Symposium No. II.

SINGING IN MEETINGS FOR WORSHIP.

PART I.

CONTRIBUTION BY MARRIAGE WALLIS AND GULIELMA
WALLIS.

THERE is hardly anything more depressing in Church history than the display of faithful energy spent in an unworthy cause. It is true the conflict has often had a deeper meaning than the apparent one-the wide struggle for liberty may have been fought in a very limited area; but often the Church has suffered grievous detriment from some of its members attaching an extravagant estimate to certain matters of minor importance. Regarding the question at issue from too low a standpoint, they have mistaken the non-essential for the essential, and so have striven for "unity" instead of for "liberty."

With this preface, the following remarks are written with no wish to over-estimate the worthiness of the subject; but rather to suggest--since there is unmistakable evidence that it will sooner or later claim a more distinct attention from Friends-that it deserves the place more of forbearance than of opposition; and, secondly, it is distinctly with no desire to propose any innovation in our present mode of worship, but to give a few reasons, as briefly as possible, why this forbearance may be shown in strict loyalty to our principles as Friends, should occasion ever call for it.

We believe that nowhere does the Society of

Friends exert a more valuable influence on the Church at large than with respect to our views on worship; "That," to quote Robert Barclay, "the worship now to be performed is spiritual, and in the Spirit. And it is especially to be observed that in the whole New Testament there is no order nor command given in this thing but to follow the revelation of the Spirit, save only that general one of meeting together; a thing dearly owned and diligently practised by us. True it is, mention is made of the duties of praying, preaching, and singing; but what order or method should be kept in so doing? . . There is not one word to be found; yea, these duties, as shall afterwards be made appear, are always annexed to the assistance, leadings and motions of God's Spirit."* And then, as is well known, he deals with each of the terms italicised, referring all to the one grand test"the leading of God's Spirit." His opening words on the last head are familiar:-"As to the singing of psalms, there will not be need of any long discourse, for that the case is just the same as in the two former of preaching and prayer. We confess this to be a part of God's worship, and very sweet and refreshing when it proceeds from a true sense of God's love in the heart, and arises from the divine influence of the Spirit, which leads souls to breathe forth either a sweet harmony, or words suitable to the present condition." +

Though it is satisfactory to take the words of so great an authority amongst us, as showing, in measure at any rate, the recognised attitude of our Society toward this matter, yet they would be comparatively valueless if they did not set forth in so excellent a way what we believe to be the Scriptural grounds for the exercise (see Eph. v. 19; Col. ii. 16), and thus placing + Ibid, ¶ xxvi.

*Of Worship, ¶ x.

it in precisely the same position as any other vocal exercise, which can only be blessed according to the measure of the Spirit which prompts and accompanies it.

As Friends, we would be the last to admit that we have anything to do with the manner in which it may please the Lord to manifest His will, or show forth His praise in our midst, whether the message to be delivered shall be spoken in an ordinary voice, or whether it shall come before us in rhythmical lines set to melody; for can it be denied that, equally with human speech, the power of song, however much abused, is a gift of God, and as such should be consecrated to Him? This applies alike to individual and congregational singing, and we might go so far as to say that if this be an appointed way for us to testify for Him, as it was to the saints of old, we may have suffered loss that during the latter part of our history it has been practically forbidden in our assemblies.

Many practical difficulties must occur to everybody, but it is safe to say they are not to be compared with the difficulties which our Society has already faced, and continues to face; for instance, in its stand for a commonwealth in worship and all absence of arrangement that might interfere with the all-controlling will of God. We cannot say they have been perfectly overcome; for we must often be conscious that our liberty is somewhat heavily paid for. Yet, once agreed on the same course, it is not for us to trouble. concerning the ways and means in which the Lord may bring it about. Singing in meetings for worship can only have a right place under the same conditions. as prayer and preaching, and it should be placed under precisely the same rules of discipline as they are. do not preach, because all are not gifted so to do; and none should certainly sing unless they are sure they are qualified by God for the service; and any

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mistakes in this direction would call for the duties of elders just as in the other case.

Very few (and to those few we do not belong) would probably desire, as a matter of feeling, that this gift should be largely exercised in our meetings. Still it is not for us to choose; and Paul gives an example of the liberty to be shown toward all men in their worship, when he wrote to the Corinthians concerning the speaking with tongues, &c., which exercise, it would seem, only imperfectly accorded with his own sense of fitness. He cautiously bade them see to it that all be done in the Spirit. However much singing in worship may be out of accord with our natural tastes, perhaps more than a few may recall some gathering where they felt the united expression in a psalm of praise or prayer would have been the only fitting way of manifesting the sensible communion they had experienced, and that a blessing had been missed because it had not been given.

The use of singing in mission meetings and others of a kindred character does not seem to come within the scope of the present subject.

There are yet two phases of the question which claim a brief notice. The first is in regard to the position of Quakerism towards the Church. Numerically weak, we must nevertheless be thankful for the influence Friends have exercised on religious people, in at any rate raising the tone of ideas concerning worship; and to feel that there is a steady drift towards us in many minds who see more and more the emptiness of all effort made without the true vitalizing power. In many Churches music holds (we must all feel) a false position, appearing too often more as a means of attracting to the worship than as the soul-expression of the worshipper. Yet, if we may conclude that singing is a lawful part of worship, does not a certain responsibility rest upon us to show

its true place, as we have already testified regarding prayer and preaching a place that it may rightly occupy without the machinery which must tend to distract rather than assist the sincere worshipper? Perhaps a clear, simple testimony is nowhere more needed than on this point.

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Again, it may be truly said that Friends have had much to do in broadening the basis of what is called religion." They have broken down the idea that religion can be the special charge of any particular class of men; they refuse to make one day sacred above another; the tendency of our teaching is to bring all things, both the so-called " secular with the sacred, under the control and appointment of God's will. There should be no gift nor work which cannot be consecrated to Him. This being so, should not the gift of song take its right place in divine harmony with its sister gifts in our service? If it has been degraded on the one hand, hitherto, to unworthy or worldly ends, or, on the other, occupied too conspicuous a place, as in " High Church services, the more reason that its true position and use should be now defined. "We want" (to slightly paraphrase, E. B. Browning), ".we want the touch of Christ's hand upon our singing as it touched other dead things." When consecrated to Him we believe that the old gift might be revived, and voices truly "in the life" might sing the songs of Zion upon earth, a fitting prelude to the uniting in the songs of the redeemed in heaven.