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the fact, he gives us we think," and "we have seen,” and his "Apocryphal hymn;" and whát Grotius thought, as his proof against the example. Mr C. must excuse his readers if they cannot sisee" his proofs as clearly as he appears to have seen them; for

"His optics must be good i ween,

To see a thing that can't be seen." Permit me here to present two or three admissions which my friend makes respecting the use of David's Psalms as we may find it convenient to call them up occasionally in our progress. He makes some important admissions in his third and fourth negative particulars respecting these Psalms, (No.2) which we pass at present. In No. 3 he saye, "that these Psalms, (David's,) were inspired for the use of the Church in all ages, we certainly do believe.” Of course he does not enaan exclusive use. A little farther on in the same number he observes. "doubtless from David's time the Psalms came into general use, but they were not compiled into this collection by inspired authorily until the time mentioned;" that is, until Ezra's time. While my brother makes these and other important admissions respecting the use of David's Psalms, I make not a particle of admission relative

10 the use of human hymns in the worship of God, but repudiate the whole system of human Psalmody---in this we claim some vantageground.

Let us now proceed to the argument in favor of the exclusive use of the Psalms of David under the New Testament dispensation.

. In the first place, I remark that these Psalms are to be used exclusively in Divine worship in the New Testament Church, from the fact that they were so used in the Old Testament Church, and no .change has been ordered, or can be shown to have taken place, by Divine authority. at the commencement of the New economy,

The Old Testament Church was confined exclusively, “as we have seen, and as we have demonstrated too, 10 the use of David's Psalms in the regular instituted worship of God. We do not deny that other inspired Psalmıs or songs were sometimes sung by individuals, or by a collection of individuals on particular occasions, such as the songs even then we would protest against their introducing such inspired songs of praise into the Psalter, or as a part of the standing praise of the Church, uniess they had Divine authority, as Ezra had, for so doing; and much more do we protest against the introduction of human compositions as the Church's standing praise, without such Divine permission. For example, should God inspire any one now living, say Dr. Miller of Princeton, to compose a hymn on some special occasion, it would surely be his duty to sing it, but after it was sung by him and those interested in the occasion, it would then require Di. vine permission for him, or the Presbyterian Church, of which he is one of the most distinguished members, to introduce his inspired hymn as a part of the standing praise of the Church; for if one man was allowed to introduce his inspired hymns as a part of God's praise without Divine permission, how many would claim the right of obtruding their uninspired effusions? Or if they did not claim the right themselves, others would claim it for them. How many? We know not but the Presbyterian Hymn-book now before us is made up of psalms and hymns from more than fifly individuals, some from Wesley, and some from Toplady! and some from almost every quarter, except Rouse!

Psalms and hymns then, should not only be composed by inspira. tion, but also admitted by the same authority into the Psalmody of the Church. God required this under the Old dispensation---He also requires the same now; and as there is no book of praises in existence which has been composed by the Spirit, and collected by "inspired authority," but the Psalms of David, the consequence is that the New Testament Church is to be confined exclusively to this authorized collection, as the Old Testament Church was. Adinitting, for the sake of illustration, that the Apostles and others at the commencement of the Christian dispensation, composed new hymns under the Spirit's inspiration, yet as these hyms have not been incorporated, by Divine authority, with the Psalms of David, which Mr. C. admits “were inspired for the use of the Church in all ages"---28. they have not been collected into a separate book, and authorized to be sung.. and as, in fact, no such hynins, either collected or scattered, are to be found, the conclusion is inevitable that the matter of Psalmody stands now just as it did at the close of the Old dispensation. As the people of God were to be confined then to the use of David's Psalms in Divine worship, so are they now; and we now demand from our friends the same that they have asked at our hands, viz "plain precept," "positive proof---plainly, clearly, and undeniably expressed,''

for the change they have thought fit to make in the matter of Psalmody. It may be said, however, that this argument rests upon the supposition that the former argument on which it is based is conclusive. Admitted. We have proved, "as we think,” not by the Apocrypha, nor by the opinion of Grotius, or any learned author, but by the Bible, and by fair and logical reasoning from the Bible, and also upon the principles of our opponent, that the Psalms of David were divinely authorised to be used exclusively in Divine worship under the Old dispensation, and the matter stands proved until it can be disproved; and if it cannot be disproved, then the argument now advanced is good and conclusive in favor of the exclusive system.

The Old Testament Church was confined exclusively to the use of David's Psalms in her worship---Christ and his disciples, who were members of that Church, and who conformed to her ritual, made no change, as we shall see, on the subject of Psalınody; and from this we maintain that the Gospel Church is to be confined exclusively to the inspired Psalter. And here let me ask, by what authority have the Churches of Christ set aside these Divine songs entirely, as some have done, or for an imitation of them, as others, or for mere scraps of them in metre, as we find to be the case in the Episcopal book of comenon Prayer? Is not God saying to the Churches by the present general agitation of this subject, “Who hath required this (change) at your hands!" Who? Echo answers “who?”..-for all else are silent.

My health, which has not been good for several months, is now too delicate to allow me to pursue the subject further in this letter.... Should Providence grant health and help I will attempt to continue the discussion next week; but if not allowed to resume it, enough has already been said to show that the advocates for the exclusive use of David's Psalms in Divine worship, are right.--that they have Divine authority, and “indubitable example,” for the exclusive ube of these Psalms.-- while the advocates of human hymns can find neith. er plain nor doubtful precept nor example, from the Bible, for the ube of such hymns in the worship of God. Yours truly, Lindo, Abbeville, S. C., Feb.3, 1843.

W, R. H.

Hundreds and thousands of persons are now employed throughout the Christian world in carrying among the destitute, tracis, Bibles,

&c, selling them at a reduced price and sometimes bestowing them gratuitously.--conversing with those who are perishing for lack of knowledge, about their eternal'interests &c. and the number is increasing every year. They are Colporteurs. Fron the following the reader may form some idea of the nature and utility of their labors. It is from the monthly extracts of the British and Foreign Bible Soc'y.

About a year ago one of our oldest Colporteurs met a female, far advanced in years, in a town of France, to whom he offered a copy of the Scriptures. Although she was in very easy circumstances, her husband being the wealthiest butcher in the place, she had enjoyed no opportunity of cultivating her mind; her parents, like many others belonging to the class of tradesmen, being wholly occupied in: amassing money, to the total neglect of the means of her education; for she could not read. This she candidly owned to the Colporteur, on his pressing her to purchase a New Testament. “There can be no doubt,” said she, “that if your book contains all that you say it does, it must be an excellent book: but what am I to do, for I have never had time to learn to read?"----What course do you pursue, then," asked the Colporteur,“when your foreman brings you a leiter?" “What? why I refer to my husband, or if he is not in the way, to my mother, for they are both more clever than myself, and they read it. for me.” “Well, then, let me inake a comparison. Suppose that I am the foreman, and that God has commissioned me to convey a lete ter to you which it is your duty to read, and the portant

lings in which it is necessary to believe, in order to be saved." "Saved! Saved!” interrupted the other, “what do you mean? who is it that has come io tell you what is going forward below? No, no, my friend, when we are once dead we are dead, and happily there is an end of us.” The Colporteur's reply was serious, deep and solemn, and it soon began to alarm the poor infidel. Among the rest he told her... "You are advanced in age;. your health does not appear to be strong; and therefore be prepared; for who can guarantee you another

year in this world? who can say that your soul shall not ere long bé required of you?" The female shuddered on hearing this, and declared she considered him as a prophet of bad news. The Colporteur took occasion to dwell a little on her declaration; and after further conversation, the result was, that the other agreed to purchase a New Testament, though without engaging to make any use of it.

After an interval of a year, the Colporteur revisited the same place,

in Sentember 1844: having entirely forgotten the circumstances above

detailed. As usual he went from house to house, offering the New Testament to all the inmates. On coming to a butcher's shop he halted, and making known his purpose, a young female, sealed in the counting-house, arose, and running towards him, exclaimed, «She is dead, as you predicted!” “Dead!” cried the Colporteur in astonishment, “who is dead? and what did I predict?" "What? do you not recollect? I am speaking of iny old aunt." Then she reminded the Colporteur of the conversation that taken place between him and her relative. “True, very true,"scried the Colporteur; “I now remember it well; but I have seen so many different people since, and had so many conversations of the same tenor, that the meeting with your aunt wholly escaped my memory. But tell me,” he continued

in what state of mind did your relative quit this life?" "Ah, Sir,', replied the other," there is something astonishing, marvellous, connec:ed with her decease. Only fancy; after your departure my aunt related to us the particúlars of your visit, ridiculing your object, and what she called your prophecy; and amidst bursts of laughter, exhibited the book which you had sold her. Three months afterward sho was taken very seriously ill. One day during her sickness she called me to her, and, with much emotion, addressed me thus: “You see the uneasy state of mind in which I am. The conversation of the Bible. vender is perpetually recurring to me: if his words be true; if after death our souls---my own soul---oh, I am terrified at the thought! You must go and get me the book, and read me something out of it.' I accordingly did so; and from that time my aunt, as well as myself, took such an interest in the perusal that we continued it daily, 'and frequently more than once in the course of the day. And oh, what a wonderful change did it produce in the mind of my aunt! Often would she say to me, 'The Bible-vender was in the right. It is indeed the book of books; that which opens to us heaven, and teaches us to know and love Hiin who has so much loved us. 0 Jesus,' she would repeatedly exclaim, “Thou art my Savior; enable me to believe with my whole heart, and to love thee as my Redeemer.” My aunt', she proceeded, "suffered much during her illness, nevertheless she never uttered the smallest complaint; and when those around her expressed their grief at her extreine sufferings, she would say; do not pity me; for I now see that all is for my good, since I believe that Je.. sus endured in His body far more than I, miserable sinner, now suffer; and what He endured was for my salvation. In this strain she continued to speak to the last.”.

The Colporteur was deeply moved by what he heard, saying with

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