Glimpses of Christian History Presents Pastwords #71: Discourses on Scripture Psalmody in Praising God and against Instrumental Music in Public Worship by Rev. Hugh Brown ©2007

ew will venture to assert that the use of instrumental music in the worship of God is absolutely and indispensably necessary; all they will affirm in justification of organs in singing God's praises is, that it is a thing of indifference, a non-essential, and that it merely assists the congregation in singing. If then it is a matter of so little indifference, surely the real, general, and long established principle, faith, and practice of the church against them, are reasons sufficient why innovations should not be made in the mode of worship, merely for the sake of bringing in things indifferent. By the introduction of organs, in the stated and public worship of God, a change takes place from the simple and spiritual exercise of "singing with the spirit, and with the understanding," to a carnal and sensual service, and therefore it must be offensive and sinful in the sight of Heaven. But still the advocates of instrumental music in the worship of God will reason thus; "Every thing which is non-essential may be tolerated: instrumental music is such, and therefore it may be justly, properly, and commendably used."

Now in reply to this plausible, but sophistical argument, we only deem it necessary to say, that on this principle we should not require our congregations to be Presbyterians, because Presbyterianism is not essential to salvation. Neither should any require their congregations to be Methodists, Independents, or Episcopalians; because Methodism, Independence, or Episcopacy, are not essential to salvation. And hence we have the non-essential element exploded in doctrine, worship, and government; and in its room the heterogeneous medley, that salvation is of grace, and yet that it is not of grace; that there is a parity among the ministers of the gospel, and at the same time there is no parity: and that the diocesan bishop is superior to an itinerant preacher, or grave-digger, and yet that he is not superior. But it is said, organs are only used in public worship to assist the congregation in singing God's praises. If then such be a reasonable and justifiable excuse for the introduction of instrumental music; on the same principle, and for the same reason, why not introduce crucifixes and images of departed saints and angels, to assist the worshippers in their worship. Any argument that will go to justify the use of instrumental music in public worship, will equally support the superstitions of the church of Rome; and prove that baptism should be administered with chrism and salt, and that instead of singing psalms "with grace and melody in the heart," you may sing mass to a tune on the organ or fiddle. Third, The introduction of instrumental music into the public and stated worship of the church, for singing the praises of Jehovah, is in direct contradiction to the express will of God, as contained in his complete and positive institutions.

In deciding this question we must be guided by the absolute sufficiency and completeness of the word of God. "The supreme judge, by which all controversies of religion are to be determined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture;" Con. of faith, chap. I. sect. 10. Now it is by this test, viz: the scriptures of truth, as the infallible rule of faith and practice, and obedience, that the doctrines of men, are to be tried; and by this rule all controversies in religion and modes of worship must be determined. What we mean then is, that in deciding whether instrumental music should, or should not, be used in the stated and public worship of the New Testament church, the word of God is to be the absolute, infallible, and only rule. This is the peculiar property of the christian religion--its grand characteristic--that which distinguishes it from all other systems, and elevates it infinitely above human authority and resources. It is clothed in its own majesty; it travels on in its own strength: and it is independent alike of friends and of enemies. In the Holy Scriptures we have the absolute, infallible, complete, and only rule respecting the doctrine, government, discipline, and worship of the church. and just as we are bound to believe the whole doctrine revealed in the word of God; so we are strictly to adhere to, and obey the ordinance of God, which Christ Jesus has set up in the form and order of his worship, without any right to add to, or take from the same. And any attempt to do so, either by the introduction of organs into public worship, or any other way not appointed in his word, whether designedly, ignorantly, or perversely done, is an encroachment on the divine headship of the Son of God, and a daring usurpation of his royal prerogative over his own heritage.

I presume that all lovers of the word of God--all Bible readers, and enlightened christians--will admit that the Lord Jesus Christ as King and Head of Zion hath therein instituted a stated public worship for his church, and to be observed by his professed disciples till the end of time. Now the several parts and particular modes and forms of said worship are as follows:--1st. The public reading of the scriptures with godly fear; Acts xv. 21. Rev. I. 3. 2nd. The public preaching of the gospel, and hearing thereof, in obedience unto God, with understanding, faith, and reverence; Matt. xiii. 19. Acts x. 33. II Tim. iv. 2. Heb. iv. 2. 3rd. Public prayer to God: Acts iii. 1, xvi. 13. Eph. vi. 18. 4th The due administration and worthy receiving of the sacraments instituted by Christ: Matt. xxviii. 19. Acts ii.42. I Cor. xi. 20, 23-34. 5th Public praise of god by singing, or singing of psalms with grace in the heart: Eph. v. 19, Col. iii. 16. 6th. Public benediction of the congregation: Num. v. 22-26. ii Cor. xiii. 14. Examine then the whole word of God, and you will find that there is no other ordinary, stated, and public part or particular, of the divinely instituted worship of the New Testament church, but the six afore mentioned things, each and all of which are clearly defined, and held forth as of divine appointment. Since then this is the whole of the complete and positive institutions of God contained in the Scriptures of truth, respecting the public and stated worship of Christ's church, to which nothing is to be added, and from which nothing is to be taken; we ask what authority has by man, or body of men, to alter any part of the matter, manner, or mode of said worship. Which of the particular parts of the divinely instituted worship of God, has any man a right to add to, or take from? Not one, the word of God being our complete and infallible rule. As well may you join with the public reading of the scriptures, the Targum, and Talmuds of the Jews; the Koran of Mahomet, or the bible of the Mormons, as the introduction of organs, or other instruments of music in singing the praises of God. As well may you add to the public preaching of the gospel, or justification by faith through the imputed righteousness of Jesus Christ, the necessity of penance, and a purgatory; as the adjunct of organs and bass-fiddles to celebrate the excellencies of a covenant God. With as good a grace you may as well in your public prayers to God, add prayers to departed saints and angels; or the New Testament sacraments of baptism and the Lord's supper, add the five bastard sacraments of the Romish church; as in vain to worship God by the innovations of organs, or any other way not appointed in his word. Where is the difference we ask between corrupting the word of God; the appointment of mediators besides the Lord Jesus Christ: or the adding to the sacraments of the church; and the praising God with "artificial noises of machinery," instead of singing "with the spirit, and the understanding, and making melody in our heart to the Lord." There is no difference, and the one as well as the other involves rebellion against the divine authority of Almighty God, and subjects to the woes denounced in the scriptures of truth.

Of all innovations into the church of Christ, that of organs is the most dangerous and fatal for corrupting the worship of God. It is in the singing of divine praises, that every human being can take a public, direct and active part. But by the introduction of organs, the worship of God is corrupted, the Lord Jesus Christ robbed of the public praises of his people, and the sons and daughters of the Lord Almighty deprived of access to him in celebrating his glories. Besides this, we would observe, that frequently things in themselves indifferent, or even commendable, become unlawful when they have been made instruments of dishonor to God, or grounds of temptation to men. Look for example to ii Kings xviii. 4, where Hezekiah King of Judah gave orders to "brake in pieces the brazen serpent that Moses had made; for unto those days the children of Israel did burn incense to it. And he called it Nehushtan." Now observe, this serpent was made according to divine appointment, by Moses in the wilderness, and the children of Israel brought it with them into the land of Canaan, and it was there kept as a memorial of the miracle wrought for them by looking to it. For this serpent they had a great veneration, both because it was made by Moses; and was a means in his time of healing the Israelites. Hence they imagined that it might be of some service to them in the worship of God; and Laniado says, that they were not guilty of idolatry in worshipping it, but merely used it in worship, supposing that what they did was for the honor of God. But good King Hezekiah perceiving that they were ensnared by it, "broke in pieces the brazen, serpent that Moses had make," and by way of contempt called it "Nehushtan," which means brass. By this he taught them, that it was nothing but a mere piece of brass, and could therefore be of no service to them in divine things, or in worshipping God; and that it might no longer be a snare to them, or the worship of God be corrupted by it, he "broke it in pieces." Now exactly so is it, that of all instruments of music, the organ is the very one that should not be used in the church of Jesus Christ. Like the brazen serpent it is the great engine in corrupting the praises of God, and has been of the grand devices of the Romish church for seducing mankind to attend upon their superstitions and idolatrous worship. Unless then it can be shown that organs are positively necessary in themselves, or that their use in public worship is absolutely required by Jehovah in his word, we are led to conclude that they foster idolatry, corrupt the simplicity and purity of divine worship, are dishonoring to the God of Heaven, and ruinous to the best interests of immortal beings. Away then with such from the service of the living God, they are at best but the work of men's hands, dumb idols, and the use of them in the public and stated worship of God, is only "worshipping and serving the creature more than the Creator, who is blessed for ever. Amen."

Fourth, The innovations of organs in the singing of God's praises in public worship, is contrary to the fixed and settled principle of Christ and his Apostles in the New Testament, and to the customs and practices of the churches of the Reformation. In the New Testament we are told what we are to sing, and how to sing; but we do not find a single syllable about instrumental music being used in the worship of God. We are to sing "psalms, and hymns and spiritual songs," and to sing them "with the spirit and with the understanding also." No more should organs be used in singing God's praises, than in praying to him. The Apostle in I Cor. xiv. 15, connects them together, and says, "I will pray with the spirit, and I will pray with the understanding also; I will sing with the spirit, and I will sing with the understanding also." What use could an organ be to aid a man in prayer? and yet you may just as well sing prayers to God with musical instruments, as sing praises to him with them. The one would be as reasonable as the other, but God would be dissatisfied with both, and they would be an abomination unto him. And take notice, that although organs are highly prized and "esteemed" by some in the public worship of God, yet Jesus Christ declares in Luke xvi. 15. that, "that which is highly esteemed among men is abomination in the sight of God." And the Apostle Paul was of the same opinion when he affirmed that he would both pray and sing with the spirit, and with the understanding also. He would sing vocally, with his own spirit, that is, with his heart engaged in the work, with grace in it, and in the lively exercise of faith, hope and love; with spiritual light, knowledge, experience and judgment, which are necessary to the discharge of this duty. But he would also sing, with the aid of the Spirit of God, which is needful to excite attention, assist meditation, enlighten the understanding, raise the affections, strengthen faith, and make a comfortable application of what is sung. In the New Testament we have many examples of Christ and his Apostles meeting together with others for public worship, and in these assemblies we find them, reading the Scriptures--preaching the gospel--offering up prayer--administering the sacraments--and singing the praises of God; but never in one solitary instance do we read of organs, or any instruments of music being used by them. For proof of this read in Luke iv. 16-22. xxiv. 47. Acts ii. 14-47. iii. 12-26. viii. 5. xiii. 14-52. xv. 7. Eph. iii. 8,9. Heb. x. 25. The singing of psalms, without the use of instrumental music, was enjoined under the Old Testament, as a part of the ordinary worship of God, and it is distinguished from ceremonial worship. Thus in Ps. lxix. 30, 31. "I will praise the name of God with a song, and will magnify him with thanksgiving. This also shall please the Lord better than an ox or bullock that hath horns and hoofs."

Now the name of God is himself, his perfections and attributes, which are to be praised by all his creatures, and especially his saints. But here it may mean, by the Messiah, who sung the praise of God with his disciples at the sacramental supper, and this being said to be done by a song agrees with Heb. 11. 12, where the apostle speaking of Christ says: "I will declare thy name unto my brethren; in the midst of the church will I sing praise unto thee." These are the words of Christ Jesus addressed to his Father, whose name he promises to declare to his brethren, and he declares that it shall be done "in the midst of the church," in the stated and public worship of God; but how? not with organs, for he adds, "I will sing praise unto thee," and this he did at the institution of the supper; hence in Matt. xxvi. 30, it is said, "and when they had sung an hymn, they went out into the mount of Olives." This hymn was the Hallell which the Jews were obliged to sing on the night of the passover, and consisted of six psalms, viz: the 113, 114, 115, 116, 117, and 118. Think you then if it was the will of God that organs should be used in the ordinary worship of the church, that Jesus Christ would not have strictly adhered to it, seeing he was privy to all the counsels of the Father, and declared that "one jot or tittle should in no wise pass from the law, till all be fulfilled." Seeing then that Jesus Christ sung praises to God, and sung praises in psalms, or hymns, but never did make use of instrumental music in singing, how could he, if such had been used by the law or the prophets, say in Matt. v. 17, "Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfill." But farther here we would observe, that the singing of psalms, is not only enjoyned under the Old Testament, but it is confirmed under the New, and sanctioned by the example of the Apostles, as well as by Christ himself, but never in a single instance by using musical instruments. Thus in Eph. v.19, "speaking to yourselves in psalms, and hymns, and spiritual songs, singing and making melody in your heart to the Lord." Here we see that "singing," is praising God with the voice, and is rightly performed when the heart and voice agree, for "singing and making melody in the heart," is singing with, or from the heart, and heartily to the glory of God. There is then, but the heart enjoyned by the Holy Spirit, to accompany the voice in singing the praises of God, and not an organ, or musical instrument of any kind. The same thing also we have in Col. iii. 16. "Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord." Here we find that the first necessary qualification to enable us to sing acceptably the praises of God is, that "the word of Christ should dwell richly in us." By the word of Christ here, we understand especially the gospel, of which Christ is the author as God, the preacher as man, and the subject-matter as God-man, and Mediator. It is the word of Jesus Christ, concerning him as our God, Redeemer, Saviour, Husband, Head, and King; concerning his person, offices, fulness, freeness, and fitness: concerning reconciliation, peace and pardon by his blood, justification by his righteousness, and complete salvation through his obedience, suffering and death.

But how can "this word of Christ," thus dwell in a senseless, dumb organ. An organ has no heart for "the word of Christ to dwell in," hence the heart is far from him; whereas to sing acceptably, it must be "with grace in our hearts." That is with the assistance of the Spirit and grace of God, and to spiritual profit and edification. Seeing then, that neither Christ, nor his Apostles made any mention or reference to instrumental music, their practice, in not using such music in worship, clearly and plainly proves, that it is not of divine authority in the gospel church, and that such was not in use in the days either of Christ, or the Apostles. 2nd. The introduction of organs in the singing of God's praises in public worship is contrary to the customs and practices of the churches of the Reformation. Respecting the use of instrumental music in public worship, we find no reference either in the apostolic or primitive churches. In fact, there was a total silence upon the subject for at least a period of 800 years. And Neander says, that it was not until the 8th century that the idea was first heard of. Instrumental music, in the worship of God, was not practised by the primitive christians, as is evident from church history. The organ was first introduced into the church service by Marianus Sanutus, in the year 1290; and the first that was known in the West, was one sent to Pepin, by Constantinus Copronymus, about he middle of the 8th century. But that they were not used in the christian church in the primitive times, is attested by all the ancient writers with one consent. This I might easily show by a thousand testimonies, from Clement of Alexandria, Basil, Ambrose, Jerom, Augustine, Chrysostom, and many others; all of whom figuratively explain the passages of the Old Testament, which speak of musical instruments. The testimony of Clement is, that musical instruments in worship is fitter things for beasts than for men. Basil says, he thought musical instruments unprofitable and hurtful. He calls them, the inventions of Jubal of the race of Cain. At page 955, he says, "In such vain arts, as the playing upon the harp, or pipe, as soon as the action ceases, the work itself vanishes. So that really, according to the Apostle's expression, the end of those things is destruction." And again, at page 957, he says, "Laban was a lover of the harp, and of music, with which he would have sent away Jacob: if thou hadst told me, said he, I would have sent thee away with mirth, and with songs, with tabret, and with harp. But the Patriarch avoided that music, as being a thing that would hinder his regarding the work of the Lord and his considering the works of his hands." Isidore of Pelusium, who lived since Basil, held, that music was only allowed the Jews by the Almighty, in a way of condescension to their childishness; in book 2nd. and epistle 176, he says, "If God bore with bloody sacrifices, because of men's childishness at that time; why should you wonder, he bore with the music of an harp and a psaltery." It is evident then, that no musical instruments were used in the pure and primitive times of the church. It first became antichristian, before they were received. Even Bellarmine does not deny, that they were late brought into the church. He says, "The second ceremony, are the musical instruments, which began to be used in the service of the church, in the time of Pope Vitalian, about the year 660 as Platina relates out of the Pontifical; or as Aimonius rather thinks in book iv. chapter 114, after the year 820, in the time of Lewis the Pious." But farther we notice, that instruments of music were not used in public worship about the year 1250, as Thomas Aquinas is himself witness to. He says, "in the old law, God was praised both with musical instruments, and human voices. But the church does not use musical instruments to praise God, lest she should seem to judaize." Again, he says, "pipes are not to be used for teaching, nor any artificial instruments, as the harp, or the like; but whatsoever will make the hearers good men," etc. Also, Cardinal Cajectan in his voce musica says, "Tis to be observed, the church did not use organs in Thomas' time. Whence, even to this day, the church of Rome does not use them in the Pope's presence.

And truly it will appear, that musical instruments are not to be suffered in the ecclesiastical offices we meet to perform; and so much the rather are they to be excluded, because God's internal discipline exceeds all human disciplines, which rejected these kind of instruments." But to return, in Justin Martyr's works, at Quest. et Respons. ad Orthodox, Q. 107, we have this answer; "Plain singing is not childish, but only the singing with lifeless organs, with dancing, and cymbals, etc. Whence the use of such instruments, and other things fit for children, is laid aside and plain singing only retained." Chrysostom also, who flourished in the 4th century, expresses his dislike for organs in worship; and says, Psalm cxlix. and cxliii. "But now, instead of organs, Christians must use the body to praise God." Again, Pareus in I Cor. 147, says, "In the christian church the mind must be incited to spiritual joy, not by pipes and trumpets, and timbrels, with which God formerly indulged his ancient people on account of the hardness of their hearts, but by psalms, and hymns, and spiritual songs." Also Zepperus, de lege Mosaica, lib. 4. says, "Much less should that jarring, organic music, which produceth a gabbling of many voices, be allowed, with its pipes, and trumpets, and whistles, making our churches resound, nay bellow and roar." Again, Beza in Colloq. Mompelg. parte 2. p. 26, says, "If the Apostle justly prohibits the use of unknown tongues in the church, much less would he have tolerated these artificial musical performances, which are addressed to the ear only, and seldom strike the understanding, even of the performers themselves."

Likewise Calvin, in Hom. 66, in I Sam. xviii. 1-9. p. 570, says, "Instrumental music was only tolerated, on account of the times and of the people. But in gospel times, we must not have recourse to these, unless we wish to destroy the evangelical perfection, and to obscure the meridian light, which we enjoy in Christ our Lord," And we find from Reform. Leg. de Div. offic. that the 32 commissioners appointed by Edward vi., the most eminent man then in England, complained of cathedral singing, and advised it to be laid aside. Organs then, in the worship of God are but of recent origin, and the church of England when the innovation was attempted, had such an abhorrence to the practice, that we thus find her saying in the Apostolical Constitutions, Book viii. chapter 32, "If any come to the mystery of godliness, being a player upon a pipe, a lute, or an harp; let him leave it off, or be rejected;" and also in the Homilies of the church of England, we find in part 2nd, page 131, of the place and time of prayer, that when that church was "secured of such gay gazing sights," and "the false religion banished," some lamented and complained, saying, "Alas! gossip, what shall we now do at church, since all the saints are taken away' since all the goodly sights we were wont to have are gone; since we cannot hear the like piping, singing, chaunting, and playing upon the organs as we could before? But, dearly beloved, we ought greatly to rejoice and give God thanks, that our churches are delivered from all those things which displeased God so sore, and filthy defiled his holy house, and his place of prayer." To this we would also add, that a great number of the ministers of the church of England, in the first convocation of Queen Elizabeth in 1562, earnestly labored to have organs, and that pompous theatrical way of singing laid aside, and only by one vote missed the carrying of it. It is true, that organs are used by some foreign churches; but Hickman says, "They are laid aside by most of the Reformed churches; nor would they be retained among the Lutherans, unless they had forsaken their own Luther; and who by the confession of Eckard, "reckoned organs among the ensigns of Baal." Also we would notice, that in the National Synod at Middleburgh, in the year 1581, and in the Synod of Holland and Zealand, in the year 1594, it was resolved, "That they would endeavor to obtain of the magistrate the laying aside of organs, and the singing with them in the churches, even out of the time of worship, either before or after sermon." Such authorities then as the foregoing, with many others of a like kind that might be adduced, go to prove that organs, and other instruments of music in singing God's praises in public worship, are contrary to the customs and practices of the churches of the Reformation.

But before concluding this part of our discourse, we would take the liberty of adducing one or two testimonies from writings of Roman Catholics. For be it remembered, that just as some honest Papists in these days are shocked with the Pope's impious and newly-invented doctrine of the Immaculate conception of the Virgin Mary, so may well-meaning ecclesiastics of the Romish church were much opposed to the innovation of organs into public worship. On this hear what Ploydorus Virgilius says, in book, vi. chapter 2, and page 379. "Now our singers make such a noise in our churches, that nothing can be heard, beside the sound of the voice; and they who come there are satisfied with the concert of music, which their ears itch for, and never mind the sense of the words. So that we are come to that pass, that the whole affair of religious worship is lodged in these singers; although, generally speaking, there is no sort of men more loose or wicked, and yet a good part of the people run to church, as to a theatre, to hear them bawl; they hire and encourage them; and look upon them as ornaments to the house of God.--Wherefore, without doubt, it would be for the interests of religion, to cast these jackdaws out of the church." Again, hear the opinion of Erasmus: "We had brought into our churches a certain operose and theatrical music; such a confused, disorderly chattering of words, as I hardly think was ever heard in any of the Grecian or Roman theatres. The church sings with the voice of trumpets, pipes and dulcimers; and human voices strive to bear their part with the. Men run to church as to a theatre, to have their ears tickled. And to this end organ-makers are hired with great salaries, and a company of boys, who waste all their time in learning these whining tones." By the foregoing quotations then, from the Fathers, the School-men, the Reformers, and others, we have the authority to assert, that the history of the church gives no countenance for the introduction of instrumental music into the public worship of God. But we would here also add some recent decisions of several branches of the Presbyterian church respecting the use of organs, where it had been attempted to introduce them, into public worship. An organ having been used in the Presbyterian church, St. Andrews, Glasgow, Scotland, in the year 1807, the Presbytery of Glasgow in connection with the church of Scotland, condemned the practice, and at a meeting of said Presbytery, Nov. 4th, 1807, passed the following resolution; "That the Presbytery are of opinion, that the use of organs in the public worship of God is contrary to the law of the land, and to the law and constitution of our established church, and therefore prohibit it in all the churches and chapels within their bounds." Also, in the Synod of the Presbyterian church of Canada, in consequence of an organ having been introduced into the congregation in Brockville, the matter came up before Synod at its annual meetings in 1856, and 1857; and after long and mature consideration, Synod passed a resolution condemnatory of the use of organs in public worship, and ordered said one to be immediately removed. Again, at a meeting of the Synod of the United Presbyterian church, of Canada, held in Hamilton, June 1st, 1858; the following resolution on Instrumental music, was adopted:--"That the use of musical instruments in conducting the public worship of God is highly inexpedient, and order the Presbytery of London to use due diligence to see that the congregation of London cease from the practice complained of." Also, the Synod of the United Presbyterian church of Scotland which met in Edinburgh, May 3d, 1858, condemned the use of instrumental music, in their churches in a series of resolutions. And finally, the Presbyterian church in England which met in Synod, in Manchester, on April 19th, 1858, the subject of Instrumental music in churches, called forth a debate of several sessions, and a resolution condemning the use of organs was adopted. Seeing then clearly from the history of the church, that musical instruments of all kinds were excluded from public worship in the days of our Saviour, and his Apostles, and also from all the churches founded by the Apostles, for at least six or eight centuries after Christ; we would notice by way of application, the following particulars;-- 1st. The innovation of organs into the public worship of God, has ever been accompanied with the gradual defection and corruption of the church, in other respects; and has ever been opposed and protested against by the wisest, the greatest, and the best of God's people, in every period of the New Testament church. 2nd. The several denominations of professing christians, who, at the Reformation opposed, and who still continue to oppose the introduction of organs in the singing of God's praises, will be found on examination to be the most orthodox, and most faithful, and who adhere most closely to the doctrine, purity and simplicity of the gospel of Christ.

3rd. Whatever changes have taken place in any of the Protestant denominations, since the Reformation, by the use of organs in public worship, is uniformly attended by other injurious innovations, either in the rejection of some parts of divine truth, or by adding to the purity and plainness of the gospel; so that if such denominations be not on the way to shake hands with and bid Popery, "God speed," at least it may be written upon them, "Icabod," the glory is departed. Fifth. Instrumental music formed no part of the Jewish ritual, nor was it used in the ordinary and stated worship of the Old Testament church. In considering this proposition, we shall notice briefly the three following things: 1st. The Jewish church has long since ceased to be the church of God, and ours is the New Testament, or gospel church of Jesus Christ. 2nd. Many things which formed part of the Jewish worship has long since ceased to be a part of divine worship under the gospel dispensation; and 3d. There is no evidence that instrumental music formed any part of the Jewish ritual, or that it was used by the Jewish church, in the ordinary and stated public worship of God.

1st then, The Jewish church has long since ceased to be the church of God, and ours is the New Testament, or gospel church of Jesus Christ. Those who contend for the propriety of using organs in public worship, because they were used in the Jewish church by the Levites when the priests offered the sacrifices in the Temple, should read carefully the epistles to the Galatians, and Hebrews. In the epistle to the Galatians, Paul shows, that the design of God in giving the law, was not that it should be of permanent or lasting duration, but only as a temporary institution, showing the necessity of a better righteousness than that of the law, and so to lead convinced souls to Christ, that, being justified by faith in him, they might obtain the benefits of the promises. Such, being the end and design of the law, the Apostle infers from it that now, under the gospel, we are freed from the law; and illustrates his inference by God's treatment of the Jewish church, which he put under the law, as a father puts a minor under a guardian. Then in the epistle to the Hebrews, the Apostle shows, that we are under another and a better dispensation that the Jewish. That Jesus of Nazareth, was the Messiah, the Son of God, and far superior to the angels, to Moses, to the high-priest of the Old Testament, and to all other priests. That from his sufferings and death, much greater and more lasting benefits have resulted to the human family, than the Jews ever derived from their temple service, and from the numerous rites and ordinances of the Levitical law. The great object, then, of the Apostle is, to prevent the Hebrews or Jewish converts from relapsing into those rites and ceremonies which were now abolished; and to show the typical nature of the tabernacle and its furniture, and of the ordinances there observed. The church then to which we now profess to belong is not the Jewish church, but the gospel church of Jesus Christ, neither are we Jews, but christians. And be it also observed, that God had a church in the world, long before there was ever a Jew in the world; and from the Scriptures we learn, that the Jewish system was but temporary and transcient, and when compared with the christian dispensation is, "weak and beggarly;" Gal. iv. 9. Admitting even, that the Jewish worship consisted of instrumental music, and that organs were used by them in public worship, still all that would not be sufficiently warrantable authority for us to use musical machinery in the spiritual worship of the gospel church. But 2nd. Many things which formed part of the Jewish worship, has long since ceased to be a part of divine worship under the gospel dispensation. Has not the earthly tabernacle and temple, with its numerous priesthood, and bloody sacrifices, and the grandeur and pompous services of the Jewish dispensation long since passed away. And so with these has passed away the use of instrumental music in the stated and public worship of God, for these, like the sacrifices, were only typical of the spiritual sacrifices, vi: the bodies, souls, affections, prayers, praises and other duties, which christians are to offer as "acceptable to God, by Jesus Christ," I Peter ii. 5.

What we mean is, that instrumental music under the Jewish dispensation, was merely a type of that spiritual joy which attends our praising God for the redemption purchased by Jesus Christ. "But Christ being come an high priest of good thing," and having "entered in once into the holy place, having obtained eternal redemption for us," therefore this type is abolished as well as the whole of the ceremonial law. But to this some may object and say, that if instrumental music under the Jewish dispensation was merely typical of that spiritual joy with which worshippers under the New Testament should sing the praises of God; and that the type, that is, the organ, the harp, and other musical instruments are now abolished; then the argument will go to overthrow the ordinance of singing altogether. In other words, since singing God's praises accompanied by musical instruments, was of divine appointment under the Jewish dispensation, but that the instrumental part is abolished under the gospel, then it must equally follow that singing in public worship is also abolished. To this we reply, that as well might it be objected, that, because incense, which was used by divine appointment under the ceremonial law, together with prayer, in the temple; (see Luke I. 8-13), is not now commanded, nor required under the gospel; therefore prayer ought also to be laid aside. Those then who thus defend the use of organs in singing the praises of God, because allowed the church under the Jewish dispensation; must be parity of reasoning hold and affirm that God cannot and will not under the New Testament hear and answer prayer unless offered up with the burning of incense. Besides this, we would notice, that the ordinance of singing God's praises is a duty, as founded on the moral law. Hence we find that the practice was recommend, not only to the Jews, but to all nations. Thus in Ps. xcviii. 4, it is said, "Make a joyful noise unto the Lord, all the earth." And again, in Ps. c. 1, 2, "Make a joyful noise unto the Lord, all ye lands; serve the Lord with gladness; come before his presence with singing." And also we find, that this exercise is preferred before some other parts of worship, which were merely ceremonial; thus in Ps. lxix. 30, 31, "I will praise the name of God with a song; this also shall please the Lord better than an ox or bullock that hath horns and hoof." And that which is also sufficient to determine the question of instrumental music in public worship is, that, we have no precept or precedent for it in the New Testament, either from the practice of Christ, or his Apostles; but we have sufficient warrant and authority for singing God's praises "with the spirit, and with the understanding also." But 3rd. There is no evidence that instrumental music formed any part of the Jewish ritual, or that it was used by the Jewish church, in the ordinary and stated public worship of God. In deciding this question, it will perhaps be necessary for us to take a cursory view of the several places of worship under the Jewish dispensation, and where the people were accustomed to meet for the ordinary and public worship of god. With the exception then of what were called "the high places," where they sometimes met for worship, we find from the Old Testament, that the regular places for public worship were three:---1st. The Tabernacle; 2nd. The Temple: and 3rd. The Synagogue. In noticing each of these as the places where the Israelites assembled for stated and public worship, we observe 1st. with respect to the Tabernacle; that it was a magnificent, and divine pavilion built by Moses according to the express command of God; partly to be the place of Jehovah's visible residence as King of Israel, and partly to be the centre and medium of that solemn worship which the people were to render to him.

Now it is to be carefully observed that the pattern of the tabernacle, with all its furniture necessary for the worship of God, was not left to the invention of Moses, the fancy of the workmen, or the humour of the people; but the will of God must be religiously observed in every particular. "Look," says he to Moses in Ex. xxv. 40, "that thou make them after their pattern, which was shewed thee in the mount." The ark with the mercy-seat, the altar of burnt-offering, and the altar of incense; the holy garments for the priests with the Urim and Thummim, the table for the shew-bread, and the candlestick of beaten gold, with his shaft, his branches, his bowls, his knops, and his flowers; the ten curtains of fine twined linen, and blue and purple, and scarlet, with the loops, the couplings, and the taches: The dishes, the spoons, the covers, the tongs, and the snuff-dishes, all was of divine appointment, and to be made according to the pattern God shewed Moses. But there is not one syllable in the whole about musical instruments of any kind, neither harps, timbrels, organs, or stringed instruments; and say God to Moses in Deut. iv. 2, "Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you." It is evident then, that instrumental music formed no part of public worship in the services of the tabernacle, as no instruments of music were made by divine appointment, and Moses was forbidden to add anything to what was commanded by the Almighty.