The city
churches have nothing
more to do than
fulminate some new (musical) mode in worship, then the rural
districts will frictionate the batteries and flash the lightning.
[Originally appeared in
THE ASSOCIATE PRESBYTERIAN, 1862].
A GRAND movement on the part of
mankind in any direction, or for any purpose moral or political, with
a view to reformation, is an interesting and proper subject to be
studied. It is so not only for those who eagerly participate in it,
but also for those who stand aloof from, or even oppose it.
Man being by nature
possessed with some degree of veneration,
........ is ever ready to adore some deity either true or
false; and
........ that part of his worship which most affects his animal
nature,
........ ........
in that he is almost
certain to err,
........ ........
if not restrained by the light and spirit of divine revelation.
Music in all ages has occupied
no inconsiderable place in society, both in its social and sacred
character. We learn from the Bible that at the earliest period,
almost coeval with man,
music became one of
the social
enjoyments of at least
a part of the human family,
........ the descendants of Cain.
There perhaps never has been a
nation, either enlightened, civilized, or savage, but has been in
some sense swayed by its sceptre or has worshipped at its
shrine.
There is a
strangely potent
influence in the combinations of sounds that can summon up our emotions,
as if a
spirit had made those
sounds its home,
and entering by
them were playing a
responsive symphony on the chords of the heart.
Love, joy, sorrow, triumph, and
devotion, all find in music appropriate expression; and by it men are
stimulated to acts
of daring as well as to
infatuation in worship.
It has
led armies to
battle, and marshaled
Satan's
hosts in all the
idolatries of past ages.
And at the present day it
stands pre-eminent in all the refined idolatries of the churches.
As an illustration of its
power, many schemes
have been invented for raising money for benevolent objects,
........ but none
have been so successful as to sugar-coat philanthropy with music.
Do we wish to raise money for
the poor, for the church, for missions, domestic or foreign, we have
only to hire some
proficients in music,
advertise a
splendid ball, with tickets from one to three dollars apiece, and
hundreds, yea thousands, of the gay almoners in the city will besiege
the place designated, and spend money without stint.
It is scarcely necessary here
to say that music
occupies the most conspicuous place,
as there would be
no
dancing without music,
and the result is that the managing committee carries off
plethoric bags of
gold for the benevolent
object.
So also to aid our Sabbath
School, or build a church, we have only to get up a concert of music, and the coveted dollars are forthcoming.
To give currency to this OR ANY
OTHER HUMAN INVENTION, the city
churches have nothing
more to do than
fulminate (explode with violence) some new mode in
worship,
........ then the rural
districts will frictionate the batteries and flash the lightning.
Having seen the
magic powers of
music in
abstracting
money for
sacrifice, the
point to which we wish to call special attention is its
deleterious
influence
(See Music-Drug-High connection) in what purports to be ascriptions of praise in
public worship,
which we have no
hesitation in saying is nothing more than a musical entertainment as conducted under the auspices of alleged
improvements in the service of the sanctuary.
That refined music in our
churches has brought the different denominations of professed
christians, with perhaps one or two exceptions,
........ to the footstool of Apollo (Abaddon, Apollyon) and Euterpe
(In
Greek religion, one of the nine Muses, patron of tragedy or flute
playing), the
fabled god and goddess of
music,
is evident from the fact that
instrumental music which was by our forefathers denominated
ensigns of
Baal, are introduced
into many of the churches, and in still a greater number the
vocal is performed by a choir, which is made to serve in the place of
congregational singing.
It was noted by the Classical
writers and church fathers that when you, in the words of a famous
innovator, "lead the worshipers into the presence of God," that
some other
spirit or "god"
steals
in.
"We are not
innovating, my friend, in preferring Apollo and the instruments of Apollo to Marsyas and his instruments." "No, by heaven!" he
said, "I think not." "And by the dog," said I, "we have all unawares
purged the
city which a little
while ago we said was wanton." "In that we show our good sense," he
said."
Come then, let us
complete the
purification.
For upon harmonies would follow the consideration of rhythms:
we must not pursue
complexity nor great variety in the basic movements,
but must observe what are the
rhythms of a life that is orderly and brave, and after observing them [400a] require the
foot and the air to
conform to that kind of man's speech and not the speech to the foot
and the tune.
What those rhythms would be, it
is for you to tell us as you did the musical modes." Plato Republic Book III
To the Greeks, Apollo
(Abbadon, Apollyon, Satan, Beast) was the GOD OF EXTERNAL HARMONY
because he was the Far Shooter "making melody" by twanging his
bowstring and sending "singing" arrows to kill the foe.
So the meaning of
the name
Apollo will be
"moving
together," whether in
the poles of heaven (home of the beast) as they are called,
or in the
harmony of
song, which is
termed concord,
because he moves all
together by an harmonious power, as astronomers and musicians ingeniously declare.
And he is the
God who presides over harmony, and makes all things move together, both among Gods and among men.
And as in the words akolouthos and akoitis
the a is substituted for an o, so the name
Apollon
is equivalent to omopolon; only the second l is added
in order to avoid the
ill-omened sound of destruction (apolon). Socrates, Plato Cratylus
It is a
lamentable fact that all the popular
churches have become academies of music, where only the initiated can participate - a kind of religious opera, where crowds are attracted to hear our
prima donnas.
This practice would doubtless
meet with greater opposition were not that the Clergy are marshaled in its favor,
........ it having proved the most efficient
auxiliary in keeping up
an audience,
........ and also in some degree contributing to that indispensable
object,
........ an ample salary of from one to five thousand dollars,
........ and even more in some of the
cities.
But should there, in some mysterious way, a radical change come over
the lay members of the different denominations,
requiring a mode of singing better adapted to the capacities of
all the worshippers than at the present;
and assured likewise that by the change
the
accessions to each
denomination would be accelerated,
and their financial concerns greatly improved, and the interest of the
clergy better promoted according to the
proverb "like people like priest," under such circumstances, and in a
very brief period,
there
could not be found one
in all this Israel from
Dan to Beersheba but would sound the key-note in favor of reform,
and there
could
not be found on the
pages of inspiration a passage upon which to predicate an argument in
favor of a restricted
mode of singing.
No pulpit orator would slumber
at his post, or be guilty of remaining dumb, but all, priest and
people, with one voice would submit to fashion's decree, and music
not at all
artistic would soon
become pleasant and profitable to refined ears. Sad as this picture may appear, and
it may be thought by some to be overdrawn,
let those who think
so read Micah 3: 10, 11 "They built up Zion with blood, and Jerusalem with iniquity.
The heads thereof
judge for
reward, and
the priests thereof
teach for hire, and the
prophets divine for
money."
[The instrument of the
Witch of
Endor was an old, empty
wineskin called the "familiar spirit." The emptier
the sounding gong the more powerful its voice]
As different views are
entertained with reference to the proper place that music should
occupy in religious worship, it may be necessary in the examination
of this subject, and that we may not be misunderstood, to define more
clearly our position.
The question does not concern
the practice of concert
or continuous
singing, or of the use
of instrumental music in private, nor their use on extraordinary public occasions
about which we have
nothing to say here,
but simply their
use in the ordinary
public and divinely instituted worship of God. It is against this use I protest, and
this argument is not intended so much as a general one,
but rather as a
special one addressed to Presbyterian people professing Presbyterian
principles.
The Associate
Presbyterians of America, and those from whom we descended in the old
countries, and particularly those of Scotland and Ireland, from whom
we have received our common faith,
have always, and
under all circumstances as a body,
opposed and rejected every human addition to God's word, God's ordinances, and God's worship.
They have considered this
principle
fundamental, not only
in Presbyterianism, but also in Protestantism and in christianity,
and upon this point their testimonies are clear and abundant against
Papists, Prelatists, Lutherans, and all errorists.
But here a question is
presented, had our forefathers any authority for opposition to those denominations, some of which had introduced
instrumental music as a part of the public worship,
and others
continuous singing, etc.,
as well as at the present day; or does the Scripture give us no light
on this matter? Are we left to walk in regard to this important
subject "in the sight of our own eyes and in the light of the sparks
that we have kindled."
To the two first
interrogatories we give an affirmative answer, but to the last an
emphatic no.
The first conspicuous example
that we find in Scripture in which music was employed as an
appendage to the divinely appointed ordinance of praise, is
contained in Exodus 15, on the deliverance of the Israelites at the
Red sea.
Moses and
Israel, no doubt, by
divine inspiration indited
this song and delivered it to the children of Israel to be sung
before they stirred from the place where they saw the Egyptians dead
upon the shore. They there expressed their joy in God and
thankfulness to him.
"Then sang Moses
and the children of Israel this song unto the Lord, and spake saying,
I will sing unto the Lord for he hath
triumphed gloriously, the horse and his rider hath he thrown into the
sea," etc. On
this text HENRY says,
"The solemn singing
of this song, Miriam or Mary presided in an assembly of the women, who, according to the softness of her sex and the common way of those times for
expressing joy, sang this song; Moses led the psalm and gave it out
for the men, and then Miriam for the women." The whole circumstance
furnishes indubitable evidence that the first time music became a
part of the public praise of God, that lining
was the only, the proper expedient, and necessary to a universal
participation.
"In the first place,
it will be noticed from
the account of the triumphant rejoicing on the shore of the Red Sea
that the men sang
only: 'Then sang Moses
and the children of Israel this song unto the Lord, and spake
saying.'" (Girardeau, George, p. 33)
"In the second
place, it was Miriam
and the women who used instruments of music on the occasion: 'And
Miriam, the prophetess, the sister of Aaron, took a timbrel in her
hand; and all the women went after her with timbrels and with
dances." (Girardeau, p.
33).
See the whole story of Miriam as a prophetess of
Hathor as a prelude to failure.
Take another example. First
Chronicles 13:1-2 "And David consulted with the captains of thousands and
hundreds, and with
every leader. And David said unto all the congregation of Israel, If
it seem good unto you and that it be of the Lord our God, let us send
abroad unto our brethren everywhere, that are left in all the land of
Israel, and with then: also the Priests and Levites which are in
their cities and suburbs, that they may gather themselves unto us.
And let us bring again the ark of our God unto us." And in chapter
16:7, it is said, "Then on that day David delivered first this psalm,
to thank the Lord, into the hand of Asaph and his brethren;" and in
the context David directed the Israelites to "give thanks to the
Lord, sing unto him, sing psalms unto him, O ye seed of Jacob, Israel
his servant;" and lest the requisition should appear limited in its
application, in the 23d verse of the same chapter it is said, "Sing
unto the Lord all the earth."
This remarkable case proves
beyond the possibility of cavil, that lining out the psalm was the necessary practice of that day of solemn
convocation,
for even the
Levites themselves could not sing it without being given out or
lined,
how much less that august assembly, and whatever God requires in his
moral government of one, he cannot demand less of another, if
religion be at all a living principle in the professor,
and in public
worship the word of
God contained in the
psalm is reiterated or parceled out,
and this same word (not refined music) is reciprocated from the fullness of the soul,
then
only does music become
the vehicle of genuine praise, the spontaneous outgushing of true
worship.
Throughout the book of Psalms
the most general terms are employed to set forth a universal
obligation to celebrate God's praise. Let the following passages out
of many that might be adduced suffice: Psalms 66: 4ó"All the
earth shall worship Thee, they shall sing unto thy name." Psalms
95:1ó"O come let us sing to the Lord, come let us every one."
Psalms 148:11-13: In this psalm all are required to praise the Holy
One of Israel, and are given in detail. "Kings of the earth and all
people, princes and all judges of the earth, both young men and
maidens, old men and children, let them praise the name of the Lord."
Space does not
allow us to quote all the passages which refer to this subject,
but after an examination of
every passage in the Bible usually referred to in this connection,
and of a multitude of others hearing upon it, I have no hesitation in
saying that it does not
contain a single text
which asserts or implies
any other mode of singing praise
than that of lining
out the psalm in public worship, or is in harmony with the capacities
of all.
The next inquiry is, has the
educational advantages of the nations or people from the time
this law was first given to Moses until the art of printing was
discovered, been such that congregations could praise God in a song
without it being lined or given out? Let history answer for this
period. On this subject writers are pretty generally agreed. In "A
Narrative of Church History," compiled by WILLIAM GIBSON and
ALEXANDER MCLEOD, D. D., page 29, in reference to the education of
the Jews, they say
"Instruction before the people learned to
read was conducted entirely by the conversation of the
prophets, the priests,
the Levites, and the heads of families. The progress of the Jews in
literature was very slow. Eight hundred years after writing the law
by Moses it was rare to find a copy of the book in which it was
contained. During the reign of the pious Josiah there was some
difficulty in procuring a copy for the king's use." On page 38 they
say.
"The rapidity with which the
Gospel spread during the Apostolic age, and the prospect of spreading
it still farther, exposed all the Apostles to great and unceasing
danger and toil. They had the care of all the churches, but they
could not be present everywhere. The first converts in general were
simple and pious, and the first ministers were faithful and zealous.
The means of information were, however, few. The canon of Scripture
was not yet complete. Copies of the Scripture were scarce; pious
books were not to be attained. And few persons could READ.
"We might add
quotations, but we presume the above will be sufficient to establish
the fact that scarcely a tithe of the population of the globe, from
the giving of this law to Moses for near three thousand years, could
read a single paragraph. This is not at all strange when we take into
consideration that education was then imparted through the medium of writing, and
that too under unfavorable circumstances.
If these premises
are correct, the conclusion follows that concert or continuous singing then in the churches could not be
conducted in accordance with the law already adverted to without
making the office-bearers chargeable with a willful disregard of the
statute.
The next thing that claims our
attention, is to examine the title
upon which this stupendous Babel,
the singing without lining, is predicated. The advocates of this
practice do not pretend to have either precept or example from the
word of God, but their highest authority is the practice of the
reformed churches of Scotland, and particularly the Scots
Commissioners to the Westminster Assembly, that framed the Confession
of Faith,
were opposed to the
clause in that instrument requiring the psalms to be lined in public
worship.
And further, that we may not be
charged with taking a one-sided view of this subject, and also that
the friends of this religious heresy may see themselves in their own
mirror, we will introduce WALTER STEWART of Pardovan. In his
"Collections," page 85, he says,
"It was the ancient
practice of the church, as it is yet of some reformed churches
abroad, for the minister or precentor to read over as much of the
psalm in metre together as was intended to be sung at once, and then
the harmony and melody followed without interruption, and people did
either learn to read or get most of the psalms by heart;
but afterwards, it being found that when a new paraphrase of the psalm was appointed, it could not at first be
so easy for the people to follow, then it became customary that each
line was read by itself and then sung.
But now, having for so long a
time made use of this paraphrase, and the number of those that can
read being increased, it is but reasonable that the ancient custom
should be revived, according to what is insinuated in the Directory
on this subject." And with regard to the Scots Commissioners,
LIGHTFOOT, in vol. 13: page 344, says,
"Then was our
Directory for singing psalms read over to the Scots Commissioners,
who were absent at the passing it. And Mr. HENDERSON disliked our
permission of any one to read the psalm line by line, and this
business held us some debate." These remarks of STEWART follow the
act of the Church of Scotland authorizing the use of the present version of the
book of
Psalms, which occurred
two years after the adoption of the Confession of Faith; and here let
it be remarked, that this author does not say that at that time there
were many congregations that sung without lining the psalm, "but that there were some," and farther,
he says they were not in that section of country, they were abroad,
so that according to this advocate of continuous singing, he was an
exception.
But admit for the argument's
sake that there were some,
it does not prove continuous singing right; if it did, the
friends of hymns of
human composition would
have quite as easy a task to prove that among some of the Reformers
there were those that advocated and used hymns in their public and
private worship, both at home and broad, or that the doctrine of
consubstantiation was right because LUTHER and some of the churches
of Germany adopted it as a part of their creed.
When the Westminster Assembly
adopted that article of our Confession requiring the psalm to be read line by line before the
singing thereof, it was
not until after due deliberation and in strict conformity to the
necessities of worshipping assemblies. And if we regard the spiritual
interest, and have a due respect for the rights and capacities of the
unlearned, the blind, etc.,
it will be indispensable in all coming time. For we are assured that
the poor will never cease out of the land. And it is further obvious
to every one that there is no one article of our Confession that
harmonizes to a greater degree with the true spirit of christianity,
and every day's experience, since its utterance until now, confirms
its wisdom and commends its truth, although the practice is now cast
in the shade by those that are wise above what is written.
There is in the
unrenewed mind a desire to improve
upon the divine arrangement by some scheme of human wisdom, to which
neither the Bible, our standards, nor the past history of the church,
gives any sanction.
These innovations are almost
universally based upon some human policy regulated by expediency, employed, to
enlarge the
congregation, or
subserve some supposed necessary end or interest.
And the advocates
are ever ready to be drifted into the current of popularity and to be
steered by the uncertain chart of public opinion, rather than by the
divine standard of truth and duty. Persons may become infatuated by music.
A case occurred not long since
which may in some degree serve as an illustration. A minister of a
psalm-singing church, by invitation as we understood, preached a
sermon in the college hall at Cannonsburgh, Pennsylvania, before the
literary societies, and in deference, as we suppose, to the faith of
our Bishop, a few copies of the Psalms of David were procured for the
occasion.
At the rear of the
building there were a few seats occupied by the prima donnas, and a few of the sterner sex, if such
were possible, with music books before them, tune selected, and after
pitching the tune, one of the most skilled of the fair commenced the sound.
By this display,
and a renewed performance in the village church the same evening, our
minister was again brought under the influence of continuous music;
and such was the effect upon this so called Reverend,
that he even stepped aside from
his subject, when declaiming, to pass an encomium upon this improved
mode of singing. Nor did he fail to indulge in language that
obviously cast reproach upon the practice of his own church, who have
not yet cast off Presbyterianism and adopted Congregationalism on
this subject. We need not at present quote his rehash, which has been
reiterated a thousand times, as it would neither give vitality nor
zest to our article.
Again, on all occasions the
plea is presented by the friends of fashionable, continuous singing, that the expedient of lining is
no longer a necessity, since nearly all can read. With reference to
those countries, and those honored descendants from whom the
Confession of Faith emanated, a single quotation on this point will
suffice. Dr. THOMAS DICK, whose testimony, we presume, will not be
disputed, in his work on the "Mental Illumination and Moral
Improvement of Mankind," page 27, says that
"In Scotland, which
is reckoned one of the best educated countries in Europe, it is found
that only one in eleven out of the entire population has the benefit
of education," or can read and write. But this obstacle, we admit,
does not exist to the same extent in America.
Still there is a large number
that cannot read in the States, if we take the Census as evidence. In
1850 every twelfth
person in the South, and in the North every twentieth, were unable to read, and this is doubtless far
below the number of the uneducated, because few will admit that they
labor under that disability. Thus, a correspondent of the NEW HAVEN
JOURNAL, in a letter from Roanoke Island, says that in one company,
any of the "Wise Legion," out of sixty-four men seven only could sign
their names; and in another of the same Legion, out of fifty-eight
men but five were able to write. There is also a considerable number
who, by impaired sight, are in the same situation; these added would
form a large class that would be deprived, not to speak of those
contingent cases, such as the aged not being in possession of their
glasses at the time, women having the care of children, strangers,
etc. All these would be barred the privilege
of raising their voice in praise to God by any other mode than that
of lining out the psalm in public worship.
But leaving out of view
entirely those that cannot read, the blind, etc., still there remains a valid objection to continuous
singing in public worship, which is this:
After its adoption,
and a little progress in the way of an artistic performance which always follows the practice, an
insuperable
barrier is soon
presented, and a large number in each congregation, not having
suitable qualifications, are deprived of joining in this exercise.
In every congregation there are
those that are past the age of improvement in music, and also matrons
who cannot leave their domestic duties and with their families attend
the singing school even for two or three months.
But a life-long
employment would be indispensable, if, as the friends of artistic
melody seem to allege, and their practice would indicate, as the
tunes sung in our popular churches are changed about as often as the
moon in the solar system.
Again, admit however for
argument's sake, that continuous singing may enter the church
modestly upon the pretext of making better music, and that it is only
to help the service, still, like every other unwarranted innovation,
it soon grows
proud and exclusive and cannot rest until its artistic display takes the
place of decent and united praise to God.
Thus, psalm-singing has in too
many instances been exchanged for mere tune
singing, so that it is the tune and not the psalm that is sung; or,
if the psalm be connected with the tune, it is sung for the tune's
sake· This is obvious from the great care that is so manifest in
noting the time by some motion of the body, so that the animal part
lose nothing of its offering.
But who does not,
or should not, know that vocal sounds in themselves have no power to please
Jehovah, and that he is
glorified, not by the music, but by the effect which the word has
upon the heart.
With regard to outward order
two extremes are to be avoided a rude confusion of voices on the one
hand, and on the other a manner of singing which is too
complex and artificial, the attainment of which would require too much
application.
For it is but
idleness and folly for church members, and especially the rising
generation, to occupy in acquiring mere sounds the time that ought to
be employed in acquainting themselves with the grounds of their
religious profession. I
am no enemy to music as a human art, but let all things be in their
place.
The ear is the avenue to the
heart, but when
we
intensify the ear with
the melody
of sounds,
the outgoing of the soul towards God is thereby interrupted and drawn away from communion with Him.
In our religious
offerings no greater
insult could be given
to Jehovah than to awaken mere emotions in the mind by music,
while the heart and
understanding are not directed to the words sung, whose power only is
efficacious to produce spiritual affections.
........ Music has a subjective reference to the worshipper,
........ and the word an
objective to the great object of praise,
........ so that praise
if it is at all rendered to God
........ it is through the word as the medium, and not the
music.
There is a universal obligation
to celebrate God's praise, as is obvious from passages of Scripture
already given; but at the same time to adopt a mode that will
admit a universal
participation, as
without lining, there cannot be;
and likewise the
music being so
complex that a large
portion in each congregation are prohibited from joining in the
exercise,
the initiated assuming, the entire service so far as the singing
is concerned, an anomaly which professors of christianity should
never adopt.
I am aware there has been a
systematic effort the last half century to pass off on the church what purports to be the
practice of the church of our forefathers in regard to continuous
singing, which they
never approved, and which bears no more relation to the truth than
the genuine word of God did to the traditions of the Elders, and
equally as absurd. They made the word of God of none effect through
their traditions, absolving a man from all filial obligation to
support his parents by a theological trick, "saying it is a gift."
It is also obvious
that artificial complex
music has been more
than all others united,
the great engine
in corrupting the public
praise of God,
and has been for
centuries one of the peculiar devices
of Papists
and other errorists to seduce
mankind into attendance upon their superstitious and idolatrous worship.
And it is clearly a divine
principle, to which the approbation of God has been set (as, for
example, in the order to destroy the brazen serpent),
that things in
themselves indifferent, or even commendable, become unlawful when
they have been made instruments of dishonor to God or peculiar temptations to men.
When we commenced our article
we had intended to offer also in proof of our position that
uniformity in the church required the mode of singing that we have
prescribed. But as our essay has already far exceeded the length we
had intended, and would require more space than our limits will
allow, permit me to say in one word,
that the practice
of singing by one mode in one congregation, viz: by lining, and continuous by another of the same
denomination,
is far from being in harmony
with that law which requires that all things in God's worship "be
done decently and in order;"
and would be as inconsistent
with presbyterial church government to decide this question by a
majority
vote,
as has been done in
the case, as to decide whether baptism by immersion, or pouring, or
sprinkling,
be the practice, as this by
many is considered as much a matter of indifference as lining or not
lining the psalm in public worship; or the fate of divine songs,
the choice of hymns of
human
composition might with
equal propriety be put to the same test. Time has sufficiently proved
that all these innovations follow in the same train.
We always have had doubts of
the pretensions to religion of those who exalt expediency above God's
law. In conclusion, notwithstanding all this absurdity before our
eyes, there are in our own church those who are so fired with
enthusiasm that they are ready to plunge into the same vortex.
M.R.
From the Reformed Presbyterians
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