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Les diagrammes suivants illustrent la mdthode. 1 2 3 1 2 3 4 • 6 1 THE USE OF INSTRUMENTAL MUSIC IN THE PUBLIC WOESHIP OF GOD. BY REV. GEORGE CHRISTIE. HALIFAX, N. S. : PRINTED BY JAMES BARNES. 1867. ■ . 'I ' ' , 1, » , .I.Jtl ■.( ■ I ■ ^tU.!! '.jl.J (.tri!.,'l 'I " ■. I I - ■' 11 •! I • 'i; ( - , .,'1 •: I /"t, . t'lHidn • 1 .■.'»- m •' ' , '. -M •■' ..■:',.' ,' , ' -. ., ;';, ■ ,_ ■ill , 1,,, . , ...(ri III \'':r. ■•■' ■ I.' r. , . ,, . I,, I ,' ..('.', I '7 , I.* I'.Ml'' ,»-'»il ■''. !"-■( ' •■ ■ '< ' • . • ■ 1 ; ' '. '' ; .■• ,,M, I ( r.''. :;i;i!>M'>f <_.! ) r^i^td^ ' ■ . • ■ . i-i' I '.' .; ' , I'.ii!! ' I'l'h' ( I'l iiii. 'i\ )>>n - .? ■ '■/■•, I )' 1"'^ ••'■'• . ',' ■ • ' ,'.. I* ..,• ., ' I ■■ , it.^.ii. , (•HI, /(; ,'.;1;; ;».,.;. iij. i . , ' ■ ' ' . ii; : .,'■'■ ' •* •■' ■' ' ■ '••'{>■ •/(>.-!. j/«,(( I >fc|iul I ■ "•' ; ;'^' ■' INTRODUCTION. - •^^•"-'f; ••'."'' ^'■'; • ;' ' 'i,i • I .il 'lii;.!' '■■: 'i.'.i;')" " '' . .-.i i' 'iiifi'_^ ■^IliUnuiXr' ' l' M ' 'i ...'111 • 'n-t I' Ir /7(M "W i/.j" I' ".ItX'M »! (t-M(f# TV |jfi\|.i f)oi>iin;)i •• («A- . . »; > .t i,; u ',t» e us) '•'<■' I 'f\W i-i ' ..r^ ;,•." r«':; i>,J(> itiflU lu-i' Oir I "I'' fi (! :.i!r«iU ri'i '9«JJ ui .Kurf'f A''U'»t'f(j .;■ tv 1«««MB; - ill''-:-.. ,i .ti,;:>h;l; 'r-IT nnl;.-:, -i >■> .fl''J" '-h ,lii» i.j '"* .'.1 .V ('tl.'JiOVM' ; liiU! ■ ■ ' ' ' .,, , ■• »(!•»! -//"^ (/■.■!■ ^' '•■ITfK !■> .ftfr; ... ^ ..,..■,,. ,,« |,,, ,, „,|,,l Ti, id )[ Ji. (*^ 'nil 9 r, 1 .. .• • w;. .«■■■' . ,. „ ,^ . . .. .'l.( , .1:1 I j'^». M 'H 1 DI^LOaUE ON TIIK SUBJECT OP .t ri INSTRUMENTAL MUSIC. I •','■■■ • '' ' ' -I' 1 f ..U^.')' ■ i.r ' M. I am told that the congregation of ■ • are going to have an organ in their church. Their young minister, I am glad to find, is not afraid to risk the censure of his " fathers and brethren," when he believes he is right. C. I cannot say that I participate in your feelings in this respect. There are wiser men in the Synod to which he belongs than he, who would disapprove of such an innovation ; and I would respect him more, if he showed a little more regard for the Confession of Faith and " Ordination vows" than such a step would seem to indicate. M. It may be only a report, but I really hope it may be true, for I think the Presbyterians are behind the times. There is our Synod, for instance — condemning, almost unanimously, the use of instrumen- tal music ; while all other churches, with a few exceptions, have & fine " organ," and, of course, a far larger congregation than they would have without such attraction. C I am aware that other denominations permit, if they do noli defend, the use of instruments ; and in this respect it is quite true that we are behind the times. But a more important question is, " Are we behind the word of God ?" For the Bible, and not human opinions and practices, is the acknowledged rul^ in such mattef s. M. But you will not surely venture to assert that the Scriptures forbid the use of instruments in praising God ? On the contrary, we find that God's people used them, under the Old Testament dispensa- tion—and that is pretty good evidence that there was nothing sinful ' in their use. Indeed the case is even stronger than I have put it. They were commanded to praise God with "stringed instruments" and " organs." For my part, I do not see how people can pretend to worship God, after what is said in the Bible, and not have an organ or some other musical instrument It is plainly stated that " God commanded his people to use such instruments, and I do not find any place where he withdrew the command.** ^ v C, You speak very decidedly my friend — and, If I may judge from the tones of your voice, I would say, warmly. You must, how- over, admit that the subject i» far too serious to be decided by mere feeling. The privilege of worshipping God is so precious and exalted, that oint, because, as I said, it is one on which I do not profess to have sucli knowledge as would warrant me to speak positively. But even were I to admit that the dreams of those who speak with so much unction and delight of the " splendid music" of the old Dispensation, were sober truths, I do not think we would be much nearer the settlement of the question before us, — for it wa» not (and couid not he) congrega- tional singing. The music was a distinct part of the ritual service, and it was entru»ted to a distinct class of men, viz., a part of the Levites. And if you will read attentively your favourite chapter (2 Chron., 29), you will find, at the 28th verse, that, while the singers sang and the taumpeters sounded, the " congregation" are represented as " worshipping." Tlie word " worship" here used signifies, in the original Hebrew, " to bow down" — to prostrate one's self, — an atti- tude most appropriate for prayer, but certainly not favourable for singing. In fact, it is a word altogether different from that which is used to describe the part which the singers took in the services of that memorable occasion. I do not pretend to great , kill in explaining the different parts of the Jewbh ceremonial ; and on this account I would not venture, while engaged in controversy, to attempt to strengthen my position by shewing the typical character of those parts of Jewish worship that we have been considering. It may, not, however, be out of place to remind you that an inspired Apostle speaks of the previous " dis- pensation" as only adapted to persons whose religious conceptions were imperfectly developed. Tlie " heir" was yet in a state of " nonage," and must therefore be under tutors and governors that knew how to adapt their instructions to the pupil's age and previous habits of thought. It were much to be desired that the christians of our day would think of these things. Then we might hope to be able to save them from a return to t]be " weak and beggarly elementft" of a formor dispensation. I just now remember some remarks of the celebrated Burroughs, one of the Westminster Divines. Allow me to read a few sentences. " They (the Jews) had external things to gain them to serve God. As we deal with children, so God dealt with the O. T. church. As children when they begin to learn must have a great many pictures in their books, so God taught the Jews with outward ceremonies, which afterward the Scripture calls hue beggarly rudiments. Children you know are much pleased with gay things, and they that would bring Jewish ceremonies, or ceremonies of their own invention into the church, treat the church as if in her childish condition In the state of the Gospel, the people of God are come to the adoption of sons. And so children, you know, are pleased with hearing music, and pipes, and such things, which men would bring still into the church, in the times of the gospel. I remem- ber Justin Martyi*, in answer to that about musical instruments, saith that they are fit for children and fools ; as organs and the like, and therefore they were not in use in the church. And indeed for the childish state of the church, these things are lit ; but now, when they come to the " adoption of sons," other services that are more spiritual are more suitable and honourable." M. The quotations which you have read do, of course, harmonize with your views, but after all they are the opinions of men like our- selves. You do not find the inspired writers condemning instrumental music ; and though you have referred to the words of the Apostle, where he speaks of parts of the Jewish ceremonial as containing weak beggarly elements, he does not specify instrumental music as one of these. On the contrary, " the writers of the New Testament, while enjoining praise as a part of worship, use words which denote, indif- ferently, either singing with the voice unaided, or playing on an instrument. Now this did not arise from tlie poverty of the Greek language, for, as it is very copious, they could easily have found other words to express their ideas, if they had regarded singing psalms to an instrument as abhorrent to the christian dispensation. Besides, the arranged to be sung to very word "psalm" meant a biblical song, instrumental support, as was the practice in the social religious 'ife of the Hebrews." 0. (After a pause.) I have just been trying to recall, from the ^* copious Greek language," some of the many words that the Apostle might have used to express the idea of praising God — but I am sorry to say that, either my memory is defective, or my knowledge of the Greek is more limited than I supposed. Please mention some words that the Apostle might have used, which no doubt were familiar to him as well as the christian " brethren." M. Really tliere are none that I can recall at present. C Possibly you rested your assertion upon the words or writings of some person whom you considered good authority in the case ? M. It may be so. I spoke hastily ; but I have heard this very often, and I do not know that I ever heard the statement questioned before. Besides it is generally acknowledged that the " Greek lan- guage is very copious." 10 C. M.y friend it does not do to take much on trust, now-a-days, for the purpose of settling a controverted question. It was natural to suppose that a very " copious language," as people sity the Greek is, should furnish a liberal supply of words that we call synonymous. But the fact is, the word " copious " as applied to the Greek language, though correct, is misunderstood. Tlie Greek is not remarkable for the number of its roots or " stem words " ; but on account of its various inflections and possible cojnbinations, it is capable, beyond most languages, of presenting thought in all possible shades and forms. This is the meaning of " copiousness" when applied specially to that language. Now with regard to the number of words in that language, suitable to express the idea of praise to God, they are not numerous. How could we expect it in the language of heathens, as the Greeks were ? In fact we could scarcely expect to find any except those used in the Septuagint. And, as the "seventy" were translating the word praise as vmderstood in the Old Testament, it would be but reasonable for them to use the word which came nearest expressing the idea of the original. Now take this in connection with the fact that all lan- guage must, of necessity, be to a large extent artificial and figurative, and you will perceive, at once, that conclusions based upcMJ the pri- mary idea of the word may be far aside from the truth. As to the extensive vocabulary that the New Testament writera had at their command, ^'ou may form an idea with very little trouble. How many words, for example, could you find to express christian baptism ? M. Only one that I know of. O. And even the meaning of that can scarcely be found by digging down to the roots. You will find in reading the New Testament that, not only are the words suitable to express scriptural ideas, in many cases very few ; but if you follow them to their derivation, they will be found applicable, only in ajigurative sense. Your argument from the meaning of the word "psalm" is not much more warrantable than the one you founded upon the " cojmous- ness of the Greek language." We need not differ about the original meaning of the root from which the noun is derived. It means, according to Gesenius, " to prune," (" especially a vine.") It is then taken to mean " to 'sing," because this was usually done in words cat off in rhythmical numbers, or measures. But this cutting off is no more necessary as an accommodation to the instrument, than it is for the human voice. I cannot therefore see any good reason, nor indeed any true foundation for your assertion. M. But you will not surely deny that the word " psalm," as under- stood by a Jew, denoted a " biblical song arranged to be sung to instrumental support ?" It was customary to sing them thus : And we find, in some of the titles of the psalms, an intimation of the design of the writer. C. I say that the original meaning of the word decides nothing positively in the case. And the fact you have just stated bears against you, rather than in your favour. If the meaning of " psalm " settled the question, as to the use of an instrument, in singing it, such notices as you refer to would be quite supci'fiuoua. If a man were to say he 11 would make me a hat, I would understand him ; and exp«ct to use it as a hat. But it would really strike me as superfluous, or even worse, if he added that he made il for me to wear on my head. M. I have listened with attention and, perhaps, profit to your statements respecting the words used in the New Testament to d».:note " praise." But, even supposing I should admit that the scriptures contain no warrant for the use of musical instruments in the worship of God, I do not consider that we should look upon them as prohi- bited. There are a great many things connected with worship — of the propriety of which none seem to doubt, for which we cannot pro- duce any scriptural warrant : such, for example, as the " tunes we sing," " the use of a metrical version," " choirs or precentors," " lining out the psalms," &c. On your principle " we could hardly prove the lawfulness of building churches." ' C. I dare not be so uncharitable as to suppose that you are not sincere in the remarks you have just made ; and yet I cannot help thinking you must have some misgivings as to the soundness of your argument. The things that you mention, and perhaps hundreds of others are, in a certain sense, connected with the worship of God. And I may add, some of the things which you have named, and others that you might name, I, for one, would not be disposed to advocate. I doubt, for example, the propriety of having "choirs" in our churches — not because they are open to the same objection as " organs," but because I find that their practical effect has been to injure the service of song — ^by closing the lips of many professed wor- shippers. But still how different from the empty sound drawn forth from " a thing without life T The singing of a choir is the voice of praise uttered in words which may reach and affect the heart, while the organ can give only sound, destitute of sentiment — and requires the aid of words uttered by the human voice to raise it above a mere " stage" exhibition. " God is a spirit, and they that worship Ilim must worship in spirit and in truth." As regards authority for the service of song, as practised in the christian church, or in the family, we can refer to the words of the Apostle. " Speaking to yourselves in psalms and hymns and spirituial songs." These words show, in the first place, that the exercise referred to is not the mere production of sound. Praise in words is required. " Speaking, &c." With regard to the tunes, common sense would suggest that this must be left to the worshippers themselves. On that point the Apostle gives no charge. They might either sing in " unison," or in " harmony," as they were able ; for the Apostle merely says " singing and making melody." M. But you forget that tunes such as we use were not known at. that time. It is said that " the people in those days had no idea of harmony." C. Even if I should admit that, (which I do not,) the language of the Apostle is sufficiently general to authorize any kind of singing of which christians might, at any time, be capable. If they only " spoke to themselves" in their exercises, the expression of the Apostle would be equally appropriate, whether the music happened to be of . 12 the rudest and most inartiutic kind, or whether it approached a style equal to that of the present day. But I am not disposed to allow our opponents even the small advan- tage which they suppose would be gained by proving that the people in those days had no idea of harmony. There is no sufficient warrant for the assertion that " harmony or musical notation was not then known." Music was cultivated at a very early period in the history of the world. If you will read the article on music in the London Cyclo- pedia, you will tind the eminent author maintaining that harmony wan understood before the christian era. He says, " Tlie invention of notation and musical characters marked a distinguished era in the pro- gress of music. Terpander is the celebrated poet and musician to whose genius music is indebted for this. He flourished 671 years before Christ.^ In a note by the author, we read, " It has been asserted that harmony must have been unknown to the ancients, because each of their musical characters, vocal or instrumental, was the sign only of one sound. May it not also be said, and with more propriety, (in after ages), that harmony was unknown to us, from the adoption of our word chord to express a union of sounds of a different pitch ?" There is, indeed, much reason to believe tliat after the opening of the christian era, music was less cultivated than it had been by the Greeks and Romans. For proof of this, I might refer to the author whose words I have just been quoting. And the use which I would make of the feet is to infer therefrom the probability that the higher kinds of musical performance — such as were intended for the •^ stage," and in which instruments were extensively use