boldness I dare not imitate.
Morality is the same now thai ever it was; and I cannot think
that the Holy Spirit has made that language divine in the Old
Testament, which is uncharitable in the New. We have * n«<
new commandment,' but what was delivered to us from the
beginning." — Bradbury.

Notwithstanding the ominous manner in which they have
been ushered in, Watts' Imitation and Hymns, or other poetical
compositions manufactured chiefly out of the materials which
they supplied, have been very extensively adopted by the
Churches. There is reason to believe that multitudes who use
them, would strongly dissent from the " many unguarded sen-
tences concerning David and the Book of Psalms," which Dr. W.
and others have written; yet it cannot be gainsayed that the
iutroducuon of the Songs, withouta protest against the defama-
tory language by which their preparation and introduction have
been vindicated, is a virtual homologation of the worst sentence
that has been written against David and the Songs of Zioii.
Though speaking with much diffidence, it is very evident that
McMaster ascribes the introduction and spread of Unitarianista
to the introduction and general use of Watts' compositions. "It
has been said that ' the city of God presented no street of purer
gold than the New England Church.' It is now a desolation.
It is a fact, not admitting of doubt, that where his compositions
were first, and have been longest, used in the Psalmody of the
Church, Socinianism has made the most extensive progress.
Error has its power as well as truth ; and like it, presses to

1G8

APPENDIX.

consistency. Dr. W. rejected the Bible doctrine of the Trinity r
lie cannot be supposed, intentionally, to contradict his settled
principles, in any of his poetic compositions ; his Imitations and
Hymns, with all their perfections and imperfections, were
adopted in the rsalmody of many churches, to the exclusion of
hcripture songs; and among those churches the Socinian heresies
liove extensively spread." — **Apology,'^ pp. 121-2.

There is another doctrine, usually bound up in some form
with Socinianism and its kindred heresies, which has followed
in the wake of Dr. W. — Univeraalism. It is not necessary to
mark the relation, which the progress of Universalism bears to
the use of uninspired Songs. From the reasons assigned for the
exclusion of some of David's Psalms, it is easy to shew that Uni-
versalism might be expected to follow. If it be not consistent
Avith«the spirit of Christ, to pray for the destruction of ungodly
iiieu, under any supposition, it must be inconsistent with the
character of God, to which pure religion constitutes an assimila-
tion, lo grant the petition ; and what God may not grant to the
prayers of his people, he cannot in justice execute. Thus, by
a very simple process, we arrive at the conclusion, that the
ultimate destruction of any member of the human family is at
variance with the divine character.

Among evangelical expositors of the Word, there is manifested,
both in the pulpit and by the press, an unwarrantable squeani-
iahness, when they approach the portions that are presented to
us in the form of prayers against the enemies of God, and of his
people as such. They have strengthened the hands of the ene-
mies of scriptural views of the divine attributes, and of the
integrity of the divine word, by shrinking from the recognition
of those prayers, and by discussing the subject, as if they had a
lurking apprehension of their indefensibility upon Christian
principles. They usually treat them as predictions, not as
prayers. Even if we allow that the Hebrew might be trans-
lated as predictions, it must not be forgotten that when the
Apostles quote such passages»as contain the supposed predic-
tions, they present them still in the imprecatory form.

Were the propriety of substituting the prediction for the
prayer admitted, the difficulty is only removed a single step.
What would be thought of the servant of Christ, who hesitates
to acquiesce in the purpose which his Master has expressed, or
to say Atnen to the sentence he has pronounced? And what is
the expression of acquiescence in the firediotion which God has
uttered, but a prayer for its accomplishment } The petition of
the Lord's prayer, "Thy will be done on earth as it is done in
Heaven," implies all that is expressed in all the imprecations
<;ontained in the Book of Psalms. Are men to boast of a mercy
more comprehensive than God's? If we are made partakers of

APl'ENDiy.

160

the diTine nature, and assimilated to God, onr mercy can no
more involve a want of due respect for justice than can God's
mercy; and we shall repudiate the meroy that does not har-
monise with truth, and the peace that shrinks from the embrace
of riffhteousness. A most unequivocal inconsistency is often
found entering into the prayers of men — of distinguished men —
who, knowing that we look for what we ask, and pray for
nothing but what we may hope to obtain, preach or defend the
eternal misery of some men, and follow up their sermon or
argument by asking God to save all men: knowing that the
time shall come when the watchmen of Zion shall see with one
eye, preach the duty of speaking the same things, and, instead
of praying for Christians of all denominations, pray for all
denominations of Christians, the answer to which would involve
the perpetuity of disagreement and division. In a word, they
ask for what they know they cannot obtain — for what they do
not wish to obtain. As God had determined that Moses should
not enter the promised land, he peremptorily forbids him to
express a desire upon the subject. This aosurd display of
charity reminds us of the demand made upon Christians of an
impossibility — of more than everlasting love ever does — of the
forgiveness of those who neither profess nor manifest repentance
for the injury they linve done : of the prohibition of anger when
God is angry, and the complacent recognition of a christian
spirit in those who would stab their neighbor under the fifth
rib, provided it be done with a placid countenance, and an "Art
thou in health, my brother?"

lu'this' the meekness and lowliness of Christ are illustrated,
and he is set forth for an example to the "man, who for con-
science towards God, endures grief, suffering wrongfully," that
" when he was reviled, he reviled not again; when he suffered,
he threatened nott but committed himself to him that judgeth
righteously." But an untaught and unsanctified devotionalism
— an alien from the place of holiness — would not only forbid
the Christian to avenge himself, but to commit his cause to God,
and ask the interposition of him to whom vengeance belongs.
The spirit of David is better than the spirit of Watts. Tlie
spirit that moved the Psalmist was the spirit of Christ, but
Watts' preface was written under the influence of a very diflfer-
ent spirit; and those who talk of the " cursing Psalms," talk
impiously, understanding neither what they say, nor whereof
they affirm.

The Church has been a loser by the exclusion of these same
" cursing Psalms" from the sanctuary of praise. When the Lord
teaches us to pray for forgiveness, as we forgive, the very form
of the prayer is adapted to turn our thoughts in upon ourselves,
and to lead us to ask, " Are we praying for forgiveness or con-
demnation ?" For if we do not unreservedly forgive our repent-

170

APPENDIX.

ant brother, we arc praying, in the words which our Lord
teaches us to use, for condemnation. And when, in our approach
to the altar of God, we record his abhorrence of sin, and pray
for his interposition against the counsels and operations of
ungodly men, we are impressed more deeply with the exceeding
sinfulness of sin, God's determination to punish it^ and learn to
tremble at the possibility of occupying the position, or culti-
vating the fellowship of those against whom the whole church
lifts up her voice — against whom we cry to God. Exclude the
"cursing Psalms," and error, profanity, and impiety, shall
acquire a daring boldness, that even ungodly men will dread to
exhibit, when the thunders of Sinai are echoing through the
aisles of our churches, pressing the present necessity to escape
for their lives, and seek safety in the Hiding place that God has
prpvided.

Where are impiety and infidelity most rampant? Where are
youth most fearlessly profane ? Search and look. I hesitate
not to suggest the answer. " Where David is excluded from
the sanctuary, and the still small voice is dissociated from the
fire, the earthquake, and the strong wind which rends the
mountains."

I ii

Note R— Page 61.

Claims of Songs, not incorporated with the Book

of Psatms,

Besides independent compositions, proceeding from the pen
of inspired writers, such as the natural history of Solomon, all
which have perished, there are historical remains, of a poetical
character, some composed by inspired writers, others by indi-
viduals of recognised piety, bnt not numbered with the writers
of the oracles of God. With respect to such of these composi-
tions as are not incorporated with the Book of Psalms, there
are two questions that may arise — Are they inspired ? Are they
adapted for general use, or do they proceed upon circumstances
of a local and an evanescent character ? It does not follow
from their insertion in Scripture, that they are inspired. An
author is not responsible for every sentence he transcribes,
except itc transcription has its origin in his approbation of it
To use the words of Haldane in reply to a silly objection to
verbal inspiration — "Is it not sufficiently plain, tnat, while
God dictated to the sacred penman the words of those referred
to (Job's friends and the Devil,) he dictated them to be inserted,
not as hit words but as their words?" The insertion of a saying
or of a song, by an inspired writer, gives us assurance that we
have a faithful record of that saying, or copy of that song. We
must ascertain, by its consistency with the word of inspiration,

i f'l

APPENDIX.

171

le pen
oD, all
loeticnl
ty indi-
writers
tiuposi-
there
re they
jtances
follow
3. An
icribes,
1 of it.
ion tu
while
ferred
leerted,
saying
at we
We
tatioD,

whether it can be admitted as correct, and by other circuin-
stances whether it can be recognised as inspired. Who would
Hay that David wrote his pathetic lamentation on the death of
Saul and Jonathan, which he calls "The Bow," under tho influ-
ence of the spirit of inspiration ? or that by the snmc spirit he
composed the dirge which was pronounced over Abner's grave f
I should not undertake to defend tho inspiration of tho 8ong of
Deborah and Barak, neither that of Hannah, more than the
inspiration of the best of the Olney Hymns, or of Erskine'»
Gospel Sonnets ; though approving not only every sentiment,
but every expression. Good men ma} present us M'ith an
exposition of the Divine word in poetry as well as in prose.
Good men may have composed eongs, and sung them, who had
just as little idea of introducing their songs into the services ot
the Church, as those who Imve sung the songs of Burns, or Tan-
iiahill. The following remarks appear to me very judicious : —
"Uninspired songs were doubtless used by the Hebrews on-
special (perhaps ordinary) "occasions ; but would they have
thought of bringing them into the temple of God, or into their
i«ynagogues, when engaged in His solemn worship, after receiv-
ing from God the command to praise him in the words of David
and Asaph the seer? But admitting that such Hymns were
used by these persons in the formal worship of God, it remains
to be proved that in doing so they pretended to assert a divine
warrant for what they did. They perhaps entertained views
somewhat loose in regard to Christians regulating their worship
by the will and word of Christ We know that there is not
that regard paid to this matter by many professing Protestauts,
which one would reasonably expect." — ** Friends ofjruspirrd
Psalmody Defended," by Cooper, Fha., 1850, p. 12.

Granting the inspiration of the Song, which Moses and the
children of Israel sung, when they had escaped from the hands
of Pharaoh ; and of the Song which Moses taught the children
of Israel before his death, we have no evidence that the former
was ever sung afterwards, except as the sentiments are, or as
in some instances, the language is incorporated with the Book
of Psalms : and it is evident that the latter was designed for
the use of Israel, as a nation that might be, and actually has
been, deprived of the distinguishing privileges that belong to
the Covenant Society which God recognises as his people — nn
indestructible society.

Note G.— Page 69.

The Principle involved in Watti Imitation.

The title-page of Watts' Psalms is calculated to leave the
impression, that the reader has the Psalms of David before him.

172

APPENDIX.

: I

The admirers of Dr. "Watte are fond of repreeentinu ^ v.ork as
a revision, " a rich and beaatiful version of the Psalms." Theru
is a want of honesty in the manner in which the Book of Psalms
has been treated, to which we would not submit in any depart-
ment of science. It might be rash to make the statement, but
there is room to suspect that the ease with which the churches
submitted to the course pursued by ]>r. Watts, has emboldened
others to treat the most valuable religious publications of our
most esteemed authors in a similar manner. The American
Tract Society has perpetrated a virtual fraud upon the public,
and an act of flagrant injustice to the authors, by sowing broad-
cast the works of various devoted servants of Christ, divested
of the distinctive character that entitles them to bear the names
of the writers upon the title-page. Nor is it a sufficient excul-
pation to insert a brief note, in very small type, on a page usu-
ally devoted to a notice of entry in "the Clerk's Office of the
District Court," (at which the reader hardly thinks worth his
while to look) which does not prepare the purchaser for the
Korious alterations that are made. We are furnished with
'• Glass's Abridgment of Hall's Contemplations," with the fol-
lowing notice printed in the shade: "In this edition a few pas-
BOges implying denominational peculiarities, have been omitted."
In "Baxter's Call," "a few lines touching points on which
Evangeliottl Christians differ are omitted." When such works
are filed down so as to be equally accommodated to the standard
of six different denominations, there is little left that might not
be as well ascribed to a dozen, as to the writers of the original.
We are not disposed now to discuss the question, whether the
works so modified are not better adapted to general utility, but
to deny the right of any man, or society of men, to send them
forth, after being subjected to mutilation, recommended by the
names of men, strangers to the taste which demands the mutila-
tion. We would see Hall, and Edwards, and Flavel, as they
were, not as the A. T. S. think they should have been.

That Dr. W. has led the way in the literary injustice, hear
the words of Dr. George Jenkin, of the O. S. Presbyterian
Assembly, of course no prejudiced judge. "Dr. W. has attempted,
professedly, to improve upon the sentiment, the very matter,
and the order, by various omissions and additions, to fit the
Psalms for christian worship. This is unfair. If Pope had
taken the same license with the Poems of Homer, all the ama-
teurs of Greek poetry in the world would have cried, Shame on
the presuraptious intruder. But it is a pious and zealous Chris-
tian divine who has taken this liberty with the Songs of Zion,
and almost the whole church acquiesce in it. What would we
think of a French poet, who, proposing to enrich French litera-
ture with a versification of the masterpiece of the English muse,
should mangle and transpose the torn limbs of Paradise Lost,

ArPKMDIX.

1 7*^
1 io

ork a^
Thei"ii
I'saloit
iepart*
It, but
larches
Idened
of our
leriean
public,
; broad-
livested
i names
', excul-
ige U8U-
) of the
>rth his
for the
>d with
the fol-
'ew pas-
mitted."
L which
1 works
tandard
ight not
)riginal.
ther the
ity, but
d them
by the
mutila-
as they

^e, hear

>yterian

(empted,

matter,

fit the

>pe had

le ama-

lame on

IS Chris-

jof Zion,

lould we

litera-

}h muse,

Ise Lost,

until Milton himself might meet his Hrst-born on the highway,
and nut recognieo it! And must this literary butchery be
tolerated, becauec, forsooth, the victim is the inspired I'Mnhnistf
Why should the heaven-taught bard be misrepresenttd thus)
Let us rather have the sungs of iuspiratiun U8 (jod inspired
them, and as nearly as is possible, and consistent with the laws
of English versification. God's order of thought is doubtless
best for his church. If any one thinks he can write better
spiritual songs than the sweet singer of Israel, let him do it :
but let him not dre^s the savoury meat which (lod has prepared,
until all its substance and savour are gone, and then present it
to us as an imitation of David's Psalms."

The professed object of Dr. W. is to "fit theTsalms for Chris-
tian worship." If we allow that the changes he has introduced,
render the Psalms more suitable to the New Testament dispen-
sation, he has entirely forgotten the universal spread of Chris-
tianity. Ue has given a very circumscribed locality to the
Christian worship for which he would make provision ; and
Christian would be set against Christian in the use oi his hoii(j%.
One verse from Psalm 20th •* for a day of prayer in time of wor,"
runs thus : —

may the metu'ry of thy name

Inspire our armies for the fight t
Our foes shall fall and die with shame.

Or quit the field witi) shameful flight.

Another from the GOth Psalm, for "a day of humiliation for
disappointment in war :" —

Go with our armies to the fight.

Like a confederate God :
In vain confederate pow'rs unite

Against thy lifted rod.

^ow imagine Christian nations at war, as has often been unhap-
pily the case. Auericau and Briton, French and Russian, lift
up their voices and present their song to the Eternal, involving
a palpable contradiction in their requests. To this Dr. McMaster
adverts in the following terms: — "The Psalms, such of them, at
least, as he thought worthy of imitation, must be made to speak
a language which, according to the reformer of David, the Iloly
Ghost did not make them speak. Still, however, reformed as
David was, he was unfit for the sanctuaries of America. The
imitation and hymns of Dr. W. were adapted to the British
monarchy ; America had become both independent and re{)ub-
lioan. The reformer must be reformed. Those compositions
which superceded the hymns of inspiration, must be adapted to
the Christian worship in the United States."

In the Psalms, Israel is introduced as the covenant people of
God ; their privileges, trials, deliverances, and triumphs, are
those of the Church in every age, in every place. Dr. W. has
exhibited Britain as the promised land, (Ps. 67); the people as

^iU

174

APPENDIX.

the peculiar inheritance of God, {Pss. 60, 147); her wars ore
confounded with those waged according to the express command
of God {Ps. 18, common metre) ; and her king is identified with
him whom God has set upon his holy hill of Zion {Pss. 18, 76.)
A more gross, more ignorant, and more impious perversion
could not easily be introduced than what is involved in the sub-
stitution of the name, the people, the sovereign, the wars, the
victories, of any land, for those of Israel in the Book of Psalms.

Note H. — Page 71.

Comparison of Liturgies of Prayer and Praise,

An argument is urged against our limitation to one form,
though that is an inspired form, of praise, derived from the sup-
j)osed necessity of a form of prayer, upon the same principle on
wjiich a liturgy of praise is vindicated. The late judicious
Dr. Samuel Miller, of Princeton, has stated this argument, as
strongly perhaps as it could be stated, and in his usual lucid
terms. But it is not a little extraordinary in one, whose ver}'
valuable works show that he was accustomed to examine ever}'-
subject which he discussed, very coolly and impartially, to find
him employ language implying an imputation of such a lack of
discrimination, on the part of the advocates of the exclusive use
of an inspired Psalmody, as to deprive them of any title to have
their reasons canvassed, or to cut off all hope that they may be
found able to weigh an argument on the contrary part. Indeed,
he speaks, as if he considered the subject too transparent to
warrant an argument at all. His words are: — "Who can for-
bear to marvel, then, when the light, the freedom, and the
spii'ituality of prayer, have received such manifest and rich
improvement under the New Testament dispensation, that there
should be any who, in regard to forms of praise, should insist
that we are bound still to adhere to the Psalmody of the old
economy? What would be thought of any one who, in preach-
ing and in prayer, should contend that we are not warranted
to advance beyond the restricted limits of the ceremonial
economy? Why is it not equally wonderful that any, claiming
to be eminently evangelical, should occupy this ground, with
regard to praise." — Ptcblic Prayer, p. 38.

Similar is the style of Dr. Neill, in his exposition of the Epis-
tle to the Ephesiaus. "That Hymns or Spiritual Songs, bot-
tomed on the word of God, whether a versified exposition of a
particular passage, or a condensed exhibition of gospel truth,
taken from various passages, and clothed in decent and serious
language, may be sung in divine worship, whether public or
private, appears to me perfectly obvious and incontestible. Yet
it is a curious fact, that many Christian congregations, and some,
too, in our own connection, have conscientious scruples on thi:^

J f

APPENDIX.

175

^e Epis-
j8, bot-
[ou of a
truth,
I serious
Iblic or
]e. Yet
Id some,

loU tlUii

subject" To Dr. Neill, an able replj' has been furnished b}'
Rev, Joseph T. Cooper, Asa. Presbyn. Pha., entitled, " Tht
Friends of an Inspired Psalmody defended," — a reply deserving
a careful perusal by both the friends and enemies of the cause
he advocates.

*'T"say8, "It would be absurd to hold the lawfulness of
extempore prayer and deny the other." (I suppose he means
the use of uninspired hymns in worship.)

One circumetance seems to be entirely overlooked in this
reasoning, if reasoniog it can be called, that extemporaneous
prayer is not to be paralleled with all hymns of human composi-
tion, but such as shall be prepared at the time of announcement,
and verse by verse as the composure is being sung. A form of
praise is absolutely necessary. There can be no social praise
without a form, and a form previously known. Even the indi-
vidual who would praise God in a song must use one previously
prepared either by another or by himself. The attempt at an
extemporaneous effusion, or such as might be compared with
extemporaneous prayer, would very likely astonish, or disgust,
the most fervent admirers of Rouse's worst lines. The case in
respect to prayer is different, in which one is the organ of
many, and the mental or expressed assent of those who join,
follows the utterance of the several petitions, or of the prayer
as a whole. This is fully established by an incidental expression
used by the Apostle when speaking to a different point of Chris-
tian practice — "How shall he that occupieth the place of the
unlearned, say Amen, at thy giving of thanks ?" But as the
reply to this reasoning, against an inspired and of course a fixed
form of praise, is well expressed by McMaster and Martin, I
prefer placing their words before the reader. " Had we a large
and diversified collection of prayers in the sacred volume, bear-
ing this inscription, The Book of Praveus, and no express
authority for using others, few, it is presumed, would ever
attempt extemporaneous prayer. When our Lord, at the request
of his disciples, taught them to pray, he merely set them a pat-
tern, saying, ' after this manner pray 3"e.' But there is not the
least intimation in the whole compass of divine revelation, that
the Book of Psalms was given as a model, after which we should
shape Psalms for ourselves. Let it also be recollected that the
Psalms, though composed by different individuals, on different
occasions, and at different times, were, by tlie authority of God,
collected together into one book ; the case however is different
in relation to the Seripture prayers; excepting such as are alto
Psalms, they lie scattered throughout the sacred volume, being
recorded in the order of time in which they were delivered."
Martin's Pref., pp. 9, 10 : — "Prayer and praise are distinct ordi-
nances. We eau have social prayer without a prescribed iorm,
but not social singing of praise. Again, God has not seen mt:et

176

APPENDIX.

to appoint, at any time, for the stated use of his church, a book
of prayers ; but he has given an inspired book of Fsalm$, Hymns,
and Spiritual Songs. And, lastly, observe, that the Lord has
promised his Spirit, as the spirit of supplications, to help the
infirmities of his sanctified ones, who neither know how to
pray, nor for what to pray, as they ought; but on the page of
inspiration there is no promise of aid from the Spirit, in the
composition of a Book of Hymns, for the public service of his
Church. This seems to intimate, that to such a work he proposed
not to call any of her sons. — McMaster's Apology, pp. 149, 150.

1 1 \-

Note K. — Page 85.

Hymns and Spiritual Songs.

.In addition to the remarks contained in the text, in support
of the position, that the Hymns and Spiritual Songs spoken of
by the Apostle, are not other odes than are comprehended in
the Book of Psalms, we observe, (first), that if they are not, the
direction of James, " Is any merry ? let him sing Psalms," limits
the Christians, to whom he writer, in a manner not sanctioned
by the Apostle of the Gentiles. (Second.) We find the term
spiritual uniformly used in Scripture to denote that which pro-
ceeds immediately from the Spirit of Christ, and we thus learn
that the Spiritual Song is the fruit of inspiration. Let the reader,
who desires satisfaction upon this point, examlue carefully
those passages, in which mention is made of spiritual men,
spiritual gifts, spiritual meat, spiritual drink, a spiritual rock,
a spiritual law, a spiritual body, and a spiritual house. (Third.)
These Psaims, Hymns, and Spiritual Songs, in common, consti-
tute "the word of Christ." That the Colossiaus may teach and
admonish one another in Psalms, and Hymns, and Spiritual
Songs, the word of Christ must dwell in them richly in all wis-
dom and knowledge ; and the Epheeians must be filled with
the Spirit, as opposed to wine, if they would speak to them-
selves in Psalms, Hymns, and spiritual Songs.

I am aware that the punctuation, in both of the passages
referred to above, has been judged faulty ; and it is supposed
that the use of Psalms, Hymns, and Spiritual Songs, should be
exhibited in connection with singing only. So thought I for-
merly. Except when the Psalms contain a direct address to
God, we ask, to whom do Christians speak, in singing praise ?
and unless we view the service as a mere form, the answer must
be. The worshippers are speaking, whether the Psalm be didac-
tic or hortatory, to one another; while music is adapted to fix
the attention, and deepen the impression which the language is
intended to produce. In no other form, can Christians in their
asMmblies, exhort or teaoli oua another, unless many worship-

a book
Hymns,
ord has
lelp the
how to
page of
, in the
3 of his
roposed
49, 150.

support
)oken of
snded iu

not, the
}," limits
notion ed
he term
tiich pro-
US learn
e reader,
carefully
lal men,
ual rock,

(Third.)
I, consti-
each and
Spiritual

all wis-
led with
,0 them-

passages
lupposed
ould be
it I for-
dress to

praise ?
leer must
3e didac-
ed to fix
iguage is

in tneir
worship-

ArPENDIX.

pers are absolved from the obligation, or the house of God is
turned into such a Babel, as to destroy all hope of edification
from the exercise. In tliis form, the weakest can odify his fel-
low, and perform a duty otherwise impossible. If Psalmody
were generally understood and appreciated, and used in its
proper spirit, we should have the word of Christ addressed t(»
Christians by one another, instead of the wild, and incoherent,
and senseless addresses, which are often uttered under the name
of exhortation. (Fourth.) That a prophet is one who speaks
under the immediate direction of God, will hardly be questioned.
The idea to be attached to the word is well illustrated in the
address of God to Moses (Ex. vii. 1): "See, I have made thee a
god to Pharaoh; and Aaron thy brother shall be thy prophet.''
Aaron should receive instructions immediately from Moses, and
speak accordingly to the King of Egypt. A prophet, therefore,
or a prophet of the Lord, is one who speaks as he receives
instructions from God. Prophesi/iric/ is accordingly the utter-
ance of words taught by the Holy Spirit, whether these revela-
tions have respect to things past, present, or future. The cele-
bration of praise is denominated prophesifing. The right of
women, who are forbidden to assume the character of public
teachers, to prophesy, is fully recognised by Paul (1 Cor. xi. .5).
That propliesi/ing has reference, in this instance, to praise, will
be manifest, by comparing the words of the Apostle with the
statement that the sons of Asaiph j)rophe8ied with harps, with
pftalteries, and with cymbals (1 Chron. xxv. 1, 2) ; and those
passages where a company of prophets is represented as exer-
cising their office. The conclusion to which these premises lead
is this, that iu tjie celebration of praise, we use the words of
inspiration. Praise is not otherwise Pibphesying,

The judgment that Hymns and SpirJliial Songs are nothini^
different from tlie Book of Psalms — are noi- uninspired compo-
sitions — is sustained by the most distiRgaisheJ names. True,
the most eminent are not authority ; 'omI when n;; man exhibits
liis opinion, instead of argument, vt : nay oppoe;e name to name.
And the advocates of an uninspirf*] Vfnimody can produce no
names superior, few, if any equal, to ti; ;> i.amts of Calvin, Beza,
Owen, Manton, Poole, Vincent, Calamy, Itidgely, Gill, and many
others, who all proclaim that the Psalms of David are intended
by the ttMuns which the Apostle uses.

Tlie advocates of the exclusive use of David's Psalms never
thought of excluding Hymns and Spiritual Sougo from the ser-
vices of the Church.

I suppose to the language of Paul "T." refers, wiien (Sept. :;,
1853) lie says tlat "the first Christians did this, (he probably
means, sang uninspired hymns,) with the appro'ihition of th<:
Apostles."

While I am writing these Note?, the person, who is supposed

178

APPENDIX.

;MH

to have subscribed himself " T." has departed this life. But
" T." represents a class : any one, who thinks he can wear it,
may take up the mantle, and smite the waters. If they are
divided, we shall hold ourselves bound to recognise the
succession.

Note L. — Page 104.
Imperfections of Human Compositicms.

There are many repetitions in the Divine Word, but not one
of them is vain. If the same thing is once and again introduced,
whether by the same or several inspired writers, it is presented
under a different aspect, or in a different connexion: and the
result is, to give the diligent student a more exact and compre-
liensiv^ view of the whole subject brought before his mind. The
matter, which, at one time, is treated in a didactic form, is
exhibited again, in the historical portions of the Scripture, as
embodied in the life of faith, and we recognise " the epistles of
Christ, kuown and read of all men," in the living pages of tlie
believer's conversation. Again, the same things are brought
forward in a form, adapted to the devotional exercises of the
saints, and appear in their transforming influence upon the soul,
giving forth their utterance in the language of praise. Thus
God has made a avelation of the system of grace, the pro-
visions and results of the Covenant of Redemption, in a three
fold form — didactic, historical, and devotional ; and what the
Holy Ghost directly teaches, in language suited to the glorious
theme, he leads every saint to express, by showing forth the
lesson written upon his heart, and to exhibit in a conversation
becoming the gospel. The Psalms are a revelation of the will
and way of God, made in the man, and poured from the lips in
the language of inspiration. Every saint, in the use of Zion's
songs, becomes (to reverb to a thought introduced in the last
note) a prophet of God, exercising his proper functions. We
never find God directly addressing man in the Book of Psalms,
but every saint speaking to God and gratefully acknowledging
what God has done, or what he humbly desires God to do for
him ; or speaking to his fellow, and shewing what God has
done for him, and what God requires ail his people to think, to
say, to execute.

If it be a fanciful idea, that the Psalms are a perfect copy of
the revealed will of God, in a special form, it is one that has
occurred to the most enlightened of the followers of the Lamb.
Of the Book, which Luther called his "little Bible," others hold
similar language. " I believe that a man can find nothing more
glorious than tliese Psalms; for they embrace the whole life of
man, the affections of his mind, and the emotions of his soul.
If he discovers that h»i grows in holiness, or desires to praise ai:d

APPENDIX.

17^

glorify God, he can select a Psalm suited to every occasion, and
tliiis will find that they are written for him. ' — Athanmius.
" Here is a perfect theology, or system of divine knowledge.
There are treasures of all things brought into and laid up in the
Book of Psalms, as in a great and common store-house or maga-
zine." — Basil. "It was but a just encomium of it (the Book of
Psalms,) that came from the pen of one of the early fathers,
that it is a complete system of divinity, for the use and edifica-
tion of the common people of the Christian Church." — Horsebj.
"The Pealms are an epitome of the Bible." — Bp. JJornc. "There
is nothing in true religion, doctrinal, experimental, and prac-
tical, but will present itself to our attention, whilst we medi-
tate ur.on the Psalms. The Christian's use of them in the closet,
and the minister's in the pulpit, will generally increase, with
the growing experience of the power of true religion in their
own hearts." — ^cott. " A moment's thought will shew, that the
Book of Psalms is 'the Bible in miniature;' precisely what an
evangelical psalm-book should be, that is, a compressed exhibi-
tion of Jehovah's character, grice, and providence; of man's
state, experience, and prospects." — MeMastcr.

The question may be asked, how Christians came to form a
judgment of the Book of Psalms so unfavourable, how to acqui-
esce in the libel of Watts against them, and to set them aside to
make wa^' for his poetical effusions? McMaster explains the
circumstance thus: — "The days of Puritanical zeal had passed
away. The licentious and unprincipled reigns of the second
Charles and James, had given a shock to the morals and to the
piety of the nation, under the influence of which they languished,
and were ready to expire. The principles of infidelity had
extended to every department of the social body. At such a
time, it is not strange, that an indulgent ear should be given to
unhallowed suggestions, against any portion of the word of God ;
j^nd especially, when recommended by the imposing pretensions
of superior liberality."

The writer of an article in the Free Church Magazine^ on the
" Paraphrases," explains, upon a similar principle, the alteration
of forty-five, and the addition of twenty-two, which togethei'
<!onstitute the collection of Paraphrases used by the Established
('hurch of Scotland, and by others. Of the alterations made
upon the older Paraphrases, and appearing in ti»e existing col-
lection, the writer says : — " Our impression is, that their altera-
tion was one of the imlices, which the times ahouiided in, of a
determination to bury evangelical truth " Of the added Para-
phrases: — "Somewhere among these twenty -two, and the 'ive
i{ymn3, will be found, almost exclusively, the portions of
Paraphrases, against which the greatest exception has beeii
taken by serious porsions." Now for the stale of things, in the
Chui'ch, when the Paraphrases, as they now stand, were sane

J 80

APPENDIX.

•'I

tioned : — "The readers of this tnaga^.ine need not be reminded
of the rapidity of the declension which followed tlie deposition
of the seceding ministers in 174(T. The faithful remnant in the
Church were dispirited and enfeebled ; their protestations were
unheeded ; their numbers diminished ; forced settlements,
unfaithful discipline, false doctrine, and all that betokens the
withdrawraent of the Spirit of God, multiplied and grew ; until,
at the time we speak of, Moderatism had reached the highest
pinnacle of power, and the rights and liberties of Christ's Church
and people were contemptuously trodden under foot."

The "Ilymn-Book of the United Presbyterian Church" has
b3en preceded by no equivocal evidence, that the spirit of the
EkskinoH, and, in part, their principles, have passed away: and
if <.i -are developements do not discover that the wny was pre-
]!.u'ed for the "Hymn Book," as it had been prepravd for Watts'
lii)i!ation and the Paraphrases, there must be some error in the
reaj^oning of this production.

Are the Hymns and Spiritual Songs, that, coming in like a
flood, have swept away David's Psalms, except on a few elevated
jG idltinds, which rise above the inundation, distinguished by
yr) (^leganee, a spirituality, a comprehensiveness, in a word, a
[»erfeetion that ought to reconcile us to the substitution ? We
invite the reader to consult, not the bigotted advocates of the
Old Psalms, not the vulgar advocates of Rouse's dogyerel, but
the liberal and enlightened introducers and supporters of unin-
spired compositions, to the exclusion of the Psalms of David.
Are they satisfied ? The numerous changes, substitutions, omis-
sions, additions, that follow each other in rapid siiccession,
furnish a sufficient answer. Blaikie's " Philosophy of Sectarian-
ism" furnishes the three followins: Quotations : —

A "Layman" in the Neiv York Independent, Feb. 23, 1854.
says — "We hnve some two thousand pieces, which are called
Psalms, or Rymns. Perhaps two hundred of them may pass
tor odes o: lyrics, suitable for singing, Fifty more might pos-
sibly be selected by an expert."

The Boston Congregatimiali^l, Feb. 15, 1853, has the follow-

ing;

"Professor B. B Ivlwuius believed that two or three
hundred Psalms or Hycins would i :"l'Hle all which are ot"
sterling value for the saijct uary. Unquestionably he was right.
The popular demand for new and more numerous Hymns, it
cannot be denied, arises in part from the wide dissatisfaction,
with a large number of those with which our hymn-books are
tilled. Let us have fewer and choicer. Let them be truly
sacred lyrics, and not feeble prose, measured and amputated to
the proper length, and afterwards still farther mangled, at the
mercy of men who wonder that David" (or rather the Holy
(r' ost, who spake by him) "had not sufficient native sinse to
have composed his Psalms in proper metre?, ready at once

APPENDIX.

181

to be cnntered tlirough *De Fleury, or paced through State
Street.' "

The Glasgow Examiner for Sept. 18, 1852, thus remarks upon
the "Hyinu Book of the U. P. Church. The collection contains
a great many beautiful effusions of sanctified genius, and not a
few very trashy productions. We feel very sensitive on the score
of Hymn Books ; and while we admit that hymns may be occa-
sionally used, we decidedly protest against the superceding the
productions of the sweet singer of Israel. The U. P. Church has
taken an important step in making a hymn book under the sanc-
tion of its highest court, and other bodies would do well to pause
before following this example."

A defect that must attach to all Hymn Books, and to which
we have alluded in the text, is here exhibited in the words of
Cooper. They embody sectarianism, and are calculated -to per-
petuate disunion. "From the necessities of the case, the hymns
of all churches must bear, to a greater or less degree, a denomi-
national impress. Hence we have Methodist hj-mns, Baptist
hymns, Presbyterian hymns, and even Universalist hymns, and
we may reasonably expect that these various hymns will exhibit
the peculiarities of the Churches, by which they have been
respectively adopted. Lest it might be thought that we are
biassed by prejudice on this subject, we shall quote the words
of the editors of the ' Biblical Repertory, or Princeton Review,'
who no doubt make use of an uninspired Psalmody. On page
505 of vol. 1^, may be found the following remarks: — 'The
Psalmody of the Christian assembly has generally partaken
largely of those characteristics of thought and expression, which
arise from the circumstances of the people. In a divided state
of the Church, when the different denominations are zealous
for their respective forms of doctrine and worship, the lyric
poetry becomes strongly argumentative and polemical ;
addressee men rather than God; and is employed to defend
and inculcate theology, and to confirm the attachment of the
people to their peculiar articles of faith. Hence each sect has
its Psalmody. Both policy and conscience are deemed to require
the hymns to coincide in sentiment throughout with the creed
of the sect. And these doctrines are not only stated in poetical
language, or language professedly poetical, and dwelt upon in
a strain of devout meditation, but are frequently inculcated in
a sort of metrical argument, and appeal to pereous not supposed
to believe them.'"

Note M. — Page 105.

Iferits of House's Version.

The opponents of an inspired»Psalmody, or advocates of an
uninspired Psalmody, frequently complicate the investigation,

182

APPENDIX.

by mixinf^ up tlie question of different versions with Ihatoftiie
claims of David's I'salms. Apparently with a design of exciting
the prejudice of the reader or nearer, the language that is used
is adapted to leave the impression, that a correct or bearable
version of the Book of Psalms we cannot have, and tliat the one
in common use is such, as cannot but produce an utter disgust
with the substance because of the form. Dr. Neill 8a3's that
"the miserable doggerel of Rouse is sung, or attempted to be
sung, to the no small annoyance of all correct taste for the
harmony of numbers, or the charms of music." The judgment
of •' T." is that " Roos's version of the Psalms was never one of
the best, and is now out of date. There are some good passages
in our metrical version of the Psalms of David, but the greater
part of them borders on the doggerel, and many passages are
doggeVel in tbp extreme."

Dr. J^eill evidently felt that he was addressing a very facile
audience, and did not expect to have either his ideas or terms
exactly canvassed ; while " T." proceeds like one who is deter-
mined, by a bold statement, to deter any one from calling it in
question. Both agree, and agree with many others besides, in
applying to Rouse's or Roos's version, wholly or partially, that
every way harsh word doggerel. It may not be clearly under-
stood by all their readers, but is likely to make the deeper
impression by being hard sounding, though conveying no definite
idea. In treating of a polemical subject, I once used the word
dupliciti/. One of ray hearers, giving to a friend «fn account of
the discourse, mentioned the term, and confessed he did nut
understand it. but he felt assured that the severest cut of all
lay in that same word duplicity.

Still, Rouse has so many friends, among the pious, the learned,
and even among poets and musicians, that we run no risk <>f
being hooted out of good company, for professing a strong par-
tiality for his doggerel : and the man had better conceal his real
name, who ventures to say, "Roos's version never was one of
the best." Poetry, real, heart-stirring poetry, has so little to do
either with Rhythm or Rhyme, that, since whatever poetry
there is in David, there is in Rouse, Neill and "T." would be
classed by Dr. Blair (no mean judge of composition, prosaic or
poetical), with those " frivolous writers, always disposed to
squabble concerning the minutiae of criticism, which deserve
not any particular discussion." When we are furnished with
a better version than that of Rouse (which is barely among the
things possible), we are prepared to accept it. In the mean
time, we shall show what others have thought of Roos: others
who are entitled to express an opinion upon such a subject ;
men who " had taste for good poetry and good music," and in
whose presence, "T." and company would not display an excess
of modesty by their silence.

APPENDIX.

Is;:

Oiocn^ Manton, Poole, and twcntif-fhree others. "The transhi-
tiua which i:} now nut in thy hand, cometli nearest to the origi
nal of any that we nave seen, and runneth with such a tlueut
sweetness, that wo thought fit to recommend it for thy Christina
acceptance ; some of us having used it already, with great com-
fort and satisfaction."

Doawell, •' Some allowance must no doubt be made for early
prepossessions. But at a mature period of life, after looking nt
various metrical versions of the Psalms, I am well satisfied that
the version used in Scotland, is, upon the whole, the best, and
that it is in vain to think of having a better. It has in general a
simplicity, and unction of sacred poesy ; and in many parts its
transfusion is admirable."

Romaine. "You may find fault with the manner of eking
out a verse for the sake of the rhyme, but what of that ? Here
ii4 every thing great and noble, although not in Dr. Watts' way
or st^'le. It is not like his fine sound and florid verse ; as good
old Mr. Hall used to call it, Watts^ jingle. I do not match those
i'salms with what is now admired in poetry ; although the time
was when no less a man than the Rev. T. Bradbury, in his sober
judgment, thought so meanly of Watts' hymns, as commonly to
call them Watts^ whymns."

Dr. George Burns, late of St. John, N. B. "The translation
was made by a very distinguished Hebrew scholar, Francis
Rouse, Esq., M. P., one of Cromwell's counsellors of state, and
preferred, on account of his acquaintance with the Greek and
Latin languages, to the Provostship of Eton School. His trans-
lation underwent various corrections, by a committee of the
General Assembly. In many instances, the versification is far
from being smooth, or agreeable to the ear. The fact is, a
literal was more an object of attention, than an elegant
translation, and we have the satisfaction to know, that we
utter praise in the very words of inspiration, It is the best
and most exact we have to put into the hands of the
common people."

McCheyne. •' The metrical version of the Psalms should be
read or sung through, at least once in the year. It is truly an
admirable translation from the Hebrew, and is frequently more
correct than the prose version."

Sir Walter Scott. " The expression of the old metrical trans-
lation, though homely, is plain, forcible, and intelligible, and
very often possesses a rude sort of majesty, which perhaps
would be ill exchanged for mere elegance. I have an old
fashioned taste in sacred as well as profane poetry: I cannot
help preferring evenSternhold and Hopkins to Tate and Brady,
and our own metrical version of the Psalms to both. I hope,
therefore, they will be touched with a lenient band."

184

AITENDIX.

Note N.— Pago 127.

Mode of Simfhiff.

When wc approach the altar of God, attention is duo to the
form, as well as the matter, of every ordinance. 1 o this rule
the celebration of praise does not constitute an excepuon,

We have no evidence of the formal institution of irstruiuentnl
music, before the time of David. It would seem to have been
ordered, preparatory to the service of the Temple to be erected
in the reign of his successor (as God gave to David the pattern
of tlie structure and its furniture), and with the service of the
Temple to have passed away. It never was recognised as a
part of the synagogue service, after the order of which Christian
oliurches were regulated. Our Lord, with his disciples, cele-
brated praise in a song, and the primitive Christians sung praise
by his authority, Yet in all the minute instructions furnished
by Paul, on the subject of the public service, there is not one
word that implies the use, or authority to use, instruments
under this dispensation. It is not improbable that, as circum-
cision was observed after the day of Pentecost, in conformity
with one of the most excusable prejudices — that founded on a
previous divine institution, — so instrumental music may have
found a plea upon the same principle : but Ilomaine informs us
that "in the time of Juctin Martyr, instrumental music was
abolished ; and he highly commends singing with the voice,
because Psalms, with orgnis and cvmbals, are fitter to please
children thau t j instruct the church." In Hall's *' Gospel Wor-
ship," the following occurs: "TheuSe of musical instruments
in the worship oi God, is but a modern innovation. Their
warmest advocates cannot pretend to find them (revived) in the
Christian church, before the year G60. And Thomas Aquinas,
who lived about the year 1260, says, 'the church does not use
musical instruments to praise God, lest she should seem to
judaise.* Upon which place Cardinal Cajitan gives us this
iuitural comment : * It is to be observed, the Church did not
use instruments in T. A(|uinas' time : whence, even to this da}',
the Church of Home does not use them in the Pope's presence.'
And we have as severe a censure passed upon such instruments,
when they are employed in this part of the divine service, iu
the homilies of the Church of England, as ever was passed upon
them, perhaps, by any writer whatever. A fact which took
place at the Reformation, is recorded and improved in these
words : * A woman said to her neighbor, Alas, gossip, what
shall we do at Church, since all the saints are taken away ;
since all the goodly sights we were wont to have are gone;
since we cannot hear the like piping, singing, chanting, and
playing upon the organs, that we could before ? But, dearly
beloved, we ought greatly to rejoice and give thanks to God

Ari'KNDIX.

i 85

I tlio
rule

jntnl

been

2cted

ttcru

f the
as a

istian
cele-

praise

nshod

it one

ments

rcum-

trmity

1 on a

r have

rmsus

ic waa
voice,
please

;! Wor-

aments
Their
in the

quinas,

not use
ecra to
us this
lid not
lis day,
esence.'
uments,
vice, iu
ed upon
ch took
in these
», what
away;
5 gone;
ng, and
dearly
to God

'hat our diurchea are delivered out of nil those things, which
displeased God so nore, and filthily defiled his holy place, and
his house of prayer. " In Jenuing's ".lewish Antiquities," wo
read: "It (iu.struinental music) is retained in the Luthornn
Church, contrary to the opinion of Luther, who, as Kckard
'u!) losses, reckoned organs among the ensigns of Baal. Organs
are still used in some of the Dutch churches, but against the
minds of their pastors; for in the National Synod, at Middhv
burg, ylnno 1581, and in that of Holland and Zealand, Anno 1504,
it was resolved that they should endeavour to obtain of the
magistrates, the laying aside of organs, and the singing with
them in churches. I only add, that the voice of harpers and
musicians, and of pipers and trumpeters, is mentioned among
the glories of mystical l^abylon, ' that mother of harlots, and
abominations of the earth, wh<»"i the Lord will destroy with the
sword of his mouth, and witl< brightness of his coming.' "

Closely allied to the organ, .. . ..er as antecedent or consequent,
is the choir, of which the Uev. J. A. James snys: "An organ
renders the congregation independent of that most sensitive,
and, in many cases, most troublesome and unmanageable of all
classes of functionaries — a choir. Singing seats, as they are
called, are more commonly the scenes of discord than any other
part of the chapel ; and indeed it is revolting to every pious
feeling, to see sometimes what characters, and to hear what
music, are found in these high places of the sanctuary." In
equally strong terms, Dr. McMaster expresses himself: "One
very general practice cannot be reprobated in terms too strong,
that of an entire congregation, say of one thousand or fifteen
hundred persons, resigning the whole oi this paitof worship
(singing) to a dozen or two, usually of the most trifling charac-
ters : for the choir demands no qualification, but a well-tuned
voice. And this farce is countenanced by ministers of religion ;
this outrage on devotion, and insult against the God of Heaven,
is called religious worship."

From choir singing other evils necessarily spring: some of
which are set forth in an article signed "Many Brethren," in
the Christian Observer, Pha., from which the following sen-
tences are copied. "It cannot be denied, that within a few
years, the secularising of this part of the public services of the
sanctuary, has made rapid advances, especially in this and
other large cities and towns; and the evil has become so great,
that not a few of the middle-aged and senior members of the
churches doubt whether there is any worship in it. That opera
music i^played and sung in a number of evanr/eHcul churches, is
notorious. Huring the past winter, large congregations assembled
every Sabbath evening (chiefly young persons), fur several
weeks, at one of our fashionably located metropolitan churches,
where the great attraction was the fine opera music, executed

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APPENDIX.

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J !

by the organist and choir, in the most artistic style, in sacred
words. Recently, at a Sabbath evening service, in one of our
largest orthodox churches, a distinguished clergyman from a
distance preached. lie opened the service by reading a very
solemn and appropriate hymn ; but the choir, consisting of three
professional singers, proceeded to perform an anthem, in fancy
style, much to the surprise of the congregation. la the villages
of New England, the evil prevails — the same in kind, differing
in degree. There, during the summer, the writer attended, for
some weeks, two evangelical Congregational churches, where,
ia the music, every thing was sacrificed to effect. The airs
were well adapted to drive away all serious thoughts."

Do such evils exist ? Can they grow to such magnitude, except
where human compositions have displaced inspired songs ?

The voice of nature, the voice of God, directs to congrega-
tional singing, where the object contemplated is congregational
worship. Whatever effects we must ascribe to music and song,
they are enhanced by the union of hearts, leading to union of
voices. Indeed, the union of voices strengthens the union of
hearts, and throws the uniting and binding cord over those
who are indifferent, and draws them within its circle of magic
influence. "Sacred music," says the St Louis Presbyterian,
"is not like prayer, in which, to avoid confusion, one must
speak audibly, and all others silently unite ; for its effect is
heightened by the union of many voices. One individual may
so sing as to produce strong emotions in the hearers ; but he
must be an uncommon singer. A few persons, as in a choir,
may produce a powerful impression on an audience ; but they
must have sweeter voices, must select tunes of extraordinary
melody, and must sing much better than most of our choirs.
But let five hundred voices join in singing the same piece. The
different parts may not be scientifically balanced ; there may
be some jarring ; and they ma^ not sing soft and loud according
to the books; but the effect will be far greater upon any wor-
shipping congregation. Most evidently God has made it the
duty, as well as the privilege, of the people to join in this part
of the service, and, in proportion as they fail to do so, sacred
music is perverted, and ceases to be part of God's worship."

Such is also the judgment of the Westminster divines. " It
is the dut}' of Christians," says the directory for public worship,
"to praise God publicly, by singing of Psalms together in the
congregation, and also privately in the family. In singing of
Psalms, the voice to be tunably and gravely ordered; but the
chief care must be to sing with the understanding, and with
grace in the heart, making melody to the Lord." Such was the
judgment of Jonathan Edwards. " As it is the command of God
that all should sing, so all should make conscience of learning
to sing, as it is a thing that cannot be decently performed at all

APPENDIX.

1S7

without learning. Those, therefore, (where there is no natural
inability) who neglect to learn to sing, live in ^In, as they neg-
lect what is necessary in order to their attending one of the
ordinances of God's worship." In the reign of Queen Elizabeth,
according to Neal, a paper was laid before the Convocation,
requesting "that the rsalms may be sung distinctly by the
whole congregation ; and that organs mftv belaid aside." The
Kight Honorable Sir Peter King, according to Hall (Gospel
Worsliip), says, "As for the manner of the primitive singing, it
was in good tune and concert, all the people bearing a part in
it." And Buck, on the word Psalmody, states that "sometimes
the whole assembly joined together, which was the most ancient
and general practice."

Thus it appears that the advocates of congregational sinking
arc only pleading for the revival of an ancient and primitive
practice, against the innovation of the organ and the choir.

With re^rence to the practice of music and song, the world,
in its own department, is in advance of the Church in hers, as
in all other cases. The saying of our Lord is true here in the
amplest degree : "The children of this world are wiser, in their
generation, than the children of light." The children of mirth,
in their festive hours; the company of sailors, devoted to theif
pleasures, after having escaped from the dangers of the sen ; and
others essentially of tne world, would only provoke ridicule,
was each one, when it is proposed to unite in the animating
pleasure of song, to pull out his hook, that the necessary exer-
cise of reading may subserve his union in the exercise of ninging.
Still more absurd would the repetition of the song, line by line,
and the consequent interruption to the music, appear to the
most careless observer. In such a case, there is no need of argu-
ment, to convince every one that both pleasure and effect are
sacrificed to indolence: that pleasure would cede her place to
a painful sense of drudgery is what may he felt. No : the soldier,
who celebrates his triumphs; the sailor, who commemorates
the dangers and escapes of the sea; the lover, who sets forth
the charms of the idol of his affections, must have his song by
heart ; and the joy, the animation, the impulsive power of song,
are sought in the united notes of those, who are able to appre-
ciate the subject, and understand the words in which it is
expressed ; who can give their whole powers to musical effort,
because no exertion is requisite to call up the lines. If Dr.
Watts had said that devotion is flat, and all the springs of unea-
siness are touched within us, not because of "the matter and
the words, to which we confine all our songs," but because we
are ignorant of both the matter and the words we are singing, or
are about to sing, there would be as good ground to sustain, as
there is now to impugn, his sentiments upon the subject of
Psalmodv.

188

APPENDIX.

Gro, Christian, go to the pleasure part}', to the theatre, to the
tavern, and learn how to honour the songs of Zion, and their
author, in the use of them, by observing how the votaries of
sensual enjoyment honour the songs of Burns, of Byron, and of
Moore, and their authors. Go then to the men of the ages that
are past, who felt that they were not their own, but a " pur-
chased possession," bound to glorify God in their bodies and
spirits. Step into an assembly of Christians of the fourth cen-
tury, where "the women, the children, and the humblest
mechanics, could repeat all the Psalms of David, and were thus
at all times prepared to praise God, in any circumstances, in a
form of his own inditing." (Apost. Con.) Put yourself under
the conduct of Jerome, and he shall lead you to see Bethlehem
and its environs. " Here you cannot walk out into the fields,
but you will hear one, while he holds the plough, singing Halle-
lujahs; another, while he reaps, entertaining himself with
Psalms ; another, while he prunes the vines, singing some of
the words of David. We have no other songs or ballads in this
province." Ask Theodoret, Bishop of Cyprus, of the following
century, for information on this subject, and he will tell you,
that " they that minded no other book of the Scriptures, yet
liad this (Book of Psalms) so by heart, that both in their houses,
and in the streets, and in tl)e highways, they are wont to
recreate themselves by singing of those holy songs." Strada,
the Jesuit, is represented by Witsius as saying, " That transla-
tion of Hymns," by Marot and Beza, "though abandoned and
condemned by the Catholics, was zealously and pertinaciously
retained by the heretics; and the custom of singing Psalms in
the French language, according to the fashion of the Genevese,
in companies, in places of public resort, and in shops, became,
thenceforth, a peculiar characteristic of the heretics." A glori-
ous characteristic truly ! and one which they could not have
displayed, if the eye must be fixed upon the book, if line after
line must be parcelled out by one who reads for the accommo-
dation of others, if they had not had the Psalms by heart

It is of no small importance that the tune should be precisely
adapted to the song. The selection of a tune cannot be left,
without a demonstrable impropriety, to the discretion of a
chorister, or precentor, however skilful. Again, we must pay
u visit to the theatre, or the youthful frolic, for instruction.
The same tune may be, yet seldom is, used in connection with
different songs, except the song with which it was first used
has become almost obsolete; but the same song is always sung
in the same tune. The adaptation of the tune to the song is thus
secured. When the song is announced, already we know the
tune, and on the other hand, the utterance of the notes of a
particular tune usually is sufficient to suggest the song. They
are almost indissolubly associated. The union of different voices

APPEXrHX.

180

is thus facilitated, and upontlie mind, snsceptible of the emotion,
the song never fails to leave the impression intended, liut to
carry into the Church the lesson, which the children of the
world teach, the time must liave come, when the Songs of Zioii
shall fill the hearts of believers, as fully as ** Scots wha hae, *fec."
the breast of the patriotic Scotchman, or "Homo, Sweet Home,"
tiie man who seeks and enjoys his most refined and elevated
temporal gratification, iu the domestic circle. Moreover, as the
t-haracter of some of the Psalms changes, as the song proceeds,
from sorrow to joy, from deep depreseion to animation, such
would require the application of the skill cf the composer, to
]>repare a tune, whose successive parts should undergo transitions
corresponding to the changes in the characteristics of the suc-
cessive verses. These reforms accomplished, the house of wor-
ship shall, without forfeiting its true distinction, neutralise the
temptations of the theatre ; and songs of praise shall at once
stir the affections and elevate them to their proper object. The
occupation of the believer shall no more seem to the mere
onlooker (whatever judgment he may form of its real nature),
a heartless and joyless service. Family exercises will then
demand the song to complete the feast of faith and love. There
would be no more a mere form of words, but something to
({uicken dead hearts, and rouse slumbering ones, in such lines as —

Whom have I, in the heavens high,

But thee, Lord, alone :
And in the earth whom I desire,

Besides thee there is none.

As thousands forget the Scotticisms of Chalmers, in the fervour
of an eloquence that rose above nationality ; much more would
the sometimes rough verses of Rouse be unobserved, while the
!«oul is brought under the influence of the very spirit of the
true poet, whom God taught and not man.

Note P.— Page 143.

For an exhibition of the errors and absurdities to be found in
our most popular Hymns, the reader may consult on interesting
work by J.Smith, M. A., of Glasgow, Scotland, entitled "Public
"Worship, or Praise, Prayer, and Preaching." He is one of the
many who seem afraid to acknowledge, that the difficulty of exhi-
biting an unexceptionable Hymn Book, for the use of the
Church, amounts to an impossibility, in the hands of an unin-
srpired writer ; as the acknowledgment would virtually recog-
nise the obligation to exclude every uninspired song Irom the
?^anctuary.