Exclusive Psalmody

“There are some today who have taken office in a church or are members of a church who would consider themselves to be exclusive psalmists and were we to ask them what their position on worship is; they would confidently assert that it would be that of exclusive psalmody. The test of the genuineness of our position comes when, like those referred to in Macrae’s Diary, we find ourselves in a worship setting out-with our own congregation or denomination where the worship is contrary to unaccompanied exclusive psalmody.

In such a situation, there are two options available to us. Do we continue to uphold the Biblical position we profess which forbids the worshiping of God in any other way not appointed in His Word (Westminster Shorter Catechism, Q51) or do we, when we are in a different setting, adopt a different position on worship all together? The temptation to some may be to partake in worship, no doubt offered in all sincerity, which is contrary to both that which we profess to believe and that which God has commanded in Scripture. Some may, for instance, sing the words of uninspired hymns to avoid giving offence to those sat in the pew next to them or to avoid disrupting the fellowship. Others may find themselves singing as they would consider it better to sing the words than to be silent and to not worship at all. Yet again, others may sing them as they consider the words to be theologically correct. On the other hand do we simply keep silent, not through any sense of superiority to those around us but by a consistent God honouring application of His commandments regarding worship?”

In answer to these questions, Maciver gives the following summary as an answer:

“Now that we have considered these two options open to us, we are left with a number of questions. Is our concern about obeying man before God when Scripture tells us that we ought to obey God rather than men (Acts 5:29)? Are God’s commandments only to be obeyed under certain circumstances and only in particular locations? Is our position on exclusive psalmody simply a preference or is it a conviction that we by God’s grace seek to consistently apply at all times? Finally, can it ever be defensible for an office-bearer who has vowed to exclusive psalmody to preside over public worship where uninspired hymns are being sung?”

These are great questions, I would be very interested in getting your feedback on these issues. For those who contribute to the forum at Our Confession, keep us updated on the discussion.

Online Course on Worship at Reformed Presbyterian Theological Seminary (RPTS)

PT13 – Ministry of Worship

Dennis J. Prutow, D.Min., Professor of Homiletics and Pastoral Theology

(For Dr. Prutow’s full bio please click HERE)
Ministry of Worship (PT13) is a study of the Biblical principles and practices of worship; and a consideration of public worship services, including the administration of the sacraments and weddings and funerals.

Class Number	Audio File	Lecture Notes	Quizzes
Class 1	Part 1 – Pages 1-4 Part 2 – Pages 5-13	Course Syllabus & Handout 1	___
Class 2	Part 1 – Pages 16-17 Part 2 – Pages 17-19	Handout 2	Quiz 1
Class 3	Part 1 – Pages 20-21 Part 2 – Pages 21-26	Handout 3	Quiz 2
Class 4	Part 1 – Pages 28-30 Part 2 – Pages 30-32	Handout 4	Quiz 3
Class 5	Part 1 – Pages 33-34 Part 2 – Pages 35-36	Handout 5	Quiz 4
Class 6	Part 1 – Pages 37-38 Part 2 – Pages 38-39	Handout 6	Quiz 5
Class 7	Part 1- Pages 40-44 Part 2 – Pages 45-48	Handout 7 Handout 8	Quiz 6
Class 8	Part 1 – Pages 48-49 Part 2 – Pages 49-50	Continue withHandout 8	Quiz 7
Class 9	Part 1 – Pages 50-56 Part 2 – Pages 57-58	Finish Handout 8 &Handout 9	Quiz 8
Class 10	Part 1 – Pages 58 Part 2 – Pages 60	Handout 10	Quiz 9
		Please Print and complete the final exam and then turn it in.	Final Exam

Additional Reading Assignments:

	John Calvin, Author’s Preface, Commentary upon the Book of Psalms
	The Letter of St. Athenasius to Marcelinus Concerning the Psalms
	“The Worship of the Church, A Reformed Theology of Worship,” Committee on the Study of the Doctrine of Worship.
	“Psalms in the Worship of the Church,” Committee on the Study of the Doctrine of Worship, June 2004.
	Dennis Prutow, “Adrenaline and Worship”
	“The Minority Report on Song in the Public Worship of God” submitted to the Fourteenth General Assembly of the Orthodox Presbyterian Church in 1947
	Makujina, Measuring the Music: Another Look at the Contemporary Christian Music Debate.

A new website for confessional Scots: Our Confession

Please find below a link to a new website called Our Confession. The website is an online meeting place for Confessional Scots reformed in doctrine, worship and practice. The purpose of the website is to facilitate discussion with a view to fostering visible unity for those who are separated by denomination.

The website includes relevant articles which will be published on a weekly basis along with a discussion forum. It also includes Church papers written on the issue of Scottish Presbyterian Reunion. Our Confession can be found at www.ourconfession.org.

From the website:

“Welcome to Our Confession, an online meeting place for Scots who hold to the whole doctrine of the Westminster Confession of Faith.

Our Confession is intended to be a place of encouragement and edification for those who hold to the Westminster Confession in its entirety as their subordinate standard and seek to be reformed in doctrine, worship and discipline. Here like-minded believers can discuss issues of interest in a brotherly and constructive atmosphere.

Specifically, Our Confession has been established as an opportunity for those who are separated by denominational boundaries to discuss the issue of fostering visible unity in confessional Scottish presbyterianism.

Anyone who values the cause of Christ will surely mourn over the splintered state of the Church in Scotland and desire true visible unity. We want to discuss in a spirit of fellowship and mutual respect what differences and barriers there may be between denominations and how they could be overcome.”

New Articles: The Martial Ethos of Historic Reformed Worship series by Rev. John Sawtelle

New articles added to the Articles Online page:

The Martial Ethos of Historic Reformed Worship: Psalm-singing for vigorous Kingdom service (part 1) by John Sawtelle

The Martial Ethos of Historic Reformed Worship: Psalm-singing for vigorous Kingdom service (part 2) by John Sawtelle

The Martial Ethos of Historic Reformed Worship: Psalm-singing for Vigorous Kingdom Service (part 3) by John Sawtelle

The Martial Ethos of Historic Reformed Worship: Psalm singing and persecution in France by John Sawtelle

The Martial Ethos of Historic Reformed Worship: Psalm singing and persecution in the Netherlands by John Sawtelle

The Martial Ethos of Historic Reformed Worship: Psalm singing, persecution, and public resistance in the 16th century British Isles by John Sawtelle

The Martial Ethos of Historic Reformed Worship: Psalm singing and civil defense in early 17th century Geneva by John Sawtelle

Thanks to Rev. John Sawtelle for putting these posts together. Rev. Sawtelle is the Pastor of the All Saints Reformed Presbyterian Church (RPCNA) in Brea, CA

New Articles: The Rise and Decline of Exclusive Canonical Psalmody…

Ran across these articles today from Rev. John Sawtelle at the Calvin on Tap blog…

The Rise and Decline of Exclusive Canonical Psalmody in the Reformed and Presbyterian Churches: A Brief Introduction, Part 1 by John Sawtelle

The Rise and Decline of Exclusive Canonical Psalmody in the Reformed and Presbyterian Churches: The Rise of Exclusive Canonical Psalmody in Geneva, Part 2 by John Sawtelle

The Rise and Decline of Exclusive Canonical Psalmody in the Reformed and Presbyterian Churches: The Decline of Exclusive Canonical Psalmody in Geneva, Part 3 by John Sawtelle

The Rise and Decline of Exclusive Canonical Psalmody in the Reformed and Presbyterian Churches: The German Reformed Church, Part 4 by John Sawtelle

John Sawtelle is the Pastor of the All Saints Reformed Presbyterian Church (RPCNA) in Brea, CA

Latest UPDATE from Project Psalms…

Just got an update from the producers of Project Psalms:

“by the grace of God Project Psalms has now finished recording all 150 Psalms from the Scottish Psalter of 1650, including both versions of 13 of the Psalms.

We are now left with the task of Editing/Mixing, Mastering, CD Package Production, and Postage. We estimate that we will only need another $8,645.00 to complete the project. We are looking for larger donors now (in the range of $500-$1,000.00, or the whole lot!). Of course people who want to donate less than $500.00 are welcome to, however they will not receive the physical CD compilation and booklets.

Once the costs are covered, the MP3’s will be available for free download online for all to use without restrictions on non-profit reproduction and distribution.”

To learn more about Project Psalms, go to their website Project Psalms.

Previous Posts regarding Project Psalms:

Project Psalms 8/17/2011

UPDATE: From the Producers of Project Psalms 11/17/2011

UPDATE: on Project Psalms 2/14/2012

“The Book of Psalms is emphatically the ‘Word of Christ.’ The divine songs contained in the Psalter, are not only the Word of God, in the sense in which all Scripture is his word; but they may, with great propriety, be styled the ‘Word of Christ,’ inasmuch as they are constructed on the principle that Christ is, in many of them, the speaker.”

HYMNS IN THE PSALMS.

BY REV. JOHN BROWN, A. M.

In two of the apostolic epistles, Paul enjoins it on Christians, as a religious duty, to sing hymns in the worship of God. “Be filled with the Spirit, speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.” “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” (Eph. 5: 19; Col. 8: 16). It is supposed that this apostolic injunction not only renders the use of human compositions allowable, but even imperative, inasmuch as we are commanded to sing both psalms and hymns. Now, I observe:

I. That those who make this distinction are not quite consistent with themselves. For the Apostle distinguish between “psalms, and hymns and songs,” whereas they distinguished only between psalms and hymns, making no account of the songs.* Even on their own principle, therefore, their worship is incomplete. In obedience to what they suppose to be the apostolic precept, they sing “psalms and hymns;” but, I am not aware that they sing anything which they themselves call “songs,” as distinct from “psalms and hymns.” On the same principle, then that they urge on me the use of hymns, as distinct from psalms, I urge on them the use of songs, as distinct from both. But,

II. It is evident that the hymns to which the Apostle refers were not modern productions. For they must have been in existence at the time when the epistles were written, as he does not direct the churches to make hymns, but to sing hymns. Consequently, he neither enjoins nor recommends the use of the hymns of Watts, or Doddridge, or Newton, or Toplady, or Hart, or Wesley, &c, however excellent these hymns may be; and we readily admit that many of them are beautiful pieces of sacred poetry. But Paul does not enjoin the use of these, for this plain reason, that they had no existence at the time, nor were their authors born until seventeen centuries afterward. The same observation applies to all modern productions, whether they be called psalms, hymns, or songs.

III. There is no evidence whatever that the apostolic churches were in the possession of any hymns, except those which have been transmitted to us in the Scriptures. Should any one be disposed to insist that the apostolic churches were in the use of hymns besides those contained in the Scriptures, the burden of proof lies upon him. Let him give us the hymn book that was used by the Colossians and Ephesians, and furnish us with satisfactory evidence of its genuineness and authenticity, and we will at once feel the obligation to use it. [This distinction is more apparent in Scotland, where those who use what are called “hymns,” have the “Psalms” bound in one book, and the “Hymns” in another. To be consistent, they would require a third book—a Book of Songs.] But,

IV. The “psalms, and hymns and songs,” of which the Apostle speaks, are all comprehended in the “Word of Christ”—a phrase which is equivalent with the “Word of God.” “Let the Word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs.” By this phrase the Apostle limits the hymnology of the primitive church to the Word of Christ, or the Word of God.

V. The Book of Psalms is emphatically the “Word of Christ.” The divine songs contained in the Psalter, are not only the Word of God, in the sense in which all Scripture is his word; but they may, with great propriety, be styled the “Word of Christ,” inasmuch as they are constructed on the principle that Christ is, in many of them, the speaker. The 22d Psalm, for example, is the “Word of Christ” in the same sense as the 17th of John is the “Word of Christ.” But modern hymns are not constructed on this principle, nor entitled to this appellation.

VI. Paul’s “songs” are described as being “spiritual,” or (pneumatikais) “inspired.” This is evidently the meaning of the original word in 1 Cor. 2:13, where the Apostle applies it, “not to the words which man’s wisdom teacheth, but which the Holy Ghost teacheth.” And as he describes the songs which he recommends as being “inspired,” it is but reasonable to suppose the “hymns” to be likewise inspired. “By hymns,” says Dr. Gill, “are intended not any mere human compositions; since I can hardly think the Apostle would place such between psalms and spiritual songs made by men inspired by the Holy Ghost, and put upon a level with them.”

VII. The term hymn has unhappily acquired a new acceptation in modern times. Other Scripture terms have been subjected to the same abuse. The word bishop, for example, is now generally applied to a dignitary of the Church of England, or of the Church of Rome, presiding over the clergy within a district called a diocese; and many are, no doubt, led to believe that it has the same meaning in the New Testament; whereas the term in Scripture is used synonymously with that of elder—the Scripture bishop being the overseer not of the clergy, but of the congregation. So the word hymn, being now generally applied to the poetical compositions of good, but uninspired men, in distinction from the Psalms of David, many are led to suppose that the Apostle uses the word in the same sense, and makes the same distinction. Before I knew the Greek language, I thought it wrong to sing a psalm after the Lord’s Supper, because we are told that the disciples sang a hymn, imagining that a hymn must be something distinct from a psalm, according to the modern notion. But this distinction is founded on the abuse of language.

VIII. “The psalms and hymns and inspired songs,” recommended by the Apostle, appear to me to be all contained in the Book of Psalms. It is well known that in the sacred languages the same book is denominated by two names, namely, psalms and hymns—hymns in the original Hebrew, and psalms in the Greek translation. When we sing psalms, therefore, we sing hymns, for such is the meaning of the word Tihillim, the Hebrew title of this sacred book.

IX. Besides the running title applied to the book, each of these inspired compositions, generally, bears a superscription of its own; and by the subordinate titles they are distinguished into psalms, hymns and songs. It is most probable, therefore, that the Apostle alludes to this distinction. But,

X. Should the authority of the titles be disputed, this will not alter the matter much, for the same distinction is to be found in the body of the psalms. Thus we read: “Let us come before his presence with thanksgiving, and make a joyful noise unto him with psalms” (Ps. 95:2). “And he hath put a new song into my mouth, a hymn to our God” (Ps. 40:3, Greek); “I will praise the name of God with a song” (Ps. 69:30). Now, as the Greek terms in the Septuagint, rendered psalms, hymns and songs, in these three texts quoted from the Psalter, are the very terms used by the Apostle, in Col. 3:16, and Eph. 5:19, I think it is plain that the psalms and hymns and songs, of which he speaks, are all to be found in the Book of Psalms, especially as we have no evidence of any other hymns being in existence at the time, except those contained in the Old Testament Scriptures, and as the Apostle does not direct us to make hymns, but only to sing them. As Dr. Gill quaintly remarks, “We are commanded to take a psalm, not to make a psalm.” (Ps. 81:2.)

P. S.—Candor requires me to state that the hymns adopted by the Baptist denomination are the hymns used by the congregation over which I preside.* I should greatly prefer the Scotch version of the Psalms, and that alone, believing it to be the purest metrical translation extant; but, of course, I cannot compel my brethren to see with my eyes. The hymn-book which we use, however, contains a considerable number of the Psalms of David, together with the hymns contained in other parts of Scripture, more or less purely translated. I endeavor to select the best of these for public worship, and think I can do so on the same principle that I would use a translation of the Bible which I did not consider the best, until the church were brought to sanction a translation more perfect. By making this statement, I shall, perhaps, expose myself to the criticism, or even censure, of my brethren; but I rather run all risks on that head, than conceal either my views or my practice.

John Brown, “Hymns in the Psalms”, Reformed Presbyterian and Covenanter, Vol VIII, 8-10.

PDF – Hymns in the Psalms by John Brown

“In the Psalms we have a beautiful symbol of the union between Christ and the church. He is represented as singing praises to his Father, in the midst of the church (Ps. 22:22), and thus leading the praises of the redeemed. This is the only principle, indeed, on which they can be intelligently sung by us, for many of the Psalms are only true of us as we are in Him.”

CHRIST IN THE PSALMS.

BY REV. JOHN BROWN, A. M.

The Psalms are eminently evangelical. Christ in his birth, life, sufferings, death, resurrection, ascension, and glory, is the sum and substance of most of them, if not all. Many of them have a double sense, a literal and an evangelical, whilst many others apply exclusively to Christ, or to David as a type of the Messiah.

I. Many of the Psalms have a double sense, a literal and an evangelical, and, in order that we may sing with understanding, we must view them in the light of the gospel, or in the evangelical sense. The 8th Psalm is one of this class. In its literal sense, it celebrates the goodness of God to man, as displayed in the works of creation and providence, alluding to the first Adam, who was invested with dominion over the inferior animals, and thus made lord of the terrestial creation (Compare vv. 5-8, with Gen. 1:28). But the first Adam was a type of the second (1 Cor. 15: 45-49), and we are assured, on apostolic authority, that the Psalm, in its evangelical sense, applies to the “second Adam, the Lord from heaven,” to “Jesus, who was made a little while inferior to the angels; but is now crowned with glory and honor,” and “set over the works of his Father’s hands.” Heb. 11: 6-9.

The 19th Psalm furnishes us with a beautiful example of the same kind. In its literal sense, it describes the natural sun in the firmament, as “a bridegroom coming out of his chamber, rejoicing as a strong man to run a race,” diffusing light, and heat, and life, and joy to all; and thus proclaiming to men of every language, the glory of the invisible God. But the natural sun is the emblem of the “sun of righteousness,” who has arisen upon us “with healing in his wings.” The Apostle therefore applies this Psalm, in its evangelical sense, to Jesus, who is the “great light” of the moral world, revealing the character of God to man by the preaching and writings of the Apostles, whose “sound went unto all the earth, and their words unto the end of the world.” Compare ver. 4, with Rom. 10:18. This is a general principle on which many of the Psalms ought to be explained.

II. Many of the Psalms apply exclusively to Christ, or to David only as a type of the Messiah. Such Psalms are generally constructed on the principle that Jesus is not only the subject, but also the speaker. The royal prophet personates the Messiah, and speaks in his name. This is evident, because some of them cannot be applied with propriety to any but the Redeemer, and others are quoted in the New Testament, and not only applied to him, but put into his mouth, i. e., he is represented as the person giving utterance to them.

1. Some of the Psalms cannot be applied with propriety to any but the Redeemer. Who, for example, but he who was “holy, harmless, undefiled, and separate from sinners,” could say: “Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing.” Ps. 17:3. Who but he whose soul returned from the separate state, and whose incorruptible body was raised from the grave, could say, “Thou wilt not leave my soul in the invisible world, neither wilt thou suffer thine holy one to see corruption.” Ps.16: 10. Such language is altogether inapplicable to David; “for David after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption; but he whom God raised from the dead, saw no corruption.” Acts 13:35-36. Who but he who “upholdeth all things by the word of his power,” could say, “The earth and all the inhabitants thereof are dissolved. I bear up the pillars of it.” Ps. 75:3. This language may well be used by him, to whom “all power in heaven and in earth” is given; but is altogether unsuitable for any creature, however exalted. Yet, Dr. Watts, who complains that the Psalms are not sufficiently evangelical to be used under the gospel dispensation, and takes it upon him to cast them into a more evangelical mould, applies these striking words to “the glorious revolution by King William, 1688!!” Did the Spirit of God ever intend such an application? Without deducting from the merits of reformers, either in church or state, we think it a grand error to accommodate the praises of Immanuel to the achievements of a mortal man—to celebrate the praises of King William and his “glorious revolution” in the inspired words which were designed to celebrate the praises of him who “bears up the pillars of the earth,” and whose “kingdom ruleth over all.” In these words we celebrate, not the praises of King William, not the praises even of Solomon, but of Christ.

“A wiser king, a greater prince,
Than Solomon is here.”

John Barclay, A. M., Minister of the Berean Assembly (a small sect of Scotch dissenters) at Edinburgh, speaks of a certain class of divines in Scotland, who, “after prayers read, and a blessing implored, that they might be enabled suitably to apply and improve,” did apply and improve with a vengeance—how suitably, let the world judge! The King—the Lord’s anointed—his righteousness—his righteous cause—his glory filling the land—his flourishing crown—righteous sceptre—peace of his government, etc. To whom were all these eulogiums from the Psalms applied? To the Lord, of whom they were meant? No. To David? Nor to him neither. To whom then? To whom but to the “good King Charles, of blessed memory!” Others, I doubt not, in their pious zeal, may have applied these eulogiums to his holiness, the Pope. Indeed, if we lose sight of Christ in the Psalms, we shall have applications without end. It is easy to see, however, that these words (Ps. 75: 3) apply only to Christ, and that it would be blasphemy to put them into any mouth but his.

2. Several of the Psalms, which are quoted in the New Testament, are put into the mouth of Jesus; i. e., he is represented as the person giving utterance to them. The 40th Psalm is one of this description. It is evident, indeed, on reading this Psalm, that it is inapplicable to any but Jesus; but, that all doubt may be removed on the subject, the Apostle declares, in direct terms, that “when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me; in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me), to do thy will, O God!” Compare Ps. 46:6-8 with Heb. 10:5-7, which words the Apostle thus explains: “Above, when he said, Sacrifice and offering, and burnt offerings, and offerings for sin, thou wouldest not, neither hadst pleasure therein, which are offered by the law; then said he, Lo, I come to do thy will, O God! he taketh away the first, that he may establish the second. By the which will we are sanctified, through the offering of the body of Jesus Christ once for all.” Heb. 10:8-10.

The 22d Psalm furnishes us with another example of the same kind. The Evangelist informs us, that Jesus on the cross uttered the opening words of this Psalm as his own. “About the ninth hour,” says the sacred historian, “Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is, My God, my God, why hast thou forsaken me?” Compare ver. 1 with Matt. 27: 46. Again, the Psalmist complains thus, in the 7th and 8th verses: “All they that see me, laugh me to scorn: they shoot out the lip, they shake the head, saying, He trusted in the Lord that he would deliver him; let him deliver him, seeing he delighted in him.” But the manner in which this passage is quoted by the Evangelist, at once shows that Jesus must be regarded as the person uttering this complaint. “They that passed by (the cross) reviled him, wagging their heads, and saying, He trusted in God, let him deliver him now, if he will have him.” Matt. 27:39-43. We are not acquainted with any incident in the life of David that would lead him to say, “They pierced my hands and my feet;” but this was literally true of the Redeemer, whose hands and feet were nailed to the cross. Compare ver. 16 with John 10-25. We are also informed that “they parted his garments, casting lots, that it might be fulfilled which was spoken by the prophet, saying, in the person of Christ, “They parted my garments among them, and upon my vesture did they cast lots.” Compare ver. 18 with Matt. 27:35. Paul assures us that it is Christ who says in ver. 22d, “I will declare thy name unto my brethren; in the midst of the church will I sing praise unto thee,” Compare ver. 22 with Heb. 2:11, 12. Christ, therefore, must be regarded as the speaker, all throughout this Psalm. It is one of the prayers that he offered up to God, in the days of his flesh. In this Psalm we see the Son of God, as it were, on his knees. We see the “man of sorrows” offering up “prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared.” Heb. 6:7. These Psalms, therefore, must be eminently evangelical; if there be such a thing as spirituality in composition, they must be spiritual in the highest degree, being the utterance of the Redeemer’s heart. Some talk of casting the Psalms into an evangelical mould—they may as well speak of baptizing the Holy Ghost. They are sufficiently evangelical in themselves, and we have abundant proof that some paraphrasts, in using evangelical phrases, have lost the evangelical sense. New Testament phrases may be used abundantly, and yet Christ und his work not sufficiently seen.

In the Psalms we have a beautiful symbol of the union between Christ and the church. He is represented as singing praises to his Father, in the midst of the church (Ps. 22:22), and thus leading the praises of the redeemed. This is the only principle, indeed, on which they can be intelligently sung by us, for many of the Psalms are only true of us as we are in Him. It is on this principle alone that he confesses our sins as his (Ps. 40:12), and that we exult in his righteousness as ours (Ps. 17:3; 24:3). None but Christ can lay an absolute claim to the righteousness which is there described; but the believer, in virtue of union to him, can appropriate that righteousness to himself, for he is fully justified in his representative. God sees no iniquity in Jacob, nor perverseness in Israel, when viewed in his beloved Son. The testimony of Jesus in reference to his church, is, “Thou art all fair, my love; there is no spot in thee.” “In the Lord we have righteousness and strength.” His name is “Jehovah our righteousness.” “I will greatly rejoice in the Lord; my soul shall be joyful in my God; for he hath clothed with the garment of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.

“Christ in the Psalms”, The Reformed Presbyterian and Covenanter, Vol VII, November, 1869

PDF – Christ in the Psalms by John Brown

The 1928 Edition of the Psalter

From the Covenanter Witness Magazine, July 25, 1928

Synod this year appointed a committee to arrange for the publishing of a new edition of the Psalter. This committee was asked to compile a more complete index of the psalms and to substitute tunes where the present music was judged unsuitable for congregational singing. The committee desires that the changes that are to be made in the music may represent as far as possible the will of the Church as a whole. In order to determine just what that will is the committee is asking all who are interested in “good congregational singing to go through the present Psalter and make a list of the tunes that are regarded as unsuitable. The committee would appreciate having these lists as soon as possible. After the committee has reviewed these lists and has decided upon the number of tunes to be changed, it will proceed to find other tunes for the tunes that are to be replaced. In this placing of tunes the committee desires the fullest possible cooperation of all the Church. In order that the coming edition of the Psalter be what we all want it to be, three matters must be kept in mind: (1) Regular and earnest prayer for wisdom and guidance that all may be done for the glory of God; (2) Regular work is necessary to produce anything worthwhile; (3) Promptness in getting all suggestions to the committee will greatly help in getting the book completed. For the present all suggestions should be sent to the chairman of the committee,

D.B. Martin, Morning Sun, Iowa

“Instruments are used for the express purpose of making the service attractive, and the praise offering is often rendered for the worshippers by those whose lips and hearts have never been touched by the love of God. When the worship is thus rendered by machinery, God is robbed of that heart service and spiritual communion which each worshipper should have with Him in the ordinances of grace.”

“Another peculiarity of the Reformed Presbyterian Church is that no instruments of music are used in divine worship. They believe that instruments were used in the tabernacle and temple worship by the Levites, and at the time of the offering up of sacrifices by the priests. As these services were wholly typical and were done away with at the coming of Christ, so also all the accompaniments and material supports of that service. At the advent of Christ the building was completed. and the scaffolding was taken down. Christ and the Apostles never used an instrument of music in the synagogue worship, although they used the Psalms. If instruments had been necessary to acceptable worship, the example or direction of Christ in this matter would have been given. Christ requires a spiritual service—the melody of the heart with the fruit of the lips. The leading writers and fathers of the Church give instruments no place in the worship. They were introduced by Pope Vitalian, in A. D., 660, to “augment the eclat of religious ceremonies.” Being of Romish origin, all true Protestants should look upon the innovation with suspicion.

The true principle of Christian worship is “What has the Lord required,” and not what He has not forbidden. All Presbyterians recognize the Westminister standards, and the Confession of Faith says we are to “sing Psalms with grace in the heart,” and “the acceptable way of worshipping the true God is instituted by Himself, and is so limited by His own revealed will that He may not be worshipped according to the imaginations and devices of men.” It is an admitted fact that instruments and operatic choirs destroy congregational singing, and substitute a meaningless service for that which every heart should render unto God. Instruments are used for the express purpose of making the service attractive, and the praise offering is often rendered for the worshippers by those whose lips and hearts have never been touched by the love of God. When the worship is thus rendered by machinery, God is robbed of that heart service and spiritual communion which each worshipper should have with Him in the ordinances of grace.”

From The History of the Reformed Presbyterian Church of North America by William Melancthon Glasgow, p59.

“The New Covenant is like a marriage bond between God and His people. Their meeting each week properly brings joy and delight. So the saints sing Psalms to God.”

From the RPCNA Directory for the Worship of God:

“7. The New Covenant is like a marriage bond between God and His people. Their meeting each week properly brings joy and delight. So the saints sing Psalms to God.

8. The heartfelt singing of praise is an element of public worship. The Psalms of the Bible, because of positive biblical warrant, their inherent excellence, and their divine inspiration, are to be sung in the public worship of God, to the exclusion of all songs or hymns of human composition. They are to be sung without the accompaniment of instruments, since these are not authorized for New Testament worship. For the sake of unity, the Psalm versions used in the praise of God should ordinarily be those approved by the Synod of the Reformed Presbyterian Church of North America. Psalms, or portions of Psalms, should be chosen for the appropriateness of their content within a particular service of worship. If only a portion of a Psalm is sung, careful attention must be given to the larger context. Congregations should not fall into the habit of using only certain favorite Psalms, and sessions should consider a plan of singing systematically through the Book of Psalms.

9. The people of God are to sing thoughtfully, reverently, and enthusiastically, with grace in the heart. Careful attention should be paid to the music and to the leading of the precentor, that the praise might resound with a beauty reflective of the glory of God and His holiness. Those chosen to be precentors should have the marks of Christian maturity and the gifts to perform this function. They should lead the singing in a simple, orderly, and dignified manner. They should not interject interpretations or comments on the content of the Psalms sung. One of the fruits of the Reformation was the restoration of the biblical practice of congregational singing. A choir may be formed to help lead the praise, but singing must not be left to the choir. Congregational singing ought always to be the norm.

10. The Psalms have a depth of meaning and beauty that will repay the most careful study. It is vitally important that the congregation understand what is sung. Therefore, it is helpful for the elders to make brief comments on the Psalms sung. It is particularly helpful if one of the Psalms is selected for a more substantial, succinct explanation by an elder before it is sung. Attention should be given to how the Psalm reveals the work of Christ and the blessings of the New Covenant.

The RPCNA Directory for the Worship of God, F-4

The Tucson Reformed Presbyterian Fellowship is meeting in a new location

The new location for the Tucson Reformed Presbyterian Fellowship (RPCNA) is:

The Doubletree Hotel Tucson-Reid Park
445 S. Alvernon Way,
Tucson, AZ 85711-4198

From their website:

“Our morning worship begins at 9:50 AM & Evening Worship at 4:30PM

Today, our worship seems unique, even strange to some. We sing only the 150 Psalms without the use of instruments. Strange as it may seem, for thousands of years, this was the norm in the church. (see Dr. W. Robert Godfrey, Ancient Praise for a brief history of Psalm singing)

We hold to what is called the ‘Regulative Principle of Worship’, which states that God is only to be worshiped as He has revealed in His Word (Deut. 12:32). What God commands is to be employed in worship; if God does not command something, then it is forbidden.

This means that a simplicity of worship will be obvious as Word-centered worship is offered to God. The Tucson Reformed Presbyterian Fellowship will have the following elements in her public worship:

Reading of the Scriptures of the Old and New Testament.
The Preaching of the Word of God in an expository manner.
The Prayers of the saints and on behalf of the saints.
The collecting of gifts and tithes to sustain the advancement of Christ’s Kingdom.
The singing of Psalms without instrumentation.
The New Testament Sacraments of Baptism and the Lord’s Supper.

The Tucson Reformed Presbyterian Fellowship (RPCNA) is committed to the full inspiration and authority of the Bible in all matters of faith and life. We believe that the truth of Scripture is knowable and necessary for salvation. Faith comes from hearing, and hearing through the Word of Christ (Rom. 10:17). Since Christ commissioned the church to make disciples of all nations (Matt. 28:19), we believe it is part of our duty to, set forth the truth of Scripture clearly and publicly by way of preaching and teaching, and creeds and confessions, so that they may be to taught to observe all that Christ has commanded (Matt. 28:20).

In light of the above, we believe that the most comprehensive and accurate summary of what the Bible teaches is to be found in the Westminster Confession of Faith, together with the Westminster Larger and Shorter Catechisms. The Westminster Confession was completed in England in 1647 as a comprehensive statement of Christian belief and practice, with the desired intention of helping Christ’s church become unified in doctrine, government, and worship (John 17:11). In addition to the Westminster Standards, we also maintain the Testimony of the Reformed Presbyterian Church of North America, which is our continuing and contemporary application of the Word of God to our current culture and context.

Each of these documents is considered to be subordinate to, and correctable by, the Word of God. We hope that you will take some time to read our Confessional Standards and contact us if you have any questions or concerns.

For a theology of New Testament worship, please see “The Worship of the Church.”

The Tucson Reformed Presbyterian Fellowship (RPCNA) is a new work planted by the First Reformed Presbyterian Church of Phoenix AZ.

The “Reformed” in our name refers to our adherence to the biblical principles reasserted in the Protestant Reformation of the 16th and 17th centuries. The Reformers reasserted that salvation is by grace alone, through faith alone, in Christ alone, for the glory of God alone. We stand with our forefathers in affirming the doctrine of “Sola Scriptura” – the conviction that the Scriptures are God-breathed and sufficient for all matters of life and godliness (2 Tim. 3:16). Our spiritual heritage particularly comes from the Reformation in Scotland and the Scottish Covenanters. “Presbyterian” refers to our form of church government. Each congregation is under the oversight of a plurality of elders, who are also part of broader courts known as Presbyteries and Synod.

Our heartfelt desire is to worship God according to His will, in spirit and in truth (John 4:24). We desire to glorify Him in our lives as individual Christians and as a body of believers united to Jesus Christ our Lord. If you live in the Tucson area, or are planning to move or visit here, we invite you to come and worship with us!”

Reformed Presbyterian International Conference

RPIC — The RP International Conference is a six day “family reunion” held every four years, that brings together a segment of the Family of God…

THE RP INTERNATIONAL CONFERENCE is a six day “family reunion” held every four years. The Conference brings a segment of the Family of God together which includes new families who have united with the RPNCA, friends of the RPCNA, and families with a rich history of God’s covenant faithfulness over the generations. Family members come from places as far away as Africa, Australia, Cyprus, Ireland, Japan, Scotland, and maybe from places such as East Asia and the Middle East. Over 1600 saints, young and old, enjoy fellowship focused on the Word of God expounded, the Psalms sung, and prayer.

Beyond such worship experiences there is plenty of diversity when it comes to workshops, seminars, and classes for all ages. It is a golden opportunity for the young people of the church to learn how the Lord is moving among peers throughout the world. From the talent night, to the consecration service, to the social events, to the free time, becoming acquainted with the members of Christ’s Family helps such passages as 1 Corinthians 12 come to life.

July 11, 2012 | Lord’s Day lunch registration will close at 5:00 PM EDT on Saturday, July 14.

July 7, 2012 | Room assignments have been emailed to all registrants. Please email the registrars if you didn’t receive this information (registrar@rpinternationalconference.org).

July 4, 2012 | The Program and Recreation booklets are now available on this site. Paper copies of these will be included in each household’s conference packet, but you’re welcome to read them in advance.

July 3, 2012 | Newsletter #6 is now available. Find all the latest news for the conference in the newsletter, which is available for download as a letter-sized version (PDF). This latest and the previous five newsletters can all be downloaded from the newsletter page of this site.

June 23, 2012 | The R.P. International Conference Staff wants people to know that, during the conference, visitors are welcome to attend the morning sessions in the Chapel and the adult breakout sessions during the second hour of each morning. The Tuesday and Thursday evening worship services are open to all. Visitors will not receive nametags and no meals will be available on campus.

As a reminder, visitors are welcome on the Lord’s Day for the following:

9:00-10:15 AM: Morning worship Service
- Dr. Richard Holdeman, preaching
10:30-11:45 AM: Sabbath School Class (Adult/College/High school)
- Dr. Joel Beeke, Teaching
11:30-1:30 PM Lunch
- Registration required at www.rpinternationalconference.org.
2:00 PM: Psalm Sing
7:15-8:30PM: Evening Worship Service
- Pastor David Reese, Preaching

MAY 21, 2012 | Join us for lunch! Those not attending the conference are invited to join us for the Lord’s Day, July 22, 2012, as discussed in newsletter #4. All are welcome to come for the worship services, classes, and Psalm Sing. There are no fees for attendance on that day. However, advance lunch reservations are required for those wishing to join us for lunch who are not registered for the conference. Please register online using this form.

A new website dedicated to the 1650 Scottish Psalter

1650 Psalter available from the Trinitarian Bible Society www.tbsbibles.org — 1650 Psalter available from the Trinitarian Bible Society http://www.tbsbibles.org

A new website recently arrived which appears to be dedicated to the 1650 Scottish Psalter.

“Welcome!

This site has been created in conjunction with the Scottish Metrical Psalm Sing at the Reformed Presbyterian International Conference held on the campus of Indiana Wesleyan University (Marion, IN). The Psalm Sing will take place on Thursday, July 26, 2012, at 2:00 p.m.

We hope that the resources that you find here will assist you in praising the Triune God of Holy Scripture, using His own inspired songbook; especially as it has been translated in the Scottish Psalter of 1650.”

Here is a selection from an article written by Sean McDonald and Brad Johnston

“Reformed Presbyterians have frequently commended the use of this Psalter. Robert J. Dodds, an American missionary to Syria from 1856 to 1870, wrote regarding “what an excellent metrical version of the Psalms we have. Its excellence consists,” he said, in its “fidelity to the original Hebrew. It may be asserted without fear of successful contradiction, that, take it all in all, it retains the meaning, spirit, life, energy, majesty and sublimity of the Hebrew Psalms, as little impaired as does the prose translation.”

More recently, the late J. Renwick Wright, in an address on “The Influence of the Scottish Metrical Psalter” (1949), tied in the experiential Christianity so often found in connection with this Psalter with its precision in translation. “Has the Scottish Metrical Version had great influence on the lives and characters of men? Yes, and all for good. Lying close, as it does, to its Hebrew original, it has been used thousands of times to lead men to seek spiritual life, to enter into spiritual life, and to grow in grace, and in the knowledge of Jesus Christ, our Lord. What better influence could it have than that?”

As we sing from this Psalter, let us remember those that have gone before us in the faith, who have been strengthened, comforted, and edified as they sang these very words. And let us give all the praise of any blessing we receive from this Psalter version to the same eternal and unchangeable God worshipped in centuries past by Reformed Presbyterians around the world.”

Make a Joyful Noise: the Metrical Psalms, a Musical Traditions program by the BBC

This program looks very interesting, covering the history, translation and use of the Metrical Psalter. I have had several people recommend it to me but I can’t get the videos to play on my computer. (I have updated my browser and player, but still not working.)

First, what are your opinions of the portrayal of the Metrical Psalter by the BBC? Does anyone know if these videos are available anywhere else on the internet?

Volume 8 of “Worthy to Be Praised” is now available

Volume 8 of the Worthy to be Praised series is now available:

Of the twelve tunes featured, many are old favourites such as Stracathro, Crimond and Martyrs while some, like Shere and St James, may be an inspiration to learn new tunes for praise.

Volume 1 is back in stock now too, and there are new sample singings on the home page as well as discounts for CD bundles.

“It is our prayer that listening to the CDs will not only improve our family and congregational singing, but also prove a blessing as we hear the precious words of the psalms sung clearly and with expression”

From the Website for Worthy to Be Praised:

“Sing the Psalms with Worthy to be Praised

In this site we wish to share with you our enthusiasm for Psalm Singing and to tell you about the Worthy to be Praised series of Psalmody CDs. While many Psalmody CDs exist, these are unique, having one disc of beautiful Psalm Singing and one disc to teach the harmonies for these tunes.

The discs, which have a distinctively Scottish flavour, are attractively produced and make ideal gifts. With appeal to all ages, they have been used successfully in home education and in Church Psalmody Classes for both children and adults.

The words are all from the 1650 Sco ttish Metrical Version of the Psalms, which can be obtained by clicking on this link. From Volume 4 onwards, Disc 1 also contains four extra tracks with Scottish Gaelic Ps alm Singing and one extra track of children’s voices.

The Worthy to be Praised CDs are produced by the Psalmody Committee of the Free Church of Scotland (Continuing). All proceeds from sales on this website will be transferred to the church to cover the costs of production and finance future recordings.

The CDs are also now available at Blythswood Bookshops (Portree and Dingwall), Stornoway Religious Bookshop, FP Bookroom (Glasgow) and CLC Bookshop (Inverness).”

PT13 – Ministry of Worship

Dennis J. Prutow, D.Min., Professor of Homiletics and Pastoral Theology

Class Number

Audio File

Lecture Notes

Quizzes