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    These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans.

    - Acts 16:20, 21.

    "These men," here spoken of, were Paul and Silas, who went to Philippi to preach the Gospel, and very much disturbed the people of that city, who supposed that the preaching would interfere with their worldly gains.

    And so they arraigned the preachers of the Gospel before the civil officers of the city, as culprits, and charged them with teaching doctrines, and especially employing measures, that were not lawful.

    In discoursing from these words I design to show:

    I. That, under the Gospel dispensation, God has established no particular system of measures to be employed, and invariably adhered to, in promoting religion.

    II. That our present forms of public worship, and everything, so far as measures are concerned, have been arrived at by degrees, and by a succession of New Measures.


    Under the Jewish dispensation, there were particular forms enjoined and prescribed by God Himself, from which it was not lawful to depart. But these forms were all typical, and were designed to shadow forth Christ, or something connected with the new dispensation that Christ was to introduce. And therefore they were fixed, and all their details particularly prescribed by Divine authority. But it was never so under the Gospel.

    When Christ came, the ceremonial or typical dispensation was abrogated, because the design of those forms was fulfilled, and they were therefore of no further use. He being the Antitype, the types were of course done away at His coming. THE GOSPEL was then preached as the appointed means of promoting religion; and it was left to the discretion of the Church to determine, from time to time, what measures should be adopted, and what forms pursued, in giving the Gospel its power.

    We are left in the dark as to the measures pursued by the apostles and primitive preachers, except so far as we can gather from occasional hints in the Book of Acts. We do not know how many times they sang, how many times they prayed, in public worship, nor even whether they sang or prayed at all in their ordinary meetings for preaching. When Jesus Christ was on earth, laboring among His disciples, He had nothing to do with forms or measures. He did from time to time in this respect just as it would be natural for any man to do in such cases, without anything like a set form or mode. The Jews accused Him of disregarding their forms. His object was to preach and teach mankind the true religion. And when the apostles preached afterwards, with the Holy Ghost sent down from heaven, we hear nothing about their having a particular system of measures for carrying on their work; nor do we hear of one apostle doing a thing in a particular way because others did it in that way. Their commission was: "Go and preach the Gospel, and disciple all nations." It did not prescribe any forms. It did not admit any. No person can pretend to get any set of forms or particular directions as to measures, out of this commission. Do it - the best way you can; ask wisdom from God; use the faculties He has given you; seek the direction of the Holy Ghost; go forward and do it.

    This was their commission. And their object was to make known the Gospel in the most effectual way, to make the truth stand out strikingly, so as to obtain the attention and secure the obedience of the greatest number possible. No person can find any form of doing this laid down in the Bible. It is preaching the Gospel which there stands out prominently as the great thing. The form is left out of the question.

    It is manifest that in preaching the Gospel there must be some kind of measures adopted. The Gospel must be presented before the minds of the people, and measures must be taken so that they can hear it, and be induced to attend to it. This is done by building churches, holding stated or other meetings, and so on. Without some measures, the Gospel can never be made to take effect among men.


    Our present forms of public worship, and everything so far as measures are concerned, have been arrived at by degrees, and by a succession of New Measures.

    1. I will mention some things in regard to the ministry.

    Many years ago, ministers were accustomed to wear a peculiar habit. It is so now in Roman Catholic countries. It used to be so here. Ministers had a peculiar dress as much as soldiers. They used to wear a cocked hat, bands (instead of a cravat or stock), small clothes, and a wig. No matter how much hair a man had on his head, he must cut it off and wear a wig. And he must wear a gown. All these things were customary, and every clergyman was held bound to wear them, and it was not considered proper for him to officiate without them. 50 All these had doubtless been introduced by a succession of innovations, for we have no good reason for believing that the apostles and primitive ministers dressed differently from other men.

    But now all these things have been given up, one by one, in America, by a succession of innovations or new measures, until now, in many places, a minister can go into the pulpit and preach without attracting special notice, although dressed like any other man. And in regard to each of these alterations the Church complained as much as if it had been a Divine institution given up. It was denounced as an innovation. When ministers began to lay aside their cocked hats, and wear headgear like other men's, it grieved the elderly people very much; it looked so "undignified," they said, for a minister to wear a round hat. When, in 1827, I wore a fur cap, a minister said: "That is too bad, for a minister."

    When ministers first began, a few years since, to wear white hats, it was thought by many to be a sad and very undignified innovation. And even now they are so bigoted in some places that a clergyman lately told me how, in traveling through New England last summer, with a white hat, he could perceive that it injured his influence. This spirit should not be looked upon as harmless; I have good reason to know that it is not harmless. There is at this day scarcely a minister in the land who does not feel himself obliged to wear a black coat, as much as if it were a Divine institution. The Church is yet filled with a kind of superstitious reverence for such things. Thinking men see this to be mere bigotry, and are exceedingly in danger of viewing everything about religion in the same light on this account.

    So, in like manner, when ministers laid aside their bands, and wore cravats or stocks, it was said they were becoming secular, and many found fault.

    Even now, in some places, a minister would not dare to be seen in the pulpit in a cravat or stock. The people would feel as if they had no clergyman, if he had no bands. A minister in this city asked another, but a few days since, "if it would do to wear a black stock in the pulpit?" He wore one in his ordinary intercourse with his people, but doubted whether it would do to wear it in the pulpit.

    So in regard to small clothes: they used to be thought essential to the ministerial character. Even now, in Roman Catholic countries, every priest wears small clothes. Even the little boys there, who are training for the priest's office, wear their cocked hats, and black stockings, and small clothes. This would look ridiculous amongst us. But it used to be practiced in America. The time was when good people would have been shocked if a minister had gone into the pulpit wearing pantaloons instead of small clothes. 51 They would have thought he was certainly going to ruin the Church by his innovations. I have been told that, some years ago, in New England, a certain elderly clergyman was so opposed to the "new measure" of a minister's wearing pantaloons that he would, on no account, allow them in his pulpit. A young man who was going to preach for him had no small clothes, and the old minister would not let him officiate in pantaloons, but said: "My people would think I had brought a fop into the pulpit, if they saw a man there with pantaloons on; and it would produce an excitement among them." And so, finally, the young man was obliged to borrow a pair of the old gentleman's clothes, and they were too short for him, and he made a ridiculous figure enough. But anything was better than such a terrible innovation as preaching in pantaloons! Reason, however, has triumphed.

    Just so it was in regard to wigs. I remember one minister, who, though quite a young man, used to wear an enormous white wig. And the people talked as if there were a Divine right about it, and it was as hard to give it up, almost, as to give up the Bible itself. Gowns also were considered essential to the ministerial character. And even now, in many congregations in this country, the people will not tolerate a minister in the pulpit, unless he has a flowing silk gown, with enormous sleeves as big as his body. Even in some of the Congregational churches in New England, they cannot bear to give it up.

    Now, how came people to suppose a minister must have a gown or a wig, in order to preach with effect? Why was it that every clergyman was held obliged to use these things? How is it that not one of these things has been given up in the Churches, without producing a shock among them? They have all been given up, one by one, and many congregations have been distracted for a time by the innovation. But will any one pretend that the cause of religion has been injured by it? People felt as if they could hardly worship God without them, but plainly their attachment to them was no part of their religion, that is, no part of the Christian religion. It was mere superstition. And when these things were taken away, they complained, as Micah did: "Ye have taken away my gods" (Judges 18:24). No doubt, however, religious character was improved by removing these objects of superstitious reverence. So that the Church, on the whole, has been greatly the gainer by the innovations. Thus you see that the present mode of a minister's dress has been gained by a series of new measures.

    2. In regard to the order of public worship.

    The same difficulties have been met in the effecting of every change, because the professing Christians have felt as if God had established just the mode which they were used to.

    (a) Psalm Books. Formerly it was customary to sing the Psalms. By and by there was introduced a version of the Psalms in rhyme. This was "very bad," to be sure. When ministers tried to introduce them, the Churches were distracted, the people displayed violent opposition, and great trouble was created by the innovation. But the new measure triumphed.

    Yet when another version was brought forward, in a better style of poetry, its introduction was opposed, with much contention, as yet a further new measure. Finally came Watts's version, which is still opposed in many Churches. No longer ago than 1828, when I was in Philadelphia, I was told that a minister there was preaching a course of Lectures on Psalmody, to his congregation, for the purpose of bringing them to use a better version of psalms and hymns than the one they were accustomed to. And even now, in a great many congregations, there are people who will rise and leave, if a psalm or hymn is given out from a new book. If Watts's version of the Psalms should be adopted, they would secede and form a new congregation, rather than tolerate such an innovation! The same sort of feeling has been excited by introducing the "Village Hymns" in prayer meetings. In one Presbyterian congregation in New York, within a few years, the minister's wife wished to introduce the Village Hymns into the women's prayer meetings, not daring to go any further. She thought she was going to succeed. But some of the careful souls found out that it was "made in New England," and refused to admit it.

    (b) "Lining" the hymns. Formerly, when there were but few books, it was the custom to "line" the hymns, as it was called. The deacon used to stand up before the pulpit, and read the psalm or hymn, a line at a time, or two lines at a time, when then the rest would join in. By and by, they began to introduce books, and let every one sing from his own book. And what an innovation! Alas, what confusion and disorder it made! How could the good people worship God in singing without having the deacon to "line" the hymn in a "holy" tone; for the holiness of it seemed to consist very much in the tone, which was such that you could hardly tell whether he was reading or singing.

    Choirs. Afterwards, another innovation was brought in. It was thought best to have a select choir of singers sit by themselves, so as to give an opportunity to improve the music. But this was bitterly opposed. How many congregations were torn and rent in sunder by the desire of ministers

    and some leading individuals, to bring about an improvement in the cultivation of music, by forming choirs! People talked about "innovations," and "new measures," and thought great evils were coming to the Churches, because the singers were seated by themselves, and cultivated music, and learned new tunes that the old people could not sing.

    It used not to be so when they were young, and they would not tolerate such novelties in the Church.

    (d) Pitchpipes. When music was cultivated, and choirs seated together, then the singers wanted a pitchpipe. Formerly, when the lines were given out by the deacon or clerk, he would strike off into the tune, and the rest would follow as well as they could. But when the leaders of choirs began to use pitchpipes for the purpose of pitching all their voices on precisely the same key, what vast confusion it made! I heard a clergyman say that an elder in the town where he used to live, would get up and leave the service whenever he heard the chorister blow his pipe. "Away with your whistle," said he; "what, whistle in the house of God!" He thought it a profanation.

    (e) Instrumental music By and by, in some congregations' various instruments were introduced for the purpose of aiding the singers, and improving the music. When the bass viol was first introduced, it made a great commotion. People insisted they might just as well have a fiddle in the house of God. "Why, it is a fiddle, it is made just like a fiddle, only a little larger; and who can worship where there is a fiddle? By and by you will want to dance in the meeting-house." Who has not heard these things talked of as though they were matters of the most vital importance to the cause of religion and the purity of the Church? Ministers, in grave ecclesiastical assemblies, have spent days in discussing them. In a synod in the Presbyterian Church, it was seriously talked of by some, as a matter worthy of discipline in a certain Church, that "they had an organ in the house of God." This was only a few years ago. And there are many Churches now that would not tolerate an organ. They would not be half so much excited on being reminded that sinners are going to hell, as on hearing that "there is going to be an organ in the meeting-house." 52 In how many places is it easier to get the Church to do anything else than work in a natural way to do what is needed, and wisest, and best, for promoting religion and saving souls? They act as if they had a "Thus saith the Lord"

    for every custom and practice that has been handed down to them, or that they have long followed themselves, even though it is absurd and injurious.

    (f) Extemporary prayers. How many people are there who talk just as if the Prayer Book was of Divine institution! And I suppose multitudes believe it is. And in some parts of the Church a man would not be tolerated to pray without his book being before him.

    (g) Preaching without notes. A few years since a lady in Philadelphia was invited to hear a certain minister preach, and she refused, because he did not read his sermons. She seemed to think it would be profane for a man to go into the pulpit and talk, just as if he were talking to the people about some interesting and important subject. Just as if God had enjoined the use of notes and written sermons. They do not know that notes themselves are an innovation, and a modern one too. They were introduced in a time of political difficulty in England. The ministers were afraid they should be accused of preaching something against the Government unless they could show what they had preached, by having all written beforehand. And, with a time-serving spirit, they yielded to political considerations, and imposed a yoke of bondage upon the Church. And now, in many places, extempore preaching is not tolerated.

    (h) Kneeling in prayer. This has made a great disturbance in many parts of the country. The time has been in the Congregational Churches in New England, when a man or woman would be ashamed to be seen kneeling at a prayer meeting, for fear of being taken for a Methodist. I have prayed in families where I was the only person that would kneel. The others all stood. Others, again, talk as if there were no other posture but kneeling, that could be acceptable in prayer.

    3. In regard to the labors of laymen.

    (a) Lay prayers. Much objection was formerly made against allowing any man to pray or to take a part in managing a prayer meeting, unless he was a clergyman. It used to be said that for a layman to pray in public, was interfering with the dignity of ministers, and was not to be tolerated. A minister in Pennsylvania told me that a few years ago he appointed a prayer meeting in the Church, and the elders opposed it and "turned it out of house." They said they would not have such work; they had hired a minister to do the praying, and he should do it; and they were not going to have common men praying.

    Ministers and many others have very extensively objected against a layman's praying in public, especially in the presence of a minister; that would let down the authority of the clergy, and was not to be tolerated. At a synod held in this State, there was a synodical prayer meeting appointed. The committee of arrangements, as it was to be a formal thing, designated beforehand the persons who were to take part, and named two clergymen and one layman. The layman was a man of talent and information equal to most ministers. But a Doctor of Divinity got up and seriously objected to a layman being asked to pray before that synod. It was not usual, he said; it infringed upon the rights of the clergy, and he wished no innovations! What a state of things!

    (b) Lay exhortation. This has been made a question of vast importance, one which has agitated all New England and many other parts of the country, whether laymen ought to be allowed to exhort in public meetings.

    Many ministers have labored to shut up the mouths of laymen entirely. 54 Such persons overlooked the practice of the primitive Churches. So much opposition was made to this practice, nearly a hundred years ago, that President Edwards had actually to take up the subject, and write a labored defense of the rights and duties of laymen. But the opposition has not entirely ceased to this day. "What, a man that is not a minister, to talk in public! It will create confusion; it will let down the ministry: what will people think of ministers, if we allow common men to do the same things that we do?" Astonishing!


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