The music of the New Testament churches was very simple. The elaborate programs, the offertories, the operettas, the aesthetic art performances of modern churches are of comparative recent origin, and they came into the different denominations by degrees and, in most instances, over opposition. Of course the early disciples knew nothing of such things, and there is no authority for them in the New Testament if authority were sought.

      In this chapter it is assumed that no one will deny that churches of the apostolic period used only vocal music; and as this is written for those who wish to follow apostolic example in work and worship, the question of the kind of music is not discussed. Probably "The Purpose and Power of Song in Our Services" would be a proper heading for this chapter.

      We have contended strongly against the song service being made void or being made unscriptural by the introduction of instruments, and against choirs--hired choirs and others--usurping the privilege of the congregation by doing the singing and causing the audience--those who should be worshiping and praising God--to sit silence and be entertained; but it seems that we have not yet been able sufficiently to impress the majority of Christians with the importance of this part of the worship to get them to take any serious or sincere part in it. If singing is no part of the worship, our controversy against innovations is not only useless, but sinful; or if the singing is a nonessential part of the worship, it makes little difference who sings, what is sung,or whether with or without accompaniment. But if it is an essential part of the worship--and it most certainly is--how wrong it is for us to be indifferent about it or to use it as a mere convenience for people to enter the house and be seated by or call the house to order! And how sinful it is for worshipers (?) to read letters or carry on a conversation while this very sweet and solemn service is in progress! Yet every reader of this chapter has seen such things done. Why should one who has no more interest in or respect for such service object to any sort of innovation? And how can a congregation that does not teach against, warn against, and educate its members above such a perversion and prostitution of the song worship consistently object to innovations? It cannot do it. If we would have our service scriptural, we must enter into it with purpose and meaning, with concentrated thought and worshipful heart. To use God's name in song and not make the sentiment of the song our sentiment is to use God's name without meaning; hence, to take it in vain. To utter a prayer in song like, "Lord Jesus, I long to be perfectly whole;" or, "My faith looks up to thee;" or, "In the hour of trial, Jesus, plead for me," and not mean it--not utter it from our heart--is to sin grievously. It is mockery. O, how we need to be careful! And how we need teaching on this subject so that we will have such a condition in our worshiping assemblies as will aid us in getting our minds in proper frame, as will inspire reverence and awe!

      All worshipers, whether Christian or heathen, in so far as they have music at all, make vocal music in their devotions. They may have instrumental music also, but they do not discard vocal music. On the question of kinds of music, we may set down vocal music as universally recognized and accepted; and we know, too, that it has the sanction of Holy Writ. But we must not forget that there are different kinds of vocal music. Singing should be classified not only according to the words uttered, but also according to the feelings that actuate the singer and the emotions they arouse in the hearers. There are spiritual songs and there are sensual songs, and then there is what might be termed a "middle class" of songs. These are songs that are not at all spiritual, but neither are they grossly sensual. They are light, meaningless jingles that make one want to "trip on light fantastic toe" or frisk about in harmony with the movement of the music. Such is the power of music that some melodies make you want to weep or pray, even if you do not know or understand a word of the song. Others sound a note of joyful praise, and you feel like shouting, "Bless Jehovah, all ye hosts!" and "How excellent is thy name, O Lord, in all the earth!" And then there are tones of deep dignity, of solemn calm and reverential silence; and when you hear them, you feel like bowing your head and saying: "God is in his holy habitation; let all the earth keep silence before him."

      God has not blessed man with any richer gift than the appreciation of music and the power to sing. No means of grace that is available to Christians is more potent than sweet songs. Nothing stirs the soul more deeply and nothing than the heart-searching brings us nearer to God sentiments of sacred songs and the sweet, soulful singing of a band of humble, yet joyful, worshipers whose very souls are ascending in unison to God on the vibrant strains of holy song.

      Song worship should be the spontaneous outbursts of the feelings of adoration that fill the soul--the overflowings of a heart surcharged with devotion, reverence, and veneration. Hence the apostle Paul said, "Be filled with the Spirit;" and, as a result of that, sing and make "melody in your heart to the Lord." In harmony with the same thought James said: "Is any afflicted among you? let him pray. Is any cheerful? let him sing praise." Christians should sing because they feel like singing, because it is the most satisfactory way of expressing the emotions or of giving utterance to the feelings that surge in the soul. When one is afflicted, one does not feel like singing. Prayer is more agreeable to the feelings then. When one is cheerful, singing is the natural outlet to the energies of the heart. In the cold, bleak days of winter, when the sky is overcast and a sullen gray shroud hangs over the earth, the song birds are never heard in the forest. They hide away under some friendly shelter and sit ruffled and shivering through the day. There is no music in their feelings, and hence none is heard from their throats. But when the warm spring comes, these little songsters make the woods vocal with their joy. Their feelings and their nature bid them sing, and they must sing.

      So should we worship God in song. There is a great difference between the man who has something to say and the man who has to say something; also there is wide difference between the man who sings because his feelings prompt him to sing and the man who sings because he is paid to sing or because he wants people to hear his voice. But where the heart is not in a worshipful or a songful attitude when we enter the assembly of the saints, it should soon be made so by a concentration upon the sentiments of the hymn and by a hearty and enthusiastic participation in the singing. That is the purpose, or at least one purpose, of the singing--to make melody with the heart or to make the heart full of melody and joyous emotions. Thus the minds of the entire congregation are unified. As Christians assemble, they come from many different homes, with many different thoughts and feelings in their bosoms. Personal affairs, domestic cares, and business interests occupy the thoughts of some, while others have just laid down the Sunday newspaper and their minds are still upon the affairs of the world. But there is one purpose that has brought them all together--viz., to worship God. And when the worship begins, every one should be in his place ready to join in the first note of the first song. Then, all singing together, their minds quickly run together, and their united praise ascends to God as from one man. The thoughts of other things are crowded out, and feelings of adoration and worship fill the soul, and the man is enabled to worship God in spirit and in truth, which is the only sort of worship he will accept. The heart is then made mellow and full of melody, and the worshiper is prepared for all the other acts of worship.

      But the unfortunate attitude that most church members of to-day hold toward the singing make such sweet and soulful singing impossible. They do not regard it as a part of the worship, and they do not feel called upon to be present for the singing; or if they are present, they do not sing, and some do not think it necessary to be specially attentive while the others are singing. In most places the song worship cannot be what it should be, because the worshipers (?) are constantly coming in, hunting seats, and saluting their neighbors while the saints are hymning the praises of their Maker and are endeavoring to "make melody with their hearts to the Lord." While some are thus making melody with their hearts, others are making a din with their feet, a disturbance with their bodies, and a discord with their tongues. Yet those who thus ignore that part of the solemn worship for themselves and ruin it for the others would be the first to object and the last to yield the objection if some one should wish to bring in musical instruments to use with the singing. This is so inconsistent, and even so absurd, that we cannot well censure those favoring the instrument for disrespecting their objection. If you are never present during the song worship, what right have you to say how it should be conducted or what should be used in connection with it; or what consistency is there in your objection to instrumental accompaniment when you accompany the singing with boisterous talking as you approach the door and by a noisy promenade down the aisle? This is a thing too frequently done; and--O!--if we could make every one see just how ugly it is! Such conduct is boorish if not blasphemous. Such a thing should never be thought of among polite, refined people, to say nothing of those who should be worshipers and should at that very instant be engaged in the worship, or, if for any reason they are not in it they should by all means feel a keen sense of their loss and get into it with all speed.

      In the hope of making Christians see the need of making the song worship what it should be, let us ask a few vital questions, and we trust every reader will seriously consider them and answer them to his own conscience: Is there any meaning in the singing? If not, why not do away with it altogether? Is it any part of the worship? If it is, should not every Christian try conscientiously to have part in it? Is singing an act of faith? If not, is it not sinful to practice it? (Rom. 14:23.) If it is an act performed in faith toward God, how dare any Christian to neglect it or disregard it? If we should delay the Lord's Supper, the sermon, or any other part of the worship while "tarrying one for another," should we not delay the song worship also? If not, why not? If we should carry the emblems to those who enter the assembly after they were passed to the audience, why should we not repeat the song or songs that were sung before they entered also? Was there anything in the songs for worshipers? If not, why were they sung? If there was, did not those who came late miss something?

      While the thought of tardy worshipers is before us, let us consider another serious question: When is the most appropriate time to enter a worshiping assembly? It seems to be universally understood that it would be inappropriate to enter during prayer. That would show a lack of reverence; and, on account of our custom, it would show a lack of culture and training, though it may be seriously doubted whether that would show any more lack of reverence than to enter while the Scriptures are being read. Which is the more important--what we say to God or what God says to us? No person with any depths of feeling or any degree of reverence would want to enter while the Lord's Supper is being celebrated. Then, to repeat the question, when is a good time to enter? While the singing is in progress! Ah, yes, that's the time! Come on in, and take your time about finding a seat. Go up and down the aisles till you find the place you want, and then crowd in past four or five persons and sit down. Then get up again and take off your wraps, and turn around and throw them across the back of the seat and sit down. Now adjust those things on the back of the seat again. Look about over the audience to see who is there. Now emit a loud sigh to indicate that you are about to get settled. Now turn to the one sitting next to you and ask him how many songs "they" (ignore the fact that he is one of the singers) have sung. Tell him all about what made you late. O, you had such a time! Tell him all about it. He is just singing "Nearer, my God, to thee," or tiny faith looks up to thee, thou Lamb of Calvary," or "If ever I loved thee, my Jesus, 'tis now;" and, of course, he would be glad to hear all.you have to say.

      If you do not think that would be proper, then answer the question: When is an appropriate time to enter an assembly of worshipers? There can be but one correct answer: Before the worship begins. Of course it is permissible to enter later, but it is not--never is--proper. It is something to be overlooked and excused by. those whose worship you disturb, and hence something to be regretted by you. When a person who is late to worship tells of some mishap or of some extraordinary occurrence that has caused his tardiness, and says he thinks he ought to be excused, there is, of course, an admission that the tardiness was improper, else why think of being excused? What is there to be excused for? There are times when tardiness is unavoidable, but there is never a time when it is not to be regretted by those guilty.

      If we could get this lesson taught and learned, we would have removed one great handicap to our worship.

      We need reverence. There is no surer indication of a well-bred character than reverence--reverence for everything sacred. A lack of reverence not only shows a lack of culture, but it also shows an absence of the finer feelings that go into the delicate construction of a gentle and refined soul. It proclaims one of coarse breed, of common stock, and lacking in the essential qualities of the finest character.

      Boisterousness is a well-recognized characteristic of coarseness. It is a negro characteristic. Surely there is no need to speak against such a thing among Christians.

      There are two passages of scripture that should be printed on placards and placed in every school-house and church house in the country, and the preachers and teachers should frequently call attention to them, illustrate their lessons, and point their morals. They are the following: "Wherefore, receiving a kingdom that cannot be shaken, let us have grace, whereby we may offer service well pleasing to God with reverence and awe: for our God is a consuming fire." (Heb. 12:28.) "But we exhort you, brethren, . . . that ye study to be quiet, and to do your own business." (1 Thess. 4:10, 11.)

      The lessons just given may appear to be foreign to the subject of this chapter, and in theory they are, but in fact they are not. Boisterousness, tardiness, and irreverence have done a great deal toward ruining the song worship of many congregations. Now let us suppose that we have a band of brethren who have all heeded these lessons and the first day of the week--the day for worship--has dawned. Eleven o'clock in the forenoon is the hour for worship to begin. When that time arrives, the Christians are all in the house, in their seats, and are quiet, reading a hymn or the Bible, meditating, not talking and laughing-quiet. (1 Thess. 4:10.) Then the song leader arises and announces a hymn. The congregation, being already in a meditative, worshipful frame of mind, takes up the tune as the leader starts and sings with the spirit (the spirit of each singer is in the worship; hence he worships in the spirit) and with the understanding--he understands what the hymn says, understands the words he utters, and speaks them fervently to the glory and praise of God and to the edification of his fellow worshipers.

      What else is there now to learn about acceptable song worship, and what more is to be desired in the way of church music?

      But we may sum up all the New Testament says about church music in a few words, and we believe then each reader will see that the above meets all the requirements. Let us first read the passages:

      "And be not drunken with wine, wherein is riot, but be filled with the Spirit; speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord." (Eph. 5:18, 19.)

      "Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with grace in your hearts unto God." (Col. 3:16, 17.)

      "I will sing with the spirit, and I will sing with the understanding also." (1 Cor. 14:15.)

      "Through him then let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name." (Heb. 13:15.)

      We may say now that--

1. It is the privilege, if not the duty, of each worshiper to sing.
2. That the songs must be spiritual songs.
3. That the singing must be such as will teach, edify, admonish all the worshipers.
4. That singing must be done with the spirit with grace in the heart, and must make melody in the heart to the Lord.

      It is no violation of anything in the New Testament--rather, it is sanctioned by it--for one man to sing to the audience if he can thereby edify and admonish the audience. Nor is it wrong for two persons, four persons, or six persons together to stand before the assembly and admonish them with a song or speak to them through a hymn--provided always, of course, that the singers are themselves worshipers and that they are singing for the scriptural purpose, and provided, also, that they do not do all the singing and thereby take away the right and privilege that belongs to every Christian--to praise God in song.

      But some one suggests that some persons cannot sing. In reply, we say that they ought to learn to sing. Some people cannot read the Bible, but we insist that they ought to learn to read. It is further objected that some can never learn to sing. We cannot say whether that is true or not; but in a case of that kind we would suggest that the person get the hymn book, follow the words as the others sing, and try to make melody with his heart to the Lord. At least there is no excuse for his being inattentive.

1. What sort of music did the New Testament churches have?
2. Can you quote all the New Testament says on the question of music?
3. When were instruments of music first used by professed Christians in connection with their worship? Answer: Not before the sixth or seventh century. (See encyclopedia.)
4. What is the purpose of singing?
5. What kind of songs should be sung?
6. Who should do the singing?
7. What feelings should fill the heart of the singers?
8. If the song should fail to arouse or inspire such feelings, is the singing scriptural? Will God accept the worship?
9. What should persons who cannot sing do during the song worship?
10. What is one great hindrance to song worship in our churches?
11. Quote Heb. 12:28; 1 Thess. 4:10, 11.
12. When is the best time to enter a worshiping assembly?
13. Is not habitual tardiness a sin?
14. Is it in harmony with the divine command to do all things "decently and in order?" (1 Cor. 14:40.)
15. Each elder of the church is to be "orderly;" and should they not see that the services are orderly, therefore? Why else does God require elders to be orderly?
16. Give a description of an ideal condition at the hour of worship and during the hour of worship.
17. Does your congregation fit the description? Would it if every member were like you?
18. If your home church does not come up to the ideal, who is at fault? If you are, correct your fault; if others are, help them to do better. Hold up the ideal.

[TMC 138-152]