Introduction.
James Dodson
THE celebration of God’s praise in song, and with the “voice of melody,” is among the most delightful of religious exercises. It is the natural expression of holy confidence and joy in God: “Is any merry? let him sing Psalms;” “They shall come with singing unto Zion, and everlasting joy shall be upon their heads.” It is in singing praises that the united voices of the worshippers of God are heard in Christian assemblies. While thus engaged, if ever, the heart is stirred and moved to penitential emotion, to adoring homage, to grateful thanksgiving, to lofty hopes and anticipations. Whatever relates to such an exercise and ordinance, must be of no minor importance. Above all, the inquiry, What shall be the matter of our praise? What sacred songs shall we sing? must be of the very highest moment. We may naturally, and with the deepest interest, ask, whether the Most High has himself provided us with a manual of praise? or, has he left us to make or gather songs, other than
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He has furnished, as we may have the ability, or make our choice?
Whatever the result of our examination of these inquiries—and, it is but too well known, all have not reached the same conclusions,—none can deny that they are worthy of our most devout and earnest attention. For:
1. We serve a “jealous God” who claims as His inalienable prerogative, the designation and appointment of all that relates to religious worship. “In vain do they worship me, teaching for doctrines the commandments of men.” And, surely, those who draw nigh to God in acts of devotion, should be as deeply concerned now, as of old, lest they be found to offer “strange fire before the Lord.” In every part and act of worship, we should endeavour to be well assured that we approach the throne of the Eternal with a service which He has prescribed, and which, presented in faith, He will accept. And thus (“For the Lord, whose name is Jealous, is a jealous God,” Ex. xxxiv. 14,) whether a prayer, a doctrine, or a Psalm, it is a solemn inquiry, Is it according to the will of God?
It is not enough that our offering, or the manner in which we present it, seem to us well adapted to awaken pious emotion, or develop Christian affections. This is one of the most marked, and most baneful of the errors of that system of corrupt
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Christianity which the entire Protestant world rejects as anti-christian: and hence, its pictures, its images, its gorgeous and impressive ceremonial—“having a show of wisdom,” but, after all, only “in will-worship,” (Col. ii. 22,) unacceptable to God, unprofitable to the worshipper, and, at last, fatal to the interests of vital religion and personal piety. Adopt this principle, and where shall we fix its limits? If human ingenuity once begin to meddle with the devotions of the people of God, where shall it be arrested? where can it be arrested? Hence, with wise and beneficent forethought, as well as with a jealous regard to His own glory, as the Church’s only King and Head, our God and Saviour has excluded from His Church every invention of man; has stamped upon every institution and ordinance the impress of His own sovereign and most gracious authority. He has left us but the office and the privilege of studying His Word, that we may ascertain His will, and then, follow it with a jealousy and vigilance like His own.
2. The Psalmody of the Church has no feeble influence upon her doctrines, and upon the tone and spirit of her piety. An eminent statesman of the old world, once remarked, “Let me make the ballads of a nation, and I care not who makes its laws.” A nation’s songs do certainly mould, if
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not to so great an extent as this apophthegm would imply, yet, very largely indeed, the sentiments, the feelings, and even the opinions of its citizens. The songs of the church, sung from day to day, from sabbath to sabbath, cannot but influence, at least, as widely and profoundly, her tone of feeling, and her religious views. Expressing, as they will necessarily do, in the first instance, something of the principles, the spirit, the prominent desires and aims of those who adopt them as the matter of their praise, they must react with no little energy and efficacy upon the hearts of the worshippers as they thus use them. They impress their image deeply by constant use and consequent familiarity. Hence, it occurs, by no means unfrequently, that songs composed by uninspired poets, acquire in the estimation of those who have long employed them in their devotions, a character, little, if any, less sacred than that which attaches to the word of God itself. How infinitely important then, to have every assurance that our ‘Psalmody’ be not only sound in doctrine, but Christ-like in tone, spirit and sentiment! How high the responsibility resting upon those who take upon themselves to frame and establish a Church’s songs of devotion!
3. The Church’s Psalmody should be fixed, stable, permanent. Like her faith, it should be, as nearly as possible, unchanging. Intimately asso-
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ciated as it is with her spiritual life, the matter of her praise should not be liable to fluctuate and change with the fickle movements of public sentiment and the vacillations which ever mark the tastes of human society. Her faith is “one” (Eph. iv. 5;) her songs should also be ever the same. It is something here, moreover, to be identified with the worthies and witnesses of the past in singing the same Psalms which have sustained and cheered the saints of God, and faithful servants of Christ in their day of trial and of death; and something more that our children after us become identified with us, not only in perusing the same Bible, in loving the same Saviour, in seeking the same salvation, but also in singing at the domestic altar, in their social and public assemblies, and in gathering around the table of the Lord, the same sacred songs.
Our answer to the inquiries which have been suggested, has, no doubt, been already anticipated. We believe most firmly, that we have been provided with a manual of praise in that part of the Holy Scriptures styled “The Book of Psalms,” and that this, to the exclusion of all uninspired songs, should be in a literal translation, sung in the worship of God. For the reasons which constitute the grounds of our faith in this matter, we refer the reader to the sequel of this volume. We may, how-
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ever, premise a few general reflections. And 1. In using “The Book of Psalms,” we are on safe ground. It is a part of the inspired Scriptures: of course, like other parts of the same sacred volume, indited by the Spirit of Christ, (2 Sam. xxiii, 2, 1 Pet. i. 11, 2 Pet. i. 21,) and as such must be immaculate in doctrine, and right in tone and spirit. It is permanent. Whatever changes time and the consequent various usage of language may render necessary in the words of a given translation, the Book itself is a portion of that word of God which “abideth for ever.” While other systems of Psalmody—the composures of men,—are ever changing, this remains to instruct and edify the saints of God throughout all generations. Once appointed of God to be sung in celebrating His praise, we can now employ its language with no apprehension that He will meet us with the alarming inquiry, “Who hath required this at your hands?”
2. In advocating the exclusive use of “The Book of Psalms,” we advocate the cause of Christian Union. We well know, indeed, that diversity of judgment and of practice in this matter, is not the only occasion and source of ecclesiastical separation, but it is one of the roots of this baneful Upas. And, in so far as disunion does arise from this cause, how shall it cease? upon what basis shall
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we meet? We can see no other than that of a Psalmody which presents this high claim—that it is the acknowledged gift of God himself to men. Were it even so, that we were warranted to make, each his own songs, and sing them, surely we cannot claim the right to impose these upon our brethren, or compel them to sit silent in our religious assemblies! Concession—if there must be concession,—should, by all means, come from those who, at most, can only claim permission—who do not even profess, if we understand them, to possess in their favour, divine institution: who cannot assert, at any rate, that their compositions bear the direct and unmistakeable impress of Christ’s authority: an impress so clear that he who refuses to use them, limiting himself to the inspired Psalms, is guilty of despising an ordinance of Christ. Here, then, is a common, because a Bible ground, on which, so far as one great and prominent cause of division is concerned, we may meet and harmonize.
This consideration should, we think, address itself with peculiar force to the Churches which trace their origin to the Reformation church in the British islands. Our fathers were once united in singing praise to God in the Psalms of the Bible. Why are their descendants, so many of them, now severed in this matter of praising God? There can be but one reply. By the introduction into
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the worship of God, of songs of human composition; or of Psalms which profess to be no more than “Imitations” of those of the Bible. How, then is this cause of separation and alienation to be removed? By the universal return to the one, definite, permanent and safe basis—the Psalms indited by the Holy Ghost. We are well satisfied, that we are not chargeable with perpetuating schism, because we adhere in our praises to the very matter provided for us by Him whose praises we celebrate.
But are there not already before the Church, able and excellent works advocating our views in this respect? There are. We gratefully acknowledge the fact: but still feel ourselves justified in adding another volume to the list. These works are now, mostly, difficult of access, because chiefly out of the market: some of them are in the form of criticisms upon essays, &c., defending human compositions; some of them are written, and wisely, with an eye to local circumstances: all have their peculiar excellencies, which we aim at combining, as far as possible, in one volume.
In this last remark, we indicate the character of the following work—it is largely a compilation: and we have made free use of the remarks of Tholuck in the Introduction to his Commentary on the Psalms—and have quoted on some points largely
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from the works of Rev. Wm. Sommervill of Nova Scotia; of Dr. Pressly of Allegheny, of Mr. Gordon and of Dr. M‘Master. The criticism on Col. iii. 16, is from the pen of Dr. Cooper of this city. In all cases, our quotations are distinguished by the marks usually employed, while throughout we have introduced as was judged seasonable, other arguments and answers to objections, not noticed, or fully considered, according to our views, elsewhere; and also the necessary connecting links: for these the chairman of the Committee is chiefly responsible. Thoroughly satisfied that the subject is one that eminently deserves careful investigation, we commend this effort to vindicate principles which we regard as most important to the purity and unity of the Christian church, to the devout and prayerful examination of the candid inquirer after truth and duty, and to the blessing of Him who “inhabiteth the praises of Israel.”