I would wish, therefore, through the medium of your publication, to call the attention of Christians to this subject, and suggest a few things, as answers to objections made to the Psalms, both by Presbyterians and Independents. It is admitted by all whom we call Orthodox, that the very object for which the Psalms were intended by the spirit of God was, that they should be used in his own service. But the great objection to them is, "they were made for Old Testament times, and are not suited to New Testament worship." This objection is altogether unfounded in whatever way we view it. In the first place, it is unscriptural to make any such distinction as this objection implies, between Old and New Testament. Are they not both the same revelation of grace' and mercy to man? What would the New Testament be without the Old? A new religion altogether, without support or foundation. The New Testament gives further light indeed; but is it not the same sun that pours forth the first dawn in the morning, and shines more and more unto the perfect day? I have heard the Old Testament very appropriately compared to a shining lamp, and the New Testament to a reflector that increases its brilliancy. If we look into the lives and conversation of believers under the old dispensation, we shall find them not inferior to those under the New Testament. Although they had not the Gospel so fully revealed as we have, yet this want was made up to them by the abundant communication of the Holy Spirit. Job's words are as plain and as strong as any of the apostles could have used. Job xix. verse 20, "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God, whom I shall see for myself, and my eyes shall behold, and not another, though my reins be consumed within me. Is not this the very language of the New Testament"God manifested in the flesh," which points out the "selfsame Spirit" revealing the one Gospel from the first promise. made to Adam, to the last "Amen, even so, come Lord Jesus?" But again, where can we find, even in the New Testament, any thing breathing more of spirituality, heavenly mindedness, and devotedness to God, than most of the Psalms? Where, even in the New Testament, are the pollution of man by sin, the necessity of regeneration, of sanctification of heart, and uprightness of conduct, before he can approach to God, more clearly expressed? No composition of man can, for one moment, be compared with the Psalms, there are so many grand ideas contained in them in a few words; some of them describing the glory and the extent of the Redeemer's kingdom; others the glory of his person; others describing the character and conduct of a believer; others again detailing the providences of God to nations in general, and to his own people in particular. There are also a great many prophetic Psalms, some of them already fulfilled, some of them referring to a day yet future. Our Lord speaks of how many things were written in the Psalms, concerning himself; the apostles show how highly they valued the book of Psalms, by their quoting so often from it. In fact, there is no part of Old Testament Scripture so often cited into the New Testament, and it is worthy of particular remark, that the first chapter of the epistle to the Hebrews, whose object is to set forth the dignity of the Redeemer's character and office, is nearly all taken from this very book of Psalms. There is a strange inconsistency and contradiction among Christians of the present day upon this subject. Some who think themselves nearest the truth, who profess a strict and literal adherence to the Scriptures, and boast that they have laid aside the works of men in every thing connected with religion, have yet in this most solemn part of religious worship, allowed the works of men to be introduced along with these divinely inspired songs,-if, indeed, they have not altogether excluded the latter. Another objection is, that some of the Psalms are cruel and vindictive. Some of them, indeed, Hezekiah-like, bring the profane words of the wicked, spoken against God and his people, and spread them out before the Lord, praying over them, that he would vindicate his own cause in his own time; and others proclaim deserved punishment upon the workers of iniquity. But other parts of Scripture may be rejected for the same reason, why read vindictive chapters more than sing vindictive psalms? The souls under the altar are represented, in vision, crying, "how long, Lord, holy and true, dost thou not avenge our blood on them that dwell on the earth?" And when Babylon is overthrown, hear the procla mation of the angel,-" rejoice over her, O heaven, and ye holy apostles and prophets; for God hath avenged you of her." - Another objection is, that the name Jesus is not in the Psalms. The name Jesus is not in the translation, but the words "Saviour" and "Salvation," whose meaning the name "Jesus" expresses, are used to render the Hebrew word, from which "Jesus" is derived, according to the reason given by the angel, why the Redeemer was to be called by this name, "because he shall save his people from their sins." But we have a variety of other names in the Psalms, equally descriptive of his glorious character; in the second psalm he is called the "Anointed," which the Apostle Peter, in quoting the passage, translates Christ. Acts iv. 26-"The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ." The name or title, "Lord," is given to the Saviour in the Psalms, as well as in the New Testament. Thus in the hundred and tenth psalm, "The Lord said to my Lord, sit thou on my right hand until I make thy enemies thy footstool;" this also the Apostle Peter quotes, in his first sermon on the day of Pentecost. The same psalm goes on to describe him as the great High Priest and Judge of the nations, himself executing the judgment upon them. The writer of the epistle to the Hebrews also applies the title "Lord," in the hundred and second psalm to Christ: "And thou, Lord, in the beginning hast laid the foundations of the earth, and the heavens are the works of thy hands." It would be too tedious to mention how often this title, Lord, (Adonai in the original) is applied to the Lord Christ in the Old Testament Scriptures, and in the Psalms. As to the Hymns and Paraphrases, I never could see any authority from Scripture for introducing them into the most solemn part of religious worship. One argument for paraphrases is, that any part of Scripture may be paraphrased as well as the Psalms. This would be an argument if the Psalms were paraphrased, but a translation is not a paraphrase. Every person who knows any thing of composition or language, knows that a poem would translate into poetry in another language more easily than any piece of prose would. Besides the metri. cal version in general use in Scotland and Ireland (allowed by all persons of taste to be the best yet in use) is not a paraphrase. In some places there are a few words added, sometimes the words merely transposed to answer the verse, but there is never any change of sense; and where there are additional words, they sometimes bring out the meaning of the original better than the prose translation. For instance in the second psalm, verse sixth, the prose is: Yet have I set my King upon my holy hill of Sion;" the metrical version is: "Yet notwithstanding I have him I have him King anointed." The Hebrew word means setting apart, by anointing, as it was usual in ancient times to set prophets, priests, and kings apart to their offices: so that here is no paraphrase, but a more accurate translation than the prose. Another thing to be considered is, are these things, which it has become fashionable to introduce instead of Scripture, agreeable to Scripture? At present I shall only take notice of two of the paraphrases usually bound up with our Bibles and Psalm-books. The very first, although there is nothing in it contrary to Scripture, has yet scarcely any resemblance to the first chapter of Genesis. That chapter has been quoted by writers on taste, as an example of the sublime; but they would look in vain for sublimity in the paraphrase. In the description of the creation, we read of a firmament, but not one word about clouds; the paraphrasist does not seem to have been aware, that the first heavens and the first earth were not the same with "the heavens and earth that now are, and 66 are reserved unto fire." But the more exceptionable one is the forty-fourth, which I understand is often sung at communions: Is this Scripture language? or is there a single word to countenance it from the one end of the Bible to the other? The writers of the gospels give a plain history of the sufferings of Christ, without using any expression to draw forth our pity or commisseration, This is a soul-ruining delusion too much practised from the pulpit. When the apostles speak of the cross of Christ, they do it with joy and triumph, without a single word to work upon the human sympathies. If a sinner be really awakened to a sense of his sin, he will be able to estimate the load of suffering which the Saviour endured, without such artificial excitement; and if he be not awakened, this tragic emotion will soon wear off, without producing any permanent good. Mankind in their natural state are so selfish, that unless they feel wants or danger to themselves, the sufferings of any person, whether divine or human, will make little impression upon their hearts, The people of God under the first dispensation were taught to take the same view of the sufferings of the promised Saviour, by the rejoicing over the substituted sacrifice; for, while the sacrifice was offering up, the priests were singing around the altar. We have a minute account of this rejoicing in a time of revival of religion in the days of Hezekiah, king of Judah, 2 Chron. xxix. 27, 28, where it is recorded, that the priests and singers praised, and sounded with trumpets all the time the offering was consuming upon the altar. But we find this very people so far degenerated afterwards, as to turn this rejoicing into mourning in the days of Malachi, in whose writings (chapter ii. verse 13) we hear the Lord's reproof, by his prophet, for this as well as other sins:-"And this have ye done, covering the altar of the Lord with tears, with weeping, and with crying out, in so much that he regardeth it not any more, or receiveth it with good will at your hands." To sum up the argument between Psalms on the one hand, and Hymns and Paraphrases on the other, in one word-Can faith rest on any thing but the word of God alone? If we then sing any thing else but the words of divine inspiration, we lose the comfort and delight of the evercise. Christians of the present day, in a great many places, have also degenerated in their manner of singing. When singing, instead of being viewed as a high privilege and delightful exercise, is looked upon rather as a prologue or epilogue to the discourse of a preacher, it does not matter much what is sung. A person accustomed to worship along with an assembly of Christians, joining with one voice and apparently with one heart, feels very unhappy, as I can testify from experience in one of those meetinghouses where the new-fashioned refinements are introduced, where the precentor in his official robe, with perhaps a choir along with him, stands up and sings a few verses, while the congregation, with the exception of a few in the gallery, remain as mute as the seats they occupy. Such a person is almost tempted to say "Is this a church of Christ? or can these be Christians ?" If Christians assemble together only as spectators or hearers, without desiring to worship the Lord with all their heart, with all their strength, and with all their soul, it is no wonder that they reap little benefit. |