Log College Press is the Place to Find American Presbyterian Psalters and Hymnals

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Have you visited our Compilations page lately? It is the home for many interesting works by denominations or groups of authors, but today we are highlighting the assembled psalters and hymnals which represent the sacred song utilized in the praise of God by American Presbyterians. This project is ongoing, but we invite you to check out what is currently available.

Psalters

  • The Psalms of David in Meeter [Kirk of Scotland] (1650)

  • The Book of Psalms [UPCNA] (1871)

  • The Book of Psalms: The Scottish Version Revised, and the New Versions Adopted by the United Presbyterian Church of North America [UPCNA] (1871)

  • The Psalter of the United Presbyterian Church of North America [UPCNA] (1887)

  • The Psalms: A Revision of the Scottish Metrical Version With Additional Versions [RPCNA] (1888)

  • The Psalter: With Music [RPCNA] (1890)

  • The Psalter, or, Book of Psalms: A Revision of the Metrical Version of the Bible Psalms, With Additional Versions [RPCNA] (1893)

  • The Psalter With Music [UPCNA] (1900)

  • The Psalms in Meter [Joint Committee] (1905)

  • The Psalter, or, Book of Psalms: A Revision of the Metrical Version of the Bible Psalms, With Additional Versions [RPCNA] (1907)

  • The New Metrical Version of the Psalms [Joint Committee] (1909)

  • The Psalter With Responsive Readings [UPCNA] (1912)

  • Psalter Hymns: For Use in Families, Sabbath Schools and Bible Classes, Young People's Societies, Prayer Meetings, and Union Services [UPCNA] (1912)

  • The Book of Psalms: Rendered in Metre and Set to Music [RPCNA] (1912)

  • The Book of Psalms: Rendered in Metre and Set to Music [RPCNA] (1920)

Note that the first Psalter employed by the RPCNA (besides the 1650 Scottish Metrical Psalter which it inherited - which is true for all branches of American Presbyterianism as well) was produced by William Wallace Keys in 1863, and is known to history as the Keys Psalter.

Hymnals (including Psalter-Hymnals)

  • [Isaac Watts] Psalms, Carefully Suited to the Christian Worship in the United States of America: Being an Improvement of the Old Versions of the Psalms of David; Allowed, by the Reverend Synod of New York and Philadelphia, to be Used in Churches and Private Families [PCUSA] (1787)

  • [Isaac Watts] Psalms, Carefully Suited to the Christian Worship in the United States of America: Being an Improvement of the Old Versions of the Psalms of David; Allowed, by the Reverend Synod of New York and Philadelphia, to be Used in Churches and Private Families [PCUSA] (1787, 1794)

  • Psalms and Hymns Adapted to Public Worship, and Approved by the General Assembly of the Presbyterian Church in the United States of America [PCUSA] (1830)

  • [George Fleming] Psalms and Hymns, Adapted to Public Worship, and Approved by the General Assembly of the Presbyterian Church in the United States of America [PCUSA] (1834, 1835)

  • Sacred Harmony: A Selection of Plain Tunes Adapted to the Use of the Psalms of David [Associate Reformed Synod of New-York] (1834)

  • Devotional Hymns Adapted to Social, Private and Public Worship [Old School PCUSA] (1842)

  • Church Psalmist, or, Psalms and Hymns: For the Public, Social, and Private Use of Evangelical Christians [New School PCUSA] (1843)

  • Parish Psalmody: A Collection of Psalms and Hymns For Public Worship (1844)

  • The Presbyterian Psalmodist: A Collection of Tunes Adapted to the Psalms and Hymns of the Presbyterian Church in the United States of America [PCUSA] (1852)

  • Hymnal of the Presbyterian Church [PCUSA] (1867)

  • Psalms and Hymns For the Worship of God: Approved by the General Assembly of the Presbyterian Church in the United States, at Its Meeting in Memphis, Tennessee, November, 1866 [PCUS] (1867)

  • The Sacrifice of Praise: Psalms, Hymns, and Spiritual Songs Designed For Public Worship and Private Devotion, With Notes on the Origin of Hymns (1869)

  • The Presbyterian Hymnal [PCUSA, music and words] (1874)

  • The Presbyterian Hymnal [PCUSA, words only] (1874)

  • The New Psalms and Hymns [PCUS] (1901)

  • Bible Songs: A Collection of Psalms Set to Music For Use in Church and Evangelistic Services, Prayer Meetings, Sabbath Schools, Young People’s Societies, and Family Worship [UPCNA] (1901)

  • The Book of Common Worship [PCUSA] (1906)

  • The Psalter Hymnal: The Psalms and Selected Hymns [UPCNA] (1927)

Note that other hymnals are available on individual pages, such as Archibald Alexander, A Selection of Hymns, Adapted to the Devotions of the Closet, the Family, and the Social Circle (1831); Leonard Woolsey Bacon, Congregational Church-Music; With 150 Psalms and Hymns (1854); Nathan Sidney Smith Beman, Sacred Lyrics: or, Select Hymns, Particularly Adapted to Revivals of Religion, and Intended as a Supplement to Watts (1832) and Sacred Lyrics, or Psalms and Hymns Adapted to Public Worship (1841); Louis FitzGerald Benson, The Hymnal (1895) and The Chapel Hymnal (1898, 1910), as well as others; Henry Augustus Boardman, A Selection of Hymns: Designed as a Supplement to the “Psalms and Hymns” of the Presbyterian Church (1861) and Hymns of Praise (1867); George Buist, A Collection of Hymns for Public and Private Worship, Approved by the Presbytery of Charleston (1796); Thomas Cleland, Evangelical Hymns, For Private, Family, Social, and Public Worship (1831); Henry Sloane Coffin, Hymns of the Kingdom of God: With Tunes (1910); William Coombs Dana, A Collection of Hymns: Supplementary to the Psalms and Hymns of Dr. Watts (1859); James Gallaher, New Select Hymns, Designed to Accompany Watts’ Psalms & Hymns (1835); Edwin Francis Hatfield, Freedom's Lyre: or, Psalms, Hymns, and Sacred Songs, For the Slave and His Friends (1840), The Church Hymn Book, With Tunes; For the Worship of God (1872), and The Chapel Hymn Book, With Tunes; For the Worship of God (1873); Robert Pollok Kerr, Hymns of the Ages For Public and Social Worship (1891); Willis Lord, Hymns of Worship: Designed For Use Especially in the Lecture-Room, the Prayer-Meeting and the Family (1858); James Lyon, Urania: A Collection of Psalm-Tunes, Anthems and Hymns (1761); Lowell Mason, Church Psalmody: A Collection of Psalms and Hymns, Adapted to Public Worship (1831), and more; James Ormsbee Murray, The Sacrifice of Praise: Psalms, Hymns, and Spiritual Songs Designed For Public Worship and Private Devotion, With Notes on the Origin of Hymns (1869); Samson Occom, Hymns (1773 and A Choice Collection of Hymns and Spiritual Songs (1774, 1785); Charles Seymour Robinson, Songs of the Church: or, Hymns and Tunes For Christian Worship (1862, 1864), Songs For the Sanctuary: or, Hymns and Tunes For Christian Worship (1865, 1867), Psalms and Hymns, and Spiritual Songs: A Manual of Worship For the Church of Christ (1875); Philip Schaff, Hymns and Songs of Praise For Public and Social Worship (1874); Gardiner Spring, The Brick Church Hymns, Designed For the Use of Social Prayer Meetings and Families, Selected From the Most Approved Authors and Recommended by Gardiner Spring, D.D., Pastor of Said Church (1823); Nathan Strong, The Hartford Selection of Hymns From the Most Approved Authors (1799); Thomas DeWitt Talmage, Many Voices; or, Carmina Sanctorum (1891); Robert Ellis Thompson, The National Hymn-Book of the American Churches (1893); Henry Jackson Van Dyke, Jr., The Church Psalter: One Hundred and Four Psalms Arranged Under Subjects For Responsive Reading (1891); James Patriot Wilson, Sr., Hymns For Social Worship, Collected From Various Authors (1817); and Samuel Ramsey Wilson, Hymns of the Church, Ancient and Modern, For the Use of All Who Love to Sing the Praises of God in Christ, in the Family, the School, or the Church; With a Discourse on Music as a Divine Ordinance of Worship (1872); among many others.

There is much matter here for those who wish to explore how early American Presbyterians offered “the sacrifice of praise, the fruit of lips” (Heb. 13:15) in the sanctuary. The questions raised by the regulative principle of worship about the content of song to be used (inspired psalms or uninspired hymns), as well as the propriety and practicality of instrumental accompaniment, are dealt with in a whole other body of literature to which we have alluded in the past. This collection on the pages of Log College Press is drawn to a great extent from the Louis FitzGerald Benson Collection of Hymnals and Hymnody at the library of Princeton Theological Seminary, as well as from a variety of other sources. We continue to add more literature related to psalmody and hymnody often so be sure to check back here periodically as our collection grows.

B.M. Palmer on the Warrant and Nature of Public Worship

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Have you read the 1853 sermon by Benjamin Morgan Palmer on the Warrant and Nature of Public Worship? A review in Cortlandt Van Rensselaer’s The Presbyterian Magazine (Vol. 4 [1854], p. 39) says that “This discourse belongs to the permanent documents of sacred literature” [italics in the original].

Delivered at the dedication of a new edifice for his church in Columbia, South Carolina, Palmer sketched three principles which relate to the raison d'être of any true place of public worship:

  1. That man, endowed with a social nature, cannot attain the perfection which is possible to him, in the privacy and insulation of his own being.

  2. Public worship is necessary to the Church, as the visible kingdom of Christ.

  3. It is by means of the worship and ordinances of the sanctuary, this kingdom of Christ makes its aggressions upon the surrounding and opposing powers of darkness.

Palmer supports each proposition with Scriptural arguments, all derived from the text of John 4:23-24:

But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth.

We have the text of this sermon on Log College Press, which has been extracted from T.C. Johnson’s biography of Palmer. The original published discourse [not yet available on LCP] also includes at the end Palmer’s concluding prayer, akin to Solomon’s prayer at the dedication of the temple in 2 Chronicles 6. A portion of that prayer is found in the extract that is on Palmer’s page, but the final lines are not included in the extract. Those remaining lines from the original are given here to whet the reader’s appetite for the rest of the sermon.

And now, “O Lord God of Israel, which keepest covenant, and showest mercy unto thy servants that walk before thee with all their hearts! Behold the Heaven, and the Heaven of Heavens cannot contain thee; how much less this house which we have built! Have respect, therefore, to the prayers and supplications of thy servants; let thine eyes be open, and let thine ears be attent unto the prayer that is made in this place! Here choose Zion, and desire it for an habitation. Here abundantly bless her provision, and satisfy her poor with bread! Arise, O, Lord God, into thy resting-place, — thou, and the ark of thy strength; let thy priests, O, Lord God, be clothed with salvation, and let thy saints shout aloud for joy. Let these walls be called salvation, and these gates praise.”

Take time to peruse this valuable discourse here. It is an excellent reminder of why as Christians we gather together corporately to praise and exalt our God, and how God is thereby glorified and the work of the kingdom is advanced.

Breckinridge's Protest Against Instrumental Music in Worship

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In December 1851, Robert Jefferson Breckinridge was very ill. So much so that, when he was requested by friends to address an important theological-practical issue in the church he willingly did so, while recognizing that it might be his last contribution to the church. He deemed the particular issue worthy to take up the final strokes of his pen. As a matter of fact, Breckinridge would live for another two decades, but in this matter he left on record a very powerful protest against the use of instrumental music in the stated public worship of God.

Breckinridge’s testimony against musical instruments in worship led, he says, to him being excluded from some pulpits and also to him being reviled in some cases. For him, though, it was a matter of conscience — respecting fidelity to God’s Word and his ecclesiastical standards — to maintain this position in the face of opposition from some among his brethren. It was at the request of other brethren who were dealing with the question of organs being brought into their own congregations that Breckinridge prepared his 11-point statement.

This article is dated December 30, 1851. According to Thomas E. Peck — who interacted with it in General Principles Touching the Worship of God (1855) — Breckinridge’s article was first published the Presbyterian Herald (Danville, Kentucky) and then reprinted in Baltimore three years later. On Log College Press, we currently have two editions of Breckinridge’s paper: 1) a reprint from the February 1853 issue of The Covenanter, edited by James M. Willson; and 2) an 1856 reprint published in Liverpool, England. The former includes a concluding paragraph that is lacking in the latter.

Breckinridge makes clear in his paper that he is not arguing against the use of musical instruments outside of public worship on the Lord’s Day. He is only addressing the ecclesiastical use of musical instruments as an accompaniment to praise that is sung in worship. He also makes clear in his article that his intended audience is that of the Presbyterian community. It is not a paper written to address all objections to a cappella worship, but only those main objections or concerns that have been voiced by Presbyterians. Key to his argument is a “fundamental” principle [one that we know today by the term “regulative principle of worship”], which, in his words, “[rejects] every human addition to God’s word, God’s ordinances, and God’s worship.”

If something substantial is introduced into the worship of God, Breckinridge argues, positive Scriptural warrant that such a change is necessary — and not merely warrant that it is indifferent — is required.

Persons who seek, openly or covertly, to undermine or to corrupt the faith or practice of our church, founded upon that grand principle, as, for example, by the introduction of instrumental music into our churches, ought to be able to show much more than that such practices are indifferent. They ought to be able to show that they are necessary; for, if they are only indifferent, the positive, general, and long continued settlement of the sense, feelings, and faith of the church against them are reasons enough why offensive attempts should not be made to change the order of our worship, merely to bring in things indifferent; especially when thereby divisions, alienations, and strifes, and at last schism may be the result.

According to Breckinridge, the primary arguments against the introduction of musical instruments into public Christian worship are that it is contrary to God’s commanded ordinances of worship, and it is contrary to the standards of the Presbyterian Church. In numerating the ordinances of public worship commanded by God in the Christian era, and sanctioned by the Westminster formularies, we find reading and preaching of the Word of God, prayer, praise by singing, and benedictions. In opposition to this, Breckinridge highlight the Church of Rome’s efforts to suppress, corrupt and add to every one of these ordinances. Specifically, he points to the use of the organ in worship as a corruption of the ordinance of praise whereby the mechanical tends to the supplant the vocal and spiritual aspects of the ordinance.

Here, then, is the outline of the argument in its simplest form: The use of instrumental music, of any sort, in the stated public worship of God in Presbyterian congregations is, 1st, contrary to the ancient and settled character and habits of Reformed Christians, and especially of those holding the formularies of the Westminster Assembly, and involves defections and changes most deplorable to them: 2d, It is contrary to the covenanted standards of the Presbyterian Church in the United States of America, both in the general principles and spirit, and the particular definitions and provisions thereof, and involves a breach of covenant: 3d, It is contrary to the revealed will of God, as exhibited in the positive institutions for his public worship set up by himself; and involves rebellion against his divine authority.

He goes on to spend some time discussing the Jewish usage of musical instruments on extraordinary occasions related to the Temple, and denies that they made up part of the regular Temple worship, much less the worship performed in the synagogue. But as this aspect of their worship, to the extent that it took place, was ceremonial in nature, and as Christian worship is based on that which is moral and not ceremonial, Breckinridge warns against any attempt to return to the ceremonial form of worship that has been abrogated. He emphasizes that we ought to look to the New Testament for instruction on how Christians should worship, and in the New Testament there is no warrant for the use of musical instruments in public worship by Christians.

The important place which Breckinridge occupies in the history of the American Presbyterian church, and the importance of the particular question he addresses here makes this paper very much worthy of study by the serious Christian. Note that the fuller edition is the 1853 edition from The Covenanter (see also the editorial comments by Willson, which show that not everything Breckinridge says would be endorsed by this representative leader of the Reformed Presbyterian Church of North America, a denomination known for its a cappella worship). Both editions found on Log College Press are quite brief, as is, of course, the summary of Breckinridge’s position given above. His name is cited, though not this paper in particular, by John L. Girardeau in his own masterful treatise, Instrumental Music in the Public Worship of God (1888). See this writer’s paper from the Log College Review for a further look into historic Southern Presbyterian views on a cappella worship. Breckinridge’s 19th century Protest merits consideration by 21st century Christians today.

The Church of the Puritans (Presbyterian)

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The Church of the Puritans, Presbyterian of New York City had its beginnings with a small group that began meeting together in the summer of 1869 in a house on the corner of Lexington Avenue and 128th Street. That assembly developed, under the authority of the Presbytery of New York, into a congregation that became known as the First Presbyterian Church of Harlem in 1871, which met at Harlem Hall. Its continued growth necessitated the creation of a Second Presbyterian Church of Harlem, which was organized in March 1872.

Later that year a call was issued to Edward L. Clark (1838-1910) to become pastor of this second congregation. He was installed as pastor on October 24, 1872, at which time John Hall preached the sermon, Howard Crosby gave the charge to the pastor, James O. Murray gave the charge to the people and an address was given by Thomas S. Hastings.

The corner-stone of a new building on 130th Street near Fifth Avenue was laid on June 26, 1873. George B. Cheever gave an address on this occasion. He was also a major benefactor of the work and it was a condition of his financial gift (most cheerfully accepted) that the congregation be renamed “The Church of the Puritans.” Cheever had previously served as pastor of The Church of the Puritans, Congregational in New York City at Union Square and 15th Street, and it was $87,000 received from the sale of the lease of the Union Square property which Cheever donated in part to carry on the name. Construction of the work was supervised by architect James W. Pirsson and conducted in the Gothic Revival style. The Financial Panic of 1873, however, severely impeded progress.

Dedication of the church building took place on April 15, 1875. The sermon was preached by George B. Cheever, prayer was offered by Philip Schaff, and addresses were delivered by John Hall and others. The following month all debts were paid, which was a tremendous relief to a congregation that had endured the weight of financial pressures since the Panic ensued.

Part of the means to pay off the church’s debts involved the sale of the 1875 George Jardine & Son organ to the St. Cecilia Roman Catholic Church in Harlem. In 1921, it is known that the Church of the Puritans had another (Alexander Mills) organ in use - despite the well-known historic Puritan opposition to the use of instrumental music in worship, especially by means of organs.

Rev. Clark resigned not only as minister of The Church of the Puritans, but also withdrew from the Presbyterian Church in the United States of America (PCUSA) in 1893 in protest of the decision in the trial of Charles A. Briggs. That departure marked the beginning of the decline of what had been a congregation with a promising future. The church conducted a Puritans Chapel on 135th Street with Mr. George C. Lay as Superintendent from 1902 to 1907. In 1936, the decision was made to sell the building to St. Ambrose, a black Episcopal parish, led by Rev. Elliott E. Durant.

This picture, taken in 2014, shows St. Ambrose Episcopal Church, as the congregation is now named.

The early history and architecture of this congregation is told by Edward L. Clark in The Church of the Puritans, Presbyterian (1889). Today, one might well pass the St. Ambrose Episcopal Church on W. 130th St. and not realize that this Gothic church building was once a Presbyterian landmark in the city of New York with a memorable name.

Samuel Blatchford: Heaven is an Eternal Sabbath

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When we've been there ten thousand years, bright shining as the sun, we've no less days to sing God's praise, than when we'd first begun. — John Newton, “Amazing Grace”

A sermon delivered by Samuel Blatchford (1767-1828) not long before his passing from this life to the next still speaks to a truth of great importance to our own generation almost two centuries later. Preached on November 27, 1825 and published the following year, the sermon was titled The Sanctification of the Sabbath. Among the points made in conclusion (p. 20), we find a powerful argument for adhering to the Fourth Commandment in the recognition that the Christian Sabbath is in fact a foretaste of heaven.

A very great part of the exercises of the Sabbath, duly sanctified on earth, bears a strong resemblance to the employments of the heavenly world. Heaven is an eternal Sabbath. There the spirits of just men made perfect approach with delight the seat of the infinite Jehovah. With adoring praise, they pour forth their lively gratitude. With exquisite pleasure, they contemplate the Author of all things, who governs and actuates the immensity of beings, which occupy the universe of life. The hallelujahs of praise break forth in uninterrupted harmony from every angel, and every redeemed sinner. And, my brethren, in the due sanctification of this holy day on earth; in a general consent to worship God; not to speak our own words, nor to think our own thoughts; to have our meditation of God; to croud [sic] about his altars; to esteem a day spent in the courts of the Lord’s house preferable to a thousand elsewhere: O! this is to congregate with the hosts of glory, and to constitute a heaven upon the earth. Hereby we shall know him who hath sanctified the Sabbath, and be maturing for those enjoyments, where there remaineth a rest, a Sabbatismos, for the people of God.

What a profound thought it is to recall that our exercises of worship on the Lord’s Day are but prelude to joining the heavenly choir itself, to glorify God in heaven even more perfectly forever than we aim to do on earth each week. When we exalt the name of God together from one Sabbath to the next, we begin to taste the delight that awaits us where we will praise Him unceasingly. Read Blatchford’s full sermon on The Sanctification of the Sabbath here, and consider the reward of keeping God’s day holy on earth, which is a but a taste of heaven.

John Witherspoon's Letter From a Blacksmith

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Blacksmith, A. John Witherspoon, D.D. A letter from…to the ministers and elders of the Church of Scotland…L. 1759. — William Cushing, Initials and Pseudonyms: A Dictionary of Literary Disguises (1885), Vol. 1, p. 36.

Before John Witherspoon came to America to serve as President of Princeton, and before he signed the Declaration of Independence and the Articles of Confederation, Witherspoon served as a minister of the Church of Scotland. In 1759, while serving as the pastor of Laigh Kirk, Paisley, he published a work under a pseudonym, A.T., supposedly a blacksmith, aimed at reforming contemporary worship: A Letter From a Blacksmith to the Ministers and Elders of the Church of Scotland. Interestingly, the anonymous but learned blacksmith with a heartful desire to see reform in the Church of Scotland references the Ecclesiastical Characteristics, which Witherspoon himself authored in 1753.

The work challenges officers of the church to amend the manner of worship in regards to defects in the public reading of the Scriptures, singing of Psalms, the manner of the administration of the Lord’s Supper, prayer, and preaching. He aims to show that such worship as was achieved by the Reformers had degenerated in the author’s day, and also that set forms of public prayer, which he argues were used by John Knox and others, would be more helpful than the extemporaneous prayers then currently employed.

Witherspoon’s Letter From a Blacksmith has recently been added to Log College Press. It is an intriguing read, especially knowing who the author was - a minister, not a blacksmith, who was in fact, writing to his colleagues. Witherspoon also later served as the convening Moderator of the 1789 General Assembly of the Presbyterian Church in the United States of America, which adopted a revised Directory of Worship. Take time to explore this fascinating early work by Witherspoon here.

As noted in a later (June 8, 2021) blog post - Postscript on Witherspoon:

Last month we published a blog post on “John Witherspoon’s Letter From a Blacksmith.” An alert reader reached out to us to let us know that the attribution of Witherspoon as the author of this anonymously-published 1759 letter is disputed and far from clear. As a result of our friend’s helpful information, and following further research, we have removed that letter from Witherspoon’s page. It is unknown for certain who wrote it. But in the meantime, we have also added many more works by Witherspoon, including the preface to the Bible noted above. Thank you to our friend for reaching out to help us clarify this point.

Out of the closet grows the temple: William Aikman on family religion

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In 1870, the Rev. William Aikman published a volume titled Life at Home: or, The Family and Its Members — with the aim “to bring, if possible, the blessed light of the Gospel of the Lord Jesus Christ into the family circle” — which includes a chapter on “The Altar in the House,” from which today’s post is drawn.

Here Aikman speaks of the trajectory of spiritual life from the inward soul to its outward expression in the social sphere of the family home.

Religion is a matter of the heart and belongs to a man’s unseen existence; it is also a matter of the outward life and belongs to his public walks. If man were simply a spiritual essence, all that relates to God and his own thoughts and feelings might be confined to that realm in which solitary and alone he lives — his own soul. But he has a corporeal being, he lives in a world of seen things, and is in immediate and perpetual contact with persons and things as substantial as himself. His religion, then, like himself and because it belongs to his whole nature, reaches out and touches all around him. It cannot, it must not be confined to the secresy of his own bosom.

Every one who takes a broad or accurate view of man, must acknowledge that there ought to be some public recognition of God by any one who professes to believe in Him. This needs to be stated only, not argued. He who never in any form makes an acknowledgement of God, who does not at times before men take the posture of devotion, or show, by some seen act, that he recognizes the fact of God's existence and his own relations to the Infinite One, can make no claim to the title of a believer.

Since religion is more than a matter of the heart, it demands an outward manifestation. How long, think you, were every form of public religious service to be withdrawn, would it be before all religion would be gone from the earth? Were every church to be not only closed but removed, so that not even crumbling walls or deserted precincts should speak of Him who was once worshipped there; were there to be no assemblings for prayer and praise, no voice heard calling on God; were religion, all over the earth, to be shut up in each man's bosom, a generation would scarcely have gone by before the very idea of God had vanished from the apprehension of men.

The instincts of man, however, make such an inward limitation of religion impossible. The heart within, confined and imprisoned, breaks forth at the door of the lips in prayer and adoration; the man in his complex personality cries out, I must show forth what is within; my soul unseen worships the Unseen God; but this eye looks out upon His works, this body lives among the visible things of His hands ; there are other men who with me live and have their being in Him; before them and with them I must worship God. No command is needed; public worship of God goes hand in hand with the recognition of God.

In this way it comes to pass that all thinking persons acknowledge the importance of outward religion — of public divine worship. To a Christian man it becomes a necessity. He must have his closet, a secret place, in whose retirement he may tell the story of his wants and his cares in the ear of a compassionate and sympathizing Father; but he must also have the goodly assemblings of his brethren, in whose company he may sing the songs of Zion, and with whom he may call upon the name of Zion's King. He has a God whom he acknowledges, and whose favor he seeks when alone; that God he must honor and worship in the presence of other men. He has a private religion; he has also a public religion. He cannot be satisfied to worship Jehovah only where no eye can see him; his heart craves in all humility and sincerity that, abroad and with his fellow-men, he may bring his tribute, lowly though it be, of gratitude and love. So out of the closet grows the temple. The one is as necessary as the other. The one is the place where a lone soul holds intercourse with an unseen God; the other where the man with men looks upward to the Creator, Preserver and Lord of them.

Between these two there is a sphere of thought and of influence, more important, perhaps, than either —The Family. It stands midway between the secret and the public life of a man, and vitally affects them both. Here a man spends a large part of his life; from it he derives the chiefest good of earth; here are his highest joys; here are his profoundest sorrows; here are his hopes and fears; here the fountain whence flow streams which make pleasant or weary his way; here are his loved ones; here those in whom and for whom he lives; here those whom he is set to guard and guide, whose destiny he shapes for the eternal years.

In this way, Aikman helps the reader to understand that in the trajectory of spiritual life, the family stands between the individual soul and the public, social and corporate expression of religion. Between the private and the public is the home, where spiritual life is cultivated, as in a nursery, building roots, before it comes into open view. “So out of the closet grows the temple.” And thus God is to be glorified in all spheres — private, family and public.

The Explanation of the Psalm

The current Directory of Public Worship of the Reformed Presbyterian Church of North America (RPCNA) alludes to a long-standing custom to be found within Covenanter worship services: the explanation of the psalm to be sung.

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.

Robert J. George devoted several pages to this topic in the first volume of his Lectures in Pastoral Theology (1911), pp. 117-124. The first portion of his remarks is reproduced here for consideration. 

"LECTURE XII

THE EXPLANATION OF THE PSALM

The explanation of the Psalm to be sung at the opening of the Sabbath morning service is a long established custom in the Covenanter Church. Formerly other Presbyterian churches had the same practice. Now it is scarcely known except in the two Covenanter bodies. In regard to this service let us observe —

I

The Importance of the Explanation of the Psalm.

I. It is essential to the intelligent use of the Psalms.

The Psalms need to be expounded. They cannot be seen in all their beauty, or felt in the fullness of their power without explanation. While their truths are adapted to all times, many of them are set forth in the imagery and phraseology of a former dispensation — which need to be unfolded to reveal their spiritual import.

Not only do they need to be explained, but they will bear explanation. In this they differ from hymns of human production. Dr. James Kennedy was accustomed to tell of an old Scotch minister who in his native land was used to explaining the Psalm. Removing to this country and finding the hymns in use, he undertook to explain a hymn. After several unsatisfactory efforts to expand the thought he closed the service in disgust, saying: 'Brethren, I can take naething oot o' that, for there's naething in it.' But the Psalms of the Bible are wells of salvation out of which we may draw water with joy, and the well is deep.

2. The explanation of the Psalm is a beautiful and appropriate introduction to the services.

The Book of Psalms is the devotional book of the Bible. It is eminently fitting that assembled worshipers should turn at once to a lesson from the Divine Word. And what could be more reasonable or natural than to find that morning lesson in the devotional book. And this is what many do, even of those who do not employ the Psalms for praise. A Presbyterian minister recently said to me: 'I always take my morning lesson from the Psalms.' This is very suggestive.

Young gentlemen: Instead of regarding the practice of Explaining the Psalm as an old-fashioned, antiquated custom to be borne with only until it can be gotten rid of, we should recognize in it a beautiful and helpful service which places our church in the foremost rank of those who are striving to restore the word of God to its true and commanding position in the services of His house, and which should inspire us with a purpose to advance this part of our public worship to the highest possible perfection.

3. It is, in itself, a delightful service.

(1) It must be so from the character of the Book of Psalms.

I will quote one or two testimonies on this point. Athanasius writes: —

'They appear to me a mirror of the soul of every one who sings them. They enable him to perceive his own emotions, and to express them in the words of the Psalms. He who hears them read receives them as if they were spoken to him. We cannot conceive of anything richer than the Book of Psalms. If you need penitence; if anguish or temptation have befallen you; if you have escaped persecution or oppression, or are immersed in deep affliction; concerning each and all you may find instruction and state it to God in the words of the Psalter.' 

Ambrose says: ''The law instructs, history informs, prophecy predicts, correction censures, and morals exhort. But in the Book of Psalms you find the fruit of all these as well as a remedy for the salvation of the soul. The Psalter deserves to be called the praise of God, the glory of man, the voice of the church, and the most beneficial confession of faith. In the Psalms delight and instruction vie with one another. We read for instruction and sing for enjoyment.' 

Many such eulogies have been pronounced upon this book by the most eminent and saintly men of all ages. It cannot be otherwise than a delightful service that brings forth the rich treasures of this book for the devotional exercises of God's people on the Sabbath morning.

(2) This is the testimony of our people.

The most spiritual members of a congregation will often say that the explanation of the Psalm is to them the most uplifting service of the day. So unanimous is the testimony of good people to the delight they have found in the service that when it is otherwise there must be a fault either in the manner of explanation, or in the complaining hearer.

(3) This is the testimony of outsiders.

By these I mean attendants from sister churches which do not use or do not explain the Psalms. They frequently speak of this as a unique, striking, profitable, and even beautiful service.

Young gentlemen: Let me urge you to exalt in your minds the claims of this service and to devote to it your best gifts — let the entrance to the temple of worship be by the 'Gate that is called Beautiful,' so that on the very threshold, the worshipers will be reminded that it is God's house, and that God Himself is within."

Pastor George wrote further on this topic regarding "What Should Be the Character of This Explanation?" and "Suggestions As to Methods." His counsel to pastors who perform this function in the worship service includes recommended commentaries on the Psalms; suggested time limits on the explanation of the Psalm to be sung; the devotional character of the explanation; and encouragement to center the focus of the explanation of the Psalm on the Person of Christ. 

The exclusive place of the Psalms in Covenanter worship is well known. The explanation of the Psalms to be sung is perhaps less so. But it is worth taking a look at Pastor George's guidance on this point to better appreciate the importance Covenanters place on singing with understanding ("For God is the King of all the earth: sing ye praises with understanding," Ps. 47:7).