First of all, then, on behalf of human hymns, it has been said, “We live now under a better and brighter dispensation than that of the Old Testament, therefore the inspired Psalms of David, and other Psalms in Holy Scripture, are insufficient.” But the question is not whether the dispensation under which we now live is better and brighter than that which preceded it, but whether, under this better and brighter dispensation, there is any security for better and brighter hymns than the Psalms of David, and whether there is a promise given to any man, or any body of men, of a richer unction of the Spirit—and not a richer unction only, but a specifically inspiring action of the Spirit, for the purpose of composing hymns for the public worship of God in the church than was given to him of whom it is written that, in his blessed swan song, he spoke as follows: “David, the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet Psalmist of Israel, said, The Spirit of the LORD spake by me, and his word was in my tongue” (2 Sam. 23:1). Is there any modern hymnologist in circumstances to say that? Dr. Adam must tell us who he is, before his argument from the greater brightness of the New Testament dispensation is of any worth, otherwise it is an argument, not only on behalf of hymns, but against the Book of Psalms.
Very little thought is given these days to the question of the propriety of using instrumental music in public worship services. It is not questioned. The fact that instrumental accompaniment was more or less unknown in Presbyterian Church in Scotland up to the end of the 19th Century comes as a surprise to people, as does the knowledge that the great Baptist preacher of the Victorian era, Charles Haddon Spurgeon, never used instrumental accompaniment in the Metropolitan Tabernacle in London.
To establish purity of worship in the earth was an undertaking worthy of the Son of God. In the opinion of some, we believe, it had been a nobler enterprise of philanthropy to deal directly with man’s social state, to have rectified its inequalities, and provided for the secular interests of humanity, putting aside meanwhile the question of religion as of inferior importance—a world without God, or a God without worship, well according with their views. We suppose they would regulate heaven itself on the same principles and haply find fault with its blest inhabitants for making so much ado about devotion.
Many think of evangelism as the great task of the church; it is not. Yes, without evangelism the church cannot function faithfully. Dead churches do not evangelize. Yet evangelism, though a great mission and task of the church, ranks below worship. Missions exist because worship does not. In heaven, evangelism does not exist; there, and on earth, the chief purpose of the church is worship. Worship ennobles our service; Scripture identifies church members as stones in God’s temple–the holy place devoted chiefly to worship (1 Cor. 3:16; Eph. 2:21; 1 Pet. 2:4-8).
The sacred writer informs us that “Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon. And offered strange fire before the Lord, which he commanded them not. And there went out fire from the Lord, and devoured them; and they died before the Lord.” This was truly a most distressing event, and one that was calculated to produce a deep and indelible impression on the minds of all concerned. The day of the occurrence was that on which the tabernacle, so long in building, was first opened.
The church of Jesus Christ appears in scripture under many images and descriptions. Among other things, we find it likened to a temple, an olive tree, a bride, and a kingdom. Each image paints a different, but complementary perspective or emphasis regarding the church’s nature, work, and calling. Though there are nuances and shades of meaning unique to each of these images and descriptions, none of them implies an idea of independence. The temple has a foundation, the olive tree has a stock and roots, the bride has a husband, and the kingdom has a king.
