Harper II.19
James Dodson
CHAPTER XIX.
THE PRECEPTIVE THEORY EXAMINED—THE ARGUMENT IN ITS FAVOR, FOUNDED ON CERTAIN OLD TESTAMENT PREDICTIONS, CONSIDERED.
Fourth. An argument closely akin to that which has just been considered, in support of the pro-instrumental preceptive theory, is drawn from certain passages in the Old Testament, which are supposed to foretell, with apparent approval, the use of instruments in the worship of God during New Testament times.
The following are the passages alluded to: Ps. 68:25, “The singers went before, the players on instruments followed after; among them were the damsels
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playing with timbrels;” Ps. 87:7, “As well the singers as the players on instruments shall be there;” Ps. 66:4, “All the earth shall worship thee, and shall sing unto thee; they shall sing to thy name;” Isaiah 12:4, “And in that day shall ye say, Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted.”
Even granting what is claimed, that the texts now cited relate chiefly to New Testament times, they do not yield any aid to the cause in behalf of which they are marshalled. In general, it may be said that they express, in language saturated with allusions to Old Testament rites and customs, the joy and exultation which the appearance of the Son of God in the flesh should and would produce.
In the first of the texts just quoted, the scene depicted is that of a triumphal procession, such as it would have been among the Israelites. Thus, in vivid imagery, is conveyed to us an idea of the joy and ecstasy with which the friends of Christ would celebrate the victories achieved by the great Captain of their salvation. If any one should demur to this view, and claim that a literal fulfilment of the scene delineated must be expected, then I would say that the use of an organ, or of several other instruments, in the church would not meet this demand. If literality be insisted on, we must have in our churches processions composed of singers and instrumental performers, the singers taking the lead, and the rear being composed of players on instruments, among whom girls, furnished with timbrels, must form a conspicuous quota. Among the denominations professing Christianity, the one which seems to approach nearest to the literal realization of this ideal sketch is the Roman Catholic, which delights in processions and spectacular displays. The priests of Rome can hardly walk in like ordinary mortals, when about to officiate in the presence of the congregation, but must lend to their entry the pomp of a procession. And how frequently, in connection with certain festivals, are the people of that communion entertained with the pageantry of ecclesiastical processions! In passing, it may be remarked that, in some denominations, whose very names are suggestive of protest against Rome, feeble imitations of their old foe are becoming common, the entrance of the officiating minister being the signal in many congregations for an outburst of song called a “voluntary.” All this looks pretty, and by some may be deemed edifying; but the student of human nature and of history will discern in it the buddings of sacerdotalism.
The second of the aforementioned texts, namely, Ps. 87:7, does not warrant the inference that in New Testament worship there must, or may, be instrumental music; but merely this inference, that the joy and strong emotion of the worshippers shall be such as were expressed in the temple when vocal and instrumental music, blending together, filled its courts and precincts with a flood of song. It is noticeable that the Psalmist does not say, “as well the players on instruments as the singers shall be there,” which might have been deemed the natural statement, inasmuch as the singing was the principal element in the service of song; but he says, “as well the singers as the players on instruments shall be there;” the design perhaps being to intimate that the worship of the church would not be a mere out-
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ward mechanical service, such as might be signified by the use of instruments, but that it would be vital and hearty, such as vocal music might suggest. If any one should still insist that the prediction of this clause demands the use of instruments in worship now, we might reply, that by the same rule of interpretation, the New Testament worshippers must have literal vessels for drawing water, when they engage in worship, for the Psalmist adds to the words we have been noticing, the clause, “All my springs are in thee.” In the whole psalm, the church of Christ, under the symbol of Zion, is described, and just as music of various sorts marked the worship with which Zion was associated, so the Psalmist describes the church as fully supplied with musical performers, both vocal and instrumental, nothing necessary for Christian enjoyment, edification, and expression being absent.
The applicability of the texts, Ps. 66:4, and Isa. 12:4, so far as the point before us is concerned, turns on the meaning of the word “zimmēr,” which occurs in them; but as that word has been separately discussed, I do not deem it needful to dwell further on the texts in question.
The arguments usually employed to support the preceptive theory, that is the view that instrumental music ought to have place in the worship of the church during the New Testament age, have now been stated and scrutinized. Longer time has been devoted to the review of them, than may seem advisable, but I have been induced to pursue this course from the conviction, that when once it is shown, that instrumental music is not an imperative or indispensable part of New Testament worship, the victory is virtually won for the opponents of instruments. Assuredly, none who admit that divine appointment is necessary to legalize any form of worship, can deny that we have gained the victory, if we have proved that instrumental music has not been appointed by God, as an observance in the New Testament church, unless they hold, as indeed some of them do, that this music is of the nature of a mere incident or circumstance of worship, which does not need any distinctive appointment, but is involved in the command to praise God in song. There are those however who hold, that although God has not enjoined musical instruments in the New Testament church, he has not forbidden them, and has even sanctioned the use of them; the use being not imperative but optional. To this theory, attention must now be turned.