must be as binding as the other. If too, we are confined to the songs, why not to the prayers of David or the Old Testament saints; and if the one is to be presented in the name of Christ, why not the other also.

Indeed, were the command less explicit, the necessary consequence would be the same. For if our petitions were conveyed through him, and expressly in his name, for the blessings we require, in what other, or different channel, should our thanksgivings ascend, for the blessings we enjoy? not to say that many of our songs of praise are accompanied with prayers, which are required to be presented, not only virtually but literally through him. While then we have his own word, that the saints in former times, had not asked any thing in his name, in the sense which is now required, and while the matter is not only so reasonable, but so expressly commanded, that we offer our thanks in his name, if this proof stood alone, it would establish not only the privilege, but the duty of the church to offer songs of praise, which are not found in any other system of psalmody whatever. If these facts do not establish the duty we defend, it appears to be impossible to prove any thing by any evidence.

Shall we then refuse the revenue of praise, which as gospel worshippers, we owe to the Redeemer-shall we satisfy ourselves with such figurative allusions, and prophetical representations, as the Jews can employ with the same freedom as we do; while the all glorious name of our LORD JESUS CHRIST, is, and ought to be the channel of our prayers, and the theme of our praises? Shall we own him expressly in his day, his sacraments, and in every act but that of praise? "By him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name.'

Our author again observes in a note, that, "the fact is remarkable, that the apostle in conducting his argument in favour of the personal glories of the Messiah, against the false views of his countrymen, illustrates and confirms it by the book of Psalms. In every ode of that sacred collection to which he turned, he found the Son of God, the Saviour of mankind, dispensing the blessings of his kingdom," p. 35. It is scarcely worth while here to ask the author, how he happens to know that the apostle found.

the Son of God in every ode to which he turned, or rather, whether he did not turn to every ode in which he found Him. As to the fact, which has appeared so striking to Mr. M'M. I apprehend that few besides himself, will see any thing remarkable in it. To avail himself as he did, of the law of Moses, of the prophets, and of the psalms, in such a discussion, was quite natural, and to be expected of any of the apostles. But why did his countrymen cherish false views of the Messiah? They used those psalms, where our author says, he is found in every ode, and therefore, according to him, must have made a tolerable good profession of their faith. Moreover, what was the inference which the apostle deduced from his argument with his countrymen? It was this, that they should offer up their praises through him, confessing his name.. d. Why did he not leave them to the use of their former songs, and at least, tacitly admit that their praises were thus presented by the exercise? No; he found it of some consequence to inform the Hebrews, that their offerings of I praise were to be presented through a new and living way,' even through the express name of him, whom they had denied and crucified.

as

Were any evidence wanting on this subject, it is abundantly supplied in the Apocalypse of John. This book,. written probably about thirty years after the writing of the he epistles we have been considering, takes a view of the state of the church and of the world from that time until of the end. In this view, new songs are frequently introduced, but not any account of one of the Psalms of David.. On the song, Revelations v. 9-14, on which I have before noticed some remarks of Dr. M'Leod, he further says, "Worthy is the Lamb that was slain to receive power, and riches, and honor, and glory, and blessing"" this is the song of angels and redeemed men. We have a right to require and expect of you, that you join in his. praise," p. 71. In what way they are to perform this, the Dr. does not say.

Henry remarks, "The matter of their song, it was suited to the new state of the church, the gospel state, in this new Sion." Scott observes, "Moreover, they all join in a song of praise, which was not only most excellent, but it was also NEW in respect to the occasion and composition;

for the Old Testament church celebrated the praises of JEHOVAH, their Redeemer from Egypt, and anticipated the coming of their expected Messiah, but the New Testament church adored Christ as actually come, as having finished his work on the earth by his sacrifice on the cross, and as entered into his mediatorial glory.

6

On chap. xi. 15, M'Leod remarks, "and the seventh angel sounded; and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord and of his Christ. The church is thus represented as rejoicing- great voices are heard in heaven-She has cause of joy. The occasion is novel indeed." Again, thus shall ye be prepared to join in the celestial hymn, of the four and twenty elders,""&c. pp. 192, 224. It seems in a state of things, novel indeed, the church may chaunt a new hymn.

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Rev. xv. 1-3, "They are characterised as having gotten the victory, and as having the harps of God. Harps were in use in the temple service; and are described as uttering lofty and cheerful sounds, adapted to a happy condition of the church. The use of them was laid aside during the captivity, as unsuitable to the depressed state of the saints in Chaldea," Pr 239.

Henry says, "The song was new, suited to the new cov enant, and unto that new and gracious dispensation under which they now were. " Rev. xiv. S.

Scott- This (song) was sung in the presence of the emblematical representatives of the church and its ministers, and none could learn it but the redeemed. For as it related immediately to redemption, the proud, the impenitent, the unbelieving, and the carnal, could not understand the nature or the glory of this subject, nor could angels join in it, not being redeemed to God by the blood of the Lamb, though they unite in worshipping him as worthy to receive all honor and blessing." On Rev.

xiv. 3.

It appears that Whitby, and Henry, and Scott, and M'Leod, agree with what has been advanced, as to the propriety of songs being appropriate-the reason why the captives of Babylon refused their song-and the fact of new songs being sung by the redeemed, in the gospel day,. when the occasion is really novel.

We have now seen, that the patriarchs sung, with divine approbation, songs which have never been admitted into the canon of scripture-that the Jewish church acted in the same manner, and used many songs that have not found a place in the written word that they uniformly made or altered their songs to suit the occasions of their praise, and refused to use them when they did not. If then the example of the former church, will prove any thing, it will establish the principles we have espoused, with relation to the privilege of the christian church, in the exercise of sacred praise.

In the New Testament day we have seen that its dawn was ushered in by a song adapted to its new state and prospects that new songs were sung by angels from heaven, and by men upon earth, on various occasions-that whatever assertions may be made, it cannot be shown, that ever Christ or his apostles sung an Old Testament song--that the apostles required the praises of believers to be presented as explicitly in the name of Christ, as any other act of worship--and that, instead of the actions of Christ, the writings of the apostles, or the visions of John, confining us to the old dispensation, they examplify to us, and require of us, in terms that cannot be honestly evaded, the performance of that duty.

It will be easy to exclaim, gratuitous, impious, &c. but the stubborn facts presented will make their impression on the candid mind; others, I do not expect, will see or feel the force of truths, against which they are so strongly prepossessed.

Should it, however, be supposed that I would banish the ancient Psalms, I most emphatically disavow the sentiment. I would build upon the foundation of the apostles and prophets-sing the song of Moses and the Lamb-the prediction and the accomplishment in one harmonious song of exulting praise. I would adopt the language of the pious and learned author of Hora Solitaræ, and say, "The song of Moses and the song of the Lamb, are but two parts of the same glorious anthem; the one chaunting fourth the prediction, and the other the accomplishment of everlasting truth: and they accord in one chorus, in one transporting, universal, thundering HALLELUJAH!" vol. 2, page 251.

I would, therefore, neither cast off the former anthology, nor confine myself to it; but uniting the harp of David with the song of Simeon, and the strains of Isaiah with the anthems of the Redeemed, I would invite all creation to join with the celestial choir, in singing "Glory to God in the highest, and on earth peace, good will towards men;" and in ascribing "Glory, and honor, and blessing, and power, unto HIM that sitteth upon the throne, and unto the LAMB for ever and ever."

CHAPTER IV.

History of Psalmody in the Primitive Church.

"For satisfaction as to the appointments of God, we must rest, not on the practice of the Fathers, but on the dictates of inspired truth. Keeping this in recollection, it may nevertheless be interesting to ascertain their modes and matter of worship. And as a pompous, and at first sight, imposing display, of research into the ancient practice of the church, on the subject of psalmody, has been made by some of those who treat with little decorum certain parts of the word of God, it may not be inexpedient to inquire, how far their representation of that practice is entitled to our confidence." Apology, p. 33.

We have seen that the events recorded in the New Testament, respecting the advent of the Messiah, constitute the application of the doctrines of the Old Testament to him, and the accomplishment of its promises, which are, yea and amen, in him—we have seen, that since his being manifested in the flesh, as our GOD MAN, all our offerings are to be presented expressly in his name—we have seen, that the church adapted her exercises to the new state of things; sung the reality and the enjoyment of those blessings which she had before only anticipated; and the incarnation, and manifested glories, of him who had so long been promised-and, we have seen, that in the celebration of these events, neither the church nor the church's Head employed a song of the old dispensation.

While, therefore, the doctrines, precepts and examples, of the word of God, are so decidedly in favour of the